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U.B. l\'TPPp^T H«C ")
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THE
GREEK TESTAMENT
EDITED BY THE REV.
W. ROBERTSON NICOLL, M.A., LL.D.
BOITÜR \'I\' "THE EXPOSITOR," "THE BXPOSITOR\'S BIBLE," ETC.
VOLUME L
T. WEVER
FRANEKER—HOLLAND
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PBINTED IN THE UNITED STATES OF AMERICA
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THE EXPOSITOR\'S
GREEK TESTAMENT
I
THE SYNOPTIC GOSPELS
BY THB RBV.
ALEXANDER BALMAIN BRUCE, D.D.
PROFESSOR OF APOLOGLTICS, PREE CHURCH COLLEGE, OLASQOW
II
THE GOSPEL OF ST. JOHN
BY THB RBV.
MARCUS DODS, D.D.
PROFESSOR OF RXEGETICAL TKEOLOGY, NEW COLLEGE, EDIN1UR0H
T. WEVER
FRANEKER—HOLLAND
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GENERAL EDITOR\'S PREFACE
The Expositor\'s Gr eek 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 modincations, 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.
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V!                   GENERAL EDITOR\'S PREPACB
It remains to add that the commentators have been
selected from various churches, and that they have in
every case been left 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
foliowed.
W. ROBERTSON NICOLL,
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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 introducé 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 ha/e expressly indicated my opinion in the critical
notes or not.
In these days one who aims at a competent treatment
of the Evangelie narratives must keep in view critica!
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viii
PREFACE
methods of handling the story. I have tried to unite somc
measure of critical freedom and candour with the reverence
of faith. If, in spite of honest endeavour, I have not suc-
ceeded aHvays in realising this ideal, let it be imputed to the
kek 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
late to be taken advantage of in this commentary.
A. B. BRUCE.
Glasgow.
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THE GOSPELS
ACCORDINO TO
MATTHEW, MARK AND LUKE
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INTRODUCTION.
CHAPTBR I.
CONCERNINO THE THREE GOSPEL*
Ssction I. The Connkctioh.
1.  The three flrst Gospels, hearing 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 thrughts ascribed to Jesus, the terms in wbich they are
expressed, the localities in wh.ch Che 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 flrst 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-
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INTRODUCTION
4
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 tht
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 purprse to attempt here an exhaustive
account of the litcrature 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 vnerefore now to
be made must be broad and brief.
4.  All attempts at solution admit of being classifled 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 evangelie phenomena of resemblance and difference. The
resemblances are explained by the tendency of oral tradition,
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.1
The differences are accounted for by the original diversity in the
mtmorabüia communicated by different Apostles, by the measure of
1 On the function of catechists as helping to stereotype the evangelie tradition
vide Wright, Thé Composition of tht Four Ootpelt, i8go. Mr. Wright il a
thorough believer in the oral tradition.
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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 favour among 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 evangelie 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 d«;lay 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 hls
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, which is that the authors of the synoptical Gospels used each
other\'s writings, each successive writer taking advantage of earlier
contributions, so that the second Gospel (in time) borrowed from
the flrst, and the third from both flrst 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
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6
INTRODUCTION
one of them has had its advocates. One of the most interesting, in
virtue of the course it ran, is: Matthew, Luke, Mark. This arrange-
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 flrst Gospel, and on the
other the Pauline or universalistic bias of the third; both charac-
teristics, the literary dependence anu the studied neutrality, implying
a later date. Since then a great change of view has taken place.
Por some time the prevailing opinioi 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,1 mean.ng that it is an established fact. And
he and many others recognise in Mark, either as we have it or in ao
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. Prom 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 tracé remains, the Urevangelium hypothesis
1 Htmd-Commentar, p. g.
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CONCERNING THB THREB GOSPELS                7
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 Sitjyi^\'s 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 agreement 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 leafleta of evangelie tradition.
In spite of the great name of its author, this hypothesis lias 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. ventten 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 modifled 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 flrst and third
Gospels, the matter that remains, consisting of narratives of actiona
and events, la very much the same in all the three synoptists. Not
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8
INTRODUCTION
only so, the remainder practically consists of the contents of the
8econd 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 qualiflcation. What took place was not that the
comp-lers of the first and third Gospels simply transcribed the
second, page by page, as they found it in their manuscript, reproduc-
ing its contents in the original order, and each section verbatim. If
that had been the case the synv-ptical problem would have been
greatly sinplifled, and therj 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 Jhe 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 foliowed 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. Prom 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
Ulustrate each department of the ministry, the teaching by the
Sermon on the Mount in chapters t.-vü., the healing by a group of
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CONCBRNINO THE THRBB GOSPBLS                9
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 flrst chapter of Mark.
Of course, in regard neither to the sermon nor to the group of
miracles can the flrst 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 subtier question, which can
only be dealt with adequately by a detailed comparative exegesis,
such as that so admiraMy exemplifled in the great work of
Dr. Bernhard Weiss on the Gospel of Mark and its synoptical
parallels.1 Suffice it to say here thp* 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 giamma*, 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
literary correction in the parallel accounts can easily be pointed out.
Another cause in operation might be misunderstanding of the mean-
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," »\'.«., from the
iown. In Luke this is turned into, " therefore was I sent," i.e., into
ihe teorld.\' 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., return it to its owner
when 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, orwhat
may be called the tripte tradition. But Matthew and Luke contain
1 Dat Marcusevangtlium und ttint synoptischtn Parallelen, 187a.
1 Mark i. 38, Luke iv. 43.                * Mark xi. 3, Matthew xxi. 3.
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INTRODUCTION
IO
much more than this, the additional matter in both consistlng 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 historie 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 flrst and third evangelists
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 in the same form, and had each his own way
of using it, as dictated by his plan, or whether it came into their
hands in different recensions, formed under diverse influences, and
meant to serve distinct purposes, are questions of subordinate
moment. The main question is: Did there exist antecedent to the
composition of our flrst 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^try? Modern critics, such as
Weiss, Wendt, Holtzmann, Jülicher, concur in enswering this
question in the affirmative. /he genera 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 ulentical 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.
11. These conclusions, which might be reached purely by interna)
inspection, are conflrmed by the well-known statements of Papias»
who flourished in the flrst 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."1 The state-
men ts point to two books as the fountains of evangelie written tradi-
tion, containing matter guaranteed as reliable as resting on the author-
ity of two apostles, Peter and Matthew. The flrst of the two books is
presumably identical with our canonical Mark. It is not against this
1 Eusebii, Historia Ecclesiastica, lib. Ui., c. 39.
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CONCERNING THE THRBE 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-
fled 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 flnd 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 it were 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 flnd in canonical Matthew, his historie 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 flnd 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 confldence that the evangelie report»
of these words, though secondary, are altogether reliable.
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INTRODUCTION
t»
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 He before us in such works as that of
Wendt on the Teaching of jfesus,1 and of Blair on the Apostolic
Gospel.* 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 possible, 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, vis., flrst,
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
afflrmative 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
1 Wendt, Dit Lehri Jesu, Erster Theil. This part of Wendt\'s work has not
been translated, His cxposition of Chtist\'s words has been translated by Messrs.
T. ft T. Clark, Edinburgh.
* The Apostolic Gospel, nith a Critical Reconstruction oftht Text, by J. Fulton
Blair, 1896. Mr, Blair\'s critical position difiers widely from Wendt\'s, and his
Apostolic Gospel contains much more besides sayings.
* Aussercanonische Paralleltexte tu den Evangeliën.
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CONCBRNING THB THRBB GOSPELS              13
on an older written source, whose accounts of evangelie 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 lood and èni kXiktjs in the opening sentence of the story of the
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 ulose 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 in the respectiv<» accounts of the reply of Jesus
to the charge of being in league with Beëlzebub. Wendt dissents
from the inference of Weiss in boCi classes of cases. The one group
of facts he explains by assuming that Luke had access to the flrst
canonical gospel; in the second group he sees simply accidental
correspondences between independent traditions preserved respec*
tively in the Logia and in Mark.1
SBCTION TI. HlSTORICITY.
1.  The Gospels prima facie wear the aspect of books aiming
at giving a true if not a full account of the life, and more especially
of the public career, of Jesus Christ, the Author of the Christian
faith. Por 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:
1 Die Lekre jfesu, Erster Theil, pp. 191-3. On the question whether the thitd
evangelist used canonical Matthew, vide the Abhandlung of Edwacd Simons,
Bonn, 1880.
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14                                  INTRODUCTION
What interest did the apostolic age take in the evangelie history ?
and the conclusion arrived at that the earthly life of Jesus inter-
ested it very little.1 Now, there can be no doubt that, comparing
that age with the present time, the statement is true. We live in an
age when the historical spirit is in the ascendant, creating an insati-
able desire to know 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 historie foundations of the faith. We
have thus a religious as well as a scientiflc reason for our desire to
know the actual Jesus of history. Iti 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 facts so as f) make the his-
tory serve its purpose. For the historie interest and the 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 hold of the story of Jesus and so transflgured it
that the true image of Him is no longer recoverable, however scepti-
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 verifleations of His claim to be the Messiah.
It does not greatly matter to us what the source of interest in the
evangelie facts was so long as they are facts; if the primitive
Church in its traditions concerning Jesus was simply utilising and
1 Vide Von Soden\'s essay in the Thiologisehê Abhandlungen, Carl tv» W*i*-
tdcktr Gtnidmct, 1892.
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CONCERNING THE THREE GOSPELS              15
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 historie 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 evangelie 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. Prom the statement made by St. Paul in
the text from which the phrase just quoted is taken, it has been in-
ferred that the apostle was entirely indifft.-ent to the historica!
element.1 The inference seems to me hasty; but, be this as it may,
what I am now concerned to point out is that, if St. Paul under-
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 qualificztion for the apostleship, and on this ground denied
that St. Paul was an apostle. The assumption underlying the Tübin-
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 facts and 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 Luk*. The absence from his
a Corinthiam v. 16,
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16
INTRODUCTION
Gospel of even the rudiments of a doctrine of atonement, ao 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: neirXYipo4>opT|p,^i\'<oi\' irpoYiidTuc, dir\' dpxrjs oütótttoi koi
Ain]péTai, dKpipüs, da dXeiae. 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
truth, 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 suiïiciently critical, and too easily
satisfied with evidence; but he honestly wanted to know the historie
truth. And in this desire he doubtless represented a class, and
wrote to meet a demand on l,/e part of Christians who feit a keen
interest in the memorabilia of the Founder, and were not satisfied
with the sources at command on account of their fragmentariness,
or occasional want of agreement with each other.1
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. Por our knowledge of Peter we are not
wholly dependent on the documei^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 flnished 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 flrm resolute will. Yes, but also a very
satisfactory source of flrst-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 teil us
this. Tbis disciple, open-hearted and open-mouthed, must speak
concerning his beloved Master. It will not be long before everybody
knows what he has to teil concerning the ministry of the Lord
* Voo Soden, in the essay above refecred to, talces no notie* of Lnke\'s prefect,
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CONCERNING THE THREE GOSPELS l^
Papias reports that in Mark\'s Gospel we have the literary record of
Peter\'s testimony. The statement is 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. VVhat
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 evangelie 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 flt 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 service. We are not
surprised, therefore, that the function assigned to Matthew in con-
nection with the evangelie tradition is the preservation of the Logia,
2
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18                                  INTRODUCTION
That is just the part he was fitted to perform. As Iittle are we
8urprised that Mark\'s Gospel, based on Peter\'s recollections, contains
so Iittle 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 flnd 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 itnpartial
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 spirit and wide sympathies of Jesus that drew him from the
receipt of custom. If, therefore, we flnd in the Logia any sayings
ascribed to Jesus of a universalistic character we 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 Jülicher, " 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
testifles to the influence of the historie as distinct from the religious
epirit 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»
bensive Gospels of Matthew and Luke. Assuming the correctness
* Einltitung in das Neue Testament, p. 33Z.
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CONCERNING THE THREB GOSPELS              19
of modern critical views, the Logia of the Apostle Matthew has dis-
appeared; how did it come about that the second Gospel did not
disappear also, especially in view of lts defects, as they would be re-
garded, comparing it with the longer narratives of the same type ?
Whether the authors of the flrst and third Gospels aimed at super»
seding the Logia and Mark is a question that need not be discussed.
From Luke\'s preface it might plausibly be inferred that he did
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 laquais, as D\'Eichthal irreverently but
not incorrectly renders the word.1 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 flrst 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 Ave considerations all tend to make a favour-
1 Vide his work Lts BvangiUs, p. 66.
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INTRODUCTÏON
20
able impression as to the historicity of the evangelie tradition in
general. More special considerations are needful when the tradition
is broken up into distinct divisions. The tradition consists of three
layers. Paith 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 flrst 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 : flrst the
Logia, then the passion-drama, then the anecdotes of memorable
acts.1 1 should be inclined to invert the order of the flrst two items,
and to say : the Passion, the Logia, the memorable incidents. But
the more important question is: how far can the evangelie 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 carryingthe 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
1 Vide Hand-Commentar, pp. 13-17.
1 Die Evangelische GeschichU und der Ursprung des Christenthums, 1893.
.
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CONCERNING THE THREE GOSPELS 21
over to the tender mercies of sceptical critics. The 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 flrst a whole group of incidents, including the cry,
" Eli, Eli," are summarily disposed of. Texts taken from Psalm xxii.
and Isatah 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
evangelie tradition ? We cannot teil; yet it is possible there was
quite sufficiënt evidence, though also possible, doubtless, that the
evangelists were not in all 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 blame for our Lord\'s death between the Jewish
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 ten-Zing, 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:—
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INTRODUCTION
22
(a)  Sayings supported by full synopticai attestation may be
regarded as in substance authentic.
(b)  Sayings unsupported by full synopticai 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. *
(e) 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 flnding 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 flnd 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
this activity increased as time went on. Elucidations grew into text.
The single saying was multiplied with the multiplication of its uses,
or the words were referred to a deflnite case and correspondingly
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CONCERNING THE THREE GOSPELS              23
modifled. 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."1 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 flxing 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 evangelie 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, sorae of them very remark-
able, are reported in all the synoptical Gospels. The healing element
in the ministry is so interwoven with the didactic that the former
cannot be eliminated without destroying the whofe story. This is
frankly acknowledged by Harnack, who, if he does not doubt the
reality of miracles, attaches very little apologetic value to them.*
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.
> The Apostolic Age, vol. ii., p. 62.                                                       *Ibid.
* History of Dogma, vol. 1., p. 65, note 3.
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INTRODUCTION
24
Mark\'8 graphic report of the impression produced by Christ\'s flrs!
appearance in the synagogue 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."1 This
is a veritable reminiscence, and it points to a doublé 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 Beëlzebub.
Herod said: " It is John whom I 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.
Pinally, 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 signifkance 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 Lecture?
1 Mark i. 37.
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CONCERNING THE THREE GOSPELS              25
on Inspiration. The thesis to be proved is " that the great mass of
the narrative in the flrst three Gospels took its shape before the
destruction of Jerusalem, ».«., within less than forty years of the
events".1 "Was there ever," asks Dr. Sanday, "an easier problem
for a critic to decide whether the sayings and narratives which He
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 teil 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 Israël.
13. Historicity, be it flnally noted, is not to be confounded with
absolute accuracy, or perfect agreement between parallel accounts.
Harmonistic is a thing of the past. It was a well-meant discipline,
but it took in hand an insoluble problem, and it unduly magnifled the
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, as we 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
1 Pag» 283.
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26                                   INTRODUCTION
both—to disciples, to Pharisees, or perhaps to neither, but to publi-
cans, yet conveying in some fortn 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 destred that devout
readers of the Gospels should be emancipated from legal bondage to
the theological flgment of inerrancy. Till this is done, it is impos-
sible to enjoy in full the Gospel story, or feel its essential truth and
reality.
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CHAPTER II.
THE GOSPEL ACCORDING TO MARK.
Section I. 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 flrst 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 in an introduction to the three synoptists, though, in our
detailed comments, we follow the order in which they are arranged in
the New Testament. It is convenient to take Mark flrst 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
easily and clearly from the second.
2.  The flrst stage was the synagogue ministry. After His bap-
tism in the Jordan and His temptation in the wilderness, Jesus
ceturned to Galilee and began to preach the " Gospel of the King-
dom of God".1 The synagogue was the scène of this preaching.
The flrst 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.3 This was simply the commence-
»Mark L 14.
* Mark i. 37.
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28
INTRODUCTION
ment 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.1 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. It was now or never, 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 ".2 It is not
necessary to take this strictly, especially in view of the populousness
of Galilee and the multitude of its towns large and small, as indi-
cated by Josephus.3 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
4.  With the anecdote in which the scribes flgure 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
1 Mark L 35.                                             * Mark i. 39.
* Josephus gives the number of towns at 204, the smallest having 15,000 lnhabi-
tanta. Vide hi* Vita, chap. xlv., and Bell. Jnd., iii., 2, 3.
* Chap. ii. 1.
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THE GOSPEL ACCORDING TO MARK 29
second division of the story, chap. i. 14-45 being the flrst. 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 of the scribes, a place is assigned to an incident which ought
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.1 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. Pirst,
preaching in the synagogues to the Jews of respectable character
and good religious habit; next, a mission to the practically exconv
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 foliowed Him ".a 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
flshermen, Peter and Andrew, James and John; and in the words
Jesus is reported to have spoken to the first pair of brothers there
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
1 Chap. ii. 13-17.                                  • Chap. ii. 13.
\' Vide notes on this section In Matthew and in Mark.
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30                                  INTRODUCTION
the same kind. But it is in the section of the Gospel beginning at
chap. iii. 7, and extending to chap. vi. 13, that the disciples pro-
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
in consequenct the 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
6eed sown ; little fruit. From this comparatively fruitless ministry
among the many, Jesus turned with yearning to the susceptible few
in hope to flnd 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 influente. 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
1 iurk riir naS^rir stands before avtx^printn in the best texta.
• Chap. iii. 13.                 • Vidt iii. 31-35; iv. 10-25 ! *>• 7**3-
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THE GOSPEL ACCORDING TO MARK 31
and from the scribes. These escapes, as reported by Mark, take
place in all directions possible for one whose work lay on the
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,
flrst in an eastward,\' then in a northerly direction ; * two to the
north, flrst 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 flrst 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 flrst case by an accidental meeting with a
demoniac, and in the second by the determination of the multitude
not to let Jesus get away from thet*. Therefore, to make sure, the
Master had to retire with His iisciples 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 lying between this place and chap. viii. 27 shows us the
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.7 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 feit that it was a mere
question of time when the enmity of His foes would culminate in an
eflbrt 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. aj. * Chap. vi. 44.       \' Chap. vii. 1-23. • Chap. vii. 24.
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32                                  INTRODUCTION
tains towards Damascus, and so through Decapolis back to
Galilee.1 Then foliowed, after an interval, the excursion to
Caesarea Philippi, for ever memorable as the occasion on which
Peter confessed his belief that hts Master was the Christ, and the
Master began to teil His disciples that He was destined ere long to
suffer death at the hands of the scribes.a
10. Prom that point onwards Mark relates the last scènes 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 reahsm. 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 that can be done is to refer to a few examples in explanation of
what I mean. In Mark\'s pages, Jesus before He begins His public
career is a carpenter.* At the temptation He is driven by the Spirit
1 Chap. vii. 31.                                 * Chap. viii. 37-33.
* Vid* chap. ix. 33-50 ; x. 23-43.         \' Cbap. vi. 3.
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THE GOSPEL ACCORDING TO MARK 33
Jnto the wildernesB.1 His first appearance in the synagogue of
Capernaum is so remarkable that people say to each other: "What
is this ? A new teaching I With authority commandeth He even
unclean spirits, and they obey Him."\' Early the following morning
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.4
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.7
2.  The realism of Mark makes for its historicity. It is a
guarantee of flrst-hand reports, such ns one might expect from
Peter. Peter 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 secor»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.8 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. 11.         * Chap. i. 37.        * Chap.!. 35-38.         * Chap. iii. ai.
• Chap. iv. 35.                • Chap. x. 3a.                » Chap. xi. 3.
\' Vide Holtzmann, Hand-Commtntar, p. 7.
3
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INTRODUCTION
34
mainly just to teil what he knows about Jesus. Some have tried
to show that this Gospel is an endeavour to read into the evangelie
history the ideas of Paulinism.1 Others have maintained that the
purpose of the writer is to observe a studied, calculated neutrality
between Paulinism and Judaism.1 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. I
ara by no mear.s anxious to negative these last suggestions; all I
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 the Chrijt, the Son of God," but more simply : " 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
euöus 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 in part is due the unsatisfactory state of the
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
1 So Pfleiderer in his Urchristenthum.
1 So Baur and other members of the Tübingen school.
8 So Bernhard Weiss, vide Das Marcusevangelium, Einleitung, p. 23.
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THE GOSPEL ACCORDING TO MARK 35
earliest times till now identifled with the Mark named in Acts xil. 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 (derjaós) of Barnabas ; and,
flnally, in 2 Timothy iv. 11, and Philemon 24, as rendering useful
services to Paul.
2.  The explanations of Jewish customs, e.g., ceremonial washings
(chap. vii. 3-4), and words such as Talitha cumi and Ephphatha,
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
veïy late dates assigned to these writings by the Tübingen school are
now generally abandoned. By many competent critics the Synopti-
cal Gospels are placed well within the flrst century, say, between
the years 60 and 80. To condescend upon a precise year is im-
possible. One cannot even determine with absolute confldence
whether the earliest of them,»\'.«., Mark, was written before or after
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.1
1 On the Appendix of Msuk, chap. xvi. 9-20, vidt Notes ad loc.
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CHAPTBR III.
THE GOSPEL ACCORDING TO MATTHEW.
SSCTION I. CONTENTS.
1. As has been stated in chap. i., the bulk of Marfc\'s narrathre
is substantially taken up into Matthew\'s longer story. But to that
narrative of the archaic Gospel is added much new material, con-
sisting mainly of the teaching of our Lord. This teaching as
reproduced in the flrst 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 faxour of continuous discourse. On
the other hand, in some of the discourses reported in Matthew, e.g.,
that in chap. x. on apostolic duties and tribulations, agglomera-
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
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THE GOSPBL ACCORDING TO MATTHBW         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 in this case, breaks up much of Matthew\'s connected
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 HUL*
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 Notet on the Sermon at the beginning
•nd throughout.
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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
establish and perpetuate His influence He must now devote Himself
to the careful instruction of a disciple-circle. The miscelIaneous-
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 is a manifest correspondence between
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 flrst Gospel speaks
strongly in favour of its fldelity 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\'Bichthal, 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 authority,
and was therefore liable to be added to with a view to furnishing it
with support in the teaching of Christ for developing Christianity.1
D\'Eichthal counts as many as forty-flve "Annexes" gradually in-
troduced in this way, including the history of the infancy, many
1 Les Evangihs.
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THB GOSPEL ACCORDING TO MATTHBW         39
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,1 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 historie 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 of the 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 evangelie 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 difticult to conceive a situation for which the
Gospel might have been written by one man, as it now stands.
Dr. Wei ss, indeed, has successfully done this in his work on the
Gospel of Matthew 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 rtlessianic Kingdom
passing away irretrievably from Israël and Wking up its abode
among Gentiles. The Gospel that was to meet this situation would
have to show that Jesus was indeed the Messianic King, in whose
history many prophetic oracles found their fulfilment; that He did
His utmost to found the kingdom in Israël, 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 C-ad been left
to Israël only an inheritance of woej that though Jesus had pre-
dicted this doom He nevertheless toved His people, had loyally and
1 Thi First Thret Gospels, p. 370.
> Dr. Estlin Carpenter, in the above work, p. 363, remarks: " Truly has the
rïrst Gospel been called a \' Gospel of contradictions\' ".
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40                                  INTRODUCTION
lovingly sought her good, had spoken with reverence of her God-
given law (while treating with disrespect Rabbinical 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.\'
Section II. Characteristics.
1.  The most outstanding characteristic of the flrst Gospel is that
it paints the life-image of Jesus in prophetic colours. While in
Mark Jesus is presented realistically as a man, in Matthew He is
presented as the Christ, verifled as such by the applicability of many
prophetic oracles to the details of His childhood, His public ministry,
and His last sufferings.
2.  If the realism of Mark makes for the historicity of this Gospel,
the prophetic colouring so conspicuous in Matthew need not detract
from the historicity of its accounts. This feature 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 flrst
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 flrst 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 scène 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 with a beautiful citation from Isaiah\'s famous
* Vide Weiss, Das Matth&us-Evangelium und seine Lucas-paralliltn, p. 39.
* Mark i. ai,                                           * Matt. iv. 12-17,
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THE GOSPEL ACCORDING TO MATTHEW         41
oracle concerning the suffering servant of Jehovah.1 Once more,
to Mark\'s simple statement that Jesus withdrew Himself to the sea
after the collision with the Pharisees occasioneel 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.* Prom
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 which \' 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 historie data. If invention has been at work it has not been in
bis imagination. This is manifest even from the very weakness of
«ome of the citations, such as " Out of Egypt have I 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 flnd 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 manner above hinted at in support of the historicity
of the evangelie 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-
» Matt. viii. 17.               • Matt. xil. 15-ar. Cf. Mark HL 7.
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42                                      INTRODÜCTION
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 flrst
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 reveafed in the very flrst sentence and in the genealogy to which
k forms a preface. "The book of the generation of Jesus Christ,
the Son of David, the Son of Abraham." The Son of David flrst,
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 flrst
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. Ha
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. Por 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 ttj 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,
tfaerefore David\'s Son, at least in spirit.1
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 nal iSou, dp-V Xlyu 6fxlv, 6 ira-rJ|p 6 tv
tow oupaeoïs. Among the features of the evangelist\'s own style they
recognise the frequent use of such words as t<5t€, \\iyuv, irpoaikQüv,
ögKoi, Ö7roKpi0eïs, iva^aptlf, Xcyéfieyos, and such phrases as ti trot Sokci,
ovfi.p\'ouXio!\' Xap.p\'dfcip, Ka-r\' övap, Iv i«ira tü icaipü.2 By comparison
with Mark, the style of this Gospel is smooth and correct.
1 Vids notei on Matt. L * Vid* Weisi, Matthaus-Evangdium, pp. 23-4.
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THB GOSPEL ACCORDING TO MATTHBW         43
SECTION III. AUTHOR, DESTI.NATtOK, DATB.
1.  If the views of modern critics as to the relation of the flrst
Canonical Gospel to the Logia, compiled by the apostle Matthew, be
well founded, then that apostle was not its author. Who the
evangelist was 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 tbe
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 Tübingen.1
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 fltted 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.
* Vidt his Comnuntar übtr da* Stangt Hum de* heiligen Mat thans: Einitutuiig.
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CHAPTBR IV.
THE GOSPEL ACCORDING TO LUKE.
Section I. Contents.
t. Luke\'s Gospel includes much of the narrative of Mark 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 this important division of our Lord\'s teaching
that his peculiar contribution difefly 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 flrst 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
Samaritan, the Sdfish Neighbour and the Unjust jfudge, the
Prodigal Son, 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
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THB 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 evangelie tradition. Thereafter our author joins
the company of Mark once more, and keeps beside him to the end
of the Passion history.1
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 historie 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.8 What-
ever, therefore, he meant by KaGclijs 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 historie drama in which all events prepare for and
steadily lead up to tne flnal catastrophe. When at ix. 22 we
flnd Jesus announcing for the flrst «.<me that " the Son of Man mu9t
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—atchapter 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. xvi. 1); and he throws the blasphemous insinuation of a league
with Beëlzebub into chapter xi., beyond the point at which be
introduces the flrst 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. 33.
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46
INTRODUCTION
necessity (8eï) 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. Por Luke the 8«ï refers exclusively to the prophetic
oracles which predicted Messiah\'s sufferings. Jesus must die if
these oracles are to be fulfllled. 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 vvay, 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 signiflcance. Por particulars
readers are referred to the notes-
Section II. Charactbristics.
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 enemory, 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 verifled only by & detailed study of the Gospel,
and readers will flnd 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.1 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 are treated with equal consideration. Their faults—
ignorance, weak faith, mutual rivalries—are acknowledged, yet
> Vide Theologische Abhandlungen, p. 1381
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THB GOSPEL ACCORDING TO LUKB 47
touched wit h sparing hand. Some narratives in which these faults
appear very obtrusively, e.g., the conversation about the leaven ol
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 faitb 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
deflleth, about " dogs " in the story of tiH 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 j\'uil 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 Nain is an only son, the daughter of Jairus an only
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 and the agony in Gethsemane may be
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.1
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 useof 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 ; xi. 37-52 ; xiv. 1-34.
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48
INTRODUCTION
pieces bearing on definite religious questions and interests of the
primitive Church.1 This may be carried too far, but the idea is not
altogether baseless. In this Gospel the so-called " Sermon on the
Mount" is really a Sermon (Kerygma not Didache) delivered to a
Christian congregation with 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,
ko8\' iipipav, added to the law of cross-bearing (ix. 23).
3. The question may be asked whether this adaptation of the
matter of the evangelie 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 to Luke\'s mild version of Peter\'s
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 such 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, ».«., a Qrst attempt to work up into a single
volume the evangelie traditions in Mark, the Logia, and other
sources, after the manner of the third Gospel.2 This may be a
perfectly legitimate hypothesis for solving certain literary problems
connected with this Gospel, and the argument by which Peine seeks
to establish it is entitled on its merits to serious consideration. 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
did not, his relation to the work of redacting the memoirs of Jesus
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
1 Vide his Umteriuchungen über die Evangelische Geschichte, and his Apostolic
Age, vol. ii.
* Eine vorkanonische Überlie/erung des Lu kas in Bvangelium und AposteU
geschichte, i8gi.
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THE GOSPEL ACCORDING TO LUKB
few anccdotes and sayings gleaned from other sources, oral or
written!
4.  Notwithstanding this pervading regard to what msy be coai-
prehensively called edification, the author of the third Gospel cannot
justly be charged with indifference to historie truth. He professes
in his preface to have in view acribeia, and the profession is to be
taken in earnest. But he is writing not as a mere chronicler, but as
one seeking to promote the religious welfare of tnose for whom he
writes, and so must strive to combine accuracy, fldelity 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 credibihty of the evangelie
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 is tempted to omit. By simply understating, instead of omitting,
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, 80 it appears from the preface, to confirm in the faith
a friend called " most excellent (KpÓTurre) Theophilus," expecting
probably that the book would ultimately be useful for a wider circle.
But there is no tracé 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 Israël, the chosen people
(t$ \\a<f aÖTOü, i. 68; cf. ii. 10; vii. 16; xiii. 16; xix. 9). The author
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, sufflciently proves. He appears to be an
4
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INTRODUCTION
5Q
eclectic, rather than a man whose mind is dominated by a great
ruling idea. Distinct, if not conflicting, tendencies or religious types
flnd houseroom in his pages: Pauline universalism, 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 destres 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 flrst 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, espccially in the preface, one gets the impression of a
writer having at his command a knowledge of Greek possible only
for one to whom it was his native tongue. an expert at once in the
vocabulary and the grammatica! structure of that language. But
far oftener the impression is that of *. Jew thinking in Hebrew and
reflecting Hebrew idiom in phrase and construction. Hebraisms
abound, especially in the flrst two chapters. Two explanations are
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.
Section III. Author, Destination, Dat*.
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 recipiënt of his work.
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THB GOSPEL ACCORDING TO LUKB
8. The date cannot be definitely fixed. Opinion ranges from
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 still later date of a.d. 100 or 105 would be required if it were
certain, which it is not, that the writer used the Antiquities of
Josephus, which were publishfcJ about the year 93-94. Dr. Sanday,
in his work entitled Inspiration, expresses the view that Acts was
written about a.d. 80, and tne Gospel some time in the five years
preceding.
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CHAPTBR V.
THE TEXT, CRITICAL LANDMARKS, CRITICAL TESTS OP
READINGS.
Sbction I. Thk 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 flnal. 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:—
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THE TEXT, CRITICAL LANDMARKS, ETC.
Na£ap£r
Najaptf
re6(nf)jiar?|
r*c6cn]papti
Mar8aïot
Ma69atof
\'lurfmjs
\'lua^s
AaBÏS
AaueiS
\'Icpixci
\'\\ep€i\\ii
\'HXi\'as
\'HXeias
Md)tn"js
M<ju<rT]s
Kaïrcpyaotip
Ka<}>apvaoi5p,
riiXaTjg
("UiXötos
Among other insigniflcant variations may be mentioned the presence
or absence of v final in verbs (éXey€> 2X«Y«")! *ne omission or in-
sertion of p (XritJ/opcu, X17p.il/opa1); the assimilation or non-assimilation
of iv and ct)v in compound verbs (a-u^Ttlv, ovv^r\\rtiy\', iK«ixtlv, ti\'Ka-
Ktlv) ; the doubling of p, e, p or the reverse (pappaaas, papuyas;
yeV^ru-ui, yeVirjpa ; èTrippairTïi, Jiripaimi); the conjunction or disjunction
of syllables (oük In, oükIti); oütus for outu; the aorist forms etiroe,
i)\\Boy, etc, replaced by forms in a (et-irac, TJXeae); single or doublé
augment in certain verbs (^Wdptji\', rjöu^apTji\'; cpcXXoc, i)peXXoi>).
Section II. Critical Landmark».
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\'s effort judged by present-day tests was far
from perfect. "This great advance was marred by too narrow a
selection of documents to be taken into account, and too artiflcially
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 foliowed 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;
Tischendorfs 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 Tischendorfs
edition is the predominant importance attached to the great Codex
Sinaiticus (N), with the discovery of which his name is connected.
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INTRODUCTION
54
The defect common to it with the edition of Tregeltes is faflure to
deal on any clear principle with the numerous instances in which
the ancient texts on which they placed their reliance do not agree.
AH 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.  It is by the answer which they have given to this question
that Westcott and Hort have made an epoch-making contribution
to the science of Biblical Criticism in the flrst volume of their
monumental work, The New Testament in the Original Greek,
published in 1881. Pollowing 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
revision which flxed to a great extent the character of 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 ediflcation, 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 fnr\'a 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.  The main representative of the Western text is Codex Bezae
(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,
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THE TEXT, CR1TICAL LANDMARKS, ETC.
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., belunging 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 foliowed when it stands alone against all corners.
A very important conclusion if it can be sustained.
4. In recent years a certain reaction against the critical rcsults
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 N. 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 .nis Codex is one of the unsettled questions of New
Testament textual criticism. Irteresting contributions have been
made to the discussion of the question, such as those of J. Rendel
Har ris, and more may be expected.
Section III. Critical Test» of Readinos,
1. The flxation of the true text is not a simple matter like that
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
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INTRODUCTION
56
(witness Tischendorfs eighth edition in two large octavos), and the
knowledge 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 flrst-hand studies belongs to
specialists only, who have made the matter the subject of lifelong
labour. All one can do is to utilise intelligently their results. But
because all cannot be specialists it is not profltless to have a
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 specifled these. They may here
be indicated:—
For the Gospels the most important and authoritative group is
NBCDL 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 N 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 Tischendorf\'s New Testament, Dr. Caspar
René Gregory quotes (p. 469) with approval the opinion of Eichhorn
that this is the "queen of the cursives". In the above group, it
will be noticed, representatives of the different ancient types—
Western, Alexandrian, Neutral (D, N, 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
NBCL 33.
When DC and 33 drop out there remains a very trustworthy
combination in NBL.
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).
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THE TEXT, CRITICAL LANDMARKS, ETC.
57
S " fragments of St Luke (cent. viii., comparatively pure, though
showing mixture).
A is the well-known Codex Alexandrinus of the fifth century, a
c.hief 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 nearly
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 (l), 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-
tott 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, N» (4th cent.), Nb (6tb
cent.), Nc (7th cent.), Ba (4th cent), B» (lOth 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 ioth 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 centfury (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. ioth century (four Gospels complete).
U cod. Nanianus Venetus. gth or ioth century (Gospels entire).
V cod. Mosquensis. gth century (contains Matt. and Mk., and Lk. nearly complete).
X cod. Monacensis. gth or ioth century (fragments of all the Gospels).
Z cod. Dublinensis. 6th century (fragments of Matthew).
T cod. Oxoniensis et Petropolitanus. ioth 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).
♦ cod. Beratinus. 5th century (Matthew and Mark with lacunae).
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CHAPTER VI.
LITERATURE.
The following list of works includes only thosc chiefly consulted
Many others are occasionally referred to in the notes.
1.  To the pre-Reformation period belong—
Origen\'s Commentary on Matthew. Booka x.-xvii. in Greek (Matt. xiii. 36—
xxii. 33), the remaindei in a Latin translation (allegorical method of inter-
pretation).
Cbrysori om\'s Homilits on Matthew. The Greek text separately edited in three
vols. by Dr. Field (well worth perusal).
Jerome\'s Commentarius in Matthaeum (a hasty performance, but worth Consulting).
Augustine. De Sermone Domini in monte.
Tiieophylactus (i2th century, Archbishop in Bulgaria). Commentarii in quatuor
Evangelisten, Graece.
Euthymius Zigabenus (Greek monk, i2th century). Commentarius in quatuor
Evangelia, Graece et Latine. Ed. C. F. Matthaei, 170* (a choice work).
2.  From the sixteenth century downwards—
Calvin. Commentarii in Harmoniatn. jx Bvangelistis tribus . . . eompositam.
Beza. Annotationes in Novum Testamentum.                                                    1556.
Maldonatus. Commentarii in quatuor Evangelislas (Catholic).                      1596.
Pricaei (Price). Commentarii in varios N. T. libros (including Matthew and I.uke ;
philological, with classical examples, good).                                             1660.
Gkotius. Annotationes in N. T. (erudite and still worth Consulting).              1644.
Lightfoot. Horae Hebraicat et Talmudicae.                                                   1644.
Heinsius. Sacrarum exercitationum ad N. T. libri xx.                                     1665.
Rapiiel. Annotationes Philologicae in N, T., ex Xenophante, Polybio, Arriano et
Herodoto.                                                                                                   I747-
Oi.karius. Observationes sacrae ad Evangelium Matthaei.                               I7I3-
Wolf. Curae philologicae et criticae in N. T. Five vols.                                I74I-
Schöttgen. Horae Hebraicae et Talmudicae in N. T.                                     I733-
Wetstein. Novum Testamentum Graecum (full of classic citations).               \'751\'
Bengel. Gnomon Novi Testamenti (unique).                                                    I734-
1 \'alairet (French pastor at London, t 1765). Observationes philologico-criticae in
sacros N. T. libros.                                                                                       175*«
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LITERATURB
59
Kypke. Observationes sacrae in N. T. libros.                                                    1755.
Elsner. Observationes sacrae in N. T. libros (the three last named, like Pricaeus,
abound in classic examples).                                                                     \'767.
Loesner. Observationts ad N. T. * Philone Alexandrino (of thp same class at
Raphel).                                                                                                     I777-
Kuinoel. Commtntarius in libros N. T. historicot,                                          1807.
Fritzsche. Evangelium Matthaei recensuit.                                                     1826.
Fritzsche. Evangelium Mar ei recensuit (both philological).                           1830.
De Wette. Kurtgcfasstcs exegetisches Handbuch turn N. T.                     1836-48.
Bornemann. Scholiae in Lucae Evangelium.                                                    1830.
Alford. The Greek Testament. Four vols.                                                1849-61.
Field. Otium Norvicense.                                                                                 1864.
Bleek. Synoptische Erklarung der drei etsten Evangeliën.                               1862.
Meyer. Commentary on tht Nete Testament. Sixth edition (T. & T. Clark).
Meyer. Eighth edition by Dr. Bernhard Weiss (Matthev and Mark, largely
Weiss).                                                                                                 1890-92.
Meyer. Eighth edition by J. Weiss (son of Bernhard Weiss ; Luke, aJso largely
the editor\'s work).                                                                                     1892.
Weiss. Das Marcuscvangelium und seint synoptischen Parallelen (a contribution
to comparative exegesis in the interest of his critica! views on the synoptical
problem).                                                                                                   1872.
Weiss. Das Matthdusevangelium und sein* Lucas-parallelen (a woik of similar
character).                                                                                                 1876.
Lutteroth. Essai d\'Interprétation de quelques partiet dt l\'Evangilt telon Saint
Matthieu.                                                                                              1864-76.
Schanz. Commentar über das Evangelium des heiligen Matth&us.                    1879.
Schanz. Commentar über das Evangelium des heiligen Marcus.                       1881.
Schanz. Commentar über das Evangelium des heiligen Lucas (these three com-
mentaries by Schanz, a Catholic theol"«;ian, are good in all respects, specially
valuable for patristic references).                                                              1883.
Godet. Commentairc sur VEvangile de Saint Luc. 3BIB edition.               1888-89.
Hahn. Das Evangelium des Lucas. Two vols.                                           1892-94.
Holtzmann. Die Synoptiker in lland-C.ximentar sum Neucn Testament (advanced
but valuable).                                                                                            1892.
The Cambridge Greek Testament for Schools and Colleges; Matthext, 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, 1894),
both because of its excellence and its accessibility to students.
A new edition of Winer\'s Grammatik (the eighth) by Schmiedel U in course of
publication ; also of Kühner by Blass.
In the notes, the matter common to the three Gospels is most rally 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 uted will need no special explanation, bot
the following table may be helpful:—
-ocr page 72-
INTRODUCTION
Mt. = Matthew.
Mk. = Mark.
Lk. = Luke.
O. T. = Old Testament,
N. T. b New Testament
Sept. = Septuagint.
A. V. = Authorised Version.
R. V. = Revised Version.
C. N. T. = Canibridge New Testament.
Tisch. = Tischendorf.
Treg. = Tregelles.
W. H. a Westcott and Hort.
Ws. = Weiss (Dr. Bernhard).
Egypt. = Egyptian versions (vii., the two following).
Cop. = Coptic (called Memphitic by W. H.).
Sah. = Sahidic (called Thebaic by W. H.).
Syrr. = Syriac versions.
Pesh. = Peshito (= Syrian Vulgate).
Syr. Cur. = Curetonian Syriac. (For Greek equivalent vide Baetb
gen\'s Evangelienfragmentc.)
Syr. Sin. = Sinaitic Syriac (recently discovered).
Latt. b Latin versions.
Vuig. = 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.
lfinuic. m Minusculi (Codices), anothei name for curaive*.
-ocr page 73-
TO KATA MAT0AION
AriON EYAITEAION.»
I. I. \'BIBAOZ *yevi<Tetas \'IHIOY Xpurrou, Vtou AagtS,* ulou» gj* "^
Aj3padji.. 2. \'A|3paap. è/é\'^cre Tof \'laad* • \'laaax 8« iytvvT)o* rbv Lk- »\'• 4;
b ver. iij.
Gen. mi. 13; niii. 9. Lfc.L I4- J**.La3;Ui.& c xiL 13; xxi. g; xxii. 42.
1 The title in T.R. (as above) is late. NB have simply KaTa MaSSaiav. Other
expanded forms occur.
9 AaBiS is found only in minusc. fr$B have Aav«i8. This is one of several
variations in spelling occurring in the genealogy, among which may be named 0ooJ
(ver. 5) = Bo«s in W.H.; nBi)S (ver. 5) = lupr)8, W.H.; Mot6ov (ver. i5) = Mo69ok,
W.H. For a list of such variations in the spelling of names in the three fust
Gospels vide p. 53.
The Title. The use of the word «i-
•YyAiov in the sense of a book may be as
old as the Teaching of the twelve Apostles
(Didache, 8, n, 15. Vide Sanday, Bamp-
ton Lectures, 1893, p. 317, n. 1). The
word passed through three stages in the
history of its use. First, in the older
Greek authors (Hom., Od. {, 152, 166), a
reward for bringing good tidings ; also a
thank-offering tor good tidings brought
(Arist., Eq. 656). Next, in later Greek,
the good tidings itself (2 Sam. xviii. 20,
22, 25, in Sept. In 2 Sam. iv. 10, «v-
ayyikia occurs in the earliest sense).
This sense pervades the N. T. in re-
ference to the good news of God, *he
message of salvation. Finally, it came
very naturally to denote the books in
which the Gospel of Jesus was presented
in historie form, as in the Didache and in
Justin M., Apol. i. 66, Dial. con. Tryp.
100. In the titles of the Gospels the
word retains its second sense, while sug-
gesting the third. «vayy. Kora M. means
the good news as reduced to writing by
M. KttTa is not = of, nor KaTa MaTBatov
= MaT0aïou, as if the sense were: The
book called a " Gospel " written by Mat-
thew. {Vide Fritzsche against this the
older view, supported by Kuinoel.)
Chapter I. The Genealogy and
Birth of Jesus.—The genealogy may
readily appear to ns a most ungenial
beginning of the Gospel. A dry list of
names 1 It is the tribute which the
Gospel pays to the spirit of Judaism.
The Jews set much store by genealogies,
and to Jewish Christians the Messiah-
ship of Jesus depended on its being
proved that He was a descendant of
David. But the matter can hardly be
so vital as that. We may distinguish
between the question of fact and the
question of faith. It may be that Jesus
was really descended from David—many
things point that way; but even if He
were not He might still be the Christ,
the fulfiller of O. T. ideals, the bringer-in
of the highest good, if He possessed the
proper spiritual qualifications. What
although the Christ were not David\'s
son in the physical sense ? He was a
priest after the order of Melchisedec,
though a7fVfaXo-yT]Tos ; why not Messiah
under the same conditions ? He might
still be a son of David in the sense in
which John the Baptist was Elijah—in
spirit and power, realising the ideal of
the hero king. The kingdom of prophecy
came only in a spiritual sense, why not
also the king ? The two hang together.
Paul was not an apostle in the legitimist
sense, not one of the men who had been
with Jesus; yet he was a very real apostle.
-ocr page 74-
6a                          KATA MAT0AION                            l
\'loKwp. \'laKuP 8« lyiwi\\<r* Tor \'louSay Kul tous d8c\\$ous aüroO.
const. ia 3- \'loüSas Sè cyef kT)cre rbv ♦apis Kal Tèc Zapa. d «V rijs 6üu.ap •
ai. t* 4\' ♦optj 8è iyivn\\<T* t6> \'Eo-puu, • \'Eapwu, Sc èyÉVrrjcrc Tof \'Apdu,.
wtow A., vlov A. Of David first, because
with his name was associated the more
specific promise of a Messianic king; of
Abraham also, because he was the
patriarch of the race and first recipiënt
of the promise. The genealogy goes
no further back, because the Gospel is
written for the Jews. Euthy. Zig.
suggests that David is placed first
because he was the better known, as the
less remote, as a great prophet and a
renowned king. (airo tov yvupi^LuTépov
uóAXov apfaucvof, lirï t6v iraXauJTepoi\'
ai\'TJXflei\'.) The word vlov in both cases
applies to Christ. It can refer gram-
maticlly to David, as many take it, but
the other reference is demanded by the
fact that ver. t forms the superscription
of the following genealogy. So Weiss-
Meyer.
Vv. 2-16. The genealogy divides
into three parts : from Abraham to
David (w. 2-6»); from David to the cap-
tivity (w. 6b-n) ; from the captivity to
Christ. On closer inspection it turns out
to be not so dry as it at first appeared.
There are touches here and there which
import into it an ethical significance,
suggesting the idea that it is the work
not of a dry-as-dust Jewish genealogist,
but of the evangelist; or at least worked
over by him in a Christian spirit, if the
skeleton was given to his hand. To
note these is the chief interest of non-
Rabbinical exegesis.
Vv. 2-6a. Kal tov? ti5eX4>aijs avTOV.
This is not necessary to the genealogical
line, but added to say by the way that
He who belonged to the tribe of Judah
belonged also to all the tribes of Israël.
(Weiss, Matthausevang.) . . . Ver. 3.
tov 4>apȫ Kal tov Zapa : Zerah added
to Perez the continuator of the line, to
suggest that it was by a special provi-
dence that the latter was first born (Gen.
xxxviii. 27-30). The evangelist is on the
outlook for the unusual or preternatural
in history as prelude to the crowning
marvel of the virgin birth (Gradus
futurus ad credendum partum e virgine.
Grot.).—Ik tï)« 6óp.ap. Mentionofthe
mother wholly unnecessary and un-
usual from a genealogical point of view,
and in this case one would say, primd
facie, impolitic, reminding of a hardly
readable story (Gen. xxxviii. 13-26). It
i* the first of fout references to mothert
So might Jesus be a Christ, though not
descended from David. St. Paul writes
(Gal. iii. 29): " If ye be Christ\'s, then are
ye Abraham\'s seed". So might we say:
If Jesus was fit to be the Christ in point
of spiritual equipment, then was He of
the seed of David. There is no clear
evidence in the Gospels that Jesus Him-
self set value on Davidic descent; there
are some things that stem to point the
other way: e.g., the question, " Who is
my mother ? " (Matt. xii. 48 ; Mk. iii. 33),
and the other, " What think ye of the
Christ, whose son is He ? " (Matt. xxii.
42, et par.). There is reason to believe
that, like St. Paul, He would argue from
the spiritual to the genealogical, not vict
versd: not Christ because from David,
but from David, at least ideally, because
Christ on otl--r higher grounds.
Ver. 1. pipXos Y«v«Vew« k.t.X. How
much does this heading cover : the whole
Gospel, the two first chapters, the whole
of the first chapter, or only i. 1-17 ? All
these views have been held. The first
by Euthy. Zigab., who argued: the birth
of the God-man was the important point,
and involved all the rest; therefore the
title covers the whole history named
from the most important part (iirb toB
xvpiuTcpov ulpovs). Some moderns
(Ebrard, Keil, etc.) have defended the
view on the ground that the correspond-
ing title in O. T. (Gen. vi. 9; xi. 27,
etc.) denotes not merely a genealogical
list, but a history of the persons whose
genealogy is given. Thus the expression
is taken to mean a book on the üfe of
Christ (liber de vita Christi, Maldon.).
Against the second view and the third
Weiss-Meyer remarks that at i. 18 a
new beginning is made, while ii. I runs
on as if continuing the same story. The
most probable and most generally
accepted opinion is that of Calvin, Beza,
and Grotius that the expression applies
only to i. 1-17. (Non est haec inscriptio
totius libri, sed particulae primae quae
velut extra corpus historiae prominet.
Grotius.)
\'\\r\\o-ov Xpio-Toü. Christ here is not an
appellative but a proper name, in accord-
ance with the usage of the Apostolic
age. In the body oftheevangelistic his-
tory the word is not thus used ; only in
the introductory parts. (Vide Mk. i. 1 ;
John i. 17.)
-ocr page 75-
EYAfTEAION
6.1
3—io.
4. \'Apau. Sè iy^vnj<re tok "Au.iKa.Sdf3 • \'Au,iKaSa[3 Sc lylnx]tre tok
NaaaauK • Naao-aruK 8è iylvvy\\ae tok XaXu.uK. 5. XaXu,£>K 8è èytVi\'r|crc
tok Boo£ ex ttjs \'Pa^a/J \' Boo£ 8è iyivyy^ae tok \'ft0f|8 ex tt)s \'Pou9 •
Iip>|8 Se ^YtVct)ff« tok leo-crcu • 6. leorral Se iyïvvr\\ire tok AafJiS
tok paaiXta. Aaj3lS Sè ó {3ao~iXeu; 1 èyiwqat tok 2oXou,ükto, \' èn
Trjs toO Oüpiou • 7. 2oXou,£ik Sè iyivvytrt. tok \'Po(3onu, • \'Po|3oau.
Sè éyèKKrio-e tok \'A|3id • \'A|3i.a Sè iyévvr\\<rt tok \'Ao-a • 8. \'Ao-a Sè
iyivvii\\ot tok \'luaai^aT • \'luo-atJjciT Sè èytvvr\\<rt TOK \'Iwpap, • \'lupau,
Sè iyévmt\\<Tt tok \'0£iaK • 9. \'0£ias Sè tylvvi]<Tt tok \'IwdOau, • \'luddau,
Sè iylvvy\\<rt T0K"Axa£ • *A)(a£ Sè tyEKKTjae tok \'E^ckuik • 10. \'E£cnia$
* o 8ao-iXn« omitted in fc^B, found in C-. Most modern editorg omit.
* So in A. Io\\op.uva in 13CL and most uncials.
because she was the mother of a second
line culminating in Christ, as Ruth of a
first culminating in David.—Ver. 6».
tov Aap\'iS töv f3ao~i\\la, David the Hing,
the title being added to distinguish him
from the rest. It serves the same pur-
pose as if David had been written in
large letters. At length we arrive at the
great royl name! The materials fot
the first p«irt of the genealogy are taken
from Ruth iv. 18-22, and 1 Chron. ii.
5-I5-
Vv. 6b-io, Ik ttj« toO Ovpiov, vide
above. The chief feature in this second
division of the genealogical table is the
omission of three kings between Joram
and Uzziah (ver. 8), viz., Ahaziah, Joash,
Amaziah. How is the omission to
be explained ? By inadvertence, or by
intention, and if the latter, in what view ?
Jerome favoured the second alternative,
and suggested two reasons for the inten-
tional omission—a wish to bring out the
number fourteen (ver. 17) in the second
part of the genealogy, and a desire to
brand the kings passed over with the
stamp of theocratie illegality, In effect,
manipulation with a presentable excuse.
But the excuse would justify other omis-
sions, e.g., Ahaz and Manasseh, who,
were as great offenders as any. One can,
indeed, imagine the evangelist desiring to
exemplify the severity of the Gospel as
well as its grace in the construction of
the list—to say in effect: God resisteth
the proud, but He giveth grace to the
lowly, and even the low. The hypo-
thesis of manipulation in the interest of
symbolic numbers can stand on its own
basis without any pretext. It is not
to be supposed that the evangelist was at
«11 concerned to make sure that no link
in the line was omitted. His one concern
in the ancestry of Jesus, concerning
whom one might have expected the
genealogy to observe discreet silence:
Tamar, Rahab, Ruth, Bathsheba; three
of them sinful women, and one, Ruth, a
foreigner. Wh> _/e they mentioned ?
By way of deferce against sinister mis-
construction of the birth of Jesus ? So
Wetstein: Ut tacitas Judaeorum objec-
tioni occurreretur. Doubtless there is a
mental reference to that birth under some
aspect, but it is not likely that the evan.
gelist would condescend to apologise
before the bar of unbelief, even though
he might find means of doing so in the
Jewish habit of glorying over the mis-
deeds of ancestors (Wetstein). Much
more probable is the opinion of the
Fathers, who found in these names a
foreshadowing of the gracious character
of the Gospel of Jesus, as it were the
Gospel in the genealogy. Schanz follows
the Fathers, except that he thinks they
have over-emphasised the sinful element.
He finds in the mention of the four
women a hint of God\'s grace in Christ
to the sinful and miserable: Rahab and
Bathsheba representing the one, Tamar
and Ruth the other. This view com-
mends itself to many interpreters both
Catholic and Protestant. Others prefer
to bring the four cases under the cate-
gory of the extraordinary exemplified by
the case of Perez and Zerah. These
women all became mothers in the line of
Christ\'s ancestry by special providence
(Weiss-Meyer). Doubtless this is at least
part of the moral. Nicholson (New
Comm.) thinks that the introduction of
Tamar and R.ith is sufficiently explained
by Ruth iv. 11, 12, viewed as Messianlc;
of Rahab by her connection with the
earlier Jesus (Joshua), and of Bathsheba
-ocr page 76-
64                             KATA MAT0AION                               L
i ag»in gj iylvvr\\<rt tok MofaiTOT) • Maeao-trfjs Bè tyeWirjo-e tok \'AfUfr* A|lJ)K
T\'"\'\'7- 8è èy€KKi)o-e tok \'lucuaK • II. \'Iwo-ias 8è iyivvr]<Te tok >lexo,\'la,\'Kai
Kings T0Jls dSeXd>ous auToü, tirl ttjs *fieTOiKtaias CapjXii-os. 12. MïtA
Chron. v. 5J ^y ficToiKco"iaK BaPuXwKOS, \'lex01^0* «yéfKTjae tok ZaXa(kr|X •
verb (n«j-jaXaGitiX iè iy{vvr\\<T€ tok Zopo(3ó|3e\\ • 13. ZopopaptX Sc iylvvT\\<rt
otKi^w) in
Acts vii. 4, 43.
are perhaps similar enough to be mis-
taken for each other, it is against the
hj-pothesis as a solution of the difficulty
that Jehoiakim did not share in the cap-
tivity (2 Kings xxiv. 6), while the words
of ver. 11 seem to imply that the descen-
dant of Josiah referred to was associated
with his bretliren in exile. The words
iirl t»)s |icToiKccrïas Baj3v\\üvos probably
supply the key to the solution. Josiah
brings us tothe brink of the period of exile.
With his name that doleful time comei
into the mind of the genealogist. Who
is to represent it in the line of succession ?
Not Jehoiakim, for though the deporta-
tion began in his reign he was not
himself a captive. It must be Jeconiah
(Jehoiakin), his son it the second re-
move, who was among the captives (2
Kings xxiv. 15). His "bretliren " are his
uncles, sons of Josiah, his grandfather;
brethren in blood, and brethren also as
representatives of a calamitous time—
(vide Weiss-Meyer). There is a pathos
in this second allusion to brother-
hood. " Judah and his brethren," par-
takers in the promise (also in the sojourn
in Egypt); " Jeconiah and his brethren,"
the generation of the promise eclipsed.
Royalty in the dust, but not without
hope. The omission of Eliakim (or
Jehoiakim) serves the subordinate pur-
pose of keeping the second division of the
genealogy within the number fourteen.—
MtToiicecria* : literally chmige of abode,
deportation, "carryingaway," late Greek
for fteroiKia or ficTOiKTicis.—Ba^-uXüvot:
genitive, expressing the terminus ad quem
(vide Winer, § 30, 2 a, and cf. Matt. iv.
15, óSèv 9oXaacrr|s, x. 5, &8öv i\'Cviv).—Jirl
t. p.., "at the time of, during," the time
being of some lcngth ; the process of de-
portation went on for years. Cf. Mk. ii.
26, èiri \'Apid8a.p, undei the high priest-
hood of Abiathar, and Mk. xii. 26 for a
similar use of tol in reference to place:
liri toC PaTou—at the place where the
story of the bush occurs. MtTa t. (h. in
ver. 12 means aftcr not during, as some
have supposed, misled by taking p.c-roi-
Ktcrïa as denoting the state of exile. Vide
on this Fritzsche.
Vv. 12-15. I" tne \'ast division the
would be to make sure that no name
appeared that did not belong to the line.
He can hardly have imagined that his
list was complete from beginning to end.
Thus Nahshon (ver. 4) wastheheadof the
tribe of Judah at the Exodus (Num. i. 7),
yet between Hezron and him only two
names occur—four names for 400 yeais.
Each name or generation represents a
century, in accordance with Genesis xv.
13-16. The genealogist may have had
this passage in view, but he must have
known that the actual succession em-
braced more links than four (vide Schanz
on ver. 4). The hypothesis of inadver-
tence or error in consulting the text
of the O. T., favoured by some
modern commentators, is not to be sum-
marily negatived on the ground of an
a priori theory of inerrancy. It is pos-
sible that in reading 1 Chron. iii. n in
the Sept. the eye leapt from \'Oxotias to
\'Otïas, and so led to omission of it and
the two following names. (\'A(ap(a«, not
\'Otia?, is the reading in Sept., but VVeiss
assumes that the latter, Azariah\'s original
name, must have stood in the copy used
by the constructor of the genealogy.)
The explanation, however, is conjectural.
No certainty, indeed, is attainableon the
matter. As a curiosity in the history of
exegesis may be mentioned Chrysostom\'s
mode of dealing with this point. Having
propounded several problems regarding
the genealogy, the omission of the three
kings included, he leaves ihis one un-
solved on the plea that he must not ex-
plain everything to his hearers lest they
become listless (Ïko p.t| avairécojTt, Hom.
iv.). Schanz praises the prudence of
the sly Greek orator.
Ver. 11. \'lucrtas iytv. t4k Mcxoviav.
There is an omission here also: Eliakim,
son of Josiah and father of Jcconiah.
It was noted and made a ground of
reproach to Christians by Porphyry.
Maldonatus, pressed by the difficulty,
proposed to substitute for Jeconiah, Jeho-
iakim, the second of four sons ascribed
to Josiah in the genealogist\'s source (1
Chron. iii. 14), whereby the expression
TOut aScX^ovf aviTov would retain its
natural sense. But, while the two names
-ocr page 77-
65
EYAITEAION
n—17.
rbv \'APiou8 • \'A(3ioüo 8è tyéVer|c/e tov \'EXiaKeip. • \'EXia,K€i|x 8è
tysVerja-e tov \'A£up • 14. \'A£u>p 8è éyévvr\\ae tok ïooük. • XaScliK 8è
iyévvrjot tok \'Axei^t\' \'*X£V ^* èyeVitjae tok \'EXtoüS • 15. E\\cou8
hi iyévvr)&e tok \'EXed£ap • \'EXetf£ap 8s iyivvr^ae tok MotSók •
MaT0dK 8« iylwr\\<rt tok \'laxoj(3 • 16. \'laxwp 8è èyEKKTjo-E Tèc \'liuarjip, f «me ei-
presston
in xxvii.
7.
rbv óVSpa Mapias, è£ t|s ÈyeKK^Ör) f \'Itiaoüs 6 Xcyóp.eKO$ Xpio-TÓs.
17. ndaai ouk al yeKeal dirè Aj3paap, I&>$ Aa(3iS, ycKcal 8ïKaWo*- ("jeani
o-apcs • Kal diro AnplS lus Trjs fLETOiiceaias BafSuXaivos, ycfcal ctirist").
genealogical table escapes our control.
After Zerubbabel no name occurs in
the O. T. We might have expected
to find Abiud in 1 Chron. iii. ig, where
the chiidren of Zerubbabel are given, but
Abiud is not among them. The royal
family sank into obscurity. It does not
follow that no pains were taken to pre-
serve their genealogy. The priests may
have been diligent in the matter, and re-
cords may have been preserved in the
temple (Schanz). The Messianic hope
would be a motive to carefulness. In
any case we must suppose the author of
the genealogy before us to give here what
he found. He did not construct an
imaginary list. And the list, if not guar-
anteed as infallibly accurate by its inser-
tion, was such as might reasonably be
expected to satisfy Hebrew readers.
Amid the gloom of the night of leg_hsm
which bruods over all things belonging to
the period, this genealogy included, it is
a comfort to think that the Messiahship
of Jesus does not depend on the absolute
accuracy of the genealogical tree.
Ver. 16. \'laKiöp . . . tov \'lwo-f|4>: the
genealogy ends with yoseph. It is then
presumably his, not Mary\'s. But for
apologetic or dogmatic consideratiöns,
no one would ever have thought of
doubting this. What creates perplexity
is that Joseph, while called the husband
fr-bv AvSpa) of Mary, is not representëd
as the father of Jesus. There is no
iy(wr\\<rt in this case, though some sup-
pose that there was originally, as the
genealogy came trom the hand of some
Jewish Christian, who negarded Jesus as
the Son of Joseph (Holtzmann in H. C).
The Shiaitic Syriac Codex has "Joseph,
to whom was betrotbed Mary the Vir-
gin, begat Jesus," but it does not alter
the story otherwise to correspond with
Joseph\'s paternity. Therefore Joseph
can only have been the legal father of
Jesus. But, it is argued, that is not
enough to satisfy the presupposition of
the whole N. T., vim., that Jesus was the
actual son of David (KaTcL «rapxa, Rom. i.
3); therefore the genealogy must be that
of Mary (Nösgen). This conclusion can
be reconciled with the other alternative
by the assumption that Mary was of the
same tribe and family as Joseph, so that
the genealogy was common to both.
This was the patristic view. The fact
may have been so, but it is not indicated
by the evangelist. His aim, undoubtedly,
is to set forth Jesus as the legitimate son
of Joseph, Mary\'s husband, at His birth,
and therefore the proper heir of David\'s
throne.—è£ ^js iytvvrfii] \'I. The peculiar
manner of expression is a hint that
something out of the usual course had
happened, and prepares for the following
explanation: 6 Xryi$|Mvos Xpurrós; not
implying doubt, but suggesting that the
claim of Jesus to the title Christ was
valid if He were a legitimate descendant
of David, as the genealogy showed Hin
to be.
Ver. 17. The evangelist pauses to point
out the structure of his genealogy: three
parts with fourteen members each ; sym-
metrical, memorable; irao-ai does not
imply, as Meyer and Weiss think, that in
the opinion of the evangelist no links
are omitted. He speaks simply of what
lies under the eye. There they are,
fourteen in each, count and satisfy your-
self. But the counting turns out not to
be so easy, and has given rise to great
divergence of opinion. The division
naturally suggested by the words of the
text is: from Abraham to David, termi-
nating first series, 14; from David, head-
ing second series, to the captivity as
limit, i.e., to Josiah, 14; from the
captivity representëd by Jeconiah to
Christ, included as final term, 14. So
Bengel and De Wette. If objection be
taken to counting David twice, the
brethren of Jeconiah, that is, his uncles,
may be taken as representing the con-
cluding term of series 2, and Jeconiah
himself as the first member of series 3
(Weiss-Meyer). The identical number
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66                         KATA MAT6AI0N                            i
g Lk, L »r; Scxar/crcrapcs • Kal Atto lijs ptTOixeaias Ba|3u\\óJi-o$ \'<•\'$ toü
h f?k\' cV"\' XpioroG, yeveal ScKaTcVaapes.
iv. s.              jg. TOY 8« \'ivjaou1 XpiaroG tJ y^ccujais * outus TJf. >|Mt|a"rcu-
ixiv. 19 9eïcrT|s yap8 \'"is H^Tpos aÜToO Mapias tü \'lua^, ïplr ij oui\'eXöcu
j Mt. xx. 4. aÜTOiis, eüp^0rj iv yaorpi Ixouaa Ik riveup-aTos Aytou. 19
Lk.xx.aa. \'lwcrr)4> 8è é d"ï)p auTrjs, J Sikoios &v, Kal p») 0IXui\' aü-rijf irapa-
Rom. v. 7*
1 13 inverts the order of the names (X. I.). 1. X. in fc^CL, etc. Weiss (Meyer,
8th ed.) remarks that B has a preference for " Christ Jesus".
*  The best otd MSS. read yivuris , . , ycvvijo-is is doubtless a correction of the
scribe to bring the text into conformity with cycvvtion in the genealogy,
•  yap omitted in NBC1, etc. The sense is clearer without it.
of the fathers so understood the word;
and rime, Chrysostom, e.g., conceived
Josepn and Mary to be living together
before marriage, but sine concubitit, be-
lieving this to have been the usual
practice. Of this, however, there is no
satisfactory evidence. The sense above
assigned to o-uveA. corresponds to the
verb irapaXapfïv, ver. 20, iraplXapU, ver.
24, which means to take home, domum
ducere. The supposed reason for the
practice alleged to have existed by Chry-
sost ;m and others was the protection of
the betrothed (8i\' acri^dXnav, Euthy.).
Grammarians (vide Fritzsche) say that
irplv \'t) is not found in ancient Attic,
though often in middle Attic. For other
instances of it, with infinitive, vide Mk.
xiv. 30, Acts vii. 2; without 4}, Mt.
xxvi. 34, 75. On the construction of
«plv with the various moods, vide Her-
mann ed. Viger, Klotz ed. Devarius, and
Goodwin\'s Syntax.—tipiir\\ . . . {y^ovo-a:
<vpl0>], not ^v. (So Olearius, Observ.
ad Ev. Mat., and other older inter-
preters.) There was a discovery and a
surprise. It was apparent (de Wette);
81a t4 airpoo-SÓKT|Tov (Euthy./. To
whom apparent not indicated. Jerome
says: " Non ab alio inventa est nisi a
Joseph, qui pene licentia maritali futurae
uxoris omnia noverat".—«irv. ay. This
was not apparent; it belonged to the
region of faith. The evangelist hastens
to add this explanation of a painful fact
to remove, as quickly as possible, all
occasion for sinister conjecture. The
expression points at once to immediate
divine causality, and to the holy character
of the effect: a solemn protest against
profane thoughts.
Ver. ig. I. ó Avr)p: proleptic, imply-
ing possession of a husband\'s rights and
responsibilities. The betrothed man had
a duty in the matter—SCwuot. . . Sciyina.
in the three parts is of no importance in
itself. It is a nnmerical symbol uniting
three periods, and suggesting comparison
in other respects, e.g., as to different
forms of government—judges, kings,
priests (Euthy. Zig.), theocracy, mon-
archy, hierarchy (Schanz), all summed
up in Christ; or as to Israel\'s fortunes:
growth, decline, ruin — redemption ur-
gently needed.
Vv. 18-25. The Birth of Jesus.
This section gives the explanation which
ê£ f\\t b/a>vr\\6ï\\ (ver. 16) leads us to expect.
It may be called the justification of the
genealogy (Schanz), showing that while
the birth was exceptional in nature it
yet took place in such circtimstances,
that Jesus might justly be regaw\'ed as
the legitimate son of Joseph, and there-
fore heir of David\'s throne. The position
of the name Tov Si I. X. at the head of
the sentence, and the recurrence of the
word ylvuris, point back to ver. 1; yévtcris,
not yévvn<ris, is the true reading, the
purpose being to express the general idea
oforigin, ortus, not the specific idea of
generation (ó «iayyiXior^s iKaivoT<J-
ur|a-« rb kiiti <|>v<riv övo[j.a Tfjs ytvvr\\<r-
«DS, yfavnv ovttjv KaMras. Euthy.
Zig. on ver. 1).
Ver. 18. |ivr]o-T«>j6(£o-r|s . . . aviTotis
indicates the position of Mary in relation
to Joseph when her pregnancy was dis-
covered. Briefly it was—betrothed, not
married. Ilpiv ^ <ri)v«Xfl€iv means before
they came together in one home as man
and wife, it being implied that that would
not take place before marriage. <rwe\\0<;ïv
might refer to sexual intercourse, so far
as the meaning of the word is concerned
(Joseph. Antiq. vii. o, 5), but the evange-
list would not think it necessary to state
that no such intercourse had taken place
between the betrothed. That he would
regard as a matter of coutse. Yet most
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EYArfEAION
67
ló-aa.
SeiYC-aTiVai,1 £f3ou\\^8\\| \\d6pa* kdiro\\u<roi airf\\y. ao. touto W\'^ji3,\'32\'
uütoü \' eV9ufiT)0eWo5, iSoü, ayyeXos Kupiou m kot\' óVap &pdn) auTw, M.k\'i\' {?
At\'Yui\', "\'\\wor)$, ulos Aa|3i8, u,ï] <|>of3r)6ji$ " irapaXapctP Mapidp.8 £ Al*
rJ)K yuvaiKa <rou • to yap èf aürrj yevvr\\Qky «k fli\'cup.aTÓs &rnf\' ch*P- \'*:*
\'Aviou. 21. T^feTai Sè ulóV, Kal ° ko\\4<t€i.s t6 ö^ona auToü \'IkictoOc "• \'3. »S>
\'                             *                                                                                                        \'m; xivii.
aÜToe vap cwaei T&f Xaèi\' aÜToG dirö TÜf au.aprt.Civ auTÜv. \' 22. >9-
1 r                                                                      * \'                                       n again ver.
Touto Sè 8Xoc ylyoiti\', tca TrXrjpcoSij to p pv)8èi\' u-rrè toö 4 Kupiou 81a |4-
ii. II.
pchap. U. 15; üi. 3; xxil.31
1 B and X\' have the simple verb (Stivpcvncrai).
«Xaöpain W.H.
» Maptav in BL (W.H. text). The Mapiap of the T. R. probably comes from the
history of Christ\'s birth in Luke i., ii.
4 The article tov before Kvpiov is omitted in the best MSS.
Kühner, § 417, g.—ISou: often in Mt,
after genitive absolute ; vivid introduc-
tion of the angelic appearance (Weiss
Meyer).—kcit\' öVap (late Greek con-
demne\'4 by Phrynichus. Vide Lobeck
Phryn., p. 423. tfvap, without pre-
position, the classic equivalent), during a
dream reflecting present distractions.—
vïès AapCS : the angel addresses Joseph
aj son of David to awaken the heroic
mood. The title confirms the view that
the genealogy is that of Joseph.—u.n
<popr|8fis : he is summoned to a suprème
act of faith similar to those performed by
the moral heroes of the Bible, who by
faith made their lives sublime.—rf|v
•yuvatKa <rou: to take Mary, as thy wife,
so in ver. 24.\'—to . . . aylov : negativing
the other alternative by which he was
tormented. The choice lies between
two extremes : most unholy, or the holi-
est possible. What a crisis I—ver. 21.
Tt\'J«rai—\'It]o-ovv: Mary is about to beat
a son, and He is to bear the significant
name of Jesus. The style is an echo of
O. T. story, Gen. xvii. 19, Sept., the
birth of Isaac and that of Jesus being
thereby placed side by side as similar in
their preternatural character.—KaX«Vcis !
a command in form of a prediction. Bui
there is encouragement as well as com-
mand in this future. It is meant to
help Joseph out of his doubts into a mood
of heroic, resolute action. Cease from
brooding anxious thought, think of the
child about to be bom as destined to a
great career, to be signalised by His name
Jesus — Jehovah the helper.—avros
ydp.,. apapriüv avTÜv: interpretationof
the name, still part of the angelic speech.
aïiTos emphatic, he and no other. apapT.,
sins, implying a spiritual conception of
Israel\'s need.
Tfo-ai. He was in a strait betwixt two.
Being Sdccuot, just, righteous, arespecter
of the law, he could not overlook the
apparent fault; on the other hand, loving
the woman, he desired to deal with her
as tenderly as possible: not wishing to
exposé her (airi\\v in an emphatic posi-
tion before StiyparCirai—the loved one.
Weiss-Meyer). Some (Grotius, Fritz-
sche, etc.) take SCkoios in the sense of
bonitas or btnignitas, as if it had been
aycxOós. so eliminating the element of con-
flict.—tpouXr^n . . . avTT|V. He finally
resolved on the expediënt of putting her
away privately. The alternatives were
exposure by public repudiation, or quiet
cancelling of the bond of betrothal.
Affection chose the latter. SciypaT(<rai
does not point, as some have thought, to
iudicial procedure with its penalty, death
by stoning. Xa8pa before diroXvo-ai is
emphatic, and suggests a contrast be-
tween two ways of performing the act
pointed at by diroXCo-ai. Note the
synonyms bi\\v>v and <f3ouX^8T). The
former denotes inclination in general,
the latter a deliberate decision between
different courses—maluit (vide on chapter
*»• 27)-
Vv. 20-21. Joseph dclivered from his
perplexity by angelic interposition. How
much painful, distressing, distracting
thought he had about the matter day and
night can be imagined. Relief came at
last in a dream, of which Mary was the
subject.—Tavra . . . JvBuptiBevTOs: the
genitive absolute indicates the time of
the vision, and the verb the state of
mind: revolving the matter in thought
without clear perception of outlet.
ravTO, the accusative, not the genitive
with irep£: tv8. ircpC tivos = Cogitare de
re, iv6. Ti = aliauid secum reputare.
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KATA MAT9AI0N
68
L »3—*5-
q Ii. vil. 14. toü irpo^Tou, Xéyorros, 23. , "\'l8ou, r\\ irapdéVo? eV yaorpl ?|ei Kal
T^tTai ulóV, Kol koXc\'o-oucu1 Tè öVoua aü-roü \'Ep.p.ai\'ouiiX," S icn
r Mk. v. 41;\' (j.60epjj.i]i\'£uófiei\'ov, Meö\' tju,óüc ó 3c<5s. 24. AieyepStls 2 Se 6 8
Johni.42.\'l(iK7i|(j> airo toü üwfou iiroirftj€v ü>s irpoa^Talti\' aÜT<5 ó ayyeXos
• Lk. i. 34. Kupiou • Kal irapAa|3E Trjf yufaÏKa au-roü, 25. ko\\ ouk \' iyiviaaKev
aÖTrji\', lus ou4 ?T£K€ top* ulo? aurfjs toc irpwTÓTOKoe-0 Kal tndXeo^
to ófoua auTofl IH20YN.
1 D has KaX«r<is as in Sept. ver. of Is. vii. 14.
5  Here again, as in ver. ig, the simple verb ey«p8«is is used instead of the com-
pound of T. R. in the best texts (^BCZ).
* o omitted in fc$ZA al., bracketed in W.H.
4 o« is omitted in B and bracketed in W.H.
6 Instead of the words tov viov avrn,s tov TrpwTOTOKOV, b$BZ 1, 33, some old Latin
MSS., the Egyptian versions and Syr. Cur., have simply uiov. The expanded
phrase of T. R., found in many copies, is doubtless imported from Lk. ii. 7.
Vv. 22-23. The prnphctic reference.    ways in such connections, in its strict
As it is the evangelist\'s habit to cite    telic sense. The interest of the evan-
O. T. prophecies in connection with    gelist, as of all N. T. writtrs, 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, <j
the narrator. The ancients, Chry.,    irapflt\'vos, 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    \'I80O . . . \'Ej).p.avovif|X : in the oracle
of this, it might be urged that the sug-    as here quoted, \'i\\t\\. (cf. lyfiwra., ver. 18),
gestion of the prophetic oracle to the    is substituted for \\r)\\j;rrcu, and «aXéo-eis
mind of Joseph would be an aid to faith.    changed into the impersonal KaXco-ovci.
It speaks of a son to be born of a virgin.    Emmanuel = " with us God," implying
Whyshould 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 V-. 24-25. Josrph hesitates nomore:
too soon. Wny 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    iycp8e\\s . . . KvpCov: rising up from
of David," something of great importance    the sleep (toC fiirvou), in which he had
for the royal race and for Israël was    that remarkable dream, on that memor-
about to happen. The oracle in question    able night, he proceeded forthvvith to
might readily suggest itself as explaining    exccute the Divine command, the first,
the nature of the coming event. On all    chief, perhaps sole business cf that day.
these grounds, it seems reasonable to    —Kal TrapiKafiev , . . ai-rov. 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. ml
Ver. 22. tovto 8) . . . ïva irXr]pw$ü.   ovk lyivatrKtv .. . vtöV : absolute habitual
tva is to be taken here, and indeed al-    (note the imperfect) abstinence from
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EYAITEAION
69
IL I.
\\v Bri6\\«èu. Tt)S \'louBoiOS, eV« «gain i»
\'                          .                        vv. 7, 16
ou, :\' urfvoi diro deaToX.üi\' ibis). Act»
\' r \'                                           xiii. 6,8.
b chip. viiL ix a xziv. 27. Lk. xüi. 29
81 in ver. 1, as in i. iS, is adversative
only to the extent of taking the attention
off one topic and fixing it on another
connected and kindred. This, according
to Klotz, who regards Si as a weak form
of 8-fj, is the original forceof the partiele.
He says (in Dcvarius, p. 355): "lila
particula eam vim habet, ut abducat nos
ab ea re, quae proposita est, transferat-
que ad id quod, missa illa priore re, jam
pro vero ponendum esse videatur".
Vv, 1-12. Visit of the Magi. Ver.
1. iv BrjBXeèu.: The first hint of the
birthplace, and no hint that Bethle-
hem is not the home of the family.—
T-r)s \'lovSatas : to distinguish it from
another Bethlehem in Galilee (Zebulon),
named in Joshua xix. 15. Our Bethle-
hem is called Bethlehem-Judah in 1
Sam. xvii. 12, and Jerome thought it
sho-rd be so written here—Bethlehem
of Judah, not of judaea, taking the latter
for the name of the whole nation. The
name means "house of bread," and
points to the fertility of the neighbour-
hood ; about six miles south of Jerusalem.
—iv T|}Mpais, " in the days," a very
vague indication of time. Luke aims at
more exactness in these matters. It is
enough for our evangelist to indicate
that the birth of Jesus feil within the
evil time represented by Herod. A name
of evil omen ; called the Great; great in
energy, in magnificence, in wickedness ;
a considerable personage in many ways
in the history of Israël, and of the world.
Not a Jew, his father Antipater an
Edomite, his mother an Arabian—the
sceptre has departed from Judah—
through the influence of Antony ap-
pointed King of Judaea by the Roman
senate about forty years before the birth
of Christ. The event here recorded
therefore took place towards the close
of his long reign ; fit ending for a career
blackened with many dark deeds.—l8o«
1111701: " Behold I" introducing in a
lively manner the new theme, and a
very different class of men from the
reigning King of Judaea. Herod, Magi;
the one representing the ungodly ele
ment in Israël, the other the best element
in the Gentile world; Magi, not kings
as the legend makes them, but having
influence with kings, and intermeddling
much by astrological lore with the for-
tunes of individuals and peoples. The
II. I. Toü Sc J|t)<jou y£|"\'t10^\'\'tos <
<jjj.e\'pais HpcuBou toü f3acri\\e\'ws, 18
marital intercourse, the sole purpose of
the hastened marriage being to legitimise
the child.—ïws : not till then, and after-
wards ? Here comes in a quastio vexata
of theology. Patristic and catholic
authors say: not til) then and never at
all, guarding the sacrcdness of the virgin\'s
womb. 8cos does not settle the question.
It is easy to cite instances of its use as
fixing a limit up to which a specified
event did not occur, when as a matter of
fact it did not occur at all. B.g., Gen.
viii. 7 ; the raven returned not till the
waters were dried up ; in fact, never re-
turned (Schanz). But the presumption is
all the other way in the case before us.
Subsequent intercourse was the natural,
if not the necessary, course of things.
If the evangelist had feit as the Catholics
do, he would have.taken pains to prevent
misunderstanding.—vlóv : the extended
reading (T. R.) is imported from Luke
ii. 7, where there are no variants.
irpuTÓTOKov is not a stumbling-block to
the champions of the perpetual virginity,
because the first may be the only.
Euthymius quot.s in proof Isaiah xliv. 6 :
" I am the first, and I am the last, and be-
side Me there is no God."—KaV IxaXtcrev,
he (not she) called the child Jesus, the
statement referring back to the command
of the angel to Joseph. Wünsche says
that before the Exile the mother, after
the Exile the father, gave the name to
the child at circumcision (Neut Beitrage
xur Erlciuterung der Evangeliën, p. 11).
CHAPTER II. HlSTORY OF THE IN-
fancy continued. The leading aim of
the evangelist in this chapter is not to
give biographic details as to the time
and place of Christ\'s birth. These are
disposed of in an introductory subordinate
clause with a genitive absolute construc-
tion: "Jesus being born in Bethlehem
of Judaea in the days of Herod the
King": that is all. The main purpose
is to show the reception given by the
world to the new-born Messianic King.
Homage from afar, hostility at home;
foreshadowing the fortunes of the new
faith: acceptance by the Gentiles, re-
jection by the Jews j such is the lesson
of this new section. It is history, but
not of the prosaic sort: history with a
religious bias, and wearing a halo of
poetry. The story forma a natural
eequel to the preceding account. The
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70                          KATA MAT0AION                           tt
1 *4\'dn1\'"\' * Ttoptyhovio «\'S *!tpocrcSXuu.a, 2. X«?yo>res, " flou l<rrlv 6 Tex^els
•""* PacriXeüs TÖf \'louSotui\'; ciSofiCK ydp aÜToO toc d daTc\'pa Ir TJ)
d vv. 7, 9, io ; xxiv. 2g. l Cor. xv. 4:.
homage of the Gentiles could not be
offered by worthier representatives, in
whom power, wisdom, and also error,
superstition meet.—(ia-vol aub óivot.
irapfy., Magi from the east came—so
the words must be connected: not
" came from the east"; from the east,
the land of the sunrise; vague indication
of locality. It is vain to inquire what
precise country is meant, though com-
mentators have inquired, and are divided
into hostile camps on the point: Arabia,
Persia, Media, Babyion, Parthia are
some of the rival suggestions. The
evangelist does not know or care. The
east generally is the suitable part of the
world for Magi to come from on this
errand.—els "l«poo-<SXv|Mi: they arrived
at Jerusalem, the capital, the natural
place for strangers to come to, the precise
spot conn««:ted with their errand to be
determineü by further inquiry. Note
the Greek form of the name, usual with
Matthew, Mark and John. In Luke,
the Hebrew form \' Upov<ra\\rj|ji is used.
Beforehand, one would have expected
the first evangelist writing for Jews to
have used the Hebrew form, and the
Pauline evangelist the Greek.
Ver. 2, irov . . . \'lovSaCuv : the ln-
quiry of the Magi. It is very laconic,
combining an assertion with a question.
The assertion is contained in tc\\0€Is.
That a king of the Jews had been bom
was their inference from the star they
had seen, and what they said was in
effect thus : that a king has been
born somewhere in this land we know
from a star we have seen arising, and
we desire to know where he can be
found : " insigne hoc concisac orationis
exemplum," Fritzsche. The Messianic
hope of the Jews, and the aspiration
after world-wide dominion connected
with it, were known to the outside
world, according to the testimony of
non-Christian writers such as Josephus
and Tacitus. The visit of the Magi in
quest of the new-born king is not in-
credible.—eïS^p.Ei\'. . . «V tjj avoToXfl, we
saw His star in ils rising, not in the east,
as in A. V., the plural being used for
that in ver. 1. Always on theoutlook.no
heavenly phenomenon escaped them ; it
was visible as soon as it appeared above
the horizon.—aerrepa, what was this
celestial portent ? Was it phenomenal
only ? an appearance in the heavens
miraculously produced to guide the wise
men to Judaea and Bethlehem ; or a
real astronomical object, a rare con
junction of planets, or a new star
appearing, and invested by men addicted
to astrology with a certain significance ;
or mythical, neither a miraculous nor a
natural phenomenon, but a creation of
the religious imagination working on
slender data, such as the Star of Jacob
in Balaam\'s prophecies ? All these views
have been held. Some of the fathers,
especially Chrysostom, advocated the
first, vit., that it w <i star, not <j>vo-ci,
but 6ï|/€i póvov. Ht >asons were such
as these : it moved from north to south;
it appeared in the daytime while the
sun shone ; it appeared and disappeared ;
it descended down to the house where
the child lay, and so indicated the spot,
which could not be done by a star in
the sky (Hom. vi.). Some modern com-
mentators have laid under contribution
the investigations of astronomers, and
supposed the dor^p to have been one
of several rare conjunctions of planets
occurring about the beginning of our
era or a cornet observed in China. Vide
the elaborate note in Alford\'s Greek
Testament. The third view is in favour
with students of comparative religion
and of criticism, who lay stress on the
tact that in ancient times the appearance
of a star was expected at the birth of
all great men (De Wette), and who
expect mythological elements in the
N. T. as well as in the Old. (Vide
Fritzsche, Strauss,L.J., and Holtzmann
in H. C.) These diverse theories will pro-
bably always find their abettors ; the first
among the devout to whom the mirac-
ulous is no stumbling-block, the second
among those who while accepting the
miraculous desire to reduce it to a min-
imum, or at least to avoid its unneces-
sary extension, the third among men of
naturalistic proclivities. I do not profess
to be able to settle the question. I
content myself with expressing general
acquiescence in the idea thrown out by
Spinoza in his discussion on prophecy
in the Tractatus theologico-politicus, that
in the case of the Magi we have an
instance of a sign given, accommodated
to the false opinions of men, to guide
them to the truth. The whole system
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*-5-                              EYA1TEAI0N                               71
"draToXf), nol t}X9oimi» wpoo-Kuiójo-ai ofrrfl." 3. *AK0i5«ras M\'lf^gf\'
*Hp(i8ï|s 6 PainXeüs 1 \'^Top<£x0t|, Kat -na.ua \'lepocróXupu u,e-r\' outou • «£ ZÏJJj
4. Kol * auva.ya.yui\' rraVTas tous dpxiepeïs K«t YPaWJLOTe\'S r0\'\' XaoS, °\' "»lng).
*imivQdvtTO irap\' aÓTÜv, iroB ó Xpiarès yervaren. 5. ot oè tïtiav2 26- L^-\'•
iii. 14. g chap. xxii, 10. John xL 47. Acts xiv. 37. h C/. Acts xxiii. au (rl w«pt tipos).
1 o paciXcvs HpuSijs in fr^BDZ. In the T. R. the order of the words is conformed
to that in ver. 1.
* «iirav in ^B. All such forms have been corrected in the text which the T. R.
represents and need not be further noticed.
existed. The world is ruled not by truth
but by opinion.—ira<ra: s \'lepo<r<5Xvua
feminine here, or is rj ir<S\\i« understood?
or is it a construction, ad stnsum, of the
inhabitants ? (Schanz).
Ver. 4. Herod\'s measures. — Kal
oTivava^tbv . . . tov XaoJ. Was this a
meeting of the Sanhedrim ? Not likely,
as the elders are not "nentioned, who
are elsewhere named as the repre-
sentatives of the people, vide xxvi.
3, " the chief priests, scribes and elders
of the people ". Here we read only
of the chief priests and scribes of the
people. The article is not repeated
before 7pap.paT«ïs, the two classes being
joined together as the theological ex-
perts of the people. Herod called
together the leading men among the
priests and scribes to consult them as to
the birth-place of Messiah. Holtzmann
(H. C), assutu n% that a meeting of the
Sanhedrim is meant, uses the fact as an
argument against the historicity of the
narrative. The Herod of history slew
the Sanhedrists wholesale, and did his
best to lul! to sleep Messianic hopes. It
is only the Herod ol Christian legend
that convenes the Sanhedrim, and makes
anxious inrpjiries about Messiah\'s birth-
place. But the past policy of the king
and his present action, as reported by
the evangelist, hang together. He dis-
couraged Messianic hopes, and, now that
they have revived in spite of him, he
must deal with them, and his first step
is to consult the experts in as quiet a way
as possible, to ascertain the whereabouts
of the new-born child—lirwSdvtTo, etc:
it is not a historical question he submits
to the experts as to where the Christ
has been bom, or shall be, but a theo-
logical one : where, according to the ac-
cepted tradition, is His birth-place ?
Hence v«vvaTai, present tense.
Vv. 5-6. The answer oj the experts.—
ot Si stirav, etc. This is not a Chris-
tian opinion put into the mouth ot the
scribes. It was the answer to be ex-
of astrology was a delusion, yet it might
be used by Providence to guide seekers
after God. The expectation of an epoch-
making birth was current in the east,
spread by Babylonian Jews. That it
might interest Magians there is no wise
incredible; that their astrological lore
might lead them to connect some un-
known celestial phenomenon with the
prevalent expectation is likewise credible.
On the other hand, that legendary ele-
ments might get mixed up in the Chris-
tian tradition of the star-guided visit
must be admitted to be possible. It
remains to add that the use of the word
fcem\'jp, not aorpoV, nas been supposed
to have an important bearing on the
question as to the nature of the phe-
nomenon. ó.<tttjp means an individua!
star, aorpóv a constellation. But in the
N. T. this distinction is not observed.
{Vide Luke xxi. 25 ;Acts xxvii. 20; Heb.
xi. r2 ; and Grimm\'s Lexicon on the two
words.)
Ver. 3. ó pcuriXcvs\' HpiiSrjs ^TOpóx6»l!
BatnXivi beiöre the name, not after, as
in ver. 1, the emphatic position suggest-
ing that it was as king and because king
that Herod was troubled. The foreigner
and usurper feared a rival, and the
tyrant feared the rival would be wel-
come. It takes linie to put evil-
doers in fear. He had reigned long,
men were weary, and the Pharisees,
according to Joseph (A. J. xvii. 2-4),
had predicted that his family would
ere long lose its place of power. His
fear therefore, though the occasion may
seem insignificant, is every way cred-
ible.—Kal iracra L, doubtless an exag-
geration, yet substantiallv true. The
spirit of the city was serviie and seifish.
They bowed to godless power, and cared
for their own interest rather than for
Herod\'s. Few in that so-called holy
city had healthy sympathies with truth
and right. Whether the king\'s fears
were groundless or not they knew not
nor cared. It waa enough that the fears
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7»                          KATA MAT9AI0N                           n.
j toHdSS. airtï\' "\'*\' BrjOXeèft lijs \'louSai\'as. oSrta y&p Y^Ypairrai 81A roü
Mnse3"1\' lrP°<l»1TOU> 6- \'Kt" **> BT)6Xe/fi, Y») \'lou\'Sa, \' oü8ap.wS Aax"mi el
k fo\'c/Lk \'* T0\'s ^Y*^0"11\' \'louSo\' ^K <">ö Y^P ïIïXcuo-ctoi k TjYOu\'p.ei\'Os,
xxii. 26. SoTis \' TTOtfAaee! toi» XaóV u,ou toi» \'lo-par)X.\'" 7. Tot« \'HpcóSrjs,
16. Acts \\ci0pa 1 KaXeVas tous fAÖ/you?, "riKpipwae irap\' aÜTÖ>e róf XP"1\'0"
Pet. v. 2. Toü Aai.i\'OiAc\'fOU dorépoc;, 8. Kal ir^inl/as aÜTOUS eïs BtiSXeèu. eïtre,
m here and              A,                              ,                o        ,                  ,           ,
in ver. 16. " riopeuGtVTes " &KP1BÜ9 " eêETficraTï 2 irept toü irmStou • "eirdi\' Sè
n Lk. i. 3.
Acts xviii. £upt)T£, diTOYYï\'XoT^ p.<H, óirus K&yw tXöaii\' TrpoaKUK^crw aÜTÜ."
Thess. ». 9 ocbap. x. 11. John xxi. 12. p Lk. xi. 22, 34 (with aor. sub.).
1 Xaöpo. as in i. 19 in W.H.
1 tJiTacra-rc axpifius in fc$BCD, which accords with Mt.\'s usual order.
Vv. 7, 8. Herod\'s next step.—rórt
\'Hp<ó8r)s . . . ao-Tcpos: t6t(, frequent
formula of transition with our evangelist,
cf. w. 16, 17; iv. 1, 5, ir, etc. Herod
wished to ascertain precisely when the
child the Magi had come to worship was
bom. He assumed that the event would
synchronise with the ascent of the star
which the Magi had seen in its rising,
and which still continued to be seen
(rJ>aivop.c\'vov). Therefore he made par-
ticular inquines (T|Kpï(3u<r£) as to the
time of the sC J, t.c., the time of its first
appearing. This was a blind, an affec-
tation of great interest in all that related
to the child, in whose destinies even the
stars were involved.—Ver. 8. Kat arcp.\\|/af
. . . a\\\'TÜ): his hypocrisy went further.
He bade the strangers go to Bethlehem,
find out the whereabouts of the child,
come back and teil him, that he also
might go and worship Him. Worship,
i.e., murder! " Incredible motive 1 "
(H.C.). Yes, as a real motive for a
man like Herod, but not as a pretended
one, and quite likely to be believed by
these simple, guileless souls from the
east.—iriui|fa« tXirt : the sending was
synchronous with the directions accord-
ing to De Wette, prior according to Meyer.
It is a question of no importance here,
but it is sometimes an important ques-
tion in what relation the action expressed
by the aorist participle stands to that
expressed by the following finite verb.
The rule certainly is that the participle
expresses an action going before: one
thing having happened, another there-
after took place. But there is an impor-
tant class of exceptions. The aorist
participle " may express time coincident
with that of the verb, when the actions
of the veib and the participle are prac-
tically one ". Goodwin, Syntax, p. 52,
and vide article there referred to by
pected from them as reflecting the current
opinion of the time. The Targum put
upon the oracle in Micah a Messianic
interpretation (Wetstein, and Wiinsche,
Bcitragc). Yet with the Talmudists the
Messiah was the one who should come
forth from a strange, unknown place
(Weber, Die Lehren des Talmud, p. 342).
Vide on this point Schanz, who quotes
Schegg as denying the statement of
Wetstein, and refers to Celsus as object-
ing that this view ^bout Messiah\'s birth-
place was not cturent atnong the Jews.
(Origen, c. Cclsum, i. 51. Cf. John vü.
27, and 42.)—oBtüi yap Y«YpairTcu, etc:
The Scripture proof that Messiah\'s
birth-place was Rethlehem is taken from
Micah v. 2. The oracle put into the
mouth of the experts consulted by Herod
receives its shape from the hand of the
evangelist. It varies very considerably
both from the original Hebrevv and
from the Sept. The "least" becomes
" by no means the least," "among the
thousands" becomes " among the
princes," and the closing clause, "who
shall rule my people Israël,\' departs
from the prophetic oracle altogether,
and borrows from 2 Sam. v. 2, God\'s
promise to David; the connecting link
apparently being the poetic word de-
scriptive of the kingly function common
to the two places —iroip.aveï in Micah
v. 3, iroipavtts in 2 Sam. v. 2.
The second variation arises from a
different pointing of the same Hebrew
word ID^NZI. "•D^N! = among the
thousands, ">E7N2 = among the heads
of thousands. Such facts are to be
taken as they stand. They do not cor-
respond to modern ideas of Scripture
proof.
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EYAITEAION
6—nu
73
9. Ol 8è dKoJo\'Oi\'TïS toG pao-iXeus eiropEuOncrai\' • Kal Ï80Ü, 2 dar^p, 1 ?[?• Xi .\'\'•
ok ïtSoi\' eV ttj dyaroXfj, * irpotjyey aürous, êws cXOuc lort)1 * (Va™ \'^* ™"
ou r\\v to iraiSioi\'.
fieydXny "oTpóSpa-
10.    ISófTes 8è Tèc darepa, èxapïjtrai\' xapd»\'r ch: T- J4i
11.    Kal e\'XÖÓKTes eis rtf oiKiae, eupov2 to **»\'• ;?•
\'                         r               sCh. xvti. 6,
«3; xviii. 31; xix. 25; xxvi. 22; xxvii. 54.
1 «TraUn in ^BCD.
3 «iSov in all uncials, rupev only in minusc. Came in probably from ver. 8 (eupr]T«).
Prof. Ballantine in Bibl. Sacra., 1884,
on the application of this rule to the
N. T., in which many instances of the
kind occur. Most frequent in the Gospels
is the expression diroKptflds «tirc, which
does not mean " having lirst answered
he then proceeded to say," but "in
answering he said ". The case before
us may be one of this kind. He sent
them by saying " Go and search," etc.
Vv. g, 10. The Magi go on thcir
errand to Bethlchem. They do not know
the way, but the star guides them.
ISov ó d<rrfy>: looking up to heaven as
they set out on their journey, they once
more behold their heavenly guide.— ov
clSov è. t. avoToXfl: is the meaning
that they had seen the star only at its
rising, finding their way to Jesus with-
out its guidance, and that again it
appeared leading, them to Bethlehem ?
So Bengel, and after him Meyer. Against
this is <j>oivo|«Vov, ver. 7, which implies
continuous visibility. The clause Sv
cISov, etc, is introduced for the purpose
of identilication. It was their celestial
guide appearing again.—irpoiÏYCv: it
kept going before them (imperfect) all
the way til!, arriving at Bethlehem, it
took up its position (lardflT)) right over
the spot where the child was. The star
seemed to go before them by an optical
illusion (Weiss-Meyer); it really, in the
view of the evangelist, went before and
stopped over the house (De Wette, who, of
course, regards this as impossible in fact).
Ver. 10, ISóvtc; 8È . . . x^pdv p€7dXr)v
crcjióSpa: seeing the star standing over
the sacred spot, they were overjoyed.
Their quest was at an end ; they had
at last reached the goal of their long
journey. <r<f>oSpa, a favourite word of
our evangelist, and here very appropriate
after M-cyaXijv to express exuberant glad-
ness, ecstatic delight. On the convoy of
the star, Fritzsche remarks: " Fuit certe
stellae pompa tam gravi tempore digna ".
Some connect the seeing of the star in
ver. 10 with the beginning of the journey
from Jerusalem to Bethlehem. They re-
joiced, says Euthy. Zig. üs cvpóvrts tov
&i|/cv8é(rraTOV óS-rj-yóv
Ver. ir. The Magi enter and do hotnage.
—Kal c. c. t. olidav : the house. In Luke
the shepherds find the holy family in a
stable, and the holy child lyingin a man-
ger; reconcilable by assuming that the
Magi arrived after they had found refuge
in a friend\'s house (Epiphan. Theophy.).
—«ISov t. ir. . . . avToü: ttSov botter than
ctipov, which seems to have been intro-
duced by the copyists as not only in itself
suitable to the situation, but relieving the
monotop" caused by too frequent use of
eXSov (vv. 9, 10). The child with Hts
mother, Joseph not mentioned, not in-
tentionally, that no wrong suspicions
might occur to the Gentiles (Rabanus
in Aquin. Cat. Aur.).—Kal irtaóvTts . . .
o-pipvav. They conie, eastern fashion,
with full hands, as befits those who enter
into the presence of a king. They open
the boxes or sacks (Sncraupovs, some
ancient copies seem to have read mrjpas
= sacculos, which Grotius, with proba-
bility, regards as an interpretative gloss
that had found its way into the te:<t, vide
Epiphanius Adv. Haer. Alogi., c. 8), and
bring forth gold,frankinccnse and myrrh,
the two latter being aromatic gums dis-
tilled from trees.—Xipavov: in classic
Greek, the tree, in later Greek and
N. T., the gum, rb 6vpi(ipevov =
Xi(3avo>T<5si vide Phryn. ed. Lobeck, p.
187. The gifts were of three kinds, hence
the inference that the Magi were three in
number. That they were kings was de-
duced from texts in Psalms and Prophe-
cies (e.g., Psalm lxxii. 10, Isaiah lx. 3),
predicting that kings would come doing
homage and bringing gifts to Messiah.
The legend of the three kings dates as far
back as Origen, and is beautiful but base-
less. It grew with time ; by-and-by the
kings were furnished with names. The
legendary spirit loves definiteness. The
gifts would be products of the givers\'
country, or in high esteem and costly
there. Hence the inference drawn by
some that the Magi were from Arabia.
Thus Grotius : " Myrrha nonnisi in
Arabia nascitur, nee thus nisi apud
Jabaeos Arabum portionem : sed et auri-
fera est felix Arabia ". Gold and incense
-ocr page 86-
74                            KA\'i\'A MATÖAION                              tt
watStov (lerèl Mapias rijs f»)Tpos aü-oG, Kal tt«oÓVt«s TipoaCKiitriirai\'
•c/- »•• J9- oö™, Kal dvoï£aiTes tous \'öijaaupou? ciÜtük TTpocnpeyKav aürfi
xii. 33. Süpa, vpuoroi\' Kal "Xifiaiw Kal *ouipvav. 12. Kal Yp>muru>9t\'i\'r£s
Heb. ki.          , „           ^                                     ( \' r                            /« ir
26 ( = a><i-KaT ovap p.r) w dfaKduil/ai irpos Hpsfonr. 8i aWris ó8oü * dievworiocii\'
tet:tum). .                \'                                                                         \'                     f% n
u Rev. xviii. «is T»)r xwpai* auiw.
vjohn xlx. 13. \'Ai\'ax-WÓi\'TCiii\' M aÜTW, I806, Sy-yeXos Kupiou cficuYeTai
w Lk x. 6. Ka/ óVap \' tü \'l<i)o-^, Xe\'ytüv, "*Eyep9«ls TrapdXaP« to TratStW Kal
Acts xviii. .             1          1»         «in         » .«                     1 • a • * •* ..
21. Heb. Tt|f pr|T€pa aurou, Kal c^euye ets AiyuwTOf, kcu 1081 ckci lus Sk
x w. 14, 22,«ïitw a0<-\' p^XXei ydp \'HptóSrjs jT|Teii> t& Trai8tW, toG diroXeVai
04; xii. 15! aÜT(5. 14. "O 8è cyepOels Trap«T.ape to TraiSiof Kal Tr\\v urirtpa
*\'•            auToG vuktÓs, Kal &ve)(h)pr\\tTey ets AïyuTTTOf, 15. Kal r\\v «,k«. «ws
1 15 has Kar ovap ctfiavT] as in i. 20 (W.H. margin).
(Xipavos) are mentioned in Isaiah lx. 6
among the gifts to be brought to Israël
in the goocl time coming. The fathers
delighted in assigningto these gifts of the
Magi mystic meanings: gold as to a
king, incense as to God, myrrh as to
One destined to die (tos uIXXovti ytvtra-
tr6ai Savuravi. Grotius Btruck into a
new line : gold = works ofmercy; incense
= prayer; myrrh = purity—to the dis-
gust of Fritzsche, who thought such
mystic interpretations beneath so great
a scholai.
Ver. 12. Their piout irrandfulfilled,the
Magi, warned to keep out of Herod\'s way,
return home by anothcr roaj.—XP1P-VMT-
•éwes points to divine guidance given in
a dream (kot ivap) ; responso accepto.
Vuig. The passive, in the sense of a
divine oracle given, is found chiefly
in N. T. (Fritzsche after Casaubon).
Was the oracle given in answer to a
prayer for guidance ? Opinions differ.
It may be assumed here, as in the case of
Joseph (i. 20), that the Magi had anxious
thoughts corresponding to the divine
Communication. Duubts had arisen in
their minds about Herod\'s intentions.
They had, doubtless. heard something of
bis history and character, and his man-
ner on reflection may have appeared
suspicious. A skilful dissembler, yet not
quite successful in concealing his bidden
pui pose even from these guileless men.
Hence a sense of need of guidance, if not
a furmal petition for it, may be taken for
granled. Divine guidance comes only to
prepaied iiearts. The dream reflects the
antecedent state of mind.— pf| avaKÓp^cu,
not to turn back on their steps towards
Jerus. and Herod. Fritzsche praises the
felicity of this word as implying that
to go by Jerusalem was a roundabout
for travellers from Bethlehem to the east.
Apart from the question of fact, such a
thought does not seem to be in the mind
of the evangelist. He is thinking, not ol
the ghortest road, but of avoiding Herod
—dvcxüpTitrav, they withd\'ew not only
homewards, but away from Herod\'s
neighbourhood. A word of frequent
occurrence in our Gospel, four times in
this chapter (vv. 13, 14, 22).
Vv. 13-23. Flight to Egypt, massacre in
Bethlehem, return to Nazareth. These
three stories have one aim. They indi-
cate the omens which appeai in begin*
nings - omina principiis inesse solent
(Ovid). The fortunes of Christianity
foreshadowed in the experiences of the
holy child: welcomed by Gentiles, evü
entreated by Jews. " The real contents
of these sections embody an ideal aim "
(Schanz).
Vv. 13-15. Flight to Egyft. Ver. 13,
4>cuv<Tai: assuming that this is the cor-
reet reading, the flight to Egypt is
tepresented as following close on the
departure of the Magi ; the historie
present, vividly introducing one scène
after another. A subjective state of
anxiety is here also to be presumed.
Whence arising we can only conjecture.
Did the Magi give a hint, mentioning
Herod\'s name in a significant marnier ?
Be that as it may, Joseph also gets the
necessary direction.— \'EytpBtle ... «Is
AïyvTTTOv : Egypt—near, friendly, and
the refuge of Israel\'s ancestors in days
of old, if also their house of bondage.—
TropdXn.fi.. take with a view to taking
care of (cf. John i. II, "His own re-
ceived Him not," irape\'Xa Pov); benigne,
Fritzsche ?ws • • • fot: either gene-
rally, tiil I give thee further orders
(Friusche); or till I teil thee to return
-ocr page 87-
t2-i7.                             EYATTEAION                                75
"rijs yT€\\£urfjs \'Hp<ü8ou • <Vci ir\\T|pu8rj to pr)9èV Giro toG 1 Kupiou y here only
8id toG Trpo<j)^Tou, X^yocTos, "\'E£ AïyuTtrou «Aeiru tov uïóV p.ou. Sept.
16. TÓt« \'Hpworjs, ïSwc 5ti " «Ven-cu\'yjh) ütto iw p.dywi\', * é9uu.<ó9ï] xxvü. a)
Xiap, Kol diro<7T£i\\as b deelXe irdiras tous iraïSas tous iv Bn9Xeèu f°\'FC\\\'0
•        \' zCh. xx. 19;
«al iv Tmcu tois \'ópïois aÜT-fis, diró d SietoGs «al KdTfciTepcü, koto xxvll. 41,
\'                   \'                                                                              parall.
TOK XpófOf 8e i)Kpi\'P(i/0-e irapd TÖr u.dywi\'. 17. TÓt« ^ir\\T)pü9t] TÖ a here onljr
Gen. xxx. 2. bLk.xxll.aj xxiii. 32 (Acti often). c Ch. iv. 13 ; vüi. 34; xv. 21; xix. 1. d here
ooly. C/. Acts xxiv. 27.
1 NBCD, etc, omit tow.
(Meyer, Schanz); sense the same; the
time of such new direction is left vague
(fi,v with sub.).—peMei ydp: givesreason
of the command.—tov aTroXeerai avTÓ:
Herod\'s first purpose was to kill Mary\'s
child alone. He aiterwards killed many
to make sure of the one. The genitive
of the infinitive to express purpose
belongs to compaiatively late Greek.
It occurs constantly in the Sept. and
in N. T.—Ver. 14. ó 8i èycp9els: Joseph
romptly executes the command, vvktós,
efore the day, indicating alarm as well
as obedience. The words of the com-
mand in ver. 13 are repeated by the
evangelist in ver. 14 to emphasise the
obedient spirit of Joseph.—Ver. 15. «al
fjv {«et, etc.: the stay in Egypt cannot
have been long, only a few months,
probably, before the death of Herod
(Nösgen).—ïva ir\\T]pu9fj: another pro-
phetic reference, this time proceeding
directly from the evangelist; Hosea xi.
1, given after the Hebrew, not the Sept.,
which *or^2^ has ts\'kvo awrov. The oracle
States a historical fact, and can therefore
only be a typical prophecy. The event
in the life of the infant Jesus may seem
an insignificant fulfilment. Not so did
it appear to the evangelist. For him all
events in the life of the Ciirist possessed
transcendent significance. Was it an
event at all ? criticism asks. Did the
fact suggest the prophetic reierence, or
did the prophecy create the fact ? In
reply, be it said that the narratives in
this chapter of the Infancy all hang
together. If any one of them occurred,
all might occur. The main question is,
is Herod\'s solicitude credible ? If so,
then the caution of the Magi, the flight
to Egypt, the massacre at Bethlehem,
the return at the tyrant\'s death to
Nazareth, are all equally credible.
Vv. 16-18. The massacre. Tótc:
ominous then. VVhen he was certain
that the Magi were not going to come
back to report what they had found at
Bethlehem, Herod was enraged as one
who had been befooled (ivrrraiy^Ot)). Mad-
dened with anger, he resolves on more
truculent measuies than he at first in-
tended : kill all of a certain age to make
sure of the one—such is his savage order
to his obsequious hirelings. Incredible ?
Anything is credible of the man who
murdered his own wife and sons. This
deed shocks Christians; but it was a
small affair in Herod\'s career, and in
contemporary history.— Iv Bn9. «al iv
ira<rx toïs ópïois avrrjs, in Bethlehem, and
around in the neighbourhood, to make
quite sure.—airo Sictovs «al KcvraiTcpw:
the meaning is clear—all children from
an hour to two years old. But SktoGs
may be taken either as maSLuline, agree-
ing with iraiSós understood = from a two-
year-old child, or as a neuter adjective
used as a noun = from the age of two
years, a bimatu as in Vuig. There are
good authorities on botii sides. For a
similar phrase, vide 1 Chron. xxvü. 23, awb
clicoaracToSs. Herod made his net wide
enough; two years ensured an ample
margin.—Ka/rd t. \\. . . . payuv. Euthy.
Zig. insists that these words must be con-
nected, not with 8i€to0$, but with ko.tm-
Te\'pw, putting a comma after the former
word, and not after the latter. If, he
argues, Herod had defïnitely ascertained
from the Magi that the child must be
two years old, he would not have killed
those younger. They made Mary\'s child
younger; Herod kept their time and
added a margin: irXaro» ?T«pov avrbs
irpo<ré6T]KC. It does not seem to matter
very much. Herod would not be very
scrupulous. He was likely to add a
margin in either case; below if they
made the age two years, above if they
made it less.—Ver. 18 : still another pro-
phetic reference, Jerem. xxxi. 15, freely
reproduced from the Sept.; pathetic and
poetic certainly, if the relevance be not
conspicuously apparent. The evangelist
introduces the prophetic passage in this
case, not with ïva, but with rórt (ver. 17),
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KATA MAT9AI0N
76
il.
pr\\Biv öiro1 \'Upefuou toO irpocSnJTou, Xeyoiros, 18. "♦ui\'ïi 4f Pap.5
eCh. xill. 7)KovaBi), öprji\'os Kal2 •KXauÖu.ès koi \'o8upp.es iroXus, \'Pax^X
f» Cor.\' vii. \' xXatoucra Ta riava aü-rijs * Kal oük tjöeXt8 irapaK\\T]6TJi\'ai, Sn oük
g with ace. eïen." 19. TeXeuTqo-airos 8è tou \'HpwSou, ISoii, ayycXos Kupiou
Kaf\' 6Vap 4>aik€Tai4 tü \'luo^jtj) iv AlyuirTw, 20. Xe\'ywf, "\'EyepÖels
irapaXa^E to ïraiBioe Kal rr)V u.ï]Tepa aÜToG, Kal iropcuou els yi\\v
hRom.xi.3. \'lo-paijX • Teö^Kaci yc\\p ol * JrjToOrrïS ttjc <|<uxV toO iratStou.\'
i Rev. v. 10 21. \'O 8è iyeptVis TrapeXa|3e to iraiSiof Kal ttji< u.r}Tepa aÜToG, Kal
and gen.).^Xfcr * eïs yqf "lcrpar)X. 22. aKouaas 8è Sn \'ApxeXaos \' (3acuXeuei
1  Sia in XBCD ; wiro not ace. to style of Evang. (Weiss in Meyer).
2 6pt)vos Kaï om. i^BZ ; probably intredueed to correspond with Sept.
3 ^0«Xt)(T€ in DZ.
4 <j>aiv<rai Kar ovap, fc^BDZ.
8 ei<n]X8ev in ^BC.
of an angel to inform Joseph of the fact
But his anxieties would not therefore be
at an end. Who was to succeed Herod?
Might he not be another of the same
type ? Might disorder and confusion
not arise ? Would it be safe or wise to
return to Palestine ? Guidance was
again needed, desired, and obtained.
—ISov SyyeXos . . . Xtywv : the guid-
ance is given once more in a dream
(kot\' 6Vap). The anxious thoughts of
the daytime are reilected in the dream
by night, and the angelic message comes
to put an end to uncertainty.—ver. 20.
\'EycpOcls • • • \'I<rpc.i\']\\ : it is expressed in
the same terms as those of the message
directing flight to Egypt, except of
cojrse that the land is different, and
the order not flee but return. "Arise,
take the child and His mother." The
words were as a refrain in the life of
Joseph in those critical months.—T£6vi\']-
koo-i yap: in this general manner is the
death of Herod referred to, as if in
studious avoidance of the dreaded name.
They are dead. The plural here (ol
tuToCrres), as often, expresses a general
idea, a class, though only a single person
is meant (vide Winer, § 27, 2, and
Exodus iv. 19). But the manner of ex-
pression may indicate a desire to dissi-
pate complttely Joseph\'s apprehensions.
There is nothing, no person to fear: go !
Ver. 21. o 8è £yep9«U . . . \'ItrpatjX:
prompt obedience follows, but vvktós
(ver. 14) is omitted this time. Joseph
may wait till day; the matter is not
so urgent. Then the word was 4><vy<.
It was a flight for life, every hour or
minutc important.
Vv. 22-23. Settlement in Nazarcth in
suggesting a fulfilment not regarded as
exclusive. The words, even in their
original place, are highly imaginative.
The scène of Rachel weeping for her
children is one of several iablcaux, which
passed before the prophet\'s eye in a
vision, in a dream which, on awaking,
he feit to be sweet. It was poetry to
begin with, and it is poetry here. Rachel
again weeps over her children; hers,
because she was buried there, the pro-
phet\'s Ramah, near üibeah, north of
Jerusalem, standing for Bethlehem as far
to the south. The prophetic passage
did not create the massacre ; the tradition
of the massacre recalled to mind the
prophecy, and led to its being quoted,
though of doubtful appositeness in a strict
sense. Jacob\'s beloved wife seems to
have occupied an imaginative place also
in Rabbinicalliterature. Wünschequotes
this from the Midrasch : " Whydid Jacob
bury Rachel on the way to Ephratah or
Bethlehem ? (Gen. xxxv. 16). Because
he foresaw that the exiles would at some
future time pass that way, and he buried
her there that she might pray for them "
(Bi.iiüge, p. n). Rachel was to the
Hebrew fancy a mother for Israël in all
time, sympathetic in all her children\'s
misfortunes.
Vv. 19-21. Joseph\'s return. T*X«ut-
«jo-avTos ik t. Hp: Herod died in 750
u.c. in his 7oth year, at Jericho, üf a
horrible loathsome disease, rotten in
body as in soul, altogether an unwhole-
some man (vide Joseph, Bell, i. 33,
1-5; Antiq., xvii. 6, 5; Euseb., H. E., i.
6, 8). The news of his death would fly
gwiftly, and would not take long to
reach Egypt. There would be no need
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EYAITEA10N
77
i8—aa.
lm.1 rns \'louWas Arrl \'HpcóSou tou iraTpos aÜToG,5 c4>o|3r)9ti \'^iceïj for ««:»«.
• «                                    ,             \' ,         . Ch. xvu. »o.
direXOeïe • xpT)flaTtorö£\'ls ^* KaT oyaP> A»\'EX0\'PTlcre\'\' a* ™ P-W ^S Johnxi.8;
k Ch. xv. 2i; xvi. 13. Mk. viii. 10.
1 Omit «iri fc$B and several cursives. With «n the usual construction j theiefore
its omission here probably correct.
• t^BC place HpwSov after t. iraT. avrov.
have expected. The narrative of the
first Gospel appears to be constructed on
the assumption that Nazareth was not
the original home of the holy family,
and to represent a tradition for which
Nazareth was the adopted home, Beth-
lehem being the original. " The evan-
gelist did not know that Nazareth
was the original seat of the family."
Weiss, Matt. e vang. p. 98.
Ver. 23. icaT<()KT|<r€v. Kaï-oiiccty in
Sept. is used regularly for JUQJ^ in the
~ T
sense of to dweil, and with iv in Luke and
Acts (Luke xiii. 4 ; Acts i. 20, etc.) in the
same sense. Here with cU it seems to
mean going te settle in, adopting as a
home, the district of Ga\'üee, the parti-
cular town called Nazaretn.—els ir<JXiv is
to be taken along with k<itu. not with
i\\Suv. Arrived in Galilee he transferred
his family to N azareth, as afterwards Jesus
migrated to Capernaum to carry on there
His ministry (iv. 13, where the same form
of expression recurs).—Natape-r, a town
in lower Galilee, in the tribe of Zebulon,
nowhere mentioned in O. T. or Josephus.
—OT7CUS irXripciiO-ü, etc.: a fnal prophetic
reference winding up the rrstory of the
infancy. &iths not "va, as usual, but with
much the same meaning. It does not
necessarily imply that a prophetic oracle
consciously influenced Joseph in making
his choice, but only that the evangelist
saw in that choice a fulfilment of pro-
phecy. Butwhat prophecy ? Thereference
is vague, not to any particular prophet,
but to the prophets in general. In no
one place can any such statement be
found. Some have suggested that it
occurred in some prophetic book ot
oracle no longer extant. " Don\'t ask,"
says Euthy. Zig., " in what prophets;
you will not find: many prophetic books
were lost " (after Chrys.). Olearius, in
an elaborate note, while not adopting,
States with evident sympathy this view
as held by others. Jerome, following
the Jewish scholars (erudit; Hebraeorum)
of his time, believed the relerence to be
mainly to Isaiah xi., where mention is
made of a branch ("11*2) that shall
Galilee. Joseph returns with mother
and child to Israël, but not to Judaea
and Bethlehem.—OKoücras . . . \'HpiuSov:
Archelaos reigns in his father\'s stead.
A man of kindred nature, suspicious,
truculent (Joseph., Ant., 17, II, 2), to be
feared and avoided by such as had cause
to fear his father.—Pao-iXeüei, reigns, not
in the strict sense of the word. He
exercised the authority of an ethnarch,
with promise of a royal title if he con-
ducted himself so as to deserve it. In
fact he earned banishment. At Herod\'s
death the Roman emperor divided his
kingdom into four parts, of which he
gave two to Archelaus, embracing
Judaea, Idumaeaand Samaria; the other
two parts were assigned to Antipas and
Philip, also sons of Herod : to Antipas,
Galilee and Peraea; to Philip, Batanea,
Trachonitis and Auranitis. They bore
the title of Tetrarch, ruler of a fourth
part (Joseph., Ant., 17, II, 4).—ifyafófln
iiee? aircXBeïv. It is implied tli.it to
settle in Judaea was the natural course to
follow, and that it would have beer.
foliowed but for a special reason.
Schanz, taking a hint from Augustine,
suggests that Joseph wished to settle in
Jerusalem, deeming that city the most
suitable home for the Messiah, but that
God judged the despised Galilee a better
training school for the future Saviour of
publicans, sinners and Pagans. This
hypothesis goes on the assumption that
the original seat of the family was
Nazareth.—iiccl: late Greek for ckcutc.
In later Greek authors the distinction
between iroï iroü, ot ov, oiroi ëirov,
ckci and (Kilo-i practically disappeared.
Rutherford\'s New Phrynichus, p. 114.
Vide for another instance, Luke xxi. 2.
Others explain the substitution as a case
of attraction common in adverbs of
place. The idea of remaining is in the
mind = He feared to go thither to abide
there. Vide Lobeck\'s Phryn., p. 44, and
Fritzsche.—xpllliaT,\'<r®"ï ""i* raXiXcuas:
again oracular counsel given in a dream,
implying again mental perplexity and
need of guidance. Going to Galilee,
judaea being out of the question, was
not a matter of course, as we should
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KATA MAT0AION
7»
11.23
1 wjth tit. TaXtXaios, 23. Kal i\\6iiv \' k
Act» vü.4\' Siros irXrjpuOn to p-nöc* 8iè
veTai.
1 This spelling is found in ^BDL and
forms occur.
spring out of Jesse\'s root. This view is
accepted by most modern scholars,
Catholic and Protestant, the name of the
town being viewed as a derivative from
the Hebrew word (a feminine form). The
epithet Natwpatos will thus mean: "the
man of Nazareth, the town of the off-
shoot". De Wette says : " In the spirit of
the exegetical mysticism of the time, and
applying what the Jews called Midrasch,
deeper investigation, the word is used in
a doublé sense in allusion at once to
"^2J3 Isaiah xi. I, sprout, and to the
name of Nazareth". There may be
something in the suggestion that the
reference is to Judges xiii. 7 : 8ti K j?ip-
otov flcoü ïo-toi, and the idea : one living
apart in a secluded town. (So Furrer
in Die Bedeutung der bibl. Geographie
Jür d. bib. Exegese, p. 15.)
This final prophetic reference in the
history of the infancy is the weakest link
in the chain. It is wasted effort to try
to show its value in the prophetic argu-
ment. Instead of doing this, apologists
would act more wisely by frankly recog-
nising the weakness, and drawing from
it an argument in favour of historicity.
This may very legitimately be done. Of
all the incidents mentioned in this
chapter, the settlement in Nazareth is
the only one we have other means of
verifying. Whether it was the original
or the adopted home of Jesus may be
doubtful, but from many references in
the Gospels we know that it was His
home from childhood till manhood. In
this case, therefore, we certainly know
that the historie fact suggested the
prophetic reference, instead of the pro-
phecy creating the history. And the
very weakness of the prophetic reference
in this instance raises a presumption
that that was the nature of the connec-
tion between prophecy and history
throughout. It is a carcat against the
critical theory that in the second chapter
of Matthew we have an imaginary his-
tory of the infancy of Jesus, compiled to
meet a craving ibr knowledge on the
subject, and adapted to the requirements
of faith, the rudiments of the story
consisting of a collection of Mesrianic
aTUKTio-er cis tcSkiv XtyoflcVip NaJapeT1
> tuk irpocf>r)TÓn\', "Oti Na£upaïos KXrjdr|-
adopted by W. H. Nojapte in Cl. Othei
rophecies—the star of Jacob, princes
ringing gifts, Rachel weeping tot her
children, etc. The last of the pro-
phetic references would never have
occurred to any one, whether the evan-
gelist or any other unknown source of
the tradition, unless there had been a
fact going before, the settlement in
Nazareth. But given the fact, there
was a strong desire to find some allusion
to it in the O. T. Faith was easily
satisfied ; the faintest allusion or hint
would do. That was in this case, and
presu^ably in most cases of the kind,
the ptoblem with which the Christian
mind in the Apostolic age wasoccupied:
not creating history, but discovering in
evangelie facts even the most minute,
prophetic fulfilments. The evangelist\'»
idea of fulfilment may provoke a smile,
but it might also awaken a feeling of
thankfulness in view of what has been
stated. It is with the prophetic re-
ferences in the Gospels as with songs
without words. The composer has a
certain scène or state of mind in his
view, and writes under its inspiration.
But you are not in his secret, andcannot
teil when you hear the music what it
means. But let the key be given, and
immediately you find new meaning in
the music. The prophecies are the
music; the key is the history. Given
the prophecies alone and you could with
difficulty imagine the history ; given the
history you can easily understand how
religious fancy might discover corres-
pondingprophecies. That the prophecies,
once suggested, might react on the facts
and lead to legendary modifications is of
course not to be denied.
Chapter III. The Ministry op
the Baptist, and the Baptism of
Jesus. This chapter and part of the
next, containing the narrative of the
temptation (iv. 1-11), form the prelude to
the public ministry of Jesus. John, of
whom we have not heard before, appears
as consecrating Jesus to His Messianic
calling by baptism, and from the baptism
Jesus passes to the scène of moral trial.
In what year of Christ\'s life these event»
happened is not indicated. The new
narrative begins with the vague phrase.
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EYAITEAION
III. i-3.
79
III. I. **Ef 8è Tals ^(iepais * «KeiKais birapayiftTai \'luaVvijs 6» C/. Ex. IL
PaiTTtoT^s, ° KTipuao-üic 4V ttj Èp^p.a> Trjs \'louSaias, 2. Kal1 \\£ywi>, xxxviii. i.
D O/. 1 leb.
" MeTarosi/re • ïiYYiKe Y"P \'H SaaiXeia iw oüpavw.\' •?. Outos «• " lot
•••••\'•                              •                  "                 91me ab-
«olute hm. c passim in Mt. Mk. & I.k. ia ref. to the kingdom of God. Cf. Ex. xxxil. 5. d C/.
tyvi^M*»\'. Heb. vii. 19, and «yyvoc, ver. 33 i -- one who keeps us near to God).
1 kcu omitted in {^B and Egypt. versa,
" in those days". But it is obvious
from the contents that Jesus has now
reached manhood; His thoughts and
experiences are those of mature years.
From childhood to manhood is an ab-
solute blank in our Gospel. The evange-
list gives a genesis of Christ\'s body, but
no genesis oi His mind. As we see it
in the sequel, it is a miracle of wisdom.
It too, doubtless, had its genesis and
history, but they are not given or even
hinted at. Christ is ushered on the
scène an unexplained prodigy. One
would like to know how He reached this
unprecedented height oi wisdom and
grace (Luke ii. 52). The only pos»;ble
source of knowledge is reasoning back
from the outcome in the full-grown man.
Jesus grew, and the final result may
reveal in part the means and process of
growth. The anti-Pharisaic spirit and
tlean-cut descriptions of Pharisaic ways
imply antecedent study, perhaps in
Rabbinical schools. The parables may
not have been so extempore as &ey
seem. but may be the ripe fruit of
long brooding thought, things new and
yet old.
Vv. 1-6. föhn the Baptist appears
(Mark i. 1-6, Luke iii. 1-6). Ver. 1.
iv 8i rats T|pcpais ««(vais: the time
when most vaguely indicated. Luke\'s
narrative here (iii. 1) presents a great
contrast, as if with conscious intent to
supply a want. John\'s ministry is there
dated with reference to the genera,
history of the world, and Christ\'s age at
His baptism is given. Luke\'s method is
more satistactory in a historical point of
view, but Matthew\'s manner of narra-
tion is dramatically effective. He passes
abruptly to the new theme, »nd leaves
you to guess the length of the interval.
A similarly indefinite phrase occurs in
the story of Moses (Ex. ii. 11). There
has been much discussion as to what
period of time the evangelist had in
view. Some say none, except that of
the events to be related. " In those
days," means simply, "in the days
when the foliowing events ha.ipened " (so
Euthy. Zig.). Others suggest explana-
tions based on the relation of our Gospel
to its sources, i.g., nse of a source in
which more was told about John, or
anticipation of Mnrk i. 9, where the
phrase is used in reference to Christ\'s
coming to be baptised. Probably the
best course is to take it as referring back
from the apostolic age to the great
Creative epoch of the evangelie history =
" In those memorable years to which we
look back with wistful reverent gaze ".—
irapa-ytv€Tai ó I.: John appears on the
stage of history historical present, used
" to give a more animated statement of
past e.ents" (Goodwin\'s Syntax, p. II).
John & PairTio-T>fa, well known by this
epithet, and referred to under that de-
signation by Josephus (Antiq., xviii. 5, 2,
on which vide Schürer ; Jewish History,
div. i., vol. ii., p. 23). Its currency
naturally suggests that John\'s baptism
was partly or wholly an originality, not
to be confounded with proselyte baptism,
which perhaps did not even exist at that
time. Ki)p\\io-o-uv, preachim;, as well as
baptising, heralding the approach of the
Kingdom of Heaven, standing especially
in N. T. for proclamation of the good
news of God, distmet from SiSaoxuv (iv.
23); a solemn word for a momentous
matter.—iv T-jj ipópw t. \'lovSaias : scène
of the ministry, the pasture lands lying
between the central range of hills and
the Jordan and the Dead Sea, not all
belonging to Judaea, but of the same
character; suitable scène for such a
ministry.
Ver. 2. X/yuv introduces the buiden
of his preaching.—p.cTavocÏT«, Repent.
That was John\'s great word. Jesus
used it also when He began to preach,
but His distinctive watchword was
Believe. The two watchwords point to
different conceptions of the kingdom.
John\'s kingdom was an object of awful
dread, Jesus\' of glad welcome. The
message of the one was legal, of the other
evangelie. Changeof mind John deemed
very necessary as a preparation for
Messiah\'s advent.—r\\ pao-i\\eta tüv ovi-
pavüv, the Kingdom of Heaven. This
title is peculiar to Matthevv. In the
other Gospels it is called the Kingdom
of God. Not used either by John or by
-ocr page 92-
8o                          KATA MAT0AION                         m.
* I°- *\'• s- vdp i<mv 6 pï|0eïs üirè1 \'H<rotou tou irpo<J>rJTOu, Xeyoeros, "*♦<•»•»)
in par.l!. ^owi\'TOS «V Tfl tprjfjiu, \'\'ETOiu.ao-aT£ tt)v ó8oe Kupi\'ou • €u8cia; TroieÏTs
in scnsc             - ,                       -,,
of a worn Tas Tptpous au tou.            4. AÜtos Se ó IfciaVfris etx£ T0 \' «•\'Suil o
p&tfa (xpt-
Jüu).          aüroO óVrrè Tpixüc Kap.rj\\ou, Kal 5t^"Tll\' Sepp.aTu\'riK irepl TTJP èaj>i.
g Ch. xxii. , „ , .,         , ^ , - ♦ 9 h s \'o          * *\\ 1 »
It, iiviii. auTOU • f) oe Tpo<pr) aurou ije* dKpioes kol u.eAi \' ayptoc.
3 ; clotlv
Ing gener. liy in Mt. vi. 25, j8.
b Mk. i. 6. Rev. ix. 3, 7. 1 Mk. i. 6. Jude 13 (fiere*).
1 wiro here as in ii. 17, instead of Sta in fc^BCD.
* avrov after tjv in fc^BCD. The T. R. is suspiciously smooth.
skins worn by soine of God\'s saints, but
not of camel skins. Fritzsche takes
the opposite view, and Grotius. Euthy.,
foliowing Chrysostom, says: "Do not
ask wlio wove his garment, or whence
he got his girdle ; for more wonderful is
it that he should live from childhood to
manhood in so inhospitable a climate".
John took his fashion in dress from
Elijah, described (2 Kings i. 8) as "an
hairy man, and girt with a girdle of
leather about his loins ". It need not
be doubted that the investment is histori-
cal, not a legendary creation, due to the
opinion that John was Elijah redivivus.
The imitation in dress does not imply a
desire to pass for Elijah, but expresses
similarity of mood.—t| 81 rpofyr): his
diet as poor as his clothing was
mean.—axpiSes : the last of four kinds of
edible locusts named in Lev. xi. 22
(Sept.), still it seems used by the poor
in the east; legs and wings stripped off,
and the remainder boiled or roasted.
"The Beduins of Arabia and of East
Jordan land eat many locusts, roasted,
boiled or baked in cakes. In Arabia
they are sold in the- market. They
taste not badly " (Benzinger, Hebraische
Archaologic). Euthy. reports to the
same effect as to his own time: many
eat it in those parts T«Tapixev|Wvov
(pickled). Not pleasant food, palatable
only to keen hunger. If we may trust
Epiphanius, the Ebionites, in their aver-
sion to animal food, grudged the Baptist
even that poor diet, and restricted him
to cakes made with honey (fvKpCSas iv
liïXiti), or to honey alone. Vide Nichol-
son\'s Gospel according to the Hebrews, p.
34, and the notes there ; also Suicer\'s
Thesaurus, sub. v. axpis.—lm\'Xl ó/ypiov:
opinion is divided between bet honey
and tree honey, i.e., honey made by wild
bees in trees or holes in the rocks, or a
liquid exuding from palms and fig trees.
(On this also consult Nicholson, Gospel
of Hebrews, p. 35.) Both were used as
food, but our decision should incline to
Jesus, says Weiss, but to be ascribed to
the evangelist. There does not seem to
be any urgent reason for tliis judgment.
In Daniel ii. 44 the kingdom is spoken
of as to be set up by " the God of
heaven," and in the Judaistic period
previous to the Christian era, wlien a
transcendent conception of God began
to prevail, the use of heaven as a syno-
nym for God came in. Custom might
cause it to be employed, even by those
who did not sympathise with the con-
eeption of God as transcendent, outside
and fai off from the world (vide note in
H. C, p. 55)-
Ver. 3. ovtos y&p l<mr, etc.: the
evangelist here speaks. He finds in John
the man of prophecy who proclaims in the
desert the near advent of Jehovah coming
to deliver His people. He quotes Isaiah
only. Mark (i. 2) o.uotes Malachi also,
identifying John, not only with the vMce
in the desert, but with Elijah. Isaiah\'s
herald is not merely a type of John in
the view of the evangelist; the two are
identical. The quotation follows the
Sept., except that for tov 9«oü r]u.üv is
substituted avTov. Note where Matthew
«tops. Luke, the universalist, goes on to
the end of the oracle. The mode ei
introducing the prophetic citation is
peculiar. " This is he," not " that it
might be fulfilled". Weiss (Meyer)
thinks this an indication that the passage
is taken from " the apostolic source ".
Ver. 4. oiftos Si o \'I. The story
returns to the historical person, John,
and identifies him with the herald of
prophecy. "This same John." Then
follows a description of his way of life—
his clothing and his food, the details con-
veying a life-like picture of the inanner
of the man : his habits congruous to his
vocation.—to <fvSvu.a öiro Tptxwv Kau.tj-
\\ov: his characteristic (aiTov) piece of
clothing was a rough rude garment woven
out of camel\'s hair, not as sorr.e have
thought, a camel\'s skin We read in
Heb. xi. 37, of sheep «xins and goat
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EYAilfcAlON
81
5. TÓVe Éfciropeucro irpès avrbv \'lepoo-<5\\uu,a Kat iracra ^ \'louoaiaj Gen. xiü.
Kal iracra A \' irepix<«>pos Toö \'lopSdVou • 6. Kal c!|3aTrTi£oi\'To\' iv tu phrase).
»i»fc>>\\        /              \\c         f         1 «               Mt. xiv.
lopoaVn uir auTou, éJou.oXovoup.ïi\'Oi Tas au.apTi.as auTcuf. "]. 35. Mk.
\'\\%i>v 8è iroXXous tS>v ♦apicraïtüi\' Kaï ZaSSouKaiuf «pxoy.tVous üirl to k here and
PaTTTtafia auTou,8 etirev au.ots, " \' reeci)u.aTa IxioVup, tis m 6irtötl{«v =t\'o con-
fcss sin.
Similar sense in Acts zix. 18. James v. 16. 1 Ch. xii. 34 ; xxiii. 33. Lic. iii. 7. m Lk. iii. 7 (same
const. and sense).
1 Some copies (Ca 33) have iravris after fj3airT.
1 t^BCA al. have iroTa|«o after lop. which the scribes may have omitted as
superfluous.
\' avrov omitted in jf^B and by Origen.
vegetable honey, on the simple ground
that it was the poorer food. Bee honey
was a delicacy, and is associated wich
milk in Scripture in descriptions of a
fertile land. The vegetable product
would suit best John\'s taste and state.
" Habitatori solitudinis congruum est,
non delicias ciborum, sed necessitatem
humanae carnis explere." Jeronie.
Vv. 5-6. EJfects of John\'s preaching.
Remarkable by bis appearance, his mes-
sage, and his moral intensity, John made
a great impression. They took him for
a propbet, and a prophet was a novelty
in those days. His message appealed to
the common Messianic hope, and pro-
claimed fullilment to be at hand.—Tótc,
then, general note of time, frequent in
this Gospel, ^|«iroptvcTo imperfect, de-
noting continued action. The movement
of course was gradual. It began on
a sma!l scale and steadily grew till
it reached colossal dimensions. Each
evangelist, in his own way, bears
witness to this. Luke speaks of
crowds (iii. 7), Mark and Matthew
give graphic particulars, similar, but
in diverse order. " All Judaea and all
the Jerusalemites," says Mark. "Jeru-
salem, Judaea a:id the Jordan country,"
Matthew. The hi.Uorical order was
probably the reverse of that in Matthew\'s
narrative. First came those from the
surrounding country—people living near
the Jordan, on either side, in wbat is
now called El-Ghor. Then the move-
ment extended in widening circles into
Judaea. Finally it affected conservative,
disdainful Jerusalem, slow to be touched
by new popular influences.—\'lepo<ró\\\\i-
ua: the Greek form here as in ii. 3, and
generally in this Gospel. It is not said
all Jerusalem, as in Mark. The remark-
able thing is that any came from that
quarter. Standing lïrst, and without the
"all," the reference means even Jerusa-
lem. The iracra in the other two clauses
is of course an exaggeration. It implies,
not that every human being went to the
Jordan, but that the movement was
general. The evangelist expresses him-
self just as we should do in a similar
case. nis with the article means "the
whole," without, "every".—Ver. 6. Kal
€Pairrt£ovTO: the imperfect again. They
were baptised as they came.—cv tü \'lop.
iroTojxw. The word iroTafjiu, omitted in
T. R., by all means to be retained. Dull
prosaic scribes might deern it superfluous,
as all men knew the Jordan was a river,
but there is a touch of nature in it which
helps us to call up the scène.—vir\' av-rov,
by him, the one man. John would not
want occupation, baptising such a crowd,
one by one.—lêiopoXovoviuvoi: confes-
sion was involved in the act of sub-
mitting to baptism at the hands of one
whose preaching had for its burden,
Repent. But there was explicit confes-
sion, frank, full (ck intensifies), on the
part of guilt-burdened men and women
glad to get relief so. General or special
confession ? Probably both: now one,
now the other, according to idiosyncrasy
and mood. Confession was not exacted
as a condiüo sint qua non of baptism,
but voluntary. The participle means,
while coni\'essing ; not, provided they
confessed. This confession of sins by
individuals was a new thing in Israël.
There was a collective confession on the
great day of atonement, and individual
confession in certain specified cases
(Numb. v. 7), but no great spontaneous
self-unburdenment of penitent souls—
every man apart. It must have been a
stirring sight.
Vv. 7-10. Words ofrebuke and warn-
ing to unwelcome vistor: (l.uke iii. 7-9).
Ver. 7. \'iSuv 81, etc. : among those
who visited the Jordan were some,
not a few, many indeed (iroXXovt) of the
-ocr page 94-
8ï                            KA TA MAT6A10N                             ut
n Cf. !• Auïy D ^uycti» ütto *Trjs p.e\\\\ou<rr|s ópyrjs ; 8. iroi^aaTï oui\' Kapirous
Mk.xvi.8. &{ious\' Trjs ucrwoiag • O. Kol UT) \'SófriTS " Xéyeif iv êauTtns,
o for the
idea of " the ei mmg wrath vide Rom. ii. ]. I Thei». i. 10. p Cb. vi. 7; xzvi. 53. q Cb. lx. 21.
Lk. iii. 8. Cj. Ps. iv. 5, x. 6. xiv. 1.
1 xapirov a£toi\' in {«JBCD and many other uncials. The reading in T. R. (found
in L) may have come in ir om Lk. iii. 8, where it is undisputed.
Pharisees and Sadducees. The first
mention of classes of whom the Gospels
have much to say, the former being the
legal precisians, virtunsi in religion, the
latter the men of affairs and of the
world, largely belonging to the sacer-
dotal class (consult VVellhausen, Die
Pimrisacr und die SadJucder). Their
presence at the scène of John\'s ministry
is credible. Drawn doubtless by mixed
motives, as persons of their type gene-
rally are, moral simpücity not being in
their line ; partly curious, partly fasci-
nated, partly come to spy ; in an am-
biguous state of mind, neither decidedly
in sympathy nor pronouncedly hostile.
In any case they cannot remain in-
different to a movement so deep and
widespread. So liere they are; coming
to («Tri) John\'s baptism, not to be bap-
tised, nor coming against, as some
(Olearius, e.g.) have thought, as if to put
the movement clown, but coming to wit-
ness the strange, novel phenomenon, and
form their impressions. John did not
make them welcoine. His spirit was
troubled by their presence. Simple,
sensitive, moral natures instinctively
shrink from the presence of insincerity,
duplicity and craltiness.—tSOiv: how did
they come under his observation ? By
their position in the crowd or on the
outskirts of it, and by their aspect ? How
did he identii\'y them as Pharisees and
Sadducees ? Ilow did the hermit of the
desert know there were such people ?
It was John\'s business to know all the
moral characteristics of his time. These
were the matters in which he took
suprème interest, and he doubtless had
means of informing himself, and took
pains to do so. It may be assumed
that he knew well about the Essenes
living in his neiijhbourhood, by the
shores of the Dead Sea, somewhat after
his own lashicn. and about the other
two classes, whose haunts uere the
great centres of population. There
might be Essenes too in the crowd,
though not singled out, the history other-
wise having no occasion to mention
them.—ytvvr\\fLara i\\i&vüv : sudden, ir-
repressible outburst of intense moral
aversion. Why vipers ? The ancient
and mediaeval interpreters (Chrysos.,
Aug., Theophy., Euthy.) had recourse in
explanation to the fable of the young
viper eating its mother\'s womb. The
term ought rather to be connected with
the following words about fleeing from
the coming wrath. The serpents of all
sorts lurking in the fields flee when the
stubble is set on fire in harvest in pre-
paration for the winter sowing. The
Baptist likens the Pharisees and Sad-
ducees to these serpents fleeing for their
lives (Furrer in Zeitschrift für Missions-
kunde ttnd Religionswissenschaft, logo).
Professor G. A. Smith, Historical
Geography of the Holy Land, p. 495,
suggests the fires among the dry scrub,
in the higher stretches of the Jordan
valley, chasing before them the scorpions
and vipers, as the basis of the metaphor.
There is grim humour as well as wrath
in the similitude. The emphasis is not
on vipers but on fleeing. But thefelicity
of the comparison lies in the fact that
the epithet suits very well. It implies
that the Pharisees and Sadducees are
fleeing. They have caught slightly the
infection of repentance; yet John does
not believe in its depth or permanence.—
tis vTre\'Scigcv: there is surprise in the
question. Can it be possible that even
you have learned to fear the approaching
crisis ? Most unlikely scholars.—<t>vy«ïv
ÖTfi: pregnant for " flee and escape
from " (De Wette). The aorist points to
possibility, going with verbs of hoping
and promising in this sense (Winer,
§ xliv. 7 c). The implied thought is
that it is not possible = who encouraged
you to expect deliverance ? The aorist
further signifies a momentary act: now
or never.—ttjs p.t\\. óp7t)s, the day
of wrath impending, preluding the
advent of the Kingdom. The idea of
wrath was prominent in John\'s mind:
the coming of the Kingdom an awful
affair ; Messiah\'s work largely a work of
judgment. But he rosé above ordinary
Jewish ideas in this: they conceived of
the judgment as concerning the heathen
peoples ; he thought of it as concerning
the godless in Israe!—Ver. 8. iroitjo-an
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EYAITEAION
83
8-xi.
riaTe\'pa txoji.iv to> *A|3paau, • \\iy<a yap fijne, Sti 8uVa/rcu é ©«os\' "^J ^"\'l
in rü>v \\i6ue toutw è-yeïpcu tIkvcl tü \'A|3padu. 10. T)8r| 8è n?\'Xc/26
Kol1 rj d£irr) irpos ti\\v pi£a>- tS>v hivZpuv Kttrai • irae oSv ScVSpoi\' £?\'"•..\'• "•.
ut) \'iroiou»\' Kapirof KaXèf * «\'KKÓirTexai Kol els irOp {BdMcTcn. II. »ney«.«\'c-.
EyJ» piv Pairn\'^u ujxas * il» uSari eïs fiSTÓcoiai\' • 6 8è öirio-ca fiou "\'\'\'"\'
ipXPiuvos iCYupÓTEpós pvou iariv, ou ouk cïp.1 \'ixai\'us Ta üiro8>\']iiaTa 24\'
t Mlc 1. 7.
Lk.iii.iS. iCor. xv. 9. 2 Cor. iii. 5 ( = fit with inf.). a Cor. il. 16 (irpót ri)
1 km omitted in fc^BCDA and by most modern editors.
1 f3airrif,ai vpa$ inveited in ^B 1, 33.
people generally. Vv. 7.1a are a very
condensed summary of a preaching
ministry in which many weighty words
were spoken (Luke iii. 18), these being
selected as most representative and most
relevant to the purpose of the evangelist.
Vv. 7-8 contain a word for the leaders of
the people; vv. 9-10 for the people at
large; vv. n-12 a word to inquirers
about the Baptist\'s own relation to the
Messiah.—Ver. 10. tJSt) Si f| a{(ri) . . .
«Wal: judgment is at hand. The axe
has been placed (K<ï|xai = perfect passive
of Ti6r|fiL) at the root of the tree to lay it
low as hopelessly barren. This is the
doom of every non-productive fruit tree.—
ckkóitt«toi: the present tense, expressive
not so much 01 the usual practice
(Fritzsche) as of the near inevitable
event.—p.y\\ iroiouv xapirov icaXóv, in case
it produce not (p.r) conditional) good
fruit, not merely truit of some kind.
degenerate, unpalatable.—cis irvp pa\\-
XeTaL: useless for any othcr purpose
except to be firewood, as the wood of
many fruit trees is.
Vv. n, 12. John dejines his relation
to the Messiah (Mark 1. 7-8 ; Luke iii.
15-17). This prophetic word would
come late in the day when the Baptist\'s
fame was at its height, and men began
to think it possible he might be the
Christ (Luke iii. 15). His answer to
inquiries plainly expressed or hinted
was unhesitating. No, not the Christ,
there is a Coming One. He will be here
soon. I have my place, important in its
own way, but quite secondary and aub-
ordinate. John trankly accepts the posi-
tion 01 herald and lorerunner, assigned
to him in ver. 3 by the citation of the
prophetic oracle as descriptive of his
nvoistry.—iyü y.iv, etc. lyi> emphatic,
but with the emphasis of subordination.
My tunction is to baptise with water,
symbolic of repentance.—o 8) o. p.
<pX<>p.cvos. He who is just coming
(present participle). Kow did John know
oïv, etc. " If, then, ye are in earnest
about escape, produce fruit worthy of
repentance; repentance means more
than confession and being baptised."
That remark might be applied to all
that came, but it contained an innuendo
in reference to the Pharisees and
Sadducees that they were insincere even
now. Honest repentance carries amend-
ment along with it. Amendment is not
expected in thiscase because the repent-
ance is disbelieved in.— Kapiröv, collec-
tive, as in Gal. v. 22, fruit; the reading
in T. R. is probably borrowed trom
Luke iii. 8. The singular is intrinsically
the better word in addressing Pharisees
who did good actions, but were not
good. Yet John seems to have incul-
cated reiormation in detail (Luke iii.
10-14). I\' was Jesus who proclaimed
the inwardness ot true morality. Fruit:
the figure suggests that conduct is the
outcome of essential cliaracter. Any one
can do (iroiijcroTf, vide Gen. i. n) acts
externally good, but only a good man
can grow a erop 01 right acts and habits.
Vv. 9-10. Protest and warning. Kal
u.t| Só£i]Tf ... t. \'APpaap.: the meaning is
plain = do not imagine that having Abra-
ham for father will do instead of repent-
ance—that all chilciren of Abraham are
safe whatever betide. But the expression
is peculiar: do not think to say within
yourselves. One would have expected
either: do not think within yourselves,
or, do not say, etc. Wetstein renders:
"ne animum inducite sic apud vosmet
cogitare," with whom Fritzsche sub-
stantially agrees = do not presume to
say, cf. Phil. iii. 4.—rra-rtpa, father, in
the emphatic position = we have as faiher,
Abraham ; it is enough to be his children :
the secret thou<;ht 01 all unspiritual Jews,
Abraham\'s children only in the flesh.
It is probable that these words (w. g,
10) were spoken at a different time, and
to a different audience, not merely to
Pharisees and Sadducees, but to the
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KATA MATGAION
»4
ni.
u Lk. lil. 17. Pacrrduai • oütos fljias PatTTiaei ir nv«iJu,a,Ti\'Ayiu Kal irupi. 12.
wCh.vi.a6;ou Tè "iïtu\'oi\' iv Tfj X£tP\' <*utoD, Kal "8i.aKa9api.et tt)v aXcova aürou,
Lk.xii.18. koI owd|ev tov alrov aöroO els t^\\v w diroö^Kt)!»,1 Tè 8è axupov
x Mk. Ii. 43. KaTOKaiiaït irupl * do-Seoru).
Lk. iii. 17.
1 BL have bvtov after airo9r|KT]V (W.H.  marg.). L omits avrov after o-itov.
the Messiah was just coming? It was    prophetic imagination, thinks of three
an inference from his judgment on the    elemcnts 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 fox 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 bchind only the right-
Christ, based not on personal knowledge,    eous. Possibly 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. lxiv. 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    irvtïpo in the sense of " wind," suggest»,
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 f\'ür Missionskunde
One. The main one is strcngtli—ta"xv-    und Religionswisscnschaft, 1890). Carr,
pÓTepos fully unfolded in the sequel.    Cambridge G. T., incltnes to the same
Along, with strength goes dignitj—ov    view, and refers to Is. xli. 16: " Thou
ovk ïfy.1, etc. He is so great, august a    shalt fan them, 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. ii,
use, His sandais^-islave\'s office in Judaea,    andexplains thejudicial action emhlemeë
Greeceand Rome). An Oriental magnifi-    by wind and fire.—ov to ittvov i. t. x-
cent exaggeration.—ovtos i|ias ^air-    ovtov. 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 \'tv ov x€lP*1 t4 tttvov. Fritzsche
as a baptism, the better to bring out    takes tv t. xclPl »vtov as epexegetical,
the contrast between Him and His    and renders: " whose will be the fan,
humbleforerunner.—tvirv{u\'p.a.Ti ayiij\' xa\\    vis., in His hand". Meyer and Weiss
irupl. Notable here are the words, tv    take ov as assigning a reason: " He
irvevpaTia-yiu. Theymustbeinterpreted    (avTès of ver. n) 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   SioKaflaput from BiaxaSapClJu, late for
sanctification. The whole baptism of   classic SiaKa6aip(ü. 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 a\\vpa, 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 irvevpa    store it in His granary. So shall He
fryiov is a stormy wind of judgment ;    thoroughly (810 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    measurc 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    flamcs are mightier than the stream
the wind leaves. John, with his wild    which I use as my element.—5\\uv,a place
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EYAITEAION
85
ia—15.
13. T<5t« irapaYiceroi é \'Irjorous &tto "rijs ToXiXoios cm rhv y here only.
lopStii/T)e irpos Tèf \'lii>d.v\\rqv, toO Paimo-6r|i\'rn üir* aÖToO. 14. o 8è of tense
luacctjs1 \'SteKoSXuev o.ütÓi\', \\iyuv, "\'Eyw \'xpelav ê^u) utto croG 50. Acte
pairTitr0TJi\'ai) Kal o-u tpxt) Trp<5s He»\'" IS- \'AiroicpiOels &è ó \'li^o-oüs 1 Ch. xlv.
T               1 \'il <<«aa\' » »                 •            « b /            > i • » l6\' Jol>n
etire Trpos auToe,* A<pe$ apTi • outcü yap Trpéiroi\'
II\'.!. 10
(samc
b Heb. IL 10. Wilbiccud
const.).         a John xiii. j7. 1 Cor. liiL 11 (now, opp. to fut time),
inf., 1 Cor. zi. 13.
1 l«avvT]s omitted in fc$B sah. vers. (W.H. omit.)
* For irpos avTov B and it. vg. cop. versions have avra. Though weakly attested
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
rocky hill top exposed to the breeze.—
óiro8iiKT| means generally any kind of
store, and specially a grain store, often
underground. Bleek takes the epithet
acrf3«o~r<{> applied to the fire as signifying:
inextinguishable till all the refuse be
consumed. It is usually understood
absolutely.
Vv. 13-17. fesui appears, His baf>tism
and its accompanimcnts (Mark i. q-ti;
Luke ii. 21-22). Ver. 13. TÓT«irapa. 6
\'I.. .. raAiXaias: thcn, alter John hadde-
scribed the Messiah, appcars on the unie
(iropayivcTai, the historica! present again,
as in ver. 1, with dramatic effect) front
Galilee, where He has lived since child-
hood, jesus, the real Christ; how widely
different from the Christ conceived by
the Baptist we know from the whole
evangelie history. But shutting off know-
ledge gathered from other sources, we
may obtain significant hints concerning
the stranger from Galilee from the present
narrative. He coines tiri tov I. irpès tov
\'luav., tov PoTTTio-6^voi vv\' avrov. These
words at once suggest a contrast between
Jesus and the Pharisees and Sadducees.
They came to the baptism as a phenome.
non to be critically observed. Jesus
comes to the Jordan (tol), lowards the
Baptist (irpos) to enter into personal
friendly relations with him {vide John i.
I, irpös tov 8«óV), in order to be baptised
by him (genitiveof the infinitive express-
ing purpose). Jesus comes thoroughly
in sympathy with John\'s movement,
sharing his passion for righteousness,
fully appreciating the symbolic signifi.
cance of his baptism, and not only
willing, but eager to be baptised; the
Jordan in His mind from the day He
Ieaves home. A very different person
this from the leaders of Israël, Pharisaic
or Sadduc; ie. But the sequel suggests
8 contrast also between Him and John
himself.
Vv. 14-15. jfohn refuses. It is m-
structive to compare the three synoptical
evangelists in their respective narratives
of the baptism of Jesus. Mark (i. g)
simply states the laci. Matthew report»
perplexities created in the mind of John
by the desire of Jesus to be baptised,
and presumably in the minds of Chris-
tians for v.liom he wrote. Luke (iii.
21) passes lightly over the event in
a participial clause, as if consoious that
he was on delicate ground. The three
narratives exhibit successive phases of
opinion on the subject, a fact not with-
out bearing on the dates and relations of
the three Gospels. Matthew represents
the intermediate phase. His account
is intrinsically credible. — Ver. 14.
SickuXvcv : imperfect, pointing to a
persistent (note the Sid) but unsuccess-
ful attempt to prevent. His reason was
a feeling that if either was to be baptised
the relation ought to be inverted. To
understand this feeling it is not necessary
to import a fully developed Messianic
theology into it, imputing to the Baptist
all that we believe concerning Jesus as
the Christ and the sinless one. It is
enough to suppose that the visitor from
Galilee had made a profound moral im-
pression on him by His aspect and con-
versation, and awakened thoughts,
hopes, incipient convictions as to vvho
He might be. Nor ought we to take too
serionsly the Baptist\'s statement: "I
have need to be baptised of Thee".
Hitherto he had had no thought of being
baptised himself. He was the baptiser,
not one feeling need to be baptised ; the
censor of sinners, not the sympathetic
fellow-sinner. And just here lies the
contrast between John and Jesus, and
between the Christ of John\'s imagina-
tion and the Christ of reality. John
was severe; Jesus was sympathetic.
John was the baptiser of sinners; Jesus
wished to be baptised, as if a sinner
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KATA MAT0A1ON
86
m.
cLk.IU.ti. irXrjpüirai iraaai\' SiKaioaucTjc." Totï &$li\\mv oütoV. 16. Kal
Act» x. ii {5cnmcr0els\' ó \'Itjitoüs dv«Pn eüöus2 airo Tofl 58aTOS• Kal loou,
Actsvii. ttt-tw.;Oi]cjtti\' •* auTw 01 oupaeoi, xat cioe to u^cufia tou Oeou Kara-
56).
1 PairricrBiis 8« in ^BC vg. sah. cop.
*  For avcpt) «vOvs ^ B have «8«« avcf)i|.
*  B has t)v€wxfl,le^ov•
4 fc$B omit ivtu,
oa-w-nv: this means more than meets
the ear, more than could be explained to
a man like John. The Baptist had a
passion for righteousness, yet his concep-
tion of righteousness was narrow, severe,
legal. Their ideas of righteousness sepa-
rated the two men by a wide gulf which
is covered over by this general, almost
evasive, phrase : all righteousness or
every form of it. The special form
meant is not the mere compliance with
the ordinance of baptism as administered
by an accredited servant of God, but
something far deeper, which the new era
will unfold. John did not understand
that love is the fulfilling of the law. But
he saw that under the mild words of
Jesus a very earnest purpose was hid.
So at length he yielded—t<St« &^(r)<riv
avT<Sv.
Vv. 16, 17. The preternatural accom-
paniments. These have been variously
viewed as meant for the people, for the
Baptist, and for Jesus. In my judgment
they concern Jesus principally and in the
first place, and are so viewed by the
evangelist. And as we are now making
the acquaintance of Jesus for the first
time, and desiring to know the spirit,
manner, and vocation of Him whose
mysterious birth has occupied our
attention, we may confine our comments
to this aspect. Applying the principle
that to all objective supernatural experi-
ences there are subjective psychological
experiences corresponding, we can learn
from the dove-like vision and the voice
from heaven the thouglits which had
been passing through the mind of Jesus
at this critical period. These thoughts
it most concerns us to know; yet it is
just these thoughts that both believers
and naturalistic unbelievers are in danger
of overlooking ; the one through regard-
ing the objective occurrences as alone
important, the other because, denying
the objective element in the experience,
they rush to the conclusion that there
was no experience at all. Whereas the
truth is that, whatever is to be said as to
the objective element, the subjective at
Himself, a brother of the sinful. In the
light of this contrast we are to under-
stand the baptism of Jesns. Many ex-
planations of it have been given (for
these, vide Meyer), mostly theological.
One of the most feasible is that of Weiss
(Matt.-Evan.), that in accordance with
the symbolic significance of the rite as
denoting death to an old life and rising
to a new, Jesus came to be baptised in
the sense of dying to the old natural
relations to parents, neighbours, and
earthly calling, and devoting Himself
henceforth to His public Messianic voca-
tion. The true solution is to be found
in the ethical sphere, in the sympathetic
spirit of Jesus which made Him main-
tain an attitude of solidarity with the
sinful rather than assume the position of
critic and judge. It was impossible for
such an one, on the ground of being the
Messiah, or even on the ground of sin-
lessness, to treat John\'s baptism as a
thing with which He had no concern.
Love, not a sense of dignity or of moral
faultlessness, must guide His action.
Can we conceive sinlessness being so
conscious of itself, and adopting as its
policy aloofness fiom sinners ? Christ\'s
baptism might create misunderstanding,
just as His associating with publicans
and sinners did. He was content to be
misunderstood.
Ver. 15. The reasoning with which
Jesus replies to John\'s scruples is char-
acteristic. His answer ia gentle, re-
spectful, dignified, simple, yet deep.—
"A4>cs ap-ri—deferential, half-yielding,
yet strong in its very gentleness. Does
ópn imply a tacit acceptance of the
high position assigned to Him by John
(Weiss-Meyer) ? We may read that
into it, but I doubt if the suggestion
does justice to the feeling of Jesus.—
ovtw "yap wp&rov : a mild word when a
stronger rmght have been used, because
it refers to John as well as Jesus: fitting,
becoming, congruous; vide Heb. ii. 10,
where the same word is used in reference
to the relation of God to Christ\'s sufTer-
ingi. *\' It became Him."—irao-av Sucai-
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«6-17.                            EYA1TEAION                                 87
Baïrar ittrtl * irtpiffTcpaV, Kal\' tpvóuEfoi\' «ir\' aüróV 17. Kal ï8ou, d Ch. s.16;
$<ovi\\ ck tui\' oupaiü\'/ Xeyouua, " Outoj carif o mos M-ou ö dyan <]tu j. I.k. li. «4.
> •• «e»           »•«                                                                                                 eCh.xii. 18;
tv o) euooKriaa. *                                                                                                     «vil j. 1
\'                                                                                                                                 Cor x. 5.
Heb. x. 38 1*11 with •• and dat 1
1 t^B omit km.
1 NCL have nvSox., which Tischendorf followa. W.H. as in T. R.
all events is real: the thoughts reflected
and symbolised in the vision and the
voice.
Ver. 16. evffiï may be connected
with Pa-n-ricr9elq. with avifji], or with
Tjvcwxèrio-av in the loliowing clause by a
hyperbaton (Grotius). It is cotnmonly
and correctly taken along with av«\'pii.
But why say straightway ascended ?
Euthy. gives an anssver which may be
quoted for its quaintness: " They say
that John had the people under water up
to the neck tül they had confessed their
sins, and that Jesus having none to con-
fess tarried not in the river ". Fritzsche
laughs at the good monk, but Schanz
substantially adopts his view. ïhere
might be worse explanations.—xal tSoi
^r((|ixlT|r>v, etc. When Jesus ascended
out of the water the heavens opened and He
(Jesus) saw the spirit of God descending
as a dove coming upon Him. According
to many interpreters, including many of
the Fathers, the occurrence was of the
nature of a vision, the appearance of a
dove coming out of the heavens. i
eiav-yjXiorris ovx ciirfv 5ti iv <j>u<rci
ir<pio"rcpaf, aW iv eïSei ircpiirrcpas—
Chrys. Dove-like: what was the point
of comparison ? Swift movement, accord-
ing to some ; soft gentle movement as it
sinks down on its place of rest, according
to others. The Fathers insisted on the
qualities of the dove. Euthy. sums up
these thus : <|>iXav8p<oirov yap iari Kat
avc£tKaKov * dirocrrcpovpcvov yap rwv
veotraCtv ïiiTO(itv£L, Kal ovScv fJTrav rous
airao\'TcpavvTaf irpotrierai. Kal Ka0a-
pwTaTÓv ia-ri, Kal tq evu8ia v_ciïpei.
Whether the dove possesses all these
qualities—philanthropy, patiënt endur-
ance of wrong, letting approach it those
who have robbed it of its young, purity,
delight in sweet smells—I know not;
but I appreciate the insight into the
spirit of Christ which specifying such
particulars in the emblematic significance
of the dove implies. What is the O. T.
basis of the symbol ? Probably Gen.
viii. 9, 10. Grotius hints at this without
altogether adopting the view. Thus we
obtain a contrast between John\'s con-
ception of the spirit and that of Jesus as
reflected in the vision. For John the
emblem of the spirit was the storm\\
wind of judgment; for Jesus the dove
with the olive icaf after tue judgment b-
water was past.
Ver. 17. ovtós écrnv : " this is," as if
acldressed to the Baptist; in Mk. i. 9, <rv
et, as if addressed to Jesus.—iv u cvSok. :
a Hebraism, J ^ VDH.—«v8oKT|o-a,aor-
ist, either to express habitual satisfac-
tion, after the manner of the Gnomic
Aorist (vide Hermann\'s Viger, p. 169), or
to denote the inner event = my good
pleasuie decided itself once for all for
Him. So ochanz ; cf. VViner, § 40, 5, on
the use of the aorist. cvSokcXv, according
to Sturz, De Diniicto Macedonica et Alex-
andrinn, is not Attic but Hellenistic. The
voice recalls and in some measure echoei
Is. xlii. 1, " Behold My servant, I uphold
Him ; My chosen one, My soul delights
in Him. I have put My spirit upon Him."
The title " Son" recalls Ps. ii. 7.
Taking the vision, the voice, and the
baptism together as interpreting the
consciousness of Jesus before and at this
time, the following inferences are sug-
gested. (1) \'I he mind of Jesus had been
exercised in thought upon the Messianic
vocation in relation to Mis own future.
(\'t) The cliiet Messianic charism appeared
to Him to be sympathy, love. (3) His
religious attitude towards God was that
of a Son towards a Father. (4) It was
through the sense of sonship and the
intense love to men that was in His
heart that He discovered His Messianic
vocation. (5) 1\'rophetic texts gave direc-
tion to and supplied means of expression
for His religious meditations. His mind,
like that of John, was full of prophetic
utterances, but a different class of oracles
had attractions for Him. The spirit of
John revelled in images of awe and ter-
ror. The gentier spirit of Jesus delighted
in words depicting the ideal servant of
God as clothed with meekness, patience,
wisdom, and love.
Chaptbk IV. The Temptation, and
THE BeGINNINO OF THE GaLILEAN
Ministry. It is in every way credible
that the baptism of Jesus with its con-
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KATA MAT9AI0N
88
IV.
a Lk. ü. aa; IV. I. Tort ó1 \'li)(roG$ •drrjx^\'l «is tJJi< ïpujp.oi\' 8irè tou rircufxaTOS,
ii. 3g. C/. b ireipaa0rji\'ai üiro toO StapóXou. 2, Kal \'prjOTtüo\'as rjji^pas T£(raapcJ-
Koni. r. 7.
Heb. liii. ao (to lead up from the dead). b beilde» parall. 1 Cor. rtt. 5. I Ihw. Ui. 5 (wu
Bense). c Ch. vi. i6».8; iz. 14. Acts liii. a.
1 B omits o; bracketed in W.H.
nected incidents should be foliowed by a
season 01 moral trial, or, to express it
more generally, by a period of retirement
for earnest thought on the future career
so solemnly inaugurated. Retirement
for prayer and meditation was a habk
with Jesus, and it was never more likely
to be put in practice than now. He had
left home under a powerlul impulse with
the Jordan and baptism in view. The
baptism was a decisive act. Whatever
more it might mean, it meant farewell to
the past life of obscurity and consecration
to a new, high, unique vocation. It re-
mained now to realise by reflection what
this calling, to which He had been set
apart by John and by heavenly omens,
involved in idea, execution, and experi-
ence. It was a large, deep, difficult sub-
jectofstudy. Under powerful spiritual
constraints Jesus had taken a great leap
in the dark. if one may dare to say so.
What wonder if, in the season of refiec-
tion, temptations arose to doubt, shrink-
ing, regret, strong inclination to look
back and return to Nazareth ?
In this experience Jesus was alone
inwardly as well as outwardly. No
clear, adequate account could be given of
it. It could only be faintly shadowed
forth in symbol or in parable. One can
understand how in one Gospel (Mk.) no
attempt is made to describe the Tempta-
tion, but the fact is simply stated. And
it is much more important to grasp the
fact as a great reality in Christ\'s inner
experience than to maintain anxiously
the literal truth of the representation in
Matt. and Luke. In the fight of faith
and unbelief over the supernatural ele-
ment in the story all sense of the inward
psychological reality may be lost, and
nothing remain but an external, miracu-
lous, theatrical transaction which utterly
fails to impress the lesson that Jesus
was veritably tempted as we are, seyerely
and for a length of time, before the open-
ing of His public career, in a representa-
tive manner anticipating the exneriences
of later date. All attempts to dispose
Bummarily of the whole matter by refer-
ence to similar temptation legetids in the
case of other religious initiators like
Buddha are to be deprecated. Nor
should one readily take np with the
theory that the detailed account of the
Temptation in Matt. and Luke is simply
a composition suggested by O. T.
parallels or by reflection on the critical
points in Christ\'s subsequent history.
(So Holtzmann in H. C.) We should
rather regard it as having its ultimate
source in an attempt by Jesus to convey
to His disciples some faint idea of what
He had gone through.
Vv. i-n. The Temptation (Mk. i. ia,
13; Luke iv. 1-13). Ver. 1. T<5tc, then,
implying close connection with the events
recorded in last chapter, especially the de-
scent of the Spirit.—avr)\\êi], was led up,
into the higher, more solitary region of the
wilderness, the haunt of wild beasts (Mk.
i. 13) rather than of men.—iirè tow
irvtvjiaTos. The divine Spirit has to do
with our darker experiences as well as
with our bright, joyous ones. He is with
the sons of God in their conflicts with
doubt not less than in their moments
of noble impulse and heroic resolve.
The same Spirit who brought Jesus
from Nazareth to the Jordan afterward
led Him to the scène of trial. The
theory of desertion hinted at by Calvin
and adopted by Olshausen is based on a
superficial view of religious experience.
God\'s Spirit is never more with a man
than in his spiritual struggles. Jesus
was mightily impelled by the Spirit at
this time (<ƒ. Mk.\'s ixfiaWci). And as
the power exerted was not physical but
moral, the fact points to intense mental
preoccupation.—Trcipao-BTJvai, to be temp-
ted, not necessarily covering the whole
experience of those days, but noting a
specially important phase : to be tempted
inter alia.—ireipajjcu: a later form for
iriipau, in classic Greek, primary meaning
to attempt, to try to do a thing (vide for
this use Acts ix. 26, xvi. 7, xxiv. 6); then
in an ethical sense common in O. T.
and N. T., to try or tempt either with
good or with bad intent, associated in
some texts (e.g., 2 Cor. xiii. 5) with 8oxi-
pa£<<>, kindred in meaning. Note the
omission of toü before infinitive.—\'"nro
t. Sia8ó\\ov: in later Jewish theology
the devil is the agent in all temptation
with evil design. In the earlier period
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EYAITEAION
89
1—5.
Koerd1 Kal fuKTa; T«<ro-a\'paKOVTa,2 uorcpov èrrcivao-e. 3. Kal irpoae\\- d ó imp. ••
8ü)K outü * *ó Trcipa^uf ctirci\',* "Et ulos cl toj 6coG, cÏtt* Ivo. 01 1 Thess.
Xtöoi outoi apToi ycVwirat." 4. \'O 8è diroKpiflels clire, " rcypairTai., ec/. Mk.ii.
\' Ouk ^ir\' apTU p.óvw £rj<7*Tat* avOpanros, dXX\' cirl6 TravTi * pijjjiaTi f Ch. xvü. 1.
»                   * e *        i              — a »#t - — /_ f           \\0\'          » * g a. ir. «gaia
CKTfopeuop.ei\'M 01a aTou,aTOS 6*ou.         5\' tot* irapaXanpacei auTcv ch. xxvü.
Rev.
6 8u\'ij3o\\os cis tt|v "dyiaK iróXiv, Kal Ïot»|o-ivö aÜTov èirl To j£:
1 TWcrcp. both places in fc^BCL.
J T€0"<rap. before vvktqs in fr$D (Tisch.).
\' fr$B omit this «mr» and J^BD insert one after ftiriv (D with ku before «vn-cv).
* fr^BCD, etc, insert o before avOtiwiros.
8 CD have cv; cm in Sept. and retained by Tisch. and W.H.
6 co-Ttio-cv in fc^BCDZ 1, 33, 209 (Tisch., W.H.). The reading in T. R. conforms
to irapaXau,(3avci.
the line of separation between the divine
and the diabolic was not so carefully de-
fined. In ü Sam. xxiv. n God tempts
David to number the people; in 1 Chron.
xxi. 1 it is Satan.—ver. 2. Kat vi\\<r-
Tcv<ra«. The fasting was spontaneous,
not ascetic, due to mental preoccupation.
In such a place there was no food to be
had, but Jesus did not desire it. The
aorist implies that a period of fasting pre-
ceded the sense of hunger. The period
Of forty days and nights may be a round
number.—«imvao-ev, He at last feit
hunger. This verb like Sivj/au contracts
in a rather than ij in later Greek. Both
take an accusative in Matt. v. 6.
Vv. 3-4. First temptation, through
hunger. Ver. 3. irpoo-cXSuv, another of
the evangelist\'s favourite words, implies
that the tempter is conceived by the
narrator as approaching outwardly in
visible form.—clirc tvo : literally " speak
in order that ". Some grammarians see
in this use of Tva with ttie subjunctive
a progress in the later Macedonian
Greek onwards towards modern Greek,
in which va with subjunctive entirely
supersedes the infinitive. Buttmann
(Gram. of the N. T.) says that the chief
deviation in the N. T. from classic
usage is that tva appears not only after
complete predicates, as a statement of
design, but after incomplete predicates,
supplying their necessary complements
(cf. Mk. vi. 25, ix. 30). clirc here may
be classed among verbs of commanding
which take \'va after them.—ol XM01
ovtoi, these stones lying about, hinting
at the desert character of the scène.—
Sprei ycv., that the rude pieces of stone
may be turned miraculously into loaves.
Weiss (Meyer) disputes the usual view
tbat the temptation of Jesus lay in the
suggestion to use His miraculous power
in His own belioof. He had no such
power, and if He had, why should He
not use it for His own benefit as well as
other men\'s ? He could only call into
play by faith the power of God, and the
temptation lay in the suggestion that
His Messianic vocation was doubtful il
God did not come to His help at this
time. This seems a refinement. Hunger
represents human wants, and the
question was: whether Sonship was to
mean exemption from these, or loyal
acceptance of them as part of Mes-
siah\'s experience. At bottom the issue
raised was selfishness or self-sacriBce.
Sellïshness vvould have been shown
either in the use of personal power or in
the wish that God would use it.—Ver. 4.
o Sc airoK. clircv : Christ\'s reply in this
case as in the others is taken from
Deuteronomy (viii. 3, Sept.), which
seems to have been one of His favourite
books. lts humane spirit, with laws even
for protecting the animals, would com-
mend it to His mind. The word quoted
means, man is to live a life of faith in
and dependence on God. Bread is a
mere detail in that life, not necessary
though usually given, and sure to be
supplied somehow, as long as it is desir-
able. Zr}v iir\\ is unusual, but good
Greek (De Wette).
Vv. 5.7. Second temptation. tart
irapaXau. . . . tov iepov: tótc nas the
force of "next," and implies a closer
order of sequence than Luke\'s Kal (iv. 5).
irapaXaufiavci, historical present with
dramatic effect; seizes hold of Him and
carries Him to.—rf|v aylav iróXtv:
Jerusalem so named as if with affection
(vide v. 35 and espeeially xxvü. 53,
where the designation recurs).—to
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90                            KAÏA MAT9AI0N                             iv.
h here »nd * irrepuyioi\' toG UpoG, 6. Kat Xtyeil aÜTw, " Ei utos et to5 0eoG,
in Lk. •»•«,.,,             ,                   , ,.            .            _                 „
9.            pdXe creauTov kot-w • ytypcnrrai yap, Oti tois dyyeXois auTou
i Ch. ivli. 9.\' trrtXeÏTai irepl <roü, Kat irtl yeipQiv dpoGo-i at, u^iroTe irpo<7KÓi(/r)9
Heb. 11.ai. irpos Xtöoi\' rbv rróSa aoG.          7. *E<pr| aurü ó \'irjo-oGs, " n<iXiK
j Lk. x. 15. ytypairrai, \' Oük \' ÈKTreipóo-eis Kipiov toi» 6ióv o-ou.\' " 8. ndXtf
^rrapaXo.u.p\'di\'ti aÜTÖK ó 8nl(3o\\os eïs ópos ü«|>T]Xóv \\iav, Kal SciKfur/if
kCh.vi.ig.,..,           < o \\ \'         •                   < s k«\'*        > -              J
Lk.zii.17. outui iraaas Tas pa<Ti\\£tas tou Koopiou Kat Ti)v 005a»\' auTinf, 9. Kal
1 For Xfy» Z has mrcr.
TTTcpuviov tov Upov\'. some part of the
temple bearing the name of " the
winglet," and overhan^ing a precipice.
Commentators busy themselves discuss-
ing what precisely and where it was.—
Ver. 6. paXe ccavróv xaru: This
suggestion strongly makes for the
symbolic or parabolic nature of the
whole representation. The mad pro-
posal could hardly be a temptation to
such an one as Jesus, or indeed to any
man in his senses. The transit through
the air from the desert to the winglet,
like that of Ezekiel, carried by a lock of
his hair from Babyion to Jerusaiem,
must have been " in the visions of God "
(Ezek. viii. 3), and the suggestion to
cast Himself down a parabolic hint at a
class of temptations, as the excuses in
the parable of the Supper (Lk. xiv. 16)
simply represent the category of pre-
occupation. What is the class repre-
sented ? Not temptations through
vanity or presumption, but rather to
reckless escape from desperate situa-
tions. The second temptation, like the
first, belongs to the category of need.
The Satanic suggestion is that there can
be no sonship where there are such
inextricable situations, in proof of which
the Psalter is quoted (Ps. xci. II, 12).—
yfypairrai, it stands written, not precisely
as Satan quotes it, the clause tov
Sia$uXd£ai o-£ cV irdo-aic, to.19 óSols o~ov
being omitted. On this account many
commentators charge Satan with
mutilating and falsifying Scripture.—
Ver 7. Jesus replies by another quota-
tion from Deut. (vi. 16).—irdXiv, on the
other hand, not contradicting but
qualifying : " Scriptura per scripturam
interpretanda et concilianda," Bengel.
The reference is to the incident at
Rephidim (Ex. xvii. 1-7), where the
people virtually charged God with bring-
ing them out of Egypt to perish with
thirst, the scène of this petulant outburst
receiving the commemorative name of
Massah and Meribah because they
tempted Jehovah, saying: "Is Jehovah
among us or not ?" An analogous
situation in the life of Jesus may be
found in Gethsemane, where He did not
complain or tempt, but uttered the sub-
missive, " If it be possible". The leap
down at that crisis would have consisted
in seeking escape from the cross at the
cost of duty. The physical fall from the
pinnacle is an emblem of a moral fall.
Before passing from this temptation I
note that the hypothesis that it was an
appeal to vanity presupposes a crowd at
the ioot to witness the performance, of
which there is no mention.
Vv. 8-10. Third temptation. «Is
Spos v\\|>r]Xov \\iav: a mountain high
enough for the purpose. There is no
such mountain in the world, not even in
the highest ranges, " not to be sought
for in terrestrial geography," says De
Wette. The vision ol all the kingdoms
and their glory was not physical.—toü
KÓcrpov. What world? Palestine merely,
or all the world, Palestine excepted ?
or all the world, Palestine included ?
All these alternatives have been sup-
ported. The last is the most likely.
The second harmonises with the ideas
of contemporary Jews, who regarded
the heathen world as distinct from tha
Holy Land, as betonging to the devil.
The tempter points in the direction of a
universal Messianic empire, and claims
power to give effect to the dazzling
prospect.—Ver. 9. lo.v ireo-uv 7rpo<r-
(ctivrjo-jis p.01. This is the condition,
homage to Satan as the superior. A
naive suggestion, but pointing to a subtle
form of temptation, to which all am-
bitious, seh-seeking men succumb, that
of gaining power by compromise with
evil. The danger is greatest u-hen the
end is good. " The end sanctiries the
means." Nowhere is homage to Satan
more common than in connection with
sacred causes, the interests of truth,
righteousness, and God. Nothing tests
purity 01 motive so tboroughly as tempt».
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EYAITEAION
6—13.
91
X/yei1 aÜTÓJ, " TaÜTO iraWa <roi * 8(ü<t<i>, lav Treow irpoo\'Kui\'^injs 1 very freg.
|ioi. 10. Tot£ Xeyei aÜTw o Itjcroüs, Yiraye, ZarayS • ysypa-nrai alwaysin-
y<£p, \' Kuptov 701» ©ïóe erou "irpoerKuerjo-eis, Kal aürü pLiWcy DXaTpeu-m with ace.
»m                 *           r            >\\ifr/n\\              \\ >ft # « \\        here and
tras.          11. TÓTt a<pii)<riK auTOf o SidpoXos • xai löou, ayyeXoi in Lk. iv.
irpoat]\\ooi> Kat 8iT]K0»\'0uf auTu.                                                                  Rev.
12. AKOYZAZ Sè ó\'irjaoOs * Sti \'la>dVim)s \'TraptSóöt), dvexcupTio-er ii. 37;iv.8.
ds tV TaXiXaiaK \' 13. Kal \' xaTaXi-nw ttji» Na£apÉT, t\\91t¥ P Ch.1. 19.
KaruKijacK cis Kaïrcpcaoup.5 rr\\y rTrapa9aXaejo-iai\', iv opiois q Heb.\'x!.4
1 her e only in N. T., in Sept. («.f., a Chron. viii. 17).
1 fc^BCDZ have airn» (most mod. edd.).
1 iravTtt o-oi tr. fr^BCZ with several cursives.
* Somt MSS. (DLZ) insert om<ru> |ioxi, obviously imported trom xvi. 23.
4 o I. omit ^BCDZ ; probably the insertion is due to ver. 12 commencing a lesson
in Lectionaries.
* This name is spelt Ka<J>«p. in the older MSS. (fc^BDZ), wbich is adopted through-
outbyW.H.
Sothi ng was to be made of one who
would not do evil that good might come.
—Koi tSov ayyeXoi. The angels were
ministering to Him, with food, pre-
sumably, in the view of the evangelist.
It might be taken in a wider sense, as
signifying that angels ministered con-
stantly to one who had decidedly chosen
the path of obedience in preference to
that of self-pleasing.
Vv. 12-23. Beginnings of the Galilean
ministry (Mk. i. 14, 15 ; Lk. iv. 14, 15).
In a few rapid strokes the evangelist
describes the opening of the Messianic
work of Jesus in Galilee. He has in
view the great Sermon on the Mount,
and the group of wonderful deeds he
means thereaiter to report, and he gives
first a summary description of Christ\'s
varied activities by way of introduction.
Vv. 12, 13. aKovcra? Si. . . TaXiXaiav:
note of time. Jesus returned to Galilee
on hearing that John was delivered up,
i.e., in the providence of God, into the
hands of his enemies. Further particu.
lars as to this are given in chapter xiv.
Christ\'s ministry in Galilee began when
the Baptist\'s came to an end; how long
after the baptism and temptation not in-
dicated. Weiss (Meyer) thinks that in
the view of the evangelist it was im-
mediately after, and that the reference
to John\'s imprisontnent is meant simply
to explain the choice of Galilee as the
sphere of labour. — Ver. 13. Na£apcT.
Jesus naturally wentto Nazareth first, but
He did not tarry there.—KaTUKTicrcv cis
KaTrcpvaoüp, He went to settle (as in
ii. 23) in Caperr.aum. This migration to
tions of this class. Christ was proof
against them. The prince of the world
found nothing of this sort in Him (John
xiv. 30). In practice this homage, if
Jesus had been willing to render it,
would have taken the forin of conciliating
the Pharisees and Sadducees, and pander-
ing to the prejudices of the people. He
took His own path, and became a Christ,
neither after the type imagined by the
Baptist, nor according to the liking of
the Jews and their leaders. So He
gained universal empire, but at a great
COSt.—Ver. 10. Cirayt crarava. Jesus
passionately repels the Satanic sug-
gestion. The v-nayt <r. is true to His
character. The suggestions of worldly
wisdom always roused in Him passionate
aversion. The óirïo-w p.ou of some MSS.
does not suit this place; it is imported
from Matt. xvi. 23, where it does suit,
the agent of Satan in a temptation of
the same sort being a disciple. Christ\'s
final word to the tempter is an absolute,
peremptory Begone. Yet He con-
descends to support His authoritative
negative by a Scripture text, again from
Deut. (vi. 13), slightly adapted,
irpoo-Kvvijcreis being substituted for
cf>opr|87jo-,] (the (icSvw in second clause is
omitted in Swete\'s Sept.). It takes the
accusative here instead of dative, as in
ver. 9, because it denotes worship proper
(Weiss-Meyer). The quotation states a
principle in theory acknowledged by all,
but how hard to work it out faithfully in
lifel
Ver. 11. TÓrt icpÏTrjaiv : then, when
the peremptory virayt had been spoken.
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92                            KATA MATGAION                             iv.
tLk f to. ZaPouXwi» Kt" Ne<j)6aXei(i, 14. tra irX^puflfj to prjöèf Sta \'Haatou
" Mt *\'\'•\'6 T0" \'rrP04,11TOUi XeyofTOS» 15. " Ttj Zaj3ou\\£)!\' Kal yy\\ N£o)>8aX£iu.,
"mÏi! " °^°" öiXao-arjs irépav tou \'lopoóVou, TaXiXaia tüi» iQvStv, 16. 6
tran3.). Xaos ó Ka0TJu.£i\'OS iv ctkÓtïi* £tO£ 4><is 2 P^\'y"\' *al T0Ï9 KuOi}p.ócns
»o; rü. 1. jy vtópa Kal \' <rKid 6a.va.tov, iüs " di\'CTeiXei\' aÜTC-ïe."
Mk. "•\'•,,,,                ,
Lk.iii.8e< 17. Airo TOTe\'tïpÉaTO ó IrioroOg KTipuo-aeiK KatXéycir, " MtTacoeÏTC-
a/.(onforce                                           ,                          "fJ                                   »» 1
ofthi» tivvike vap r> Bao-tXeia TÜe oüpavwv. 18. rUpnraiw SÈ ó IntroOs
word tii\'rfe \' "        •. \'                   „          »»/         *e c r c \\ /        t
Grimm\'» w irapa Tï)f öaXaaaaK tt]s TaXiXaias eiöe öuo döeA<t>ous, Iijiuya top
w «gain «iii. KcyÓUCfOC riéVpoi\', Kal \'AvZpiav Tbr dSeX^oy aÜTOU, fidXXonas
1. Mk. v.
II. C/. Acts x. 6.
1 o-kot La, BD.
« d>a>s before ti8tv in NBCI (W.H.).
* The Syr. Sin. and Cur. omit jx«Ta.vo«iTe before ttyyikc.
4 o I. found in KLA; omit fc^BCD (beginning of a new lesson)..
Capernaum is not formally noted in the
other Gospels, but Capernaum appears
in all the synoptists as the main centre
of Christ\'s Galilean ministry. — tt)v
irapaSaXao-o-Cav, etc.: suffïciently defined
by these words, " on the sea (of
. Galilee), on the confines of Zebulun and
Naphthali ". Well known then, now
of doubtful situation, being no longer in
existence. Tel Hum and Khan Minyeh
•ompete for the honour of the site.
The evangelist describes the position not
»o satisfy the curiosity of geographers,
but to pave the way for another prophetic
reference.
Vv. 14-16. Jesus chose Capernaum
as best suited for His work. There He
was in the heart of the world, in a busy
town, and near others, on the shore of a
sea that was full of fish, and on a great
international highway. But the evan-
gelist finds in the choice a fulfilment of
prophecy—Tva TrXT|pu8ü. The oracle is
reproduced from Is. viii. 22, ix. 1, freely
following the original with glances at
the Sept. The style is very laconic : land
of Zebulun and land of Naphthali, way of
the sea (óSov absolute accusative for
= versus, vide Winer, § 23),
great, even the greatest. The thought
is emphasised by repetition and by
enhanced description of the benighted
situation of those on whom the light
arises: " in the very home and shadow
of death " ; highly graphic and poetic,
not applicable, however, to the land of
Galilee more than to other parts of the
land ; descriptive of misery rather than
of sin.
Ver. 17. diro totc . . . KT|pvcro"«v.
After settling in Capernaum Jesus began
to preach. The phrase diro t<5t« offends
in two ways, first as redundant, being
implied in fjp|a"ro (De Wette); next as
not classic, being one of the degeneracies
oftheKoivrj. PhrynichusforbidsêKTóVe,
and instructs to say rather iH ckcivov
(Lobeck\'s ed., p. 45).—KT)piJo-o-civ, the
same word as in describing the ministry
of the Baptist (iii. 1). And the message
is the same—McravoeiTt, etc. " Repent,
for the kingdom of heaven is at hand."
The same in word but not in thought, as
will appear soon. It may seem as if the
evangelist meant to represent Jesus as
simply taking tip and continuing the
arrested ministry of the Baptist. So He
was in form and to outward appearance,
but not in spirit. Krom the very first,
as has been scen even in connection
with the baptism, there was a deep-
scated difference between the two
preachers. Even Euthy. Zig. under-
stood this, monk though he was. Repent,
he says, with John meant " in so far as
ye have erred " = amendment ; with
Jesus, " from the old to the new " (diro
*rf)s iraXaids èw\\ ttjv Katvrjv) =a change
from within. For the evangelist this
was the absolute beginning of Christ\'s
Galilee of the Gentiles, a place where
races mix, a border population. The
clause preceding, " beyond Jordan," is
not omitted, because it is vicwed as a
reference to Peraea, also a scène of
Christ\'s ministry.—Ver. 16. iv o-kotio.:
the darkness referred to, in the view of
the evangelist, is possibly that caused
by the imprisonment of the Baptist
(Fritzsche). The consolation comes in
the form of a greater light, 4>w« ("va,
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EYAITEAION
93
\'4—33.
* &p$iQiKn<rrpO¥ els T^l» 0&\\a.<row fjerae yap T dXteis.1 19. koi
Xe\'yei aÜToïs, " * AeÜTt ÓTTicrw jaou, koi Troirjcrüj üjxas dXieis dvÖpuirui\'.
20. Ol 5è eüOt\'ws d^^fTes Ta SiKTua rJKoXoü0ï|o-ai\' auTÜ. 21. Kal
irpopas 6Keï0ev, clScf ciXXous 8u\'o d8eX<|>oüs, \'laKUipoi\' Tof toS Zz[$\'-
Saiou Kal ludvyriv TOf dSeX^of aÜToG, èV tü irXoiu u.£Td ZefJeSaiou
toG TraTpos aü-rüe, KaTapTi£oiras Td Siktuu aêTwv • Kal èKakeaev
aÜTous. 2 2. »i 8è cüO^us d<()g(Tes to ttXoIo»\' Kal tbv iraTepa aÜTOf
r)KoXou9r)o-a>\' aü-rü.
23. Kal •irepiTJYec óXrii» t)\\v TaXiXaiac o \'Itjo-oGs,2 Siodo-Kwe iv Tats
o-wayUYaïs aÜTwi\', Kal KT|pucro-<i>v to «uaYY\'Xioy Ttjs pamXeias, Kal
x here onl»
in N. T.,
verb ia
Mk. i. 16:
in Sept.
y Mk. 1. iS
17. Lk.v.2
z Ch.xi.a8;
xxv. 34.
a with tv
here only
(truetext);
with ace.
of place
ix. 35;
xxiu. 15.
Mk. vi. 6.
1 t^C have aXccis, B aXeieis.
3 ^BC have cv 0X1] ttj ToXiXaio. The ace. (T. R.
usual construction, hence preferred by ancient revisers.
as in D, etc.) is the more
B omits o It)o-ov9.
people) are samples of old poetic words re-
vived and introduced into prose by latet
Greek writers.—Ver. 20. The effect was
immediate : eiOe\'ws aaVV-rcs. This seems
surprising, and we naturally postulate
previousknowledge in explanation. But
all indications point to the uniquely
impressive personality of Jesus. John
feit it; the audience in the synagogue of
Capernaum feit it on the first appearance
of Jesus there (Mk. i. 27); the four fisher-
men feit it.-—SiKTva: a|x<J>ipXT|o-Tpov in
ver. 18. In xiii. 47 occurs a third word
for a net, cra-yiivr); Siktuov (from SiKctv,
to throw) is the general name ; au,<fu-
pXyjo-Tpov (au.<pi(3dXXtu), anything cast
around, e.g., a garment, more specifically
a net thrown with the hand; o-oyiJvt), a
sweep-net carried out in a boat, then
drawn in from the land (vide Trench,
Synonyms of N. T., § 64).—Ver. 21.
oXXovs 8vo, another pair of brothers,
James and John, sons of Zebedee, the
four together an important instalment of
the twelve. The first pair were casting
their nets, the second were mending
them, (itaTtip-ri£ovT«s), with their father.
—Ver. 22. ol Sè eiSe\'us aaStv-res. They
too followed immediately, leaving nets,
ship, and father (vide Mk. i. 20)
behind.
Vy. 23-25. Summary account of the
Galilean ministry. A colourless general
statement serving as a mere prelude to
chapters v.-ix. It points to a ministry in
Gaülee, varied, extensive, and far-famed,
conceived by the evangelist as antecedent
to the Sermon on the Mount ; not
necessarily covering a long period of
time, though if the expression "teaching
in their synagogues" be pressed it must
imply a good many weeks (vide on Mk.).
ministry. He knows nothing of an
earlier activity.
Vv. 18-22. Call of four disciples.
The preceding very general statement is
foliowed by a more specific narrative
relating to a very important department
of Christ\'s work, the gathering of dis-
ciples. Disciples are referred to in the
Sermon on the Mount (v. 1), therefore
it is meet that it be shown how Jesus
came by them. Here we have simply a
sample, a hint at a process always going
on, and which had probably advanced a
considerable way before the sermon was
delivered. — Trepnra-nLv 82 : 82 simply
introducé» a new topic, the time is inde-
finite. One day when Jesus was walk-
ing along the seashore He saw two men,
brothers, names given, by occupation
fishers, the main industry of the locality,
that tropical sea (Soo feet below level of
Mediterranean) abounding in fish. He
saw them, may have seen them before, and
they Him, and thought them likely men,
and He said to them, ver. 19 : A«vt€ . . .
avSpwiruv. From the most critical point
of view a genuine saying of Jesus; the
first distinctively individual word of the
Galilean ministry as recorded by Matthew
and Mark. Full 01 significance as a self-
revelation of the speaker. Authoritative
yet genial, indicating a poetic idealistic
temperament and a tendency to figurative
speech ; betraying the rudiments of a
plan for winning men by select men,
Acvt< plural form of S«vpo = SiCp\' tre,
Scvpo being an adverb of place with the
force of command, a verb ofcommand-
ing being understood : here ! after me;
imperial yet kindly, used again in Matt.
xi. 28 with reference to the labouring and
heavy-laden. 8*üt« and 4\\nl? (m sea-
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94                               KATA MATÖA10N                      iv. 24-25
bCh. ii. 3j\' Bcpaittüwv irdcrar vóaov Kal iratrar * paXaKi\'ar iv tw \\au>. 24. Kal
c Ch. xiv. 1; dirrjXöe»\'\' 4\\ \' i.Kor\\ aflroG cis SXrii\' tt)k Zupiar • Kal irpooriifevKOK
d Ch. viii. ouTu trai\'Tag TOU9 KaKüic. tx<"\'TaS) iroiKiXais pocrois Kai * pao-ai\'ois
al.\'           ffut«x0fJlt\'l\'ouSi Kal2 8ai|ioi\'^oij.efous, Kat \'crtXnna^opeVous, Kai
e Lk. ivi. 13,             .              ,               , ,. ,                       , ,                             > > \\ ««
28.            TrapaAuTiKOus • Kat tvtpaTTtuvtv auTOU$. 25. xai TJKoXouUriaav
\' aÜTu ój^Xoi iroXXot diro Trjs TaXiXaias Kal AcKairóXcuj xal "lepo-
voXüu.ui\' Kal \'louScu\'as, xal irepai\' toO \'lopSdVou.
1 So in BD (W.H.), «JnXfltv in ^C.
• BC omit Kai, which is in CD. The force of Kai = and especially.
The ministry embraced three functions:
SiSdaxuv, Kr\\pvo<r<ov, 8cpairtuuv (ver.
23), teaching, preaching, healing. Jesus
was an evangelist, a master, and a healer
of disease. Matt. puts the teaching
function first in accordance with the
character of his gospel. The first gospel
is weak in the evangelistic element com-
pared with the third: 8tSa\\t] is more
prominent than Kijpv-ypa. The healing
function is represented as exercised on a
ïarge scale : iratrav vótrav Kal iracrav
uaXaxiav, every form of disease and
lilment. Euthy. Zig. defines vóaos as
the chronic subversion of health (•))
Xpovia irapaTpoirT] rijs tov «rupaTos
?|cws), paXoKia as the weakness in which
it begins (ipxT xavvwffiws crwpaTOS»
•n-pody\'/eXos vóorov). The subjects of
healing are divided into two classes, ver.
(4. They brought to Him iravToi t.
<• i\\. iroiKiXais vdaois, all who were
jffiicted with various diseases (such as
/ever, leprosy, blindness); also those
Baordvois <rvv«x°|">\'<iv5, seized with dis-
eases of a torinenting nature, of which
three classes are named—the Kal in T.
R. beforeSaipov. is misleading; thefollow-
ing words are epexegetical: 8aipovi£opf-
Vovs, <T€XTjvia^o(X€vovs, irapaXvriKovg =
demoniacs, epileptics (their seizures
following the pliases of the moon),
paralytics. These forms of disease are
graphically called torments. (Bio-avos,
first a touch-stone, lapis Lydius, as in
Pindar, Pythia, x. 105 : riapwvTi 8i Kal
Xpvtrös èv 6ao*dv<ü irp€irci Kal voos öpOós \',
then an instrument of torture to extract
truth ; then, as here, tormenting forms of
disease.) The fame, t| ó.kot], of such a
marvellous ministry naturaüy spread
widely, ds SXtjy ttjk Ivpïav, throughout
the whole province to which Palestine
belonged, among Gentiles as well as
Jews. Crowds gathered around the
wonderful Man from all quarters : west,
east, north, south; Galilee, Decapolis
on the eastern side of the lake, Jerusalem
and Judaea, Peraea. With every altow
ance for the exaggeration of a populai
account, this speaks to an extraordinary
impression.
Ciiapters V.-VII. The Sermon on
the Mount. This extended utterance
of Jesus comes upon us as a surprise.
Nothing goes before to prepare us to
expect anything so transcenciently great.
The impressions marte on the Baptist, the
people in Capernaum Synagogue (Mk. i.
27), and the four fishermen, speak to
wisdom, power, and personal charm, but
not so as to make us take the sermon
as a thing of course. Our surprise is all
the greater that there is so little ante-
cedent narrative. By an efibrt of
imagination we have to realise that
much went before—preaching, teaching,
interviews with disciples, conflicts with
Pharisees, only once mentioned hitherto
(iii. 7), yet here the leading theme of
discourse.
The sermon belongs to the didaehe,
not to the kerygma. Jesus is here the
Master, not the Evangelist. He ascends
the hill to gct away from the crowds
below, and the disciples, now become a
considerable band, gather about Him.
Others may not be excluded, but the pa-
ÖT)Tal are the audience proper. The dis-
course may represent the teaching, not of
a single hour or day, but of a period of
retirement from an exciting, exhausting
ministry below, and all over Galilee ;
rest being sought in variation of work,
evangelist and teacher alternately. A
better name for these chapters than the
Sermon on the Mount, which suggests a
concio ad pohulum, might be The Teach-
ing on the Hill. It may be a combina-
tion of several lessons. One very
outstanding topic is Pharisaic righteous-
ness. Christ evidently made it His
business in one of the hill lessons to
define controversially His position in
relerence to the prevailing type ot piety,
which we mav assume to have been to
-ocr page 107-
v. i-3.                         EYA1TEAI0N                              95
V. I. IA.QN 8è tous ó^Xous * di\'ê\'jj»] els to Spos* Kal b Kaöïo-ai\'TOS » >ame
auTou, irpoarjXÖoi\' oütw1 ol *u.a0t]Tal auToü• 2. Kal d droi^as to ch. xiv.
oTÓfxa aÜToO, ëSiSao-KCf auTous, \\iyuv, 3. "* MaKapioi ol \' tttu>xoI Mk.lil.13.
b here and
in xiii. 48. Mk. ix. 35 Lk. tv. 20 a/., introns.,also Heb.i. 3; trans. 1 Cor. vt, 4. Enh. ii. 6 (<rvf«»o.
c frequent in Gospp. and Acts, nowhere else in N. T. d again in xiii. 35. e Ch. jci. 6; xiii, 16.
Lk. i. 45 ; x. 23. f Ch. xi. 5. Lk. iv. 18.
1 B oroits ovtü).; bracketed as doubtful in W.H.
and addressed Himself henceforth to His
disciples, as if they alone were the
objects of His care, or to teach them an
esoteric doctrine with which the multi-
tude had no concern. Jesus was not
monastic in spirit, and He had not two
doctrines, one for the many, anotlier for
the few, like Buddha. 11is highest
teaching, even the Beatitudes and the
beautiiul discourse against care, was
meant for the million. He taught
disciples that they might teach the
world and so be its light. For this
purpose His disciples came to Him when
He sat down (tcaSicravTos oiitov) taking
the teacher\'s position [cf. Mk. iv. 1, ix.
35, xiii. 3). Lutteroth lÉssai d\'Interpré-
tation, p. 65) takes Kaflia-avroc, as mean-
ing to camp out (camper), to remain for
a time, as in Lk. xxiv. 49, Acts xviii. 11.
He, I find, adopts the view I have
indicated of the sermon as a summary
of all the discourses of Jesus on the hill
during a sojourn of some duration. The
hill, to Spos, may be most naturally
taken to mean the elevated plateau
rising above the seashore. It is idle to
inquire what particular hill is intended.—
Ver. 2. övoifjas to o-tójio: solemn
description of the beginning of aweighty
discourse.—i8i8aorKev, imperfect, imply-
ing continued discourse.
Vv. 3-12. The Beatitudes. Some
general observations may helpfully intro-
duce the detailed exegesis of these
golden words.
1.  They breathe the spirit of the scène.
On the mountain tops away from the
bustle and the sultry heat of the region
below, the air cool, the blue sky over-
head, qulet all around, and divine
tranquillity within. We are near heaven
here.
2.   The originality of these sayings
has been disputed, especially by modern
Jews desirous to credit their Rabbis
with such good things. Some of them,
e.g., the third, may be found in sub-
stance in the Psalter, and possibly many,
or all of them, even in the Talmud. But
what then ? They are in the Talmud aa
a few grains of wheat lost in a vast heap
Him a subject of long and careful study
before the opening «f His public career.
The portions of the discourse which bear
on that subject can be picked out, and
others not relating thereto eliminated,
and we may say if we choose that the
resulting body of teaching is the Sermon
on the Mount (so Weiss). Perhaps the
truth is that these portions fonned one
of the lessons given to disciples on the
hill in their holiday summer school. The
Beatitudes might form another, instruc-
tions on prayer (vi. 7-15) a third,
admonitions against covetousness and
care (vi. 19-34) a fourth, and so on. As
these chapters stand, the various parts
cohere and sympathise wonderfully so as
to present the appearance of a unity ;
but that need not hinder us from regard-
ing the whole as a skilful combination
of originally distinct lessons, possessing
the generic unity of the Teaching on
the Hill. This view I prefer to that
which regards the sermon as a com-
pendium of Christ\'s whole doctrine (De
Wette), or the magna charta of the
kingdom (Tholuck), though there is a
truth in that title, or as an ordination
discourse in connection with the setting
apart of the Twelve (Ewald), or in its
original parts an anti-Pharisaic manifesto
(Weiss-Meyer). For comparison o{
Matthew\'s version of the discourse with
Luke\'s see notes on Lk. vi. 20-49.
Chap. v. i-a. Introductory statement
by evangelist. \'ISwv Si . . . ets to
Spot. Christ ascended the hill, accord-
ing to some, because there was more
room there for the crowd than below. I
prefer the view well put by Euthy. Zig.:
" He ascended the near hill, to avoid
the din of the crowd (6opv(3oi)s) and to
give instruction without distraction ; for
He passed from the healing of the body
to the cure of souls. This was His habit,
passing from that to this and from this
to that, providing varied benefit." But
we must be on our guard against a
doublé misunderstanding that might be
suggested by the statement in ver. 1,
that Jesus went up to the mountain, as
if in ascetic retirement from the world,
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KATA MAT6A10N
9Ó
v.
g the mme tw irftüuan • 5ti auTÜP èaric iï r SacriXeïa r&v \' oipavüv. 4.
for the k. \'            r. , .             .            .,«»«,                                .
of G. in jiaKapioix 01 " ireeBoucTts • on auTOl irapaK\\T|6,io-oi\'Tai. 5. uaicapUN
into the Baptist\'» mouth, in iii. a. His, oot Christ\'s, «cc. to Weiss et al. h Ch. iz. 15.
1 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
putting the due value on these thoughts,
collecting them, and making them as
prominent as the Ten Commandments.
No greater service can be rendered to
mankind than to rescue from obscurity
neglected moral commonplaces.
3. The existence of another version of
the discourse (in Lk.), with varying
forms of the sayings, has raised a
question as to the original form. Did
Christ, e.g., say " Blessed the poor"
(Lk.) or " Blessed the poor in spirit "
(Matt.) ? This raises a larger question as
to the manner of Christ\'s teaching on
the hill. Suppose one day in a week of
instruction was devoted to the subject
of happiness, its conditions, and heirs,
many things might be said on each lead-
ing proposition. The theme would be
announced, then accompanied with
expansions. A modern biographer
would have prefaced a discourse like
this with an introductory account of the
Teacher\'s method. There is no such
account in the Gospels, but there are
incidental notices from which we can
learn somewhat. The disciples asked
questions and the Master answered them.
Jesus explained some of His parables to
the twelve. From certain parts of His
teaching, as reportcd, it appears that He
not only uttered great thoughts in
aphoristic form, but occasionally en-
larged. The Sermon on the Mount
contains at least two instances of such
enlargement. The thesis, " I am not
come to destroy but to fulfil " (ver. 17),
is copiously illustrated (vv. 21-48). The
counsel against care, which as a thesis
might be stated thus: " Blessed are the
cate-free," is amply expandcd (vv. 25-34).
Even in one of the Beatitudes we fmd
traces of explanatory enlargement; in
the last, " Blessed are the persecuted ".
It is perhaps the most startlingof all the
paradoxes, and would need enlargement
greatly, and some parts of the expansion
have been preserved (vv. 10-12). On
this view both lorms of the first
Beatitude might be authentic, the one as
theme, the other as comment. The
theme would always be put in the ïewest
possible words ; the first Beatitude there-
fore, as Luke puts it, Mtucapioi ot
itt(i>xoi, Matthew preserving one of the
expansions, not necessarily the only one.
Of course, another view of the expansion
is possible, that it proceeded not from
Christ, but from the transmitters of His
sayings. But this hypothesis is not a
whit more legitimate or likely than the
other. I make this observation, not in
the spirit of an antiquated Harmonistic,
but simply as a contribution to historical
criticism.
4.   Each Beatitude has a reason an-
nexed, that of the first being " for theirs
is the kingdom of heaven ". They vary
in the dillerent Beatitudes as reported.
It is conceivable that in the original
themes the reason annexed to the first
was common to them all. It was under-
stood to be repeated like the refrain of a
song, or like the words, " him do I call a
Brahmana," annexed to many of the
moral sentences in the Footsteps of the
Law in the Buddhist Canon. " He who,
when assailed, does not resist, but speaks
mildly to his tormentors—him do I call a
Brahmana." So " Blessed the poor, for
theirs is the kingdom of heaven" j
"blessed they who mourn, for," etc;
"blessed the meek, the hungry, for," etc.
The actual reasons annexed, when they
vary from the refrain, are to be viewed as
explanatory comments.
5.  It has been maintained that only
certain of the Beatitudes belong to the
authentic discourse on the mount, the
rest, possibly based on true logia of Jesus
spoken at another time, being added
by the evangelist, true to his habit of
massing the teaching of Jesus in topical
groups. This is the view of Weiss (in
Matt. Evan., and in Meyer). He thinks
only three are authentic—the first, third,
and t\'ourth—all pointing to the righteous-
ness of the kingdom as the summum
bonum: the first to righteousness as
not yet possessed; the second to the
want as a cause of sorrow; the third to
righteousness as an object of desire.
This view goes with the theory that
Christ\'s discourse on the hill had refer-
ence exclusively to the nature 01 true and
ïalse righteousness.
6.  A finai- much lest important qt)M>
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4-6.                              EYATTEAION                                97
cl \' «pacis - Sti afirol *\\r|povou,^o-oui
tciku^tcs Kal ouj/wirts ttjv SiKauxrüfr|K
71 ttik ynr. 6. uaxópioi oilCh. zl. <g;
• . »                     a<                     XI,- ?• "
• oti auTOi YopTao-0r|o-oiTai. Pet. Hl. 4.
j Ch. xxv.
34. Heb. Ti. ia. k Ch. xiv. ao.
wise—such is the first and fundamental
lesson.—tü irvevjiaTi. Possibilities are
not certainties; to turn the one into the
other the soul or will of the individual
must come in, for as Euthy. Z\\g. quaintly
says, nothing involuntary can bless (oiSJv
tüv airpoaipCTwv fiaxapio-TÓv). " In
spirit" is, therefore, aclded to develop
and define the idea of poverty. The
comment on the theme passes from the
lower to the higher sphere. Christ\'s
thought includes the physical and social,
but it does not end there. Luke seems
to have the social aspect in view, in
accordance with one of his tendencies and
the impoverished condition of most mem-
bers of the apostolic Church. To limit
the meaning to that were a mistake, but
to include that or even to emphasise it
in given circumstances was no error.
Note that the physical and spiritual lay
close together in Christ\'s mind. He
passed easily from one to the other (John
iv. 7-10; Lk. x. 42, see notes there).
rif irv. is, of course, to be connected with
irTwx°V not with p.aKaptoi- Poor in spirit
is not to be taken objectively, as if spirit
indicated the element in which the
poverty is manifest—poor intellect:
"homines ingenio et eruditione parum
florentes" (Fritzsche) = the vrprioi in
Matt. xi. 25; but subjectively, poor in
their own esteem. Self-estimate is the
essence of the matti r, ind is compatible
with real wealth. Only ihe noble think
meanly of tbtmreiwi». The soul ot
goodness is in rue nai who is reallv
humble. Poverty Liid to heart passM
into riches. A hign Ideac of life li «
beneath all. Aid ha: idi.al ks the ïii\\k
between the 60<.ial a; id the spiritual.
The poor man paiseu ir to ihe lilessedness
of the kingdom ».s soin as he realises
what a man is or ought to be Poor in
purse or even in characttr, 10 mnn is
beggared who has a vision nf man\'s chief
end and chief good.—avvüv, emphatic
positipn : tluirs, note it well. Öo in the
following verses oJto. and aviTÜv.—ioTi,
not merely in prospect, but in present
possession. The kingdom of heaven is
often presented in the Gospels apoca-
lyptically as a thing in the future to be
given to the worthy by way of external
recompense. But this view pertains
rather to the form of thought than to the
ressence of the matter. Christ speaks ot
the kingdom here not as a known quan-
tion in reference to the Beatitudes is that
which relates to their number. One
would say at a first glance eight, counting
ver. 10 as one, vv. II, 12 being an en-
largement. The traditional number,
however, is seven—vv. 10-12 being re-
garded as a transition to a new topic.
This seems arbitrary. Delitsch, anxious
to establish an analogy with the Deca-
Iogue, raakes out ten—seven from ver. 3
tover. 9, ver. 10 one, ver. n one, and
ver. 12, though lacking the paicapioi, the
tenth; its claim resting on the exulting
words, xaïpiri koi dyaWiacrSf. This
savours of Rabbinical pedantry.
Ver. 3. (idKapuH. This is one of the
words which have been transformed and
ennobled by N. T. use ; by association,
as in the Beatitudes, with unusual con-
ditions, accounted by the world miser-
able, or with rare and difficult conduct,
*-g-i \'n John xiii. 17, " if ye know these
things, happy (p.aK<ipioi) are ye if ye do
them ". Notable in this connection is
the expression in 1 Tim. i. II, "The
Gospel of the glory of the happy God".
The implied truth is that the happiness
of the Christian God consists in being a
Redeemer, bearing the burden of the
world\'s sin and misery. How different
from the Epicurean idea of God I Our
word " blessed" represents the new con-
ception of felicity.—ol irrwxol: irruxós
in Sept. stands for ÏVI1N Ps. cix. 16, or
1JV P* xl. 18: the poor, taken even in
the most abject sense, mendici, Tertull.
adv. Mar. iv. 14. itt<i>x<Ss *n^ irtvijs
originally differed, the latter meaning
poor as opposed to rich, the former
destitute. But in Biblical Greek itt<i>x<h,
irc\'njTts, irpacïs, t«itcivo( are used indis-
criminately for the same class, the poor
of an oppressed country. Vide Hatch,
Essays in Biblical Greek, p. 76. The
term is used here in a pregnant sense,
absolute and unqualified at least to begin
with; qualifications come after. From
TTTiuo-truj, to cower in dispiritment and
fear, always used in an evil sense till
Christ taught the poor man to lift up his
head in hope and self-respect; the very
Iowest social class not to be despaired of,
a future possible even for the mendicant.
Blessedness possible for the poor in every
sense; they, in comparison with others,
under no disabilities, rather contrari.
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KATA MAT9AION
98
v.
lHeb.il. ly. 7. uaicapioi oi \'cXermoMg • i
m Rom. xi. \',           r ,               \'r
30,31. 1 oi "KaoapoiTTi KapSia • on
Tim. i. 13,                         .ir.
16. n I Tim. i. 5; 2\'I\'im. ii. 22. o Heb. xii.
tity, but as a thing whose nature He is in
the act of defining by the aphorisms He
utters. If so, then it consists essentially
in states of mind. Itiswithin. It is our-
selves, the true ideal human.
Ver. 4. ol irev6o0vT6«. Who are
they ? All who on any account grieve ?
Then this Beatitude would give utterance
to a thoroughgoing optimism. Pessimists
say that there are many griefs for which
there is no remedy, so many that life is
not worth living. Did Jesus mean to
meet this position with a direct nega-
tive, and to affirm that there is no
sorrow without remedy ? If not, then
He propounds a puzzle provoking
thoughtful scholars to ask: What grief
is that which will without fail find com-
fort ? There can be no comfort where
there is no grief, for the two ideas are
correlative. But in most cases there
is no apparent necessary connection.
Necessary connection is asserted in this
aphorism, which gives us a clue to the
class described as ol ir«v8oï>\'T«s. Their
peculiar sorrow rrust be one which com-
forts itself, a grief that has the thing it
grieves for in the very grief. The com-
fort is then no outward good. It lies in
a right state of soul, and that is given
in the sorrow which laments the lack of
it. The sorrow reveals love of the good,
and that love is possession. In so far as
all kinds of sorrow tend to awaken re-
flection on the real good and ill of human
life, and so to issue in the higher sorrow
of the soul, the second Beatitude may be
taken absolutely as expressing the tend-
ency of all grief to end in consolation.—
irapaKXT|9i]o-ovTai, future. The comfort
is latent in the very grief, but for the
present there is no conscious joy, but
only poignant sorrow. The joy, how-
ever, will inevitably come to birth. No
noble nature abides permanently in the
house of mourning. The greater the
sorrow,the greater the ultimate gladness,
the "joy in the Holy Ghost " mentioned
by St. Paul among the essentials of the
Kingdom of God (Rom. xw. 17).
Ver. 5. ol irpaeis: in Sept. fot Q^13y
in Ps. xxxvii. 11, of which this Beatitude
is an echo. The men who suffer wrong
without bitterness or desire for revenge,
a class who in this world are apt to go to
the wall. In this case we should have
expected the Teacher to end with the
dti auTol m e\\6ï)0i\'i<rovTai. 8. paicrfpioi
aurol top 8eok ° cnj/otrai. 9. uaKdpiot
14 (seeing God).
common refrain: theirs is the kingdom
of heaven, that being the only thing
they are likely to get. Jean Paul
Richter humorously said : " The French
have the empire of the land, the English
the empire of the sea; to the Germans
belongs the empire of the air ". But
Jesus promises to the meek the empire of
the solid earth—K\\T)povop.i7o*ovo~i tt|I\'
yijv. Surely a startling paradox ! That
the meek should find a foremost place in
the kingdom of heaven is very intel-
Iigibie, but " inherit the earth "—the land
of Canaan or any other part of this
planet—is it not a delusive promise ?
Not altogether. It is at least Uue as a
doctrine of moral tendency. Meekness
after all is a power even in this world, a
" world-conquering principle " (Tholuck).
The meek of England, driven from their
native land by religious intolerance,
have inherited the continent of America.
Weiss (Meyer) is quite sure, however,
that this thought was far (gaux fern)
from Christ\'s mind. I venture to think
he is mistaken.
The inverse order of the second and
third Beatitudes found in Codex D, and
favoured by some of the Fathers, e.g.,
Jerome, might be plausibly justified by
the affinity between poverty of spirit and
meekness, and the natural sequence of
the two promises: possession of the
kingdom of heaven and inheritance of
the earth. But the connection beneath
the surface is in favour of the order as it
stands in T. R.
Ver. 6. If the object of the hunger
and thirst had not been mentioned this
fourth Beatitude would have been parallel
in form to the second : Blessed the
hungry, for they shall be filled. We
should then have another absolute afiir-
mation requiring qualification, and
raising the question: What sort of
hunger is it which is sure to be satisfied ?
That might be the original form of the
aphorism as given in Luke. The answer
to the question it suggests is similar to
that given under Beatitude 1. The
hunger whose satisfaction is sure is that
which contains its own satisfaction. It
is the hunger for moral good. The
passion for righteousness is righteous-
ness in the deepest sense of the word.—
ircivüvTCf Kal Si^ivres. These verbs,
like all verbs cf desire, ordinarily take
the genitive of the object Hare and in
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EYAITEAION
99
7—io.
<H \'\'EÏprjfOTrOlol • ÖTl OÜTOl1 quÏ0l 6€0C K\\T)6lf|CrOITai. IO. U,aKaplOl p here only.
oi 8e8ia>yp.eVoi. éVeKei\' SiKaioowns \' oti auTÜf «Wie r) PacriXeia Tui\' Col. i. so.
Lk. xx. 3G. Rom. viii. 14, 19. Gal. iii. 26.
1 avToi omitted in ^JCD It. vul. syr., bracketed in W.Hi It may have been
omitted by homaoteleuton and it seerr.s needed lor emphasis.
other places in N. T. they take the accusa-
tive, the object being of a spiritual
nature, which one not merely desires to
participate in, but to possess in whole.
Winer, § xxx. 10, thus distinguishes the
two constructions : Sit|/av <f>iXocro$iaf =
to thirst alter philosophy ; 8u|>.
4>iXoo~o<^iav = to thirst for possession
of philosophy as a whole. Some have
thought that Sia is to be understood
before Sik., and that the meaning is:
\'* Blessed they who suffer natural hunger
and thirst on account of righteousness ".
Grotius understands by Suc. the way or
doctrine of righteousness.
Ver. 7. Th is Beatitude states a self-
acting law of the moral world. The
exercise of mercy (ÏX«o«, active pity)
tends to elicit mercy from others—God
and men. The chief reference may be
to the mercy of God in the final awards
of the kingdom, but the application need
not be restricted to this. The doctrine
of Christ abounds in great ethical prin-
ciples of universal validity : "he that
humbleth himself shall be exalted," " to
him that hath shall be given," etc. This
Beatitude suitably follows the preceding.
Mercy is an element in true righteous-
ness (Mie. vi. 8). It was lacking in
Pharisaic righteousness (Matt. xxiii. 23).
It needed much to be inculcated in
Christ\'s time, when sympathy was killed
by the theory that all suffering was
penalty of special sin, a theory which
fostered a pitiless type of righteousness
(Schanz). Mercy may be practised by
many means; "not by money alone,"
says Euthy.Zig.," but Dy word, and if\'you
have nothing, bytears" (SiaSaKp-utuv).
Ver. 8. ol icaOapoi ti"| KapSïa: t. Kap8.
may bc an explanatory addition to indi-
cate the region in which purity shows
itself. That purity is in the heart, the
seat of thought, desire, motive, not in
the outward act, goes without saying
from Christ\'s point of view. Blessed
the pure. Here there is a wide range of
suggestion. The pure may be the spot-
less or faultless in general; the continent
with special reference to sexual indul-
gence—tbose whose very thoughts
are clean ; or the pure in motive, the
tingle-minded, the men who leek the
kingdom as the summum bonum with
undivided heart. The last is the most
relevant to the general connection and
the most deserving to be insisted on.
In the words of Augustine, the mundum
cor is above all the simplex cor. Moral
simplicity is the cardinal demand in
Christ\'s ethics. The man who has
attained to it is in His view perfect
(Matt. xix. 21). Without it a large
numerical list of virtues and good habits
goes for nothing. With it character,
however faulty in temper or otherwise,
is ennobled and redeemed.—tov 6tov
ê>|/ovTau: tbeir reward is the beatific
vision. Some think the reference is not to
the faculty of clear vision but to the rare
privilege of seeing the face of the Great
King (so Fritzsche and Schanz). " The
expression has its origin in the ways of
eastern monarchs, who rarely show them-
selves in public, so that only the most
intimate circle behold the royal counten-
ance" (Schanz) = the pure have access
to the all but inaccessible. This idea
does not seem to harmonise with Christ\'s
general way of conceiving God. On the
other hand, it was His habit to insist on
the connection between clear vision and
moral simplicity; to teach that it is the
single eye that is full of light (Matt. vi.
22). It is true that the pure shall have
access to God\'s presence, but the truth
to be insisted on in connection with this
Beatitude is that through purity, single-
ness of mind, they are qualified for seeing,
knowing, truly conceiving God and all
that relates to the moral universe. It is
the pure in heart who are able to see and
say that "truly God is good" (Ps. lxxiii.
1) and rightly to interpret the whole
phenomena of life in relation to Pro-
vidence. They shall see, says Jesus
casting His thought into eschatologie»
form, but He means the pure are the
men who see; the double-minded, the
two-souled (8ti|/«xos, James i. 8) man ir
blind. Theophylact illustrates the con-
nection between purity and vision thus:
UO~ITCp VOp TO KÓTOTTTpOV, 4oV[) KdSapèr
TÖVc hixcTai ras cp^ao-cis, oütu xai n
Kadapa xj/vx^l 8é\'x«tch ó\\Juv fitoü.
Ver. 9. ot ttpTjvoTroioi: not merelv
those who have pcacc in thcir own soul*
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KATA MAT6AION
V.
IOO
rRom.ix. i. oipavüv. II. u.aKap«H txrrt, orav oVeiSio-uo-iv öfia; Kal Siw^wo-i,
18.          Kal enrcoeu ttay irocnpOK ^rjua1 Ka8\' u/i£k2 *<J\'«u8ó(X€i\'Ot,8 ivtKtv
♦.ver. 46. cuoG. 12. vaipcTC Kal " dvaXXtairÖe, Sti ó \' uio~6o9 üuüc ttoXus éV
Ch.vi. 1.....                    ,
2, 5, etc. tois oupapoij, \' outu yap coiugai\' tous irpo<pT|Tas tous irpo up.UK.
1 This word (in CA£) is omitted in ^BD.
It may have been added to maks the
sense clear.
*  ko.8 v|i<i>v before uav in D.
* Omitted in D; found in fc^BC al.
through purity (Augustine), or the peace-
loving (Grotius, Wetstein), butthe active
heroic promoters of peace in a world full
of alienation, party passion, and strife.
Their efforts largely consist in keeping
aloof trom sectional strifes and the
passions which beget them, and living
tranquilly for and in the whole. Such
men have few fiiends. Christ, the ideal
peace-maker, was alone in a time given
up to sectarian division. But they have
their compensation—vlol 6«ov K\\T|0r}-
o-ovTai. God owns the disowned and
distrusted as His sons. They shall be
called because they art. They shall be
called at the great consummation ; nay,
even before that, in after generations,
when party strifes and passions have
ceased, and men have come to see who
were the true friends of the Divine
interest in an evil time.
Vv. 10-12. ol örSicuyutvcH 6. Sik. The
original form of the Beatitude was pro-
bably: Blessed the persecuted. The
added words only state what is a matter
of course. No one deserves to be called
a persecuted one unless he suffers for
righteousness. ol ScSiuy. (perf. part.):
the persecuted are not merely men who
have passed through a certain experience,
but men who bcar abiding traecs of it in
their charactcr. They are marked men,
and bear the stamp of trial on their faces.
It arrests the notice of the passer-by:
commands his respect, and prompts the
question, Who and whence ? They are
veteran soldiers of righteousness with an
unmistakable air of dignity, serenity, and
buoyancy about them.—ainlv io-rlv t| p.
t. oip. The common refrain of all the
Beatitudes is expressly repeated here to
hint that theiis emphuiically is the
Kingdom of Heaven. It is the proper
guerdon of the soldier of righteous-
ness. It is his now, within him in
the disciplined spirit and the heroic
temper developed by trial.—Ver. 11.
piiKdpiot {o-tc. The Teacher ex-
patiates as if it were a favourite theme,
giving a personal tuin to Hit further ie-
flections—" Blessed are ye. " It ft
likely that Jesus would speak so early
of this topic to disciples? Would He
not wait till it came more nearly within
the range of their experience ? Nay, is
the whole discourse about persecution
not a reflection back into the teaching of
the Master of the later experiences of the
apostolic age, that suffering disciples
might be inspired by the thought that
their Lord had so spoken ? It is possible
to be too incredulous here. If it was not
too soon to speak of Pharisaic righteons-
ness it was not too soon to speak of
suffering for true righteousness. The
one was sure to give rise to the other.
The disciples may already have had ex-
perience of Pharisaic disfavour (Mk. ii.,
iii.). In any case Jesus saw clearly what
was coming. He had had an apocalypse
of the dark future in the season of tempta-
tion, and He deemed it fitting to lift the
veil a little that His disciples might get
a glimpse of it.—irav oyciSio-ueriv . , .
«fvcKcv tjiov: illustrative details pointing
to persistent relentless persecution by
word and deed, culminating in wilful,
malicious, lying imputations of the gross-
est sort—iriv trovt)pov, every conceivable
calumny—>(/euSóp.evoi, lying: not merely
in the sense that the statements are
false, but in the sense of deliberately
inventing the most improbable lies; their
only excuse being that violent prejudice
leads the calumniators to think nothing
too evil to be believed against the objects
of their malice.—\'ivtKtv «(ioü : for Him
who has undertaken to make you fishers
of men. Do you repent following Him ?
No reason why.—Ver. 12. xa\'p(T< ""l
ay. In spite of all, joy, exultation is
possible—nay, inevitable. I not only
exhort you to it, but I teil you, youcannot
help being in this mood, if once you
throw yourselves enthusiastically into
the warfare of God. \'AyaWiaw is a
strong word of Hellenistic coinage, from
óiyav and aWofiai, to leap much, signify-
ing irrepressible demonstrative gladness.
This joy is inseparable from the heroio
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EYAITEAION
IOI
ii—13.
13. "*Yfi€Ïs e\'ort Tè mfi\\as ttjs Y^s* ^* ^* T^ °^aS * fiwpayöij, o Mk. ix. 50.!
eV Tm w d\\ia6r|<r<Tai ; ets ofl8è> laxüei cti, ei fxf) PXtiStjkcul c|u, ji- Col.
lv, 6.
r Lk. liv. 34. Rom. i. u. 1 Cor. i. 20. w here and in Mk. ix. 49.
1 p\\t]9 y in fc^BC i, 33, Origen, which carries along with it the otnission of kgi
after cj».
temper. It is the joy of the Alpine
climber standing on the top of a snow-
clad mountain. But the Teacher gives
two reasons to help inexperienced dis-
ciples to rise to that moral elevation.—
8ti o ji\'.tfOos . . . ovpavotï. For evil
treatment on earth there is a com-
pensating reward in heaven. This hope,
weak now, was strong in primitive
Christianity, and greatly helped martyrs
and confessors.—ovtiüs y&p è. tovs
irpoijnJTas. If we take the vap as giving
a reason for the previous statement the
sense will be : you cannot doubt that the
prophets who suffered likewise have
received an eternal reward (so Bengel,
Fritzsche, Schanz, Meyer, Weiss). But
we may take it as giving a co-ordinate
reason for joy = ye are in good com-
pany. There is inspiration in the
" goodly fellowship of the prophets,"
quite as much as in thought of their
posthumous reward. It is to be noted
that the prophets themselves did not get
much comfort from such thoughts, and
more generally that they did not rise to
the joyous mood commended to His
disciples by Jesus ; but were desponding
and querulous. On that side, therefore,
there was no inspiration to be got from
thinking of them. But they were
thoroughly loyal to righteousness at all
hazards, and reflection on their noble
career was fitted to infect disciples with
their spirit.—tovs irpo vfiüv : words skil-
fully chosen to raise the spirit. Before you
not only in time but in vocation and
destiny. Your predecessors in function
and suffering; take up the prophetic
succession and along with it, cheerfully,
its tribulations.
Vv. 13-16. DiscipU functions. It is
quite credible that these sentences
formed part of the Teaching on the
HUI. Jesus might say these tiiings at a
comparatively early period to the men
to whom He had already said: I will
make you fishers of men. The functions
assigned to disciples here are not more
ambitious than that alluded to at the
time of their call. The new section
rests on what goes before, and postulates
possession of the attributes named in
the Beatitudes. With these the disciples
will be indeed the salt of the earth and
the light of the world. Vitally important
functions are indicated by the two
figures. Nil sole et sale utilius was a
Roman proverb (Pliny, H. N., 31, g).
Both harmonise with, the latter points
expressly to, a universal destination of
the new religion. The sun lightens all
lands. Both also show how alien it was
from the aims of Christ to be the teacher
of an esoteric faith.
Ver. 13. a\\as, a late form for SAs,
SXos, masculine. The properties of salt
are assumed to be known. Com-
mentators have enumerated four. Salt
is pure, preserves against corruption,
gives flavour to food, and as a manuring
element helps to fertilise the land. The
last mentioned property is specially
insisted on by Schanz, who finds a
reference to it in Lk. xiv. 35, and thinks
it is also pointed to here by the expres-
sion rijs yfjs. The first, purity, is a
quality of salt per se, rather than a con-
dition on which its function in nature
depends. The second and third are
doubtless the main points to be insisted
on, and the second more than the third
and above all. Salt arrests or prevents
the process of putrefaction in food, and
the citi/.ens of the kingdom perform the
same function for the earth, that is, for
the people who dweil on it. In Schanz\'s
view there is a confusion of the
metaphor with its moral interpretation.
Fritzsche liniits the point of comparison
to indispensableness = ye are as
necessary an element in the world as
salt is ; a needlessly bald interpretation.
Necessary certainly, but why and for
what ?—ttjs Y-fis might mean the land of
Israël (Achelis, Bergpredigt), but it is
more natural to take it in its widest
significance in harmony with KoVp.ov.
Holtzmann (II. C.) sets kóV(hod down to
the account of the evangelist, and thinks
Y>js in the narrow sense more suited to
the views of Jesus.—Ver. 14. p.<upavflf|.
The Vulgate renders the verb evanuerit.
Better Beza and Erasmus, infatuatus
fuerit. If the salt become insipid, so as
to laclc its proper preserving virtue—
can this happen ? Weiss and others
reply: It does not matter for the poim
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KATA MAT6AI0N
v.
102
x
Lk. viii. 5,
- Kal* * KaïwraTtïofat uirè tüv avBpürcuv. 14, *Yu,cï$ &rre to $&s
Heb. x. jg. TOj K^o-jiou • oü SuVaTai ttÓXis KpufSfjeai tiravu ópous Keip.£rr) - 15.
in Lk.. xji. 0j5^ t Kaïoutri Xiiyyof Kal TiOlaaif aurbv uirè Tof uóStov, dXX\' firl
35. Heb.                                         A                                                                            r
xii. 18 a&
1 Omitted in MSS. named in preceding note.
y
But what a downcome: trom being
saviours of society to suppl) ing materials
for footpaths 1
Ver. 14. t4 4>üs t. k., the light, the
san of the moral world conceived of as
full of the darkness of ignorance and
sin. The disciple function is now viewed
as illuminating. And as under the figure
of salt the danger warned against was
that of becoming insipid, so here the
danger to be avoided is that of obscuring
the light. The light will shine, that is
its nature, if pains be not taken to hide
it.—oi SvvaTai irrfXis, etc. As 1 city
situate on the top of a hill cannot be
hid, neither can a light fail to be seen
unless it be expressly prevented from
shining. No pains need to be taken to
secure that the light shall shine. For
that it is enough to be a light. But
Christ knew that there would be strong
temptation for the men that had it in
them to be lights to hide their light. It
would draw the world\'s attention to
them, and so exposé them to the ill will
of such as hate the light. Therefore He
goes on to caution disciples against the
policy of obscuration.
Ver. 15. A parabolic word pointing
out that such a policy in the natural
sphere is unheard of and absurd.—xai-
ovox, to kindie, accendere, ordinarily
neuter = urere ; not as Beza thought, a
Hebraism; examples occur in late Greek
authors (vide Kypke, Obser. Sac). The
figure is taken from lowly cottage life.
There was a projecting stone in the wall
on which the lamp was set. The house
consisted of a single room, so that the
tiny light sufficed lor all. It might now
and then be placed under the modius, an
earthenware grain measure, or under the
bed (Mk. iv. 21), high to keep clear of
serpents, therefore without danger of
setting it on fire (Koetsveld, De Gi-
lijkenissen, p. 305). But that would be
the exception, not the rule—done occa-
sionally for special reasons, perhaps dur-
ing the hours of sleep. Sciianz says
the lamp burned all night, and that when
they wanted darkness they put it on the
floor and covered it with the " bushei ".
Tholuck also thinks people might cover
the light when they wished to keep it
burning, when they had occasion to leave
of the comparison. Perhaps not, but it
does matter for the felicity of the
metaphor, which is much more strikingly
apt if degeneracy can happen in the
natural as well as in the spiritual sphere.
Long ago Maundrell maintained that it
could, and modern travellers confirm his
statement. Furrer says: " As it was
observed by Maundrell 200 years ago, so
it has often been observed in our time
that salt loses somewhat of its sharpness
in the storehouses of Syria and Palestine.
Gathered in a state of impurity, it under-
goes with other substances a chemical
process, by which it becomes really
another sort of stuff, while retaining its
old appearance " (Ztscht. für M. und
ƒ?., i8go). A similar statement is made
by Thomson (Land and Book, p. 381).
There is no room for doubt as to whether
the case supposed can happen in the
spiritual sphere. The " salt of the earth "
can become not only partially but
wholly, hopelessly insipid, losing the
qualities which constitute its conservative
power as set forth in the Beatitudes and
in other parts of Christ\'s teaching (e.g..
Mat. xviii.). Erasmus gives a realistic
description of the c«uses of degeneracy
in these words: " Si vestri mores fuerint
amore laudis, cupiditate pecuniarum,
studio voluptatum, libidine vindicandi,
metu infamiae damnorum aut mortis
infatuati," etc. (Paraph. in Evan. Matt.).
—iv tévi aXis : not, with what shall the
so necessary salting process be done ?
but, with what shall the insipid salt be
salted ? The meaning ig that the lost
property is irrecoverable. A stern state-
ment, reminding us of Heb. vi. 6, but
true to the fact in the spiritual sphere.
Nothing so hopeless as apostate disciple-
ship with abright pastbehind it to which
it has become dead—begun in the spirit,
ending in the flesh.—ets oiSèv, useless
for salting, good for nothing else any
more (ïti).—<l p.f| pXii8«v, etc. This is a
kind of humorous afterthought: except
indeed, cast out as refuse, to be trodden
under foot of man, i.e., to make foot-
paths of. The reading (JX-nflèv is much
to be preferred to PXïiBtjvqi., as giving
prominence to KaTairareto-flai as the
main verb, pointing to a kind of use
to which insipid salt can after all be put.
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EYAITEAION
103
14—ï6.
ttjp \\ux<aaf koi \'\\(Ju,irei Tffio-i tois Iv tjj oikux. 16. oüVw \\au,<|<dT(o z ** xvii
to <££>s ujiüp i)iitpoadev tuk dpOptiirup, óiru; t8uo~ip £u,wp Ta * xaXd Acts ui. 7.
ipya, Kal 8o|dorcdCH top wai^pa ufiöp top £p tois oupapoïs.
6.
1 Cf. Mt.
nvi. 10. Mk. xiv. 6, for ta ezample of a. " good work ".
noble conduct. The motive suggested
throws light on the name. God, we
learn, as Father delights in noble conduct;
as human fathers find joy in sons who
acquit themselves bravely. Jesus may
have given formal instruction on the
point, but not necessarily. This first use
of the title is very significant. It is full,
solemn, impressive: your Father, He
who is in the heavens; so again in ver.
45. It is suggestive of reasons for faith-
fulness, reasons of love and reverence.
It hints at a reflected glory, the reward
of heroism. The noble works which
glorify the Father reveal the werkers to
be sons. The double-sided doctrine of
this logion of Jesus is that the divine is
revealcd by the heroic in human conduct,
and that the moral hero is the true son
of God. Jesus Himself is the highest
illustration of the twofold truth.
Vv. 17-20. Jesus defines Hisposition.
At the period of the Teaching on the Hill
Jesus feit constrained to define His ethi-
cal and religious position all round, with
reference to the O. T. as the recognised
authority, and also to contemporary
presentations of righteousness. The
disciples had already heard Him teach in
the synagogues (Matt. iv. 23) in a manner
that at once arrested attention and led
hearers to recognise in Him a new type
of teacher (Mk. i. 27), entirely different
from the scribes (Mk. i. 22). The sen.
tences before us contain just such a
statement of the Teacher\'s attitude as
the previously awakened surprise of His
audiences would lead us to expect.
There is no reason to doubt their sub-
stantial authenticity though they may not
reproduce the precise words of the
speaker ; no ground for the suggestion of
Holtzmann (H. C.) that so decided a
position either for or against the law was
not likely to be taken up in Christ\'s time,
and that we must find in these w. an
anti-Pauline programme of the Judaists.
At a first glance the various statements
may appear inconsistent with each other.
And assuming their genuineness, they
might easily be misunderstood, and give
rise to disputes in the apostolic age, 01
be taken hold of in rival interests. The
words of great epoch-making men gene-
rally have this fate. Though apparentljr
contradictory they might all proceed
the room for a time. Weiss, on the
other hand, thinks it would be put under
a cover only when they wished to put it
out (Matt.-Evan., p. 144). But was it
ever put out ? Not so, according to
Benzinger (Heb. Arch., p. 124).
Ver. 16. oütw. Do ye as they do in
cottage life: apply the parable.—\\o(*-
\\|/ótu, let your light shine. Don\'t use
means to prevent it, turning the rare
exception of household practice into the
rule, so extinguishing your light, or at
least rendering it useless. Cowards can
always find plausible excuses for the
policy of obscuration—reasons of pru-
dence and wisdom: gradual accustom-
ing of men to new ideas ; deference to
the prejudices of good men ; avoidance
ofruptureby premature outspokenness;
but generally the true reason is fear of
unpleasant consequences to oneself.
Their conduct Jesus represents as dis-
loyalty to God.—Siruis, etc. The shining
of light from the good works of disciples
glorifies God the Father in heaven.
The hiding of the light means withhold-
ing glory. The temptation arises from
the fact—a stern law of the moral world
it is—that just when most glory is likely
to accrue to God, least glory comes to
the light-bearer ; not glory but dishonour
and evil treatment his share. Many are
ready enough to let their light shine
when honour comes to themselves. But
their " light " is not true heaven-kindled
light; their works are not xa\\a, noble,
heroic, but irovripa (vii. 17), ignoble,
worthless, at best of the conventional
type in fashion among religious people,
and wrought often in a spirit of vanity
and ostentation. This is theatrical
goodness, which is emphatically not what
Jesus wanted. Euthy. Zig. says: oü
kcXcvci 6ca.Tp(£civ tt)v apCTT|V.
Note that here, for the fust time in the
Gospel, Christ\'s distinctive name for God,
"Father," occurs. It comes in as a
thing of course. Does it presuppose
previous instruction ? (So Meyer.) One
might have expected so important a topic
as the nature and name of God to have
formed the subject of a distinct lesson.
But Christ\'s method of teaching was not
scholastic or formal. He defined terms
by di scriminating use ; Father, e.g., as a
name for God, by using it as a motive te
-ocr page 116-
KATA MATGAION
v.
io4
b with l™ iy. " Mf| * KO|xi(r>)Te 3ti t{X9oi> \'tcaTaXucrai tov v6\\>.ov f\\ tous
in i. 34 Trpo^Tas • ouk TJXOof KaTaXOorai, d\\Xa irXr]pü)<7ai. 18. du,r)f yap
<°" ^\'x,          «...         Id           *\\ Q <       ,         ^            ><«,»-         o*\'
Sok), Aeyu u(hk, etus B> irapeAöj) o oupavos koi i) yrj, lura tv fj u,ia
with inf. \' Kepaia o» ji$) TropAÖt) diro toO i-óp ou, eus &i» irdeTa yeVi^Tai.
or an
accus. with inf. c in same sense Acts v. 38, 39. Rom. xiv. to. d Ch. xxiv. ^4. Lk. xvi. 17. %
Cor. t. 17. Jamesi.ro. c here only. i Lk. xvi. iy(Ktpra in both pL W.H.).
from the many-sided mind of Jesus, and
be so reported by the genial Galilean
publican in his Logia. The best guide to
the meaning of the momentous declara-
tion they contain is acquaintance with the
genera] drift of Christ\'s teaching (vide
Wendt, Die Lchre Jesu, ii., 330). Verbal
exegenis will not do much for us. We
must bring to the words sympathetic
insight itito the whole significance of
Christ\'s ministry. Yet the passage by
itself, well weighed, is more luminous
than at first it may seem.
Ver. 17. Mt) vou.to-7]Te: These words
betray a consciousness that there was
that in His teaching and bearing which
might create such an impression, and
are a protest against taking a surface
impression for the triith.—KaraXvcrai, to
abrogate, to set aside in the exercise of
legislative authority. What freedom of
mind is implied in the bare suggestion
of this as a possibility I To the ordinary
religious Jew the mere conception would
appear a profanity. A greater than the
O. T., than Moses and the prophets, is
here. But the Greater is full of rever-
ence for the institutions and sacred
books of His people. He is not come
to disannul either the law or the pro-
phets. ff before t. irpoif). is not = kou.
"Law" and "Prophets" are not taken
here as one idea = the O. T. Scriptures,
as law, prophets and psalms seem to
be in Lk. xxiv. 44, but as distinct parts,
with reference to which different atti-
tudes might conceivably be taken up.
•{) implies that the attitude actually taken
up is the sarae towards both. The pro-
phets are not to be conceived of as
coming under the category of law
(Weiss), but as retaining their distinc-
tive character as revealers of God\'s
nature and providence. Christ\'s attitude
towards them in that capacity is the
same as that towards the law, though
the Sermon contaiüs no illnstrations
under that head. " The idea of God
and of salvation which Jesus taught bore
the same relations to the O. T. revelation
as His doctrine of righteousness to the
O. T. law" (Wendt, Die L. J., ii., 344).
—irXi]pó)o-tu: the common relation is ex-
pressed by this weighty word. Christ
protests that He came not as an abro-
gator, but as zfulfilUr. What róle does
He thereby claim ? Such as belongs to
one whose attitude is at once free and
reverential. He fuifils by realising in
theory and practice an ideal to which
O. T. institutions and revelations point,
but which they do not adequately ex-
press. Therefore, in fulfilling He neces-
sarily abrogates in effect, while repudi-
ating the spirit of a destroyer. He
brings in a law of the spirit which
cancels the law of the letter, a kingdom
which realises prophctic ideals, while
setting aside the crude details of their
conception of the Messianic time.
Vv. 18-19. These verses wear on first
view a Judaistic look, and have been
regarded as an interpolation, or set down
to the credit of an over-conservative
evangelist. But they may be reconciled
with ver. 17, as above interpreted. Jesus
expresses here in the strongest manner
His conviction that the whole O. T. is
a Uivine revelation, and that therefore
every minutest precept has religious
significance which must be recognised
in the ideal fulfilment.—\'Au.t|V| formula
of solemn asseveration, often used by
Jesus, never by apostles, found doubled
only in fourth Gospel.—ïia% óv irapt\'XOfl,
etc.: not intended to fix a period alter
which the law will pass away, but a
strong way of saying never (so Tholuck
and Weis.s).- türa, the smallest letter in
the Hebrew alphabet.—xepcua, the little
projecting point in some of the letters,
e.g., of the base line in Beik; both
representing the minutiae in the Mosaic
legislation. Christ, though totally op-
posed to the spirit of the scribes, would
not allow them to have a monopoly of
zeal for the commandments great and
small. It was important in a polemical
interest to make this clear.—o« iit| ir.,
elliptical = do not fear lest. Vide Kühner,
Gram., § 516, g ; also Goodwin\'s Syntax,
Appendix ii.—cus av ir. ytv., a second
protasis introduced with ?ws explanatory
of the first ?<•»« &v irap^X0|] ; vide
Goodwin, §510; not saying the same
thing, but a kindred : eternal, lasting,
till adequately fultilled ; the latter the
more exact statement of Christ\'s thought.
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EYAITEAION
105
17—*».
19. 8s «"d* 08e *X(5<rn (itOf tok ^ktoXöjk toutok tok iXoxi<rruf) KOIïJohnt.x8;
8iSd£i) outoi tous dK0puTTOUS, ^Xd)(iOTOS KXT|9r|0-eTai ck Tfj /3acri\\eia 35.
TOK oüpaKUK • os 8\' &K TTOincm Kal Si8a§r>, outos u£yas KXyiörjo-eTai xir. 17;
,                     1 »                             \'                   < » • ,,          v xxii. 40.
iv rn pao-iXeia tuk oupaKUK. 20. Xtyw ycp up.iK, oti caK |XT) Lic. i. 6.
1               ,.\'0                    «-i\\-~i                1           •• John *Ht
irepicro-eucrn ïj Sikcuoctukt] ujauk * irXeiOK tuk \' ypappaTéwK Kaï 34.
♦apicraicüK, oö |ir| eLa^X6i)TC cis ttjk pVo-iXeiaK tok oüpaKÜK. jn Eed»
iii. 19. C/.
Rom. t. 15. j urn.ellipt. canst. 1 John U. j.
1 «fhaw before t| Sik. (~your righteousness) in fc^BLA al. T. R. as in SUS.
the moral zero.—Xfy«» y»P- The ^op is
somewhat puzzling. We expect Si,
taking our attention off two types de-
scribed in the previous sentence and
fixing it on a distinct one. Yet there
is a hidden logic latent in the yap. It
explains the «Xóxio-tos of the previous
verse. The earnest reformer is a small
character compared with the sweet
wholesome performer, but he is not a
moral nullity. That place is reserved
for another class. I call him least, not
nothing, for the scribe is the zero.—
itXciok tük Yp. k. cf>., a compendioas
comparison, tt)« SiKaiocnivi)? being
understood after irXiïov. Christ\'s state
ments concerning these classes of the
Jewish community, elsewhere recorded,
enable us to understand the verdict He
pronounces here. They differed from
the two classes named in ver. 18, thus:
Class 1 set aside the least command-
ments for the sake of the great; class 2
conscientiously did all, great and small;
class 3 set aside the great for the sake
of the little, the ethical for the sake of
the ritual, the divine for the sake of the
traditional. That threw them outside
the Kingdom, where only the moral has
value. And the second is greater, higher,
than the first, because, while zeaï for
the ethical is good, spirit, temper, dispo-
sition has suprème value in the Kingdom.
These valuations of Jesus are of great
importatice as a contribution towards
delining the nature of the Kingdom as
He conceived it.
Nothing, little, great: there is a higher
grade still, the highest. It belongs to
Christ Himself, the Fulfiller, who is
neither a sophistical scribe, nor an im-
patient reformer, nor a strict performer
of all laws great and small, walking
humbly with God in the old ways, with-
out thought, dream or purpose of change,
but one who lives above the past and the
present in the ideal, knows that a change
is impending, but wishes it to come
gently, and so as to do full justice to all
Ver. ig. 85 tav ovv Xvcrn, etc. : ovv
pointing to a natural inference from what
goes before. Christ\'s view being such
as indicated, He must so judge of the
setter aside of any laws however small.
When a religious system has lasted long,
and is wearing towards its decüne and
fall, there are always such men. The
Baptist was in some respects such a man.
He seems to have totally neglected the
temple worship and sacred festivals. He
shared the prophetic disgust at formal-
ism. Note now what Christ\'s jud^ment
about such really is. A scribe or Phari-
see would regard a breaker of even the
least commandments as a miscreant.
Jesus simply calls him the least in the
Kingdom of Heaven. He takes for
granted that he is an earnest man, with
a passion for righteousness, which is the
key to his iconoclastic conduct. He
recognises him therefore as possessing
real moral worth, but, in virtue of his
impatient radical-reformer temper, not
great, only little in the scale of true
moral values, in spite of his earnestness
in action and sincerity in teaching. John
the Baptist was possibly in His mind,
or some others not known to us from
the Gospels.—os 8\' av iroiïj<rn Kal SiSafn,
etc. We know now who is least: who
is great ? The man who does and
teaches to do all the commands great
and small; great not named but under-
stood—ovtos (iryas. Jesus lias in view
O. T. saints, the piety reflected in the
Psalter, where the great ethical laws and
the precepts respecting ritual are both
alike respected, and men in His own
time living in their spirit. In such was
a sweetness and graciousness, akin to
the Kingdom as He conceived it, lacking
in the character of the hot-headed law-
breaker. The geniality of Jesus made
Him value these sweet saintly souls.
Ver. 20. Here is another type still,
that of the scribes and Pharisees. We
bave had two degrees of worth, the little
and the great. This new type gives us
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KATA MAT9AI0N
io6
V.
k Rem. ii. ai. \'Hkouctotc 3ti ^ippiBri1 Toïs \' dpxaiois, Ou ^oi-eucreis • os 8 &►
I jgain ver. $ovev<rr\\, " fvoxos ëorai Tjj * Kpfarct • 22. lytb 8è Xéyu ou.lV, Sti Tras
•I, 19. Acts ó opyijóu.ei\'os tw &8e\\<J>(j> auTOÜ «Ikt) 2 êfoxos lorat Tij «pïoet • 8s 8\'
Pet. ii. 5.af etirt) Ta» dScX^G aÜToG, \'Paicd,8 tVoxos ëorai tw * oweSpiu • os
(ethical)
% Cor. v. 17. m with dat. here four times; with gen. of punisht. Ch. xxvi. 66. Mk. xiv. 64.
n of the tribunal, here oniy. o Ch. xxvi. 59. Mk. xiv. 55. Lk.xxii.6o Often in Acts.
1 cppT)9r) in BD; text in fc$LMA al. pi. (W.H.). «ppcfrn, was more usual in later
Greek.
1 tiKT| is an ancient gloss found in many late MSS. but oraitted in fr$B, Origen,
Volgate, and in the best modern editions.
•p«Xa in N*D abc (Tisch.); text in ^bBE (W.H.).
that is divine, venerable, and of good It restrained the end not the beginning
tendency in the past. His is the unique oftransgression (Euthy. Zig.).—tVoxos =
greatness of the reverently conservative ivex°r"vos, with dative of the tribunal
yet free, bold inaugurator of a new time. here.—Ver. 22. iyia 82 \\4yto vy.lv.
Vv. 21-26. First illustration of Christ\'s 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-Ktaypa^tav), says Theophy. He goes
this and the following exemplincations of back on the roots of crime in the feel-
Christ\'s ethical method, the interpreter ings: anger, contempt, etc.—was . . .
is embarrassed by the long cominued ovtov. Every one; universal interdict
strifes of the theolof,\'ical schools, which of angry passion.—d3c\\<t>w: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 ismy brother;
ignore these strifes and go steadily on companion doctrine to the universal
our way.—Ver. 21. \'Hkovctot€. The Fatherhood of God (ver. 45).—clicfj 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 Kpurci, here as in ver. 21. The reference
to the tradition of the scribes, called is to the provincial court of seven (Deut.
SheniLi.—toïs öpxatoi? 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
Weissand 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 oifender as the homicide
should be restricted to the interpretation who is actually tried by them.
of the law by the scribes. Christ\'s \'Pa*d : left untranslated in A. V. an4
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 ajewtold 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
"•> 332)-—O1" ^o^vo-cis . . . Kpto-fi. as an equivalent o-u 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 anti punish vincial seven, but the suprème seventy,
only the outward act. But just here lay the Sanhedrim that tried the most heinous
its tkfcct as a summary of human duty. offences and sentenced to the severest
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EYAITEA10N
107
ai—as*
8* 4c c\'irn, Muol, eVovos ?<rroi eis tJ|? Wcwor tou irupós. 23. p \'i""-«.
TIIC\'S OCTCé
Eov our rrpocr^ep-ne, Tè SupóV crou bt\\ T& 6u<7iaoTf)piOI\'> KaKtï     Mk.xi.x5.
(injofljjs Sti ó dSe\\4>ós <rou \'«X" T\' "«"i <roö, 24. a<È>£9 ^xeï to    C/..Acts
Swpóe orou ëp.TTpocrSei\' toC Ouo-iaerrnpiou, Kol uiraye, irptüToi\' \' 8iaXXd-   (m.oïiiv*).
y^öi tü dSeX<f>ü <tou, Kal tÓT£ iXO&r irpóa(j>«pe to Hapóv aou. 25.     in N. 1.
\'ücrÖi • «üVowf tü *diTi8iK<i> erou toxu, •«us Ótou «I «V rij ó8ü u.«t\'    p«rt Lk.
auToü,1 u.rj-iroTï\' ac \'irapaSw ó dtaiSiKOS tü Kpn-fj, Kal ó KpiTrjs at-t here onl»
in N. T
t Lk. xii. 58; xviil. 3. 1 Peter t. 8. • <»c Srov-while, here only. T T>ra nrt here and Cb. xriil
34; xx. lis; xxvü. 1, etc.
1 |i*T avrov before <v r. oSü, fc$BDL.
penalties, e.g., death by stoning! Trivial
in appearance, the orfence is dendly in
Clirist\'s eyes. lt means contempt for a
fellow-man, more inhuman than anger—
a violent passion, promptii;g to words
and acts often bitterly regietted when
the hot temper cools down. Mup;, if a
Greek word, the equivalent for V—2 =
T T
fooi, good for nothing, morally worthless.
It may, as Paulus, and aiter him Nösgen,
suggests, be a Hebrew word, m1?2
(Num. xx. 24, Deut. xxi. 18), a rebel
against God or against parents, the most
worthless ot\' characters. Against this
Field (Otium Norviceiisc) remarks that it
would be the only instance of a pure
Hebrew word in the N. T. In either
case the word expresses a more serious
form of contempt than linea. Raca ex-
pressescontempt fora ntan\'shead = you
stupid I More expresses contempt for
his heart and character = you scoundrel.
The reckless use of such opproorious
epithets Jesus regarded as the suprème
otïence against the law of humanity.—
ïvoxos . . . irupós. He deserves to go,
not to the seven or the seventy, but to
heil, his sin altogether damnable.
Kuinoel thinks the meaning is : He
deserves to be burned alive in the valley
of Hinnom : is dignus est aui in valle
Hinnomi vivus comburatur. This in-
terpretation finds little approval, but it is
not so improbable when we remember
what Christ said about the offender of
the little ones (Matt. xviii. 6). Neither
burning alive nor drowning was actually
practised. In these words of Jesus
against anger and contempt there is an
aspect of exaggeration. They are the
strong utterance of one in whom all
forms of inhumanity roused feelings of
passionate abhorrence. They are of the
utmost value as a revelation of character.
Vv. 23,24. Holtzmann (H. C.) regardi
these verses, as well as the two followinp,
as an addition by the evangelist. But
the passage is at least in thorough
harmony with what goes before, as well
as with the whole discourse.—\'Ei» ovv
irpoo-dWpfls, if thou art in the very act of
presenting thine olTering (present tensej
at the altar.—Kaïctï p.*T|o-8fjs . . . xa-ra
0-0C, and it suddenly flashes through thy
mind there that thou hast done some-
thing to a brother man fitted to provoke
angry feeling in him. What then ? Get
through with thy worship as fast as
possible and go directly after and make
peace with the offended ? No, interrupt
the religious action and go on that
errand first.— £<j>es £«t. Lay it down on
the spur of the moment before the altar
without handing it to the priest to be
Otïered by him in thy stead.—sa. ïiira-yt
irpwrov. The irpwTov is to be joined to
ïiraye, not to the following verb as in A.
V. and R. V. (irpÜTov stands alter the
verb also in chaps. vi. 33, vii. 5). First
Co: remove thyself from the temple,
reak off thy worship, though it may
seem profane to do so.—SiaXXdyTiOi . . .
Kal TÓrt . . . irpóirótpf. ; no contempt
for religious service expressed or implied.
Holtzmann (H. C.) asks, did Jesus offer
sacrifice ? and answers, hardly. In any
case He respected the practice. But,
reconciliation before sacrifice: morality
before religion. Significant utterance,
first announcement of a great principle
often repeated, systematically ncglecled
by the religion of the time. Placabilily
before sacrifice, tnercy before sacrifice,
filial affection and duty before sacrifice:
so always in Christ\'s teaching (Matt. ix.
13, xv. 5). irpöV<p<p<: present; set about
offering : plenty of time now for tbe
sacred action,
Vv. 25, 26. There is much more
reason for regarding this passage as an
interpolation. It is connected only ex-
ternally (by the references to courts ol
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io8                          KATA MAT9AI0N                              T.
»w)3„. irapoSw1 t& uiojpeTj), Kal €is <£uXaKT]K j3r.T)9^crr|. 26. d(JiJ]K X/y<*
15; xxii. <roi, ou p,f| è|A9r)S Ixcl&ev, lus &v w diroSws rbv ëtrvaToi\' xKo8p(£mji\'.
11. Hora.         ,                                          * »       * « j            /             o>^
xiii. 7. 27. Hicou<7aT£ oti eppeÖT) Tots dpx<xtois, Ou u.oixeuaeis • 28. eya>
41.           81 X^yu ujjik, Ótl was o pXeirui\' yufalxa TTpos to €iri8uu.fj<rai aürfjs *
1 This second o-« irap. is omitted in fr$B.
addition.
Luke\'s text may have suggested the
1 tois ap^aiois is wanting in MSS. except LMA.
" t .v.üv|i.ï)o,ai without pronoun, fr$* (ïisch.); with avrnv, BDL al.
brackets). Ml have <m>tt|s. auTrjv is probably the true reading.
(W.H.
man\'s wife; it is expressly prohibited in
the tenth commandment. But in practical
working as a public law the statute laid
main stress on the outward act, and it
was the tendency of the scribes to give
exclusive prominence to this. Therefore
Christ brings to the front what both
Moses and the scribes left in the back-
ground, the inward desire of which
adultery is the fruit—Ver. 28.—ó pXéirwv:
the looker is supposed to be a husband
who by his look wrongs his own wife.—
yvvatica: married or unmarried.—irpos to
éiriSvu.\'ijorai.. The look is supposed to
be not casual but persistent, the desire
not involuntary or momentary, but
cherished with longing. Augustine, a
severe judge in such matters, defines the
offence thus : " Qui hoc fine et hoc animo
attenderit ut eam concupiscat; quod
jam non est titillari delectatione carnis
sed plene consentire libidini" (De ser.
Domini). Chrysostom, the merciless
scourge of the vices of Antioch, says:
ó to.vrw ttjv Jti*l:--jy.lav cruWtvwv, o
piiSevos avo/VKailovTos to drjpiov iirtur-
aytttv ^pcjiovvTi r$ Xoyio~p.$. Hom.
xvii. The Rabbis also condemned
unchaste iooks, but in how coarse a
style compared with Jesus let this
quotation given by Fritzsche show:
" Intucns vel in minimum digitum
feminae est ac si intueretur in locum
pudendum ". In better taste are these
sayings quoted by Wünsche (Beitrage):
" The eye and the heart are the two
brokers of sin " ; " Passions lodge only
in him who sees ".—ovittiv (bracketed as
doubtful by W. H.): the accusative after
iiri8. is rare and late.—We cannot but
think of the personal relations to woman
of One who understood so well the subtle
sourccs of sexual sin. Shall we say that
He was tempted in all points as we are,
but desire was expelled by the mighty
power of a pure love to which every
woman was as a daughter, a sister, or a
betrothed: a eacred object of tender
respect ?
law) with what goes before, and it is out
ot\' keeping with the general drift of the
teaching on the hill. It occurs in a
ditferent connection in Luke xii. 58,
there as a solemn warning to the Jewish
people, on its way to judgment, to re-
pent. Meyer pleads that the logion
might be repeated. It might, but only
on suitable occasions, and the teaching
or. the hill does not seem to ofïer such
an occasion. Kuinoel, Bleek, Holtzmann,
Weiss and olhers regard the words as
foreign to the connection. Referring to
the exposition in Luke, I offer here only
a few verbal notes mainly on points in
which Matthew differs frorn Luke.—to-6t
tvvoüv, be in a conciliatory mood, ready
to come to terms with your opponent in
a legal process (avrtSiKos). It is a case
of debt, and the two, creditor and debtor,
are on the way to the court where they
must appear together lUeut. xxi. 18, xxv.
1). Matthew\'s expression implies will-
ingness to come to terms amicubly on
the creditor\'s part, and the debtor is
exhorted to meet him half way. Luke\'s
Sös cpyao-iav throws the willingness on
the other side, or at least implies that the
debtor wili need to make an effort to bring
the creditor to terms.—irapaS^, a much
milder word than Luke\'s KdTao-iip-n, which
points to rough, rude handling, dragging
an unwilling debtor along whither he
wouldrathernot go.—virnprrn, the omcer
of the court whose business it was to
collect the debt and generally to carry
out the decision of the judge ; in Luke
irpaKTtap.—KoSpavTïiv = quadrans, less
than a farthing. Luke has Xcittöv, half
the value of a koS., thereby strengthening
the statement that the imprisoned debtor
will not escape tiii he has paid all he
owes.
Vv. 27-30. Second illttstration, taken
fïom the seventh commandment. A
grand moral law, in brief lapidary style
guarding the married relation and the
sanctity of home. Of course the Hebrew
\\egislator condemned lust after another
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EYAITEAION
109
l6—31.
tJStj ^(101\'xeuareK aÖTT|r cV rj) KapSi\'a oötoO.1 29. ei 8è 6 ó<f>0aXu.ós y Ch. xvüi.
crou ó 8c|(as \' oKaeSaXïJei «re, * ê^eXc aÖTor Kal fid\\e diro cou • iCor.vüi.
^au/jujxfpet ydp troi iVa diróXrjTai tr Tur ueXür ctou, Kal ar] 5Xor to tsmpt).
orüjia aou pX-r)8tj els •yé\'ei\'fai\'. 30. Kal ei ^ 8e£id erou xelp oxav- xvi\'i. 27(10
8aXi£ei <rt, ekko<|ioi\' aÜTTji» Kal |3dXe diro o-oü • <ruu<j>épci ydp o-ot ti-a offence).
diTcXrjTai é> TÜI- ueXür tou, Kal |AT) SXor to arüud <rou p\\i|9ij ets o.
#          a                                                                                                      a Ch. xvüi.
yécrrar.\'                                                                                                        6 with;,.».
31. "\'EpplQr) te, 3ti3 8$ ar airoXucrj ttik yuraiKa aü-roG, Sotcu ^tiiaf.1"
1 B has cavrou.
* For the reading in text J^B have «s yecvvav aireXOi). The T. R. has doubtless
been conformed to the reading in ver. 29. Had it stoocl here in the copies used by
the scribes they would not have substituted the reading in fc$B.
"• ^UDL omit on.
Vv. 29, 30. Counsel to the tempted,
expressing keen perception of the danger
and strong recoil from a sin to be shunned
at all hazards, even by excision, as it
were, of offending members; two named,
eye and hand, eye first as mentioned
béfore.—ó 4<J>. 6 St^ios: the right eye
d»emed the more precious (1 Sam. xi. 2,
?ech. xi. 17). Similarly ver. 30 the right
hand, the most indispensable *H work.
Even these right members ai : s body
rtiust go. But as the remaining ieft eye
and hand can still otïend, it is obvious
that these counsels are not ineant to be
taken literally, but symbolically, as ex-
pressing strenuous effort to master
sexual passion (vide Grotius). Mutila-
tion will not serve the purpose; it may
prevent the outward act, but it will not
extinguish desire.—(ncavSaXïjjci, cause
10 stumble; not found in Greek authors
but in Sept. Sirach, and in N. T. in a
tropical moral sense. The noun o-Kav-
SaXov is also of frequent occurrence, a
late form for o-isov8a\\T]8pov, 3. trap-stick
with bait on it which being touched the
trap springs. Hesychius gives as its
equivalent Èp.7roSia|xd$. It is used in a
literal sense in Lev. xix. 14 (Sept.).—
crvfi$lpci . . . tva airoX.: fva with sub-
junctive instead of infinitive (vide on
ch. iv. 3). Meyer insists on "va having
here as always its telic sense and praises
Fritzsche as alone interpreting the
passage correctly. But, as Weiss ob-
serves, the mere destruction of the
member is not the purpose of its ex-
cision. Note the impressive solemn
repetition in ver. 30 of the thought in
ver. 29, in identicai terms save that for
pXndf) is substituted, in the true reading,
iir/\\èr|. This logion occurs again in
Matthew (xvüi. 8, 9). Weiss (Marc.-
Evang., 326) thinks it is taken here
from the Apostolic document, i.e.,
Matthew\'s book of Logia, and there from
Mark ix. 43-47.
Vv. 31-32. Third illustralion, sub-
ordinate to the previous one, connected
with the same general topic, sex rela-
tions, therefore introduced less formally
with a simple ippi9r\\ il. This instance
is certainly directed against the scribes
rather than Moses. The law (Deut.
xxiv. 1) was meant to mitigate an existing
usage, regarded as evil, in woman\'s
interest. The scribes busied themselves
solely about getting the bill of separation
into due legal form. They did nothing
to restrain the unjust caprice of
husbands; they rather opened a wider
door to licence. The law contemplated
as the ground of separation a strong
loathing, probably of sexual origin. The
Rabbis (the school of Shammai excepted)
recognised whimsical dislikes, even a
fancy for another fairer woman, as
sufficiënt reasons. But they were
zealous to have the bill in due form that
the woman might be able to show she
was free to marry again, and they
probably flattered themselves they were
defending the rights of women. Brave
menl Jesus raised the previous question,
and asserted a more radical right of
woman—not to be put away, except
when she put herself away by unfaithful-
ness. He raised anew the prophetic
cry (Mal. ii. 16), ƒ hate putting away. It
was an act of humanity of immense signU
ficancc for civilisation, and of rare cour-
age; for He was fighting single-handed
against widely prevalent, long - estab-
lished opinion and custom.—airoXvoD :
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ïlü                           KATA MAT6AI0N                              v.
b here »nd au-nj * dTrooróVtoi\'• 32. iyi> 8s Xt\'ycu üjiïc, oti 89 oV AttoXuotj \' T^f
iii 7. yuKÜKa oütoO, °TrapeKTOS Xéyou iropvttas, iroicï aÜTT|>\' uotvairOai * •
•jq. jCor. Katos tav airo\\e\\u|Aéif)i\' Yap.Y)OT), (ioixotoi. 33. naXif TJKOtiaraTC
d here only Sti êpp^Gr) Toï$ dpxatot?, Ouk * eiriopK^ffeis, diroSucrtis 8è t£ Kupi\'w
twice in \'tous SpKous <rou • 34. èyw 8è Xlyu 6fUi> p.T) * ópócrai SXus • p.r|T£ iv
e Ch. triii. Tti oupaew on opocos «oti tou ©eou • 35. p.r|Te iv TT) yrj, oti
i,). Heb. uirowooiOK ÉOTi rotv iroouc aurou • (iTJTï €is lepoo-o\\uu,a, oti "iróXts
(with ^o"™ to" riïyd-Xou |3aori\\e<iis \' 36. rirJTC iv Trj KC<f>aXfj aou op.ócn]s, oti
Karn) ver.
35 (with <iï). f Lk. xi. 43. Heb. i. 13. g ibis title for j. here and in Pi. xlvü. 3
\' ttiï o airoXuuv in ^1\'T.A al. Text in D al.
3 J<BD have potxcvirnvau
1 The clause Kat os cav . . . poi^arat is wanting in D and bracketed in W.H.
In B it runs o airoXcXv)icvi|v yau/ijo-as.
the corresponding word in Greek
authors is cWoirefjiireiv.— oiroo"Tcio"toy
— 3 3Xïov oirotrrao-tow in Deut. xxiv.
The husband is to give lier her dismissal,
with a bill stating that she is no longer
hts wife. The singular form in tov is to
be noted. The tendency in later Greek
was to substitute tov for ia, the plural
ending. Vide Lobeck, Phryn., p. 517.
—wap. X. iropveïas : a most important
exception which has given rise to much
controversy that will probably last till
the world\'s end. The first question is:
Did Christ really say this, or is it not
rather an explanatory gloss due to the
evangelist, or to the tradition he
foliowed? De Wette, Weiss, Holtz-
mann (H. C.) take the latter view. It
would certainly be in accordance with
Christ\'s manner of teaching, using\'
strong, brief, unqualified assertions to
drivs home unfamiliar or unwelcome
truths, it the word as He spoke it took
the form given in Lk. xvi. 18: " Every
one putting away his wife and marrying
another committeth adultery". This
was the fitting word to be spoken by one
who hatcd putting away, in a time when
it was common and sanctioned by the
authorities. A second question is: What
does iropvtCa mean ? Schanz, a master,
as becomes a Catholic, in this class of
questions, enumerates five senses, but
decides that it means adultery committed
by a married woman. Soine, including
Döllinger (ChristenthumundKirche: The
First Ag» of Christianity and the Church,
vol. ii., app. iü.), think it means fornica-
tion committed before marriage. The
predominant opinion, both ancient and
modern, is that adopted by Schanz. A
tliird question is: Does Christ,assuming
the words to have been spoken by Him,
recognise adultery as a ground of absolute
divorce, or only, as Catholics teach, of
separation a toro et mensa ? Is it possible
to be quite sure as to this point ? One
thing is certain. Christ did not come to
be a new legislator making laws for
social life. He came to set up a high
ethical ideal, and leave that to work on
men\'s minds. The tendency of His
teaching is to create deep aversion to
rupture of married relations. That
aversion might even go the length of
shrinking from severance of the tie even
in the case of one who had forfeited all
claims. The last clause is bracketed by
W. H. as of doubtful genuineness. It
states unquaüfiedly that to marry a dis-
missed wife is adultery. Meyer thinks
that the qualification " unjustly dis-
missed," i.e., not for adultery, is under-
stood. Weiss (Meyer) denies this.
Vv. 33-37. Fourth illustration: eo*-
cerning oaths. A new theme, therefore
formally introduced as in ver. ai. irdXiv
points to a new series of illustrations
(Weiss, Mt.-Evan., p. 165). The first
series is based on the Decalogue. Thou
shalt not swear falsely (Lev. xix. 12),
and thou shalt perform unto the Lord
thy vows (Num. xxx.3 : Deut.xxiii. 22)—
what is wrong in these dicta f Nothing
save what is left unsaid. The scribes
misplaced the emphasis. They had a
great deal to say, in sophistical style, of
the oaths that were binding and not
binding, nothing about the fundamental
requirement of truth in the inward parts.
Again, therefore, Jesus goes back on the
previous question : Should there be any
need for oaths ? — Ver. 34. 8Xw«:
emphatic = iravreXws, don\'t swear at
all. Again an unqualified statement, to
be taken not in the letter as a new law,
-ocr page 123-
EYAITEAION .
33—3&
in
oü ourao-cu fiioi> Tpixa XcuKfjC H plkaivav iroujo-ai.1 37. 2<rru * 8i h 9 Cor. i.
TÓ 8i ircpicaèK toutui\' èx ToO jame«v.
4 Xéyos fifiÜK, h pa! vai, oÖ ou
iroyrjpou itniv.
38. HKouaaTt oti épp^Ori, \' O<j>0a\\u.op dm oé6a\\-IEx.xxi.44.
Lev. ui».
30. Deut. xix. ii.
1 ^BL place iroino-ai before t| pAaivav. The T. R. represents an effort by the
scribes to give a smoother reading.
3 For co-tci> (X1"- <*\'•) BX have «rrai, which expresse» the injunction in tbe
etrongest way and is to be preferred (W.H. on margin).
oath. This brings the version of Christ\'s
saying in Mt. into closer correspond-
ence with Jas. v. 12—tjtiu to Naï val,
Kal to Oü oü. Beza, with whom Achelis
(Bcvgprcdigt) agrees, renders, "Let your
affirmative discourse be a simple yea,
and your negaüve, nay".—to Sè irtpto--
cov, the surplus, what goes beyond these
simple words.—«k toS irovT|pov, hardly
" from the evil one," though many
ancient and modern interpreters, including
Meyer, have so understood it. Meyer
says the neuter " of evil " gives a very
insipid meaning. I think, however, that
Christ expresses Himself mildly out of
respect for the necessity of oaths in a
world full of falsehood. I know, He
means to say, that in certain circum-
stances something beyond yea and nay
will be required of you. But it comes of
evil, the evil of untruthfulness. See that
the evil be not in you. Chrysostom
(Hom. xvii.) asks: How evil, if it be
God\'s law ? and answers: Because the
law was good in its season. God acted
like a nurse who gives the breast to an
infant and afterwards laughs at it when
it wants it after weaning.
Vv. 38-42. Fifth illustration, from the
law of compensation. Ver. 38 contains
the theme, the following w. Christ\'s
comment.—\'04>9a\\uov . . . oBóvtos. An
exact quotation from Ex. xxi. 24. Christ\'s
criticism here concerns a precept from the
oldest code of Hebrew law. Fritzsche
explains the accusatives, o<f>6a\\p,ov,
óSóvto, by supposing eivai to be under-
stood: " Ye have heard that Moses wrote
that an eye shall be for an eye". The
simplest explanation is that the two
nouns in the original passage are under
the government of 8uo-fi, Ex. xxi. 23.
(So Weiss and Meyer after Grotius.)
Tersely expressed, a sound principle 01
civil law for the guidance of the judge,
acted on by almost all peoples: Christ
does not condemn it: if parties come
before the judge, let him by all means
give fair compensation for injuries ie-
ceived. He simply leaves it on one side.
but in the spirit as inculcating such a
love of truth that so far as we are con-
cerned there shall be no need of oaths.
In civil life the most truthful man has to
take an oath because of the untruth and
consequent distrust prevailing in the
world, and in doing so he does not sin
against Christ\'s teaching. Christ Him-
self took an oath before the High Priest
(Mt. xxvi. 63). What follows (w. 34.
6) is directed against the casuistry which
laid stress on the words rif Kvpïw, and
evaded obligation by taking oaths in
which the divine name was not
mentioned : by heaven, earth, Jerusalem,
or by one\'s own head. Jesus points out
that all such oaths involved a reference
to God. This is sufficiently obvious in
the case of the first three, not so clear in
case of the fourth.—Xjvktjv fj uAaivav:
white is the colour of old age, black of
youth. We cannot alter the colour of
our hair so as to make our head look
young or old. A fortiori we cannot
bring on our head any curse by perjury,
of which hair suddenly whitened might
be the symbol. Providence alone can
blast our life. The oath by the head is
a direct appeal to God. All these oaths
are binding, therefore, says Jesus; but
what I most wish to impress on you is :
do not swear at all. Observe the use of
(«JTf (not (XT|8é) to connect these different
evasive oaths as forming a homogeneous
group. Winer, sect. lv. 6, endorses the
view of Herrmann in Viger that oütc and
|M1T« are adjunctival, ovSé and |"|S^ d\'s-
junctival, and says that the latter add
negation to negation, while the former
divide a single negation into parts.
Jesus first thinks of these evasive oaths
as a bad class, then specifies them one
after the other. Away with them one
and all, and let your word be val voC,
ou ou. That is, if you want to give
assurance, let it not be by an oath, but
by simple repetition of your yes and no.
Grotius interprets: let your yea or nay in
word be a yea or nay in deed, be as good
as your word even unsupported by ar>
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na                          KA TA MAT6AI0N                              V,
I Ch. xxtI. fioO, Kal oSórra ivrl o8otros\' 39. £yo) 8è Xc\'yu 6p.1v (i?) drrurri)rcu tw
Bom* xi. irot^pü • dXX\' 3<ms o-e J pairiaci èirl1 ttji\' Sc^iaV aou * o-iay^ca,*
k Lk. vi. ag. BTptyw aÜTÜ Kal ri]v a\\\\i)i> • 40. Kal tw öeXorri r/01 Kpiflrjrai Kal
4).           tóc \\nuvd aou XaPeli», d<pcs auTÜ Kal to lu.drioi\'• 41. Kal Sotis o-e
1 For poirwr«i eiri ^BX have pam£ii (pres.) us. The eiri of the T. R. conforms
to the parall. in Luke.
1 For o-ov o-io/yova BD have o-iavova o-ou. Tisch. (with ^) omits o-ov. W.H.
bracket it.
cheek has been struck, is it an aggrava-
tion to strike the left ? Tholuck, Bleek,
and Meyer suggest that the right cheek
is only named first according to common
custom, not supposed to be struck first.
Achelis conceives the right cheek to be
struck first with the back of the hand,
then the left with a return stroke with
the palm, harder than the first, and ex-
pressing in a higher measure intention to
insult.—pairii> in class. Greek = to beat
with rods ; later, and in N. T., to smite
with the palm of the hand; vide Lobeck,
Phryn., p. 175.—Ver. 40, KpiOrjvai =
Kpivccrdai in 1 Cor. vi. 1, to sue at law as
in A. V. Grotius takes it as meaning
extra-judioial strife, while admitting that
the word is used in the judicial sense in
the Sept., e.g., Job ix. 3, Eccles. vi.
10. Beza had previously taken the same
view.—xlT*\'va> IfÓTiov. The contention
is supposed to be about the under gar-
ment or the tunic, and the advice is,
rather than go to law, let him have not
only it but also, xai, the more costly
upper robe, mantle, toga. The poor
man might have several tunics or shirts
for change, but only one upper garment,
used for clothing by day, for bed-covet
by night, therefore humanely forbidden
to be retained over night as a pledge, Ex.
xxii. 26.
Ver. 41. ayyapevo-tt: compcl thee to
go one mile in A. V. and R. V. Hatch
(Essays inBiblical Greek, p. 37) thinks it
means compel thee to carry his baggage,
a very probable rendering in view of the
history of the word as he gives it. A
Persian word, originally, introduced into
the Greek, Latin, and Rabbinic languages,
it denoted first to requisition men, beasts,
or conveyances for the courier system
described in Herod. viii. 98, Xen. Cyr.
viii. 6, 17; next in post-classical use
under the successors of the Persians in
the East, and under the Roman Em-
pire, it was applied to the forced trans-
port of military baggage by the inhabit-
ants of a country through which troops
were passing. Hatch remarks: " The
" Though the judge must give redress
when demanded, you are not bound to
aak it, and if you take My advice you
will not." In taking up this position
Jesus was in harmony with the law itself
which contains dissuasives against vin-
dictiveness, e.g., Lev. xix. 18: " Thou
shalt not avenge nor bear any grudge
against the children of thy people".
The fault of the scribes did not lie in
gainsaying this and introducing the jus
talionis into private life, but in giving
greater prominence to the legal than to
the ethical element in the O. T. teaching,
and in occupying themselves mainly with
discussing the casuistry of compensation,
e.g., the items to be compensated for in
a case of wounding—the pain, the cure,
the loss of time, the shame, etc, and the
money value of the whole. Jesus turned
the minds of His disciples away from
these trivialities to the great neglected
ethical common place.
Ver. 39. fiT| öfriorTijwu: resist not,
either by endeavouring to prevent injury
or by seeking redress for it.—t$ irovT)p$,
not the devil, as Chrys. and Theophy.
thought; either the evil doer or the evil
doing or done. Opinion is much divided
between the last two meanings. The
sense is the same in either case. The
A. V. takes irovT|p$ as neuter, the
R. V. as masculine. The former is on
the whole to be preferred. Instances
of injury in various forms are next speci-
fied to illustrate the general precept.
These injuries have been variously dis-
tinguished—to body, and property, and
freedom, Tholuck ; exemplum citatur in-
juriae,privatae,fnrensis, curialis, Bengel;
injuries connected with honour, material
good, waste of time, Achelis, who points
out that the relation of the three, Ex. in
w. 39-41, is that of an anti-climax, in-
juries to honour being feit most, and
those involving waste of time least.—8<rri«
. . . £XXt]i>. In the following instances
there is a climax: injury proceeds from
bad to worse. It is natural to expect
the same in this one. But when the right
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EYAITEAION
"3
39—44.
1 dYYaPeu\'atv " 1*0^0» ïk, "«hroye |ieT* oütou 8iJo. 42. t$ •oItouctiI Ch. xxrii.
a« 8i8ou \' • Kal T&K 6/\\orro airo coü Sofeurao-Oai * ar) airooTpa<J>fjs. xv. u,
m here only.
43. HKOUffaTC 5ti èppt\'Ori, \'Avairno-eis TÖK pir\\riO\'ioi\' <rou, Kat uurrjo-eis n Collow-d
by txtra
Tbr èxöpói\' o-ou • 44. ^yo) 8è X£yu üjilf, ayairaTe tous fy"P0US OfMM\', and gen.
töXoyïiTe tous Karapuji^i/ous üu.as, KaXüs TTOitÏTe tous fHcoOvras in Lk. xii.
üp.ds,5 Kal irpoa-euxccrOe tntcp rdv &Trt]ptal,6vT<i>v upas, Kal4 SiukcWuk ~<r.,
added).
o with ace. of person asked here, Ch. tL 8. Lk. tL 30. p Ch. xix. 19. Lk. x. 27.
1 Sos in MBD. SiSou (T. R.) conforms to Luke (vL 30).
• W.H. giveSavicmo-eai after ^B*DA.
\' One of the more important various readings occurs here. From evXoyeii-i to
ujios is omitted in fc$B, some ancient versions (including Syr. Sin.), and some
cursives. The omitted part may be regarded as an importation in a haxmonistic
spirit firom Lk. vi. 27. It is left out by most modern editors.
4 tmv nrnpemlovTitv vjias Kat also wanting in fc$B, and also imported fiom Lk.
(vi. 28).
sturdy beggar who helps himself to what
he does not get for the asking. Were
there idle, lawless tramps in Palestine in
our Lord\'s time, and would He counsel
such treatment of them ? If so, it is the
extreme instance of not resisting evil.—
|t$| öiro<rrpai)>üs with tov Ö^Xovra in
accusative. One would expect the geni-
tive with the middle, the active taking an
accusative with genitive, e.g., 2 Tim. iv.
4, T"f)v aicoT)v airo rf)s aXt]0e£as. But the
transitive sense is intelligible. In turn-
ing myself away from another, I turn
him away from me. Vide Heb. xii. 25, 2
Tim. i. 15.
Vy. 43-48. Sixth and final illus-
tration : from the Late of Love. To an
old partial form of the law Jesus opposes
anew universal one.—Ver. 43. t|kouo-<itc
tri kppiQi\\: said where, by whom, and
about whom ? The sentiment Jesus
supposes Hishearers to have heard is not
found in so many words in the O. T.
The first part, " Thou shalt love thy
neighbour," occurs in Lev. xix. 18. The
contrary of the second part is found in
Ex. xxiii. 4, where humanity towards
the straying or overburdened beast of an
enemy is enjoined. It is to be hoped
that even the scribes did not in cold blood
sin against the spirit of this precept by
teaching men to love their private friends
and hate their private enemies. Does
itXt]o-iov then mean an Israelite, and
lyjSpóv a Gentile, and was the fault of
the traditional law of love that it con-
fined obligation within national limits ?
The context in Lev. xix. 18 gives irX. that
sense : " Thou shalt not bear any grudge
against the children of thy people ". On
the other hand, the tendency of Israel\'s
extent to which this system prevailed is
seen in the elaborate provisions of the
later Roman law: angariae came to be
one of those modes of taxing property
which, under the vicious system of the
empire, ruined both individuals and com-
munities ". An instance in N. T. of the
use of the word in this later sense occurs
in Mt. xxvii. 32, Mk. xv. 21, in reference to
Simon compelled to carry Christ\'s cross.
We may conceive the compulsion in the
present case to proceed from a military
man.—(aÏXiov, a Roman mile, about 1600
yards, a late word.—Svo, in point of time,
the additional mile = two, there and
back, with proporlion.il fatigue, a
decided climax of hardship. But it is
not merely a question of time, as Achelis
thinks. The sense of oppression is in-
volved, subjection to arbitrary military
power. Christ\'s counsel is : do not sub-
mit to the inevitable in a slavish, sullen
spirit, harbouring thoughts of revolt. Do
the service cheerfully, and more than you
are asked. The counsel is far-reaching,
covering the case of the Jewish people
subject to the Roman yoke, and of slaves
serving hard masters. The three cases
of non-resistance are not meant to foster
an abject spirit. They point out the
higher way to victory. He that mag.
nanimously bears overcomes.
Ver. 42. This counsel does not seem
to belong to the same category as the
preceding three. One does not think of
begging or borrowing as an injury, but
at most as a nuisance. Some have
doubted the genuineness of the logion as
a part of the Sermon. But it occurs in
Luke\'s redaction (vi. 30), transformed
indeed so as to make it a case of the
S
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KATA MAT9AIÜN
"4
v.
4tr»niltlve-ófias • 45. 3iru>s ylvr]oQi utol TOÜ TraTpos ifiuv ToG iv oCpavoï;, Óti
only in N. TOf tjXiOf aÜToü * dmTtXXei iirl iro»Tr|pous Kal dyaSoi\'s, Kal * fSp{\\a
Gen. Ui. «irl SiKaiouf Kal doixous. 46. luv ydp dya-ir^crqTc tou9 dyairüiras
t Lk. vil. (8, üp.ds, Tifa fxio-Qov <x<tc ; oüj(l Kal ol TcXwcat to ovto 1 itoioCoh;
44 i lyli.
29. Ju. T. 17.
1 Some editors, following DZ, prefer ovtus to to avTO. W.H., while retaining
to ovto, which has the support of fc^BL, put outos (DZ) in the margin.
election, and of certain texts (vide Ex.
xxiii., Deut. vii.), was to foster aversion
to the outside nations, and from Ezra
onwards the spirit of Judaism was one of
increasing hostility towards the goyim—
vide Esther. The saying quoted by
Jesus, if not an exact report of Rabbinical
teaching, did no injustice to its general
attitude. And the average Jew in this
respect foliowed the guidance of his
teachers, loving his own countrymen,
regarding with racial and religious
aversion those beyond the pale.—Ver.
44. ix"p°vs may De taken in all senses:
national, private, religious. Jesus abso-
lutely negatives hatred as inhuman.
But the sequel shows that He has in
view the enemies whom it is most diffi-
cult to love—Siwkóvtwv : those who
persecute on account of religion. The
clauses imported into the T. R. from
Luke have a more general reference to
enmities arising from any cause, although
they also receive a very emphatic mean-
ing when the cause of alienation is
religious differences. There are no
hatreds so bitter and ruthless as those
originating therein. How hard to love
the persecutor who thinks he does God
service by heaping upon you all manner
of indignities. Uut the man who can
rejoice in persecution (ver. 12) can love
and pray for the persecutor. The
cleavage between Christians and un-
believers took the place of that between
the chosen race and the Gentiles, and
tempted to the snnie sin.
Vv. 45-47- Characteristically lofty in-
ducements to obey the new law ; like-
ness to God (ver. 45) ; moral distinction
among men (w. 46, 47).—t/lol tov
irarpos ip.»»: in order tha< ye may be
indeed sons of Oud : noblesse oblige;
God\'s sons must he Godlike. " F\'ather"
again. The new name for God occurs
sixtcen times in the Sermon on the Mount;
to familiarise by repetition, and define
by discriminatinguse.^ !ti, not = Ss, but
meaning " because " : for so yout Father
acts, and not otherwise can ye be His
tons.—iv. -«\'XX«i. sometimes intransitive.
as in Mt. iv. 16, Lk. xii. 54, here
transitive, also in Sept., Gen. iii. 18,
etc, and in some Greek authors (Pindar.
Isth. vi., iro,e.g.) to cause to rise. The
use of KaCeiv (ver. is) and dvaTtXXciv in
an active sense is a revival of an old
poetic use in later Greek (exx. of the
former in Elsner).—flpe\'x" = fluit (Vuig.),
said of God, as in the expression vovto?
tov Aios (Kypke, Observ. Sac.j. The
use of this word also in this sense is a
revival of old poetic usage.—irovi)povs,
dyaOovc; St-Kaioxi?, dSiicov?, not mere
repetition. There is a diflerence between
dyaOó^ and Siicaio? similar to that
between generous and just. irovijpovt
may be rendered niggardly—vide on vi,
23. The sentiment thus becomes : " God
makes His sun rise on niggardly and
generous alike, and His rain fall on just
and unjust". A similar thought in
Seneca, De benif. iv. 26 : " Si deos
imitaris, da et ingratis beneficia, nam et
sceleratis sol oritur, et piratis patent
maria". The power of the fact stated
to inlluence as a motive is wholly
destroyed by a pantheistic conception of
God as indifferent to moral distinctions, or
a deistic idea of Him as transcendent,
too far above the world, in heaven, as it
were, to be able to take note of such
differences. The divine impartiality is
due to magnanimity, not to indifference
or ignorance. Another important re-
flection is that in this word of Jesus we
find distinct recognition of the fact that
in human life there is a large sphere
(sun and rain, how much these cover 1)
in which men are treated by Providence
irrespectively of character ; by no means
a matter of course in a Jewish teacher,
the tendency being to insist on exact
correspondence between lot and charac-
ter under a purely retributive conception
ofGod\'srelation toman.—Ver.46.u,io-0ov:
here, and three times in next chapter; one
of several words used in this connection of
thought—irtpio-o-ov (ver. 47), rc\'Xfioi (ver.
48)—having a legal sound, and capable
of being misunderstood. The scribes
and Rabbis had much to say about merit
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EYAITEAION
"5
45-48.
47. Kal tav ! &<nri<rr\\<r6* toJs dSeXifcous * uu,ü»> ucVor, Ti ircpicracW • Ch. x. u.
voieItc ; oü^\'i Kal ol TeXw^ai outu \' iroioCcrif; 48. caeorSf oue üucïf Cf. Heb.
\' TtXeioi, ucnrcp 8 6 iraTTjp óp-ü* 4 «V toÏs oüpai-oï? 4 TeXeiós (icrri.           ating ths
promises).
I Ch. x\\x. 11. Jma 1. 4 ; iii. t. Heb. r. 14.
1 Many copies have «^iXavt, but «8iX$ovi is the reading of ^ BDZ.
* fr$BDZ have fSviKoi instead of tiXmvcu and to auro for ovra. See below.
\' «s in t^BLZI. «nrtrip possibly a literary refinement of the sciibes.
• o ovpavios instead of o tv t. ovpavoit in ^Bi\' I Z2.
ye love those who love you whtt new
thing do ye ? for even fornicators do
this., — ISviKol, here as elsewliere in thfl
Gospels associated with TiXüvai (Mt.
xviii. 17). A good many of the publicans
would be Gentiles. For a Jew it was a
virtue to despise and shun both classes.
Surely disciples will not be content to
be on a moral level with them 1 Note
that Jesus sees some good even in
despised classes, social outcasts.
Ver. 48. Concluding exhortation. oiv,
from an ancient form of the participle of
the verb flvat (Klotz, Devar.) m " things
being so ; " either a collective inference
from all that goes before (w. 21-47) or
as a reflection on the immediately pre-
ceding argument. Both come to the
same thing. Godlike love is commended
in w. 44-47, but the gist of all the six
illustrations of Christ\'s way of thinking
is: Love the fulfilling of the law;
obviously, except in the case of oaths,
where it is truth that is enjoined. But
truth has its source in love ; Eph. iv. 15 :
dXT|9«vovTes iv avairfl, " truthing it in
love".—ïtrecröi, future, "ye shall be" =
be.—ti|M«,ir, emphatic, in contrast with
t«X. and iiv., who are content with
moral commonplace and conventional
standards.—TVXeioi 1 in general, men who
have reached the end, touched the ideal,
that at least their purpose, not satisfied
with anything short of it. The WXeun are
not men with a conceit of perfection, but
aspirants—men who seek to attain, like
Paul: SiuKat «l xal KaraXd^iii, Phil. iii.
12, and like him, tingle-mindtd, their
motto: tv &i. Single-mindedness is a
marked characteristic of all genuine
citizens of the kingdom (Mt. vi. 33),
and what the Bible means by perfection.
All men who attain have one great
ruling aim. That aim for the disciple,
as here set forth, is Godlikeness—«? ó
ira-rï)p . . . -r«\\f ió< ia-nv. God is what
His sons aspire to be ; He never sinkt
below the ideal: impartial, benignant,
gracious love, even to the unworthy ; foi
and reward—vide Weber, Die Lehreu iles
Talmud, c. xix. { 59, on the idea of
Sechüth (merit). Totatly opposed to
Rabbinism, Jesus did not lose Mis
balance, or allow Himself to be driven
into extiemes, after the usual manner
of controversialists (Protestants and
Catholics, t.g.). He speaks of uicr6ot
without scruple (cf. on Lic. vi. 32).—
TcXüvai (rt\'Xos. tax, wvcop-cu), first men-
tion of 3. class often referred to in the
Gospels, unpopular beyond their deserts ;
therefore, like women unjustly treated by
husbands, befriended by Jesus; the
humble agents of the great farmers of
taxes, disliked as representing a foreign
yoke, and on account of too frequent
acts of injustice, yet human and kindly
within their own class, loving those that
loved them. Jesus took advantage of
this characteristic to win their love by
friendly acts.—Ver. 47. a<riraon]<r8t,
" Salute," a very slight display of love
from our Western point of view, a mere
civility; more significant in the East;
symbolic here of friendly relations, hence
Tholuck, Bleek and others interpret, " to
act in a friendly manner," which, as
Meyer remarks, is, if not the significatie
at least the adsignijicatio.—irtpicrcrèv,
used adverbially, literally " that which is
over and above " ; A. V., " more " ; here,
tropically = distinguished, unusually good
™ " quid magnum, eximium, insigne "
(Pricaeus), so in Rom. iii. 1. In Plutarch,
Romulus, xi., of one who excelled in cast-
ing horoscopes. Christ would awaken
in disciples the ambition to excel. He
does not wish them to be moral
mediocrities, men of average morality,
but to be morally superior, uncommon.
This seems to come perilously near to
the spirit of Pharisaism [cf. Gal. i. 14,
wpoixoirTov), but only seems. Christ
commends being superior, not thinking
oneself superior, the Pharisaic charac-
teristic. Justin, Apol. i. 15, mixes w.
46 and 47, and for iripurcrov puts Kaïv&r,
and for TfX&vai, or idnicol, irópvoi : " If
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ri6                        KA TA MAT9AI0N                          vl
iiollowed VI.
I. "TIPOIEXETE1 ttji\' i\\et)iLoovvii)V2 uu.£iv pj Troieïf tu.-
by ar}
withi inf. rrpoaBey twc dvöptuTnui\', Trpos to b8ea8TJ^ai aÜToIs • el Sè pvrjye, r1"^01\'
ITOT» with OÜK £XeT£ TCpd T<S TTOTül il uil V TÜ éV TOtS 3 OÜpCtfOlS. 2. OTCIV OVV
«nbj. Lk.              • •»             « *          , j , ,\' ,            A,               .             , .
xxi. 34. Tfotjjs i\\tr]jxoauvr)y, jitj * craAirio-rjs tatrpoavif crou, wuirep 01 ÖTTO-
b Ch. xxiii.           ,            „          ,          ^                    * „          ,               * » • /             «
5. Mk. xpiTtu iroiouariy t¥ Tais o-ueay uy .-\'.t<; «ai cc Tais pupais, ottws
c iimt 80JoorÖüoni\' ütto TÜf dfOpuirb»\' • du.;)f Xe\'yw uji.lv, dire\'xouoH tok
phrsse in
Sir. vii. 10. Tobit iv. 7. Acti x. 1; xxiv. 17. d I Cor. XV. J» «nd severil timet in Revel. • Lk.
xiv. 11. Act» ix. 11; xii. ia.
1 Se after vpeartxtn in fc^LZ, inserted by Tisch. and by W.H. within brackets. BD
have no 8e. It might have fallen out by similar ending (t«); on the other hand,
it would stand bere appropriately as a connecting partiele of transition.
3 ü lil\' have 8i.Kaio<ruvT]v ; doubtless the true reading, as a general caution against
counterfeit righteousness was to be looked foi fust; then particular example»: alms,
prayer, fasting.
* Tisch., on the authority of ^D i, 33, omits tois.
sense, in the other places in the special
sense of ainis.—épirpoo-Oev t. dvfipuirttv.
In ch.tp. v. 16 Christ commands
disciples to let their light shine before
men. Here He seems to enjoin the
contrary. The conüadicüon is only
apparent. The two places may be com-
bined in a general rule thus: Show
when tempted to hide, hide when
tempted to show. The Pharisees were
exposed, and yielded, to the latter
temptation. They did their righteous-
ness, irpos to OcaOrjvat, to be seen.
Their virtue was thiatrical, and that
meant doing only things which in
matter and mode were commonly ad-
mired or believed by the doers to be.
This spirit of ostentation Christ here and
elsewhere represents as the leading
feature of Pharisaism.—et 8e pijye, a
combination of four particles frequently
occurring in the Gospels, meaning : if at
least ye do not attend to this rule, then,
etc. ye is a very expressive partiele, de-
rived by Klotz, Devar. ii. 272, from TEQ,
i.e., EAH, or from óye, and explained as
meant to render the hearer attentive.
Büumlein, dissenting from Klotz\'s
derivation, agrees substantially with his
view of its meaning as isolating a thought
from all else and placing it alone in the
light (Untertuchungen über Griechische
Partikeln, p. 54) = " Mark my words,
for if you do not as I advise then," etc.—
ptcröov ovk éx\'Te: on p.tc0ov, vide v. 46.
The meaning is that theattical virtue
does not count in the Kingdom of God.
Right motive is essential there. There
may be a reward, there must be, else
theatrical religion would not be so
common; but it is not irapa t$ iro/rpi.
that, not all conceivable attributes, is
what is in view. iï, not in degree, that
were a discouraging demand, but in
kind. The kind very necessary to be
emphasised in view of current ideas and
practice, in which holiness was dis-
sociated from love. The law " Be holy
for I am holy " (Lev. xi. 44) was taken
negatively and worked out in separation
from the reputedly sinful. Jesus gave it
positive contents, and worked it out in
gracious love.
Chapter VI. The Sermon Con-
tinued. From Scribe law, the main
theme of vv. 21-4S, the Teacher passes to
speak of Pharisaic practice. Ver. 1
describes the general character of
Pharisaic righteousness. Then follow
three special examples: alms, w. 2-4;
prayer, w. 5-6 ; fasting, w. 16-18. The
transition from the one theme to the
other was almost inevitable, and we may
be sure that what follows formed part of
the instruction on the hilt.
Ver. I. irpoo-e\'xeri (töv vovv under-
stood), to attend to ; here, with (ir|
following, take heed, be on your guard
against. — Sikchoo-vv^v, not è\\cT)u,oo"vvr|v
(T. R.), is the reading demanded in agene-
ral introductorj statement. Alms formed
a very prominent part of Pharisaic right-
eousness, and was in Rabbinical dialect
calledrighteousness, }TpT3 (v\'"^e Wener,
p. 273), but it was not the whole, and it
is a name for the whole category that is
wanted in ver. 1. If Jesus spoke in
Aramaic He might, as Lightfoot (Hor.
Hebr.) suggests, use the word tsedakah
Loth in the first and in the following
three verses; in the first in the general
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i-4.                              EYAITEAION                               117
fUo8bv auT&v. 3. <roG 8i irotoürros VXtrjp.ocruVï)!\', pf) y.-ürat r)
dpivrcpd crou ti iroici tj 8e£«£ <rou, 4. óiru$ ij crau ij ^X.er]u,oo,uVT|l i*
tü \' KpuirTÜ \' kcA è itarrfp <rou 6 fiKéttiitv tv tw Kpuirrü, auTos 2 f Rom. II. 99
(phrase).
1 Tisch. has i) «roii <Xn]u,oa-vyi] ij, following fr$D (t| r. «X«. ij). Most modern
editors as in text.
* fc^BL omit avros, which is found in D.
Vv. 2-4. Almsgiving. Ver 2. iXci)|to-
«nJvtjv, mercy in general, but specifically
alms, as a common mode of showing
mercy. Compare our word charity.—
«raX-triO;i\'i: to be understood metaphori-
cally, as there is no evidence of the
literal practice. Furrer gives this from
Consul VVetstein to illustrate the word.
When a man (in Damascus) wants to do
a good act which may bring a b!essing
by way of divine recompense on his own
family, e.g., healing to a sick child, he
goes to a water-carrier with a good
voice, gives him a piece of money, and
says " Sebil," i.e., give the thirsty a
fresh drink of water. The water-carrier
fills his skin, takes his stand in the
market, and sings in varied tones: " O
thirsty, come to the drink-offering," the
giver standing by, to whom the carrier
says, as the thirsty drink, " God forgive
thy sins, O giver of the drink " (Zscht.
für Af. «nd R., 1890. Vide also his Wand-
erungen d. d. H. L., p. 437).—viroicpiTal,
stage-players in classics, used in N. T.
in a moral and sinister sense, and for the
Christian mind heavily burdened with evil
connotation—hypocrites I What a deep-
ening of the moral sense is implied in
the new meaning I The abhorrence of
acting for effect in religion is due to
Christ\'s teaching. It has not yet quite
banished the thing. There are religious
actors still, and they draw good houses.
—mivayaryaU : where alms were col-
lected, and apparently also distributed.—
^vpait, streets, in eastern cities narrow
lanes, a late meaning; in earlier Greek =
impetus—onset. Vide Rutherford\'s New
Phryn., 488. Cf. irXa-rciüf, ver. 5.
irXaTtta, supp. 68ós = a broad street.—
So£acr6k>o\'iv : in chap. v. 16 God is
conceived as recipiënt of the glory;
here the almsgiver, giving for that
purpose.—i(it)» : introducing a solemn
statement, and a very serious one for
the parties concerned.—óirexovori, they
have in full; they will get no more,
nothing from God : so in Lk. vi. 24,
Phil. iv. 18 (vide on Mk. xiv. 41). The
hypocrite partly does not believe this,
partly does not care, so long as be gets
the applause of his public.—Ver. 3, |tf|
yvuTu: in proverbial form a counsel to
give with simplicity. Let not even thy
left hand, if possible even thyself, know,
still less other men ; give without self-
consciousness or self-complacency, the
root of ostentation.—4v t$ Kpvirry:
known to the recipiënt, of course, but
to no other, so far as you are concerned,
hardly even to yourself. " Pii lucent, et
tarnen latent," Béng.—ó fSXciruv i. t. k.,
who seeth in the dark. " Acquainted
with all my ways." Ps. cxxxix., a
comfort to the sincerely good, not to
the counterfeits.—airoSwrf l «roi: a cer-
tainty, and not merely of the future.
The reward is present; not in the form
of self-complacency, but in the form of
spiritual health, like natural buoyancy,
when all physical functions work well.
A right-minded man is happy without
reflecting why; it is the joy of living
in summer sunshine and bracing moun-
tain air. The iv rif <$>a.vcpü here and in
w. 6 and 18, a gloss by som: superficial
copyist, ignores the inward present re-
ward, and appeals in a new form to the
spirit of ostentation.
Vv. 5-6. Prayer. w« ol viroxpiraC,
as the actors. We shrink from the
harshness of the term " hypocrite".
Jesus is in the act of creating the new
meaning by the use of an old word in
a new connection.- <f>iXov<ri stands in
place of an adverb. They love to, are
wont, do it with pleasure. This con-
struction is common in classics, even in
reference to inanimate objects, but here
only and in Mt. xxiii. 6-7 in N. T.—
lorTÜTff, ordinary attitude in prayer.
crrfjvai and Ka6r)o-8ai seem to be used
sometimes without emphasis to denote
simply presence in a place (so Pricaeus).
—oruvayuYaïf, vuvïais t. irXa-r.: usual
places of prayer, especially for the
" actors," where men do congregate, in
the synagogue for worsliip, at the
corners of the broad streets tor talk 01
business; plenty of observers in both
cases. Prayer had been reduced to
system among the Jews. Methodising,
with stated hours and forms, began aftel
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KATA MAT0AION
II»
VI.
r Ch. iti.»?. • &-rro8i5<m (rot lv tü ^a^epü.1 5. Kal órav irpotrcuxtlt °"K \'Tl*
ii Ch. xxiil. *5<nr€p * ol üiroKpiTOi, 5ti h 4>i\\oC(rii> t!v Taïs <jvvayu>yal<s Kal Ik Tatj
46.         \'yufiais tuk irXartiüv lorwTts irpoacuxc8ai, Sttus fic4 4>avüai rots
dvSpüjiTois \' dp.Tjv Xtyw ijfj-tv, Sti 6 dire\'xouai tok p-iaBoc aÜTUK. 6.
a6. Lk. \'ai %i, ÓTac irpoatuxr), cïatXBe «Is rè \'TauAttóV\' aou, Kal xXei\'cras
xii. 3,34. > o -                             < *                           \'                 1 1                           n            «i
Sir. ixii. ttjk Bupak crou, irpoaeu§ai tu iraTpi crou tu tv tui Kpuirru • Kat o
Sept. TraTTJp crou 6 fi\\4ir<i>v iv tw KpuirTw diroSüati aoi tV tü «^aKcpü.7
1 NBD omit. This time L goes with the MSS. which have this reading.
Doubtless a gloss, ei(f< below.
1 For irpoo-tuxi ovk Mt| ^B have irpoo-«vxio-0« ovk «r<c-8i, adopted by W.H. and
other editois.
\'«•Sin tfBDZ.
• ov omitted in fr^BDL.
• on omitted in fc^BDZ.
• touciov in W.H. So in fc^BDL (t«uiov, fc$D>,
7 fc^BDZ omit «v t« cfiovipw, foliowed by most modern editors.
a reality only in proportion as it pro-
ceeds from a gathering of men accus-
tomed to private prayer.
Vv. 7-15. Further instruction in
prayer. Weiss (Mt.-Evan.) regards
this passage as an interpolation, having
no proper place in an anti-Pharisaic dis-
course. Both the opinion and its ground
are doubtful. As regards the latter, it is
true that it is Gentile practice in prayer
that is formally criticised, but it does
not follow that the Pharisees were not
open to the same censure. They might
make long prayers, not in ignorance,
but in ostentation (Luttrroth), as a dis-
play of devotional talent or zeal. But
apart from the question of reference to
the Pharisees, it is likely that prayer
under various aspects formed one of the
subjects of instruction in the course of
teaching on the hill whereof these chap-
ters are a digest.
Ver. 7. PaTraXoyiï<rnT«: a aira| Xry.
in N. T., rarely used anywhere, and of
doubtful derivation. Some (Erasmus,
e.g.) have thought it was formed from
Battus, the stammerer mentioned by
Herod. (iv. 155), or from a feeble poet of
the name who made long hymns tuil of
rcpetitions (Suidas, Lexicon), but most
now incline to the view that it is onoma-
topoetic. Hesychius (I.ex.) takes this
view of the kindred word f3aTTapt{<M>
(éjiol atv 8oksï nart jju|it)ctiv ttjs ^tuvrj?
miroifjo-Sai). It points to the repetition
without end of the same forms ol words
as a stammerer involuntarily repeats the
same syllable, like tbe Baal worshippeil
Ezra, and grew in the Judaistic period;
traces of it even in the later books of
O. T., e.g., Dan. vi. 10, 11 (vide Schultz,
Alt. Theol.). The hour of prayer might
overtake a man anywhere. The " actors "
might, as De Wette suggests, be glad
to be overtaken, or even arrange for it,
in some well frequented place. — óirw?
4>avü<riv t. a. in order that they may
appear to men, and have it remarked :
how devout 1 Ver. 6: true prayer in
contrast to the theatrical type.— cru Si,
thou, my disciple, in opposition to the
" actors ".— Srav, when the spirit moves,
not when the customary hour comes,
freedom from rule in prayer, as in
fasting (Mt. ix. 14), is taken for
granted.—to rafitlov, late form for
Tap-iiio» (Lobeck, Phryn., 493), first a
store-charnf er, then any place of privacy,
a closet (Mt. xxiv. 26). Note the crou
after rap,, and 8vpav and iraTpt, all em-
phasising isolation, thy closet, thy door,
thy Father.—itXticras, carefully shutting
thy door, the door of thine own retreat,
to exclude all but thy Father, with as
much secrecy as if you were about a
guilty act. What delicacy of feeling,
as well as sincerity, is implied in all
this ; greatly to be respected, often
sinned against.—rif lv t«} Kpvirry» He
who is in the 6ecret place; perhaps
with allusion to God\'s presence in the
dark holy of holies (Achelis). He is
there in the place from which all fellow-
men are excluded. Is social prayer
negatived by this directory ? No, but
it ii implied that social prayer will be
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EYA1TEAION
119
5—9.
7. npo<reux<5(Ji«>\'oi Si |*?| 0aTTo\\oYi7<rr|Te,1 wcrrrtp ol j<0kiko(,sJ Cta. v. 47
e-        «          *»»                 v k /         * A k                     ut                       o \\ ^\'ln **™**J
OOKOuai y°P OTt «f lij iroXuXoyto auTWf €t<raicouo0r|O\'oi>Tai. 8. p.T| noi«i;
ouV \' ó(j.oiuOi|re aÜTolf • 018e ycïp ó iraTrjp \' üp.üf alf " %ptiav Ix«t«, k Lk. i. 13.
k        A c *         > «               »/                      «              »                   /At"          AttB *\' 31\'
wpo tou up.a$ curncrai auTOV. 9. outus ouk irpoarcuxcvoc up.fi? • 1 Cor. <Tv.
2i. Heb.
v. 7. 1 Cb. vii. 14, ?6; liii. 34. m Cb. ix. ia i <xi. 3.
1 ^B have parra., which Tisch. and W.H. follow. L aa in text. D has {3.\\<ittoX.
* B and Syt. Cur. have vrroKpiTeu.
* ^B Sah. veision have o Stot before o irarr|p (W.H. within bracketa).
shouting from morning till noon, " O
Baal, hear us " (1 Kings xviii. 26, cf.
Acts xix. 34, " Great is Diana of the
Ephesians "). This repetition is charac-
teristic of Pagan prayer, and when it
recurs in the Church, as in saying many
Aves and Paternosters, it is Paganism
redivivus.—«6viko(, the second of three
references to Pagans (v. 47, vi. 32) in the
Sermonon the Mount, not tobe wondered
at. The Pagan world was near at hand
for a Jew belonging to Galilee with its
mixed population. Pagan customs would
be familar to Galileans, and it was
natural that Jesus should use them as well
as the theory and practice of scribes and
Pharisees,to define by contrast true piety.
—iroXvXoyui, epexegetical of PottoXo^.
The Pagans thought that by endless
repetitions and many words they would
inform their gods as to their needs and
weary them ( " fatigare deos") into
granting their requests. Ver. 8, ovv,
mfers that disci-nles must not imitate the
practice described, because it is Pagan,
and because it is absurd. Repetition
is, moreover, wholly uncalled for.—
oIScv y*P : tne óod whom Jesus
proclaims—" your Fatner "—knows be-
forehand your needs. Why, then, pray
at all ? Because we cannot receive un-
less we desire, and if we desire, we will
pray; also because things worth getting
are worth asking. Only pray always as
to a Being well informed and willing, in
few words and in faith. With such
thoughts in mind, Jesus proceeds to give
a sample of suitable prayer.
Vv. 9-13. The Lord\'s Prayer. Again,
in Lk. xi. 1-4—vide notes there. Here
I remark only that Luke\'s form, true
reading, is shorter than Matthew\'s.
On this ground Kamphausen (Das Gebet
des Herrn) argues for its originality.
But surely Matthew\'s form is short and
elementary enough to satisfy all reason-
able requirements 1 The question as to
the original form cannot be settled on
tuch grounds. The prayer, as here given,
is, indeed, a model of simplicity. Be-
sides the question as to the original form,
there is another as to the originality of
the matter. Wetstein says. " tota haec
oratio ex formulis Hebraeorum concin-
nata est". De Wette, after quoting
these words, asserts that, aftei all the
Rabbinical scholars have done their ut-
most to adduce parallels from Jewish
sources, the Lord\'s Prayer is by no
means shown to be a Cento, and that it
contains echoes only of well.known O. T.
and Messianic ideas and expressions,
and this only in the first two petitions.
This may be the actual fact, but there is
no need for any zeal in defence of the
position. I should be very sorry to think
that the model prayer was absolutely
original, It would be a melancholy
account of the chosen people if, after
thousands of years of special training,
they did not yet know what to pray for.
Jesus made a new departure by inaugu-
rating (1) freedom in prayer ; (2) trustl\'ul.
ness of spirit; (3) simplicity in manner,
The mere making of a new prayer,
if only by apt conjunction of a few
choice phrases gathered from Scripture
or from Jewish forms, was an assertion
of liberty. And, of course, the liberty
obtains in reference to the new iorm as
well as to the old. We may use the
Paternoster, but we are not bound to use
it. It is not in turn to become a fetish.
Reformers do not arise to break old
fetters only in order to forge new ones.
Ver. o. ovtus, thus, not after the
ethnic manner.—irpocrcvxccdc : present,
pray so habitually.—vpfts: as opposed
to the Pagans, as men (i.e.) who believe in
an intelligent, willing God, your Father.
The prayer which follows consists of six
petitions which have often been elabor-
ately explained, with learned discussions
on disputed points, leaving the readei
with the feeling that the new form is any-
thing but siniple, and wondering how it
ever came into universal use. Gospel
has been turned into law, spirit into
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120                          KATA-MAT0AION                            VI.
ai Pet. Ui. fldrcp ^(lüc 6 «!•> rots ofipavoïs, * &yicurdr)TW ri ivofid <rou • IO.
xxix. i}.\\ t\\0£no ij fWiXci\'a o-ou • * YferjO^Tt* t4 8éXt)|jiii o-ou, *&s ^k oöpay«J,
43. Acts xxi. 14 (urne phrtte). p Act» ril. 31 (« «ai).
letter, poetry into prose. We had better
let this prayer alone if we cannot catch
its lyric tone.—(lÓTtp. In Luke\'s form
this name stands impressively alone,
but the words associated with it in
Matthew\'s version of the address are
every way suitable. Name and epithet
together—Father, in heaven—express
reverential trust.—\'Avtao-OiJTci) t. o. «tod :
first petition—sanctified, hallowed be
Thy name. Fritzsche holds that orou in
this and the next two petitions is empha-
tic, <ro5 not crov enclitic. The suggestion
gives a good direction for the expositor =
may God the Father-God of Jesus be-
come the one object of worship all the
world over. A very natural turn of
thought in view of the previous reference
to the Pagans. Pagan prayer corre-
sponded to the nature of Pagan deities
—indifferent, capricious, unrighteous,
unloving ; much speaking, iteration, dun-
ning was needed to gain their ear. How
blessed if the whole pantheon could be
swept away or fall into contempt, and
the one worshipful Divinity be, in fact,
worshipped, <!>; iv oüpavü Kal tir\\ yhs; fo£
this clause appended to the third petitioff
may be conceived as common to all the
first three. The One Name in heaven
the One Name on earfh, and reverenced
on earth as in heaven. Universalism is
latent in this opening petition. We
cannot imagine Jesus as meaning merely
that the national God of Israël may be
duly honoured within the beunds of His
own people.
Ver. 10. \'EX6(\'tu 1\\ {ScuriXcCa <rov:
second petition. The prayer of all Jews.
Even the Rabbis said, that is no prayer
in which no mention of the kingdom is
made. All depends on how the kingdom
is conceived, on what we want to come.
The kingdom is as the King. It is the
kingdom of the universal, benignant
Father who knows the wants of His chil-
dren and cares for their interests, lower
and higher, that Jesus desires to come.
It will come with the spread of the wor-
ship of the One true Divine Name; the
paternal God ruling in grace over believ-
ing, grateful men. Thus viewed, God\'s
kingdom comes, is not always here, as
in the reign of natural law or in the
moral order of the world.—ytvi)9r)ru t. 8.
ir.: third petition. Kamphausen, bent
on maintaining the superior originality ot
Luke\'s form in which this petition is
wanting, regards it as a mere pendant to
the second, unfolding its meaning. And
it is true in a sense that any one of the
three first petitions imphes the rest.
Yet the third has its distinct place. The
kingdom, as Jesus preached it, was a
kingdom of grace. The second petition,
therefore, is a prayer that God\'s gracious
will may be done. The third, on the
other hand, is a prayer that God\'s com-
manding will may be done; that the
right as against the wrong may every-
where prevail.—ws iv ovp. «al M, y^s.
This addendum, not without application
to all three petitions, is specially appli-
cable to this one. Translated into
modern dialect, it means that the divine
will may be perfectly, ideally done on
this earth: as in heaven, so also, etc.
The reference is probably to the angels,
describcd in Ps. ciii., as doing God\'s
commandments. In the O. T. the angels
are the agents of God\'s will in nature as
well as in Providence. The defining
clause might, therefore, be taken as
meaning : may God\'s will be done in the
moral sphere as in the natural; exactly,
always, everywhere.
The foregoing petitions are regarded
by Grotius, and after him Achelis, as pia
desideria, cvxai, rather than petitions
proper—olTij(iaTo, like the following
three. The distinction is not gratuitous,
but it is an exegetical refinement which
may be disregarded. More important
is it to note that the first group refers to
the great public interests of God and
His kingdom, placed first here as in vi.
33, the second to personal needs. There
is a corresponding difference in the mode
of expression, the verbs being in the
third person in Group I., objective, im-
personal; in the second in Group II.,
subjective, personal.
Ver. 11. Fourth petition. t6v aprov
•fifiiv : whatever the adjective qualifying
apTov may mean, it may be taken for
granted that it is ordinary bread, food
for the body, that is intended. All
spiritualising mystical meanings of
firtovcriov are to be discarded. This is
the one puzzling word in the prayer. It
is a aira| Xry., not only in O. and N. T.,
but in Greek literature, as known not
only to us, but even to Origen, who
{Di Orationt, cap. xxvii.) States that it
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EYAITEAION
121
IO—13.
koI iirl lijs1 Y*is\' II# r^v &P™" \'S
o-rjuepoc • 12. Kal a$es lljflïf Ta \' ö<j>i
1 S^BZA and some cursivcs omit tt)S.
is not found in any of the Greeks, or
used by private individuals, and that it
seems to be a coinage (coikc ir«rXao-6ai)
of the evangelists. It is certainly not
likoly to have proceeded from our Lord.
This one word suffices to prove that, if
not always, at least in uttering this
prayer, Jesus spoke in Aramaean. He
would not in such a connection use an
obscure word, unfamiliar, and of doubt-
ful meaning. The problem is to account
for the incoming of such a word into the
Greek version of His doubtless simple,
artless, and well - understood saying.
The learned are divided as to the deriva-
tion of the word, having of course
nothing but conjecture to go on. Some
derive it from IttX and ovo-ia, or the parti-
ciple of tlvai; others from liriÉvat, or t|
iiriovoa = the approaching day (ruiépa
understood). In the ont case we get a
qualitative sense—bread for subsistence,
bread needed and sufficiënt (to. Seovto,
icoi avTÓpKT). Prov. xxx. 8, Sept.);
in the other, a temporal—bread of the
coming day, panem quotidiumim (Vuig.,
Lk., xi. 3), " daily bread ". Either
party argues against the other on gram-
matical gfounds, e.g., that derived from
oioia. the word should be èirovcrios, and
that dörived from liuovo-a it should be
iiriovcraïos. In either case the dis-
putants are ready with their answer.
Another source of argument is suitable-
ness of the sense. Opponents of the
temporal sense say tliat to pray for
to-morrow\'s bread sins against the
counsel, " Take no thought for the
morrow," and that to pray, " Give us
to-day our bread of to-morrow," is
absurd {ineptius, Suicer, Thesaurus, s.v.
liriovo-ios). On the other side it is said :
Granting that the sense " sufficiënt"
can be got from iirl, oio-ia. and granting
its appropriateness, how comes it that
a simpler, better-known word was not
chosen to represent so plain a meaning ?
Early tradition should have an important
bearing on the question. Lightfbot, in
the appendix on the words tjriovo-io*
and irtpioiio-ios, in his work " On a fresh
Revision of the N. T.," summarises the
evidence to this effect: Most of the
Greeks follow Origen, who favoured
derivation from oio-ia. But Aramaic
UMtv t4k * cmouo-ioi\' 8ès ^lui» q here and
\\a              _i - 1 « 1 « in Lk lL
!i\\r|pvaTa r\\u.ui>, u$ xai tiucis 3 (nat
found In
Greek literature). r Kom. Iv. 4.
So most modern editors.
Christians put for iiriovo-ioc. Mahar =
crastinum. (Jerome comm. in Mt.)
The Curetonian Syriac has words mean-
ing, " our bread continual of the day give
us". The Egyptian versions have
similar readings. The old Latin ver-
sion has quotidianum, retained by Jerome
in revision of L. V. in Lk. xi. 2, while
supersubstantialem is given in Mt.
vi. 11. The testimony of these early
versions is important in reicrence to the
primitive sense attached to the word.
Still the question remains: How account
for the coinage of such a word in Greek-
speaking circles, and for the tautology:
give us to-day (<r>ju.cpov, Mt.) or daily
(tö ko.9\' ripipav, Luke), the bread of
to-morrow ? In his valuable study on
" The Lord\'s Prayer in the early
Church " (Tixts and Studies, 1891),
Principal Chase has made an important
contribution to the solution of this diffi-
culty by the suggestion that the coinage
was due to liturgical exigencies in con-
nection with the use of the prayer in
the evening. Assuming that the original
petition was to the effect: " to us give,
of the day, our bread," and that the
Greek equivalent for the day was i\\
ciriovo-a, the adjective iTriovo-tos was
coined to make the prayer suitable
at all hours. In the morning it
would mean the bread of the day now
begun, in the evening the bread of
to-morrow. But devotional conserva-
tism, while adopting the new word as
convenient, would cling to the original
"of the day"; hence orjpcpov in Matt.
and to ko.9\' Tip.é\'po.v in Luke, along with
iiriovo-ios. On the whole the temporal
meaning seems to have the weight ot
the argument on its side. For a full
statement of the case on that side vide
Lightloot as above, and on the other
the article on liriovo-iot in Cremer\'s Bib.
Theol., W. B., 7te Aufl., 1893.
Ver. 12. Fi/th petition. o eiAiipaTa,
in classics literal debts, here moral debts,
sins (ajiapTÏa? in Lk. xi. 4). The more
men desire God\'s will to be done the
more conscious they are of shortcoming.
The more conscious of personal short-
coming, the more indulgent towards the
faults of others even when conimiued
against themselves. Hence the added
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f22                              KATA MAT9AI0N                               VI.
* £h(-,j^JJJj, d WfMCl rots s ö4>ciX«Tais t,uw>>- 13. «al u,t) t€Urtv{yxi\\s tjaas eis
fk ra\'i" A ircipofffiöi\', dXXd pOaai Vjp.as d-rrd tou ironjpoO. Sri aoü i<m.y Vj
f?*\' v\'.3 PatriXtia ral i^ SuVafUS «al ^ Sofa ets toJs aïwi-us. duiqi\'.* 14.
oblua- "Ei»- yap d<jiTJT« tois di-Opciirois rd ° iTapairTiujAaTa auiw, d^crci
\' Vfi,"\'\'\' 4\' Ka>t ^V** ° "»r<lT^lP uuwi» 6 oüpdnos • 15. t\'dt\' 8« pf| d<t>r)TC Toïs di-8pii-
Rom. v. irots Ta TrapairrwuaTa auT&y,8 oüSè 6 Trar?)p up.üi\' &4>r|<rei Td irapa-
Gal. vi. i. TTTupaTa &nüv. 16. "OTav 8t rr)<rr£UT|Te, u,t) Yl\'l\'€0\'öe üorrep4 ot
r Lk. xxiv. uirOKpiTal T aKuOpuiroi • w d4>cu\\\'£ou<n ydp Td TrpócrwTra airüv,6
ww n.móims $arüai rots dfdpuirois njoreiJoiTïS • dpriK Xtvai uut?, Sti9
Acts xiii.
41. James iv. 14.
1 fciBZ have a4>T|KaFL<v> adopted by modern editors. aijntptv (T. R.) h.is probably
come in from Luke (xi. 4).
a The Doxology oti 0-01» . . . apijv is wanting in fr^BPZ and is regarded by most
modern critics as an ancient liturgical insertion. It is found in LAI al.
\' ra TrapairrwpaTa avTtiv wanting in jf^D, omitted by Tisch., bracketed by W.H.,
though found in BL.
«wsin^BDA.
6 For avruv B has «vraat».
* T. R. has oti with L al. fc^BD omit.
words: is koX t|. a^Kaptv, etc. It is
natural and comforting to the sincere
soul to put the two things together. is
must be taken very generally. The
prayer proceeds from child-like hearts,
not from men trained in the distinctions
of theology. The comment appended
in w. 14, 15 introduces an element of
refiection difficult to rcconcile with the
spontaneity of the prayer. It is pro-
bably imported from another connection,
e.g., Mt. xviii. 35 (so Weiss-Meyer).
Ver. 13. Sixtli petition : consists of two
members, one qualifying or limiiing the
other.—(ir| . . . TMipaapór, exposé us
not to moral trial. All trial is of doubt-
ful iasue, and may therefore naturally
and innocently be shrunk from, even by
those who know that the result may be
good, confirmation in faith and virtue.
The prayer is certainly in a different key
from the Beatitude in V. 10. There
Jesus sets before the disciple a heroic
temper as the ideal. But here He does
not assume the disciple to have attained.
The Lord\'s Prayer is not merely for
heroes, but for the timid, the inex-
perienced. The teacher h consideralc,
and allows time for reaching the heights
of heroism on which St. James stood
when he wrote (i. 2) •a-ao-ai\' xaPav
rj7^<rao-$«, d8cX$ot pov, oTay irctpaapois
ir«piirc\'<rr|Tc TroiKtXois.—a.X\\a, net purely
adversative, cancel\'ing previous clause,
but confirming it and going further
(Schanz, in accordance with original
meaning of iXXa, derived from aXXo or
v.Xï.n. and signifying that what is going
to be said is another thing, aliud, in
relation to what has been said, Klotz,
Dtvar. ii., p. 2) = Lead us not into
temptation, or so lead us that we may
be safe from evil: may the issue ever
be benencent. -pioreu iirö, not Ik; the
latter would imply actual implication in,
the former implies danger merely. Both
öccur in N. T. (on the difference cf.
Kamphausen, Das G. des H.).—to«
*oKT]poij, either masculine or neuter,
which ? llere again there isan elaborate
debate on a comparatively unimportant
question. The probability is in favour
of the masculine, the evil one. The
Eastern naturally thought of evil in the
concrete. But we as naturally think of
it in the abstract; therefore the change
from A. V. in R. V. is unfortunate. It
mars the reality of the Lord\'s Prayer on
Western lips to say, deliver us from the
evil one. Observe it is moral evil, not
physical, that is deprecated.—5ti o-ov
co-tik . . . Apijv: a liturgical ending,
no part of the original prayer, and tend-
ing to turn a religious reality into a
devotiona! form.
On vv. 14-15 vide under ver. 12.
Vv. 16-18. Fasting. Ver. 16. trw
Si: transition to a new related topic.—
o\'KvBpuiroi, of sad visage, overdone of
course by the " actors ". Fasling, like
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EYAITEAION
123
13—aa.
dWxouo-i rbv liicöov aürwv. 17. au 8i iT|OTeüW * aXenJioi aou t})I\'
Kc$a\\r)y, Kal to irpóawTrói\' aou vii|>ai • 18. Sirus u.t) <t>acijs rots
dv6p<óirois Ki|<JTtu4»\',1 d\\\\a t« iraTpi aou tü cV T<J Kpuirrw2 Kol 4
Trarr)p aou ó pXcirue cV t<3 Kpuirrw * diroSuaci aoi cV ri <|>a*\'tP¥-\'
19. " Mtj \' Srjaaupi£ct« 6u.Ik 0T|tTaupou$ èirl rfjs yf)?, Sirou ar)s Kat
Ppüiris o^okiJïi, Kal óirou kXcVtoi z Siopuaaouai Kal xXeVrouai •
20.  0T)aaupi£crc Sc uylv 0r;aaupous tv oüpa^ü, Sirou outc c7T)ï outc
PpóJuis dijiai\'i^i, Kal Sirou tXcirTai ou Biopuaaouatf oüSc «Xt rrroucru\'.
21.   Sirou ydp co-tik o (hjaaupós uu-Ük,* cVci lorai Kal\' 1) KapSia
UU.WK.* 22. \'O au^tos toü owjiaTÓj ioriv 6 o^öaXuós9, 4df ©uf A
1 B places vijo-tcvuv before tou av9p««ron.
1 Kpti<f>aiM in N\'*^-
\' fr^BDL omit «v tu 4>avcpu.
•  |>$B have o-ov, which makes thereflection more pointed.
•  B omits Kaï.
B B udds crov.
x Mk. vi. 13
Lk. vii.38,
46. Jcmei
v. 14.
y Lk. zii. 3x.
Rom. ii. 5.
1 Cor. xvi.
3 al.
1 Ch. ui».
♦3. Lk.
xd.39.
the kingdom, which needs to be defined
in contrast to worldliness not less than
to spurious types of piety.
Vv. ig-21. Against hoarding.
Srjaavpois cirl ttjs ^tjï, treasures
upon earth, and therefore earthly,
material, perishable, of whatever kind.—
arjs, moth, destructive of costly garments,
one prominent sort of treasure in the
East.— ppwrif, not merely "rust," but a
generic term embracing the whole class
of agents which eat or consume valuables
(so Beza, Fritzsche, Bleek, Meyer, etc).
Erosionem seu corrosionem quamlibet
denotat, quum vel vestes a tineis vel
vetustate et putredine eroduntur, vel
lignum a cossibus et carie, frumentum a
curculionibus, quales Tpüyas Graeci
vocant, vel metalli ab aerugine, ferrugine,
eroduntur et corroduntur (Kypke, Ubs.
>SYii\\).—Stopüaaovai», dig through (clay
walls), easier to get in so than through
carefully barred doors (again in Matt.
xxiv. 43). The thief would not find
much in such a house.—Ver. 20. tr\\<r. cv
oüpavw : not = heavenly treasures, says
Fritzsche, as that would require tov«
before cv. Grammatically this is correct,
yet practically heavenly treasure i»
meant.—Ver. ai. Sirou 8t|o-. . . . cWï
KapSta. The reflection goes back on
the negative counsel in ver. 19. Do not
accumulate earthly treasures, for then
your heart will be there, whereas it
ought to be in heaven with God and the
Kingdom of God.
Vv. 22-24. Parabit of the eye. A
difficnlt passage ; conntction obscure.
prayer, was reduccd to a system ; twice a
week in ordinary Pharisaic practice:
Thursday and Monday (asccnt and
descent of Moses on Sinai), artilicial
gloom inevitable in such circumstances.
In occasionai l\'asting, in circumstances
of geuuine afüiction, the gloom will be
real (Lk. xaiv. 17).—ai^aviÜo-uaiv—Sin*?
^avwo-iv, a play upon words, may be
endered in English " they disfigure
that they may figure". In German :
Unsichtbar machen, sichtbar werden
(Schanz and Weiss).—Ver. 17. aXenj/oi,
vt\\l/cu: not necessarily as if preparing
for a feast (Meyer and Weiss), but
performing the usual daily ablutions
for comfort and cleanliness, so avoiding
parade of fasting by neglect of them
(Bleek, Achelis).
The foregoing inculcations of sincerity
and reality in religion contribute in-
directly to the illustration of the divine
name Father,which is here again defined
by discnminating use. God as Father
desires these qualities in worshippers.
All close relations (father, son . husbar.d,
wife) demand real affection as distinct
from parade.
Vv. 19-34. Counselt against covetous-
ness and care (reproduced in Lk. xii. 22-
34, with exception of w. 22-23, which
reappear in Lk. xi. 34-36). An inter-
polation. according to Weiss. Doubtless,
if the Sermon on the Mount was ex-
clusively an anti Pharisaic discourse.
But this homily might very well have
formed one of the lessons on the hill, in
connection with the general theme of
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124                             KATA MAT6AI0N                                VI.
» Llt. id. «4. óciÖaXjirSs aou •dirXoüs j),1 ó\\oe Tè cwjid <rou b ^tüTcirof laTOi\' 23.
Lk. xi. 34, i&v 8è ó 6$6ciXp.óc aou ironripos t), óXoe to awjid aou "aKOTtivè»
c Lk. xl. 54, lorai. ei ovv to $5s Tè iv ooi auÓTOS tori, to axoTos iróaof;
dLk.xvi.13. 24. OüStls SufaTai 8ual Kupiois Bou\\«u«ie • rj yap tok cVa uiorjaei,
v. 14. Kaï tok £T£po>\' ayaiTi)or«i • r\\ ivo<; di\'BeJeTat, xai tou «Tcpou K<vra-
e Ch. xviii. i>povt^aei. ou oüYaaöc 6cw SouXcucif Kal \'(Jianjiui\'a.2 35. 81a
10. Lk.
xvi. 13. Kom. ii. 4 al. t Lk. xvi. 13.
1 i] bcfore o o<{>9aXu.oï arov airXovs in fr$B.
- |iap.uva in all uncials.
and the evangelie report apparently
imperfect. The parallel passage in
Luke (xi. 33-36) gives little help. The
figure and its ethical meaning seem to
be mixed up, moral attributes ascribed
to the ©hysical eye, vvhich with these
still gives light to the body. This con-
fusion may be due to the fact that the
eye, besides being the organ of vision,
is the seat of expression, revealing inward
dispositions. Physically the qualities
on which vision depends are hcalth and
disease. The healthy eye gives light for
all bodily functions, walking, working,
etc. ; the diseased eye more or less fails
in this service. If the moral is to be
found only in last clause of ver. 23, all
going before being parable, then airXovs
must mean sound and irovripos diseased,
meanings which, if not inadmissible, one
yet does not expect to find expressed by
these words. They seem to be chosen
because of their applicability to the
moral sphere, in which they might suit-
ably to the connection mean " liberal "
and " niggardly". a-ir\\ÓTr\\t occurs in
this sense in Rom. xii. 8, and Hatch
(Essays in B. G., p. 80) has shown that
woviipfo occurs several times in Sept.
(Sirach) in the sense ol\' niggardly, grudg-
ing. He accordingly renders : " The
lamp of the body is the eye. If therefore
thine eye be liberal thy whole body shall
be full of light ; but if thine eye be
grudging, thy whole body shall be full
of darkness." Of course this leaves the
difnculty of the mixing of natural and
moral untouched. The passage is
elliptical, and might be paraphrased
thus : The eye is the lamp of the body:
when it is healthy we see to do our
daily work, when diseased we are in
darkness. So with the eye of the soul,
the heart, seat of desire : when it is free
trom covetousness, not anxious f.o hoard,
all goes well with our spiritual functions
—we choose and act wisely. When
sordid passions possess it there is dark-
ness witbin deeper than that which
afflicts the blind man. We mistake the
relative value of things, choose the
worse, neglect the better, or flatter our-
selves that we can have both.
Ver. 24. Parabit of the two masten.
OvScW: In the natural sphere it is im-
possible for a slave to serve two masters,
for each claims him as his property, and
the slave must respond to one or other of
the claims with entire devotion, either
from love or from interest.—f| y»p • • •
p.L<r!)u-isi. . . ivair^erci: Wemaytakethis
clause as referring to the case of honest
preference. A slave has his likes and
dislikes like other men. And he will not
do things by halves. His preference will
take the form of love, and his aversion
that of hate.—fi ivbs av0e|tTai, etc.:
this clause may be taken as referring to
the case of interest. The slave may not
in his heart care for either of the rival
masters. But he must seem to care, and
the relative power or temper of one as
compared to the other, may be the
ground of his decision. And having
decided, he attaches bimself, avWJfTcu,
to the one, and ostentatiously disregards
the other. In ordinary circumstances
there would be no room for such a com-
petition of masters. But a case might
occur in time of war when the conquered
were sold into slavery.—ov 8iivoo-6c, etc.
Application of the parable to God and
earthly possessions.—(xoiiuvqi, wealth per-
sonified = Plutus, a Chaldee, Syriac, and
Punic word ("lucrum punice mammon
dicitur," Aug. de S. D.) derived from
fótO = \'o conceal or ft^N to trust
(vide Buxtorf, Lex. Talm., p. 1217).
The meaning is not, " ye cannot serve
God and have riches," but "ye cannot
be faithful to God and make an idol ol
wealth ". " Non dixit, qui habet divitias,
sed qui servit divitiis," Jerome.
Vv. 25-34. Counselt against care.
More tuitable to the circumstances of the
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EYAITEA10JS
125
*3—*7-
touto X^y<* fijM*> 1**1 \'iupifi.vS.rt Tg uxfi &\\>.&r, ti dy»)Te Kal1 Tig Ch. x. ig.
mTjT£* u.ï)Sè tw criójjtaTi upSe, Ti * èVSiiarjo-fle. oöxl ^ ^"XT irXfïói\' sü. 25.
ion. lijs Tpod^jS. Kal to crwfia toG iV8up.aTOs; 26. ! «|jij3\\ó|/aTe eïs (various
Ta \'ircTflfa toO oupayou, Sri ou k<nretpouo-i>\', oS8è öepï^ouo-iy, oüSè b Ch. ixü.
rt,                 , .           \\ « « f , ,                *.          >*1I- Mk. i.
trucayoucrii\' eis airoBrjKas, Kaï o iraTïjp Ofiw» o oupdei09 Tpe9ei auTd • s. Rom.
ofix üp-«ïs fiaXXov \' Sta<j>e\'p€Te aiTÜc ; 27. tis 8è è£ üjiwc (j.epip.i\'wc SuVa- Eph.vLit.
1 Thess. v,
1 (last three ex». metaphori\'-al). i Acta i. xi (with «is). . j Ch. viü. so; xiii. 4. Lk. viii. 5. AcU
x.12. kjohniv. 30, 37. lCh.x.31; xii. 12. Lk. xii. 24 (with paAAor).
1 t) ti iritiTi in B. This clause is wanting in fc$, omitted by Tisch., and bracketed
by W.H.
feed themselves at the farmer\'s expense,
an additional source of anxiety to him.
And the cynic unbeliever in Providence :
yes, in summer ; but how many perish in
winter through want and cold ! jesus,
greatest of all optimists, though no
shallow or ignorant one, quietly adds:
oi\'X. v|Xf 19 fiaXXov 8ia<pépsT« avrüv : do
not ye diner considerably trom them ?
They fare, on the whole, well, God\'s
hurnble creatures. Why should you fear,
men, God\'s children f
Ver. 27. TisS«,etc. Thequestionmeans:
care is as bootless as it is needless. But
there is much difference of opinion as to
the precise point of the question. Does
it mean, who by care can add a cubit to
his height, or who can add a short space
of time, represented by a cubit, to the
length of his life ? TjXiicCa admits of
either sense. It means stature in Lk.
xix. 3; age in John ix. 21, Heb. xi. 11.
Most recent commentators favour the
latter interpretation, chiefly influenced
by the monstrosity of the supposition as
referring to stature. Who could call
adding a cubit, ij feet, to his height a
very small matter, the expression of Lk.
(eXaxKTTov, xii. 26) ? The appiication of
a measure of length to length of days is
justiüed by Ps. xxxix. 5: " Thou hast
made my days as handbreadths". But
Dr. Field stiongly protests against the
new rendering. Admitting, of course,
that -f|\\mia is ambiguous, and that in
classic authors it oftener means n<.;e than
stature, he insists that irtjx,js is decisive.
" t*\\Xvs." ne remarks (Ot. Nor.), " is not
only a measure of length, but that by
which a man\'s stature was properly
measured." Euthy. on this place
remarks: \'\' Kal p.-vjv oü8« CTmOap/^v (half
a cubit) ovSè oclktuXov (a 2.;th part):
Xoiirov oïv ir-r;xvv "1r«> 81ÓT1 Kupiws
U,6TpOV 1W ^XlKlüV Ó ITTJX^S CCTTt. ThuS
a short man is Tp£irr|X*"> a tall man
T£Tpairtix"S." But how are we to get
over the monstrosity of the supposition?
disciples tban those against amassing
treasures. " Why speak of treasures to
us who are not even sure of the neces-
saries of life ? It is for bread and cloth-
ing we are in torment" (Lutteroth).—
Ver. 25, Sia tovto: because ye can be
unfaithful to God through care as well as
through covetousness.—prfj |i«pip,vaTf:
|iépL;iva from lupU, pupiï>, because care
divides and distracts the rnind. The
verb is used in N. T. in various construc-
tions and senses; sometimes in a good
sense, as in 1 Cor. vii. 32: " The un-
married care for the things of the Lord,"
and xii. 25 in reference to the members
of the body having the same care for
each other. But the evil sense predom-
inates. What is here deprecated is not
work for bread and raiment, but worry,
" Labor exercendus est, solicitudo toll-
enda," Jerome.—o«x^ ^X^l • • • Mi6-
).iaTos : the U/e not the soul; the natural
life is more than meat, and the body more
than the clothing which protects it, yet
these greater things are given to you
already. Can you not trust Him who
gave the greater to give the less ? But
a saying Uke this, life is more than meat,
in the mouth of Jesus is very pregnant.
It tends to lift our thoughts above materi-
alism to a lofty conception of man\'s
chief end. It is more than an argument
against care, it is a far-reaching principle
to be associated with that other logion—
a man is better than a sheep (Matt. xii.
12).—Ver. 26. «p.|3X«\\JiaTe tts, fix your
eycs on.so as to take a good look at (Mk.
x. 21.xiv.67).—t& ir«T«ivat.ov.,the birds
whose element is the air; look, not to
admire their tree, careless movements on
the wing, but to note a very relevant
fact—5ti, that without toil they get their
food and live.—«nrfÉpovcriv, öepi^ovtriv,
trvvayovcn. «. &. : the usual operations
of the husbandman in producing thestaff
of life. In these the birds have no part,
yet yout Father feedeth them. The
careworn might reply to this : yes; they
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KATA MAT9AION
126
VL
™Lk\' V\'h rat *P**fl*t?at ^ir\' T^1K 4^»»f«* outou "irijxu»\' ?fa; »8. nol irepi
xxJ. ft eVSup-o/ros TÏ (jLtpi/ii-aT*; KaTapdÖeTt Ta \' KpiW tou dypoü, w«s
"7-          aü^afci\' • oö Koiria,1 ouSè erjÖeil • 29. Xeyw 8« öfiïc, 3ti oüSè Z0X0-
0 ver. 31 jii,^ ^K rrarTT) Ttj 8<5|t) aÜToü "irepitPdXtTO «s !•" toutcük. 30. ei 8e
Lk.xii.a7.Töi» pYtópT0i\' tou dypoü, <rr\\fi.epoy óWa, Kal auptOK eïs \'«Xipavof
10. Lk. PaWópti-oc, & 6tos outws * Au.<pttV>\'uo-ii\', oü ttoXXw u.dXXof upas,
Xtl. 28.                                                                                                         .                   .                                f ± j                      vi
Jas. i. 10 " oXiyomo-roi; 31. utj out» u.ïpip.rrjorjTe, Xeyorrcs, Ti fdyuu.ef, tj
(of grassl.
Ch. xiii. 26. ML. iv. 98 (of grain). 1 Cor. iil. 12 (of hay). q here and Lk. xil. «S. r Ch. il. 8.
s Ch. viii. 26; ziv. 31; xvi. 8. Lk. xii. 18.
1 UB have plurals (W.H.). The singulars are a giammatical correction (npivo.
neut. pi. nom.) wholly unnecessary. The lilies are viewed singly.
later writers.—Komwo-iv, v^öo-uaiv: *\'il-
lud virorum est, qui agrum colunt, hoc
mulierum domisedarum " (Rosenmüller).
The lbrmer verb seems to point to the
toil whereby bread is earned, with back-
ward glance at the conditions of human
growth ; the latter to the lighter work,
whereby clothing, the new subject of
remark, is prepared.—Ver. 29. Xc\'yu Si:
the speaker is conscious He makes a
strong statement, but He means it.—ovfit,
not even Solomon the magnificent, most
glorious of the kings of Israël, and on
state occasions most gorgeously attired.
—tv tovt»»v: the lilies are in view, and
one of them is singled out to vie with
Solomon.—Ver. 30. il Si töv x^pTov.
Application. The beautiful flowers now
lose their individuality, and are merged
in the generic grass : mere weeds to be
cut down and used as fuel. The natural
sentiment of love for flowers is sacrificed
for the ethical sentiment of love for
man, aiming at convincing him of God\'s
care.—xXt^avov (Attic xpiBavos, vide
Lobeck, Phryn., 179), a round pot of
earthenware, narrow at top, heated by a
fire within, dough spread on the sides;
beautiful flowers of yesterday thus used
to prepare bread for men I oJUydirio-Toi:
several times in Gospels, not in classics;
not reproachful but encouraging, as if
hantering the careworn into faith. The
difficulty is to get the careworn to con-
sider these things. They have no eye
for wild flowers, no ear for the song of
birds. Not so Jesus. He had an in-
tense delight in nature. Witness the
sentiment, " Solomon in all his glory,"
appiied to a wild flower 1 These golden
words are valuable as revealing His
genial poetic nature. They reflect also
in an interesting way the holiday mood
of the hour, up on the hill away from
heat, and crowds, and human misery.
Vv. 31-33. Renewed exhortation
Lutteroth helps us here by finding in the
question of jesus a reference to the
growth of the human body from infancy\'
to maturity. I3y that insensible process,
accomplished tiirough the aid of food,
Gods adds to every human body more
than one cubit. " How impossible for
you to do what God has done without
yotir thinking of it! And if Ile fed you
during the pcriod of growth, can you not
trust Him now when you have ceased to
grow ? " Such is the thought of Jesus.
Vv. 28-30. Lesson front the flowers.
KaTap.a6<T<, observe well that ye may
learn thoroughly the lesson they teach.
Here only in N.T., oftcn in classics.
Also in Sept., e.g., Gen. xxiv, 21: The
man observed her (Rebekah), learning
her disposition hom her actions.—ta
icpïva, the lilium Persicum, Hmperor\'s
crown, according to Rosenmüller and
Kuinoel; the red anemone, according to
Furrer (Zscht. für M. und R.) growing
luxuriantly under thorn bushes. All
flowers represented by the lily, said
Euthy. Zig. long ago, and probably he
is right. No need to discover a flower
of rare beauty as the subject of remark.
Jesus would have said the same thing of
the snowdrop, the primrose, the bluebell
or the daisy. After dypoS should come
r pause. Consider these flowers 1 Then,
after a few moments\' reflection : iris,
not interrogative (Fritzsche), but ex-
pressive of admiration ; vague, doubtful
whether the growth is admired as to
height (Bengel), rapidity, or rate of mul-
tiplication. Why refer to growth at all ?
Probably with tacit relerence lo question
in ver. 27. Note the verbs in the plural
{vide critical note) with a neuter nomi-
native. The lilies are viewed individ-
ually as living beings, almost as friends,
and spoken of with affection (Winer, §
58, 3). The verb avgdvu in active voice
is transitiv* in class., intransitive only in
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«8-34.                            EYAITEAION                               127
ri mwiiïK, fi ti irepi0aXcSu,£0a; 32. irdira y&p raüro t4 ïömj t Lk. iH.^a
—                 .                               Kom. 11.7.
^itiJt|T€Ï 1 • otSt yap ó TraTrjp ipJbv ó oüpdvios on °xPTl£eTe toutwk Heb. xi.
&,TT&vTtin> • 33. ïriTïÏTe Sè irpÜTOi\' Trif fiamXtiav roS Oeoü" Kat Trjf u Lk. xi. 8.
©                       %                                                     a <                c -                     \\ R°ro. xvi.
oiKatocrunnv* aÜToü, Kat Tairra irctira \'irpoo-reoqcreTai up.if • 34. p/J) 2 igen. of
.                ,             ,«»             ,,»                       \'«1-8 rc"\'- *
oup ucpiufTJcrnTe eis ttjc oupioK • t) yap aupioy p.eptp.i\'fjo-ei Ta eauTT)?. Cor. ili. 1.
. > .,                                                                               vMk. iv. 24.
" dpKïToi» i-n iWpa t) kukui auTT|s.                                                                               Lk.xii.u.
*               *                                                                                                                      Heb. xii.
191 w Ch. 1. 35. 1 Pet. iv. j z here only In N. T. in Mme of trouble. Sept. Eccl. vii. 15 ; xii.
1. Amus iii. 6. Sir. xix. 6.
1 Another grammatical correction (neut. pi. nom. **8vt)). )$B have ciriJriTowt.
*  fc^B omit tou fleov, and B transposes the nouns and has n\\v Sik. Kat tijv Boa.
avrov. Tisch. and W.H. retain the order as in T. R., omitting tov 6cov.
* ra «avnjï in EZ (A Ta irepi avTTjs), B*L have simply avnjf.
with fr$, and inverts the order of Pao-,
and Sixai. Seek ye His (the Father\'s)
righteousness and kingdom, though it
may be against this that in Luke (xii. 31)
the kingdom only is mentioned, irpwTor
also being omitted: Seek ye His king-
dom. This may have been the original
form of the logion, all beyond being in-
terpretation, true though unnecessary.
Seeking the kingdom means seeking
righteousness as the summum bonum,
and the irpiVrov is implied in such a
quest. Some (Meyer, Sevin, Achelis)
think there is no second, not even a
subordinate seeking after earthly goods,
all that to be left in God\'s hands, our
sole concern the kingdom. That is in-
deed the ideal heroic attitude. Yet
practically it comes to be a question of
first and second, suprème and subordi-
nate, and il\' the kingdom be indeed first
it will keep all else in its proper place.
The irpiTov, like the prayer against
temptation, indicates consideration for
weaknessin thesincere.—ïrpoo-rtOrjo-eTat,
shall be mideel, implying that the main
object of quest will certainly be secured.
Ver. 34. Final exhurtation against
care. Not in Luke\'s parallel section,
therefore regarded by Weiss as a re-
flection appended by the evangelist, not
drawn from apostolic doctrine. But it
very fitly winds up the discourse. In-
stead of saying, Care not about food and
raiment, the Teacher now says finally,
Care not with reference to to-morrow,
«W tt)v avptov (TuWpav understood). It
comes to the same thing. To restrict
care to to-day is to master it absolutely.
Ii is the future >.hat breeds anxiety and
leads to hoarding.— peptutnjo-u.: future,
with force of an imperative = let it, with
genitive (ai-rijc,, W.H.) like other verbs of
care ; in ver. 25, with accus.—apKcr-or: a
against care. Ver. 31. ovv, goes back
on ver. 25, repeating the counsel, re-
inforced by intervening argument.—Ver.
32. Ta «8vt|, again a reference to
heathen practice ; in vi. 7 to their " bat-
tology " in prayer, here to the kind of
blessings they eagerly ask (cm{,t)Tovo-iv);
material only or chiefly ; bread, raiment,
wealth, etc. I never realised how true
the statement of Jesus is till I read the
Vedic Hymns, the prayer book and song
book of the Indian Aryans. With the
exception of a few hymns to Varuna,
in which sin is confessed and pardon
begged, most hymns, especially those to
Indra, contain prayers only for material
goods: cows, horses, green pastures,
good harvests.
To wifeless men thou givest wives,
And joyful mak\'st their joyless lives;
Thou givest sons, cnurageous, strong,
To guard their aged stres from wrong»
Lands, jewels, horses, herds of kine,
All kinds of wealth are gifts of thine,
Thy friend is never slain ; htu might
Is oever worsted in the fight.
—Dr. Muir, Samkrit Ttxts, vol. V., p. 137.
—otS*v vap 6 iraTTjp v.: Disciples must
rise above the pagan level, especially as
they worship not Indra, but a Father in
heaven, believed in even by the Indian
Aryans, in a rude way, under the name
of Dyaus-Pitar, Heaven-Father. Yap
explains the diflerence between pagans
and disciples. The disciple has a Father
who knows, and never forgets, His
children\'s needs, and who is so regarded
by all who truly believe in Him. Such
faith kills care. But such faith is
possible only to those who comply with
the following injunction. — Ver. 33.
||i]T«ïti irpÜTov. There is considerable
variation in the text of this counsel.
Perhaps the nearest to the original is
the reading of 15, which omits tov 9<ov
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128
KATA MAT0AION
VII.
a Ro\'m\'hf\' VH- !• "MH "KpiVeTe, IVa |XT) Kpi0f]T€ • 2. èv u yap Kpip.cm Kpi-
i\'jv\'f*\' "***> KpiOrjo-eo-Oe • Kal «V w p-tTpu p.€Tp£iT£, dvTip.eTpr|6Yjo-eTai1 üp.\'i>.
bit\'"\' V\'3\' Tt\' ^* PXe\'ireis TÖ b Kapipos to ie tü ocj>8a\\u,ü ToG &oe\\<pou <rou,
1 Most uncials have the siraple |UTpT)8T)<rfTai. 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
sufficiency.—rfJT)j«\'p<f.foreachsuccessive
day, the article distributive.—ff xaxCa,
not the moral evil but the physical, the
misery or afHiction of life (not classical
in this sense). In the words of Chrys.
H. xxii., KaKiav «^cri, ov ttjv -rrovi}aitxv,
fiTj -VCVOITO, a.VXa ttjv TaXaiirwptav, Kal
rèv iróvov, Kat ras <rv|j.<j>ópaï. Every day
has some such. troubles : " suas afflic-
tiones, quas nihil est necesse metu con-
duplicare". Erasmus, Paraph. Fritzsche
proposes a peculiar arrangement of the
words in the second and third clauses.
Putting a full stop after pfpipvi^o-tt, and
retaining the ra of T.R. before éaurt)?,
he brings out this sense : The things of
itself are a sufficiency for each day, viz.,
the evil thereof.
Chapter VII. The Sermoh Con-
tinued and Closep. The contents of
this chapter are less closely connected and
more miscellaneous than in the two pre-
ceding. In w. 1-12 the polemic against
Pharisaism seems to be continued and
concluded. Vv, 6-11 Weiss regards as
an interpolation foreign to the connec-
tion. It seems best not to be too
anxious about discovering connections,
but to take the weighty moral sentences
of the chapter as they stand, as embody-
ing thoughts of Christ at whatever time
uttered, on the hill or elsewhere, or in
whatever connection. Section 1-5
certainly deals with a Pharisaic vice,
that of exalting ourselves by disparaging
others, a very cheap way of attaining
moral superiority. Jesus would have
His disciples rise above Pagans,
publicans, Sadducees, Pharisees, but not
by the method of detraction.
Vv. 1-5. Against judging. Ver. 1.
p.i) KpCvfTf, judge not, an absolute pro-
iiibition of a common hahit, especially
\',n religious circles of the Pharisaic type,
in which much of the evil in human
nature reveals itself. " What levity,
haste, prejudice, malevolence, ignorance;
what vanity and egotism in most of the
judgments pronounced in the world"
(Lutteroth). Judge not, said Christ.
Judge, it is your duty, said the Dutch
pietists of last century through a literary
spokesman, citing in proof Matt. xxiii.
33, wheri;üie Pharisees are blamed for
neglecting "judgment". Vide Ritschl,
Gcschichle des Pietismus, i., p. 328.
How far apart the two types !—Iva ji$|
Kjjifl PiTf : an important, if not the highest
motive ; not merely a reference to the
final judgment, but stating a law of the
moral order of the world: the judger
shall be judged ; to which answers the
other: who judges himself shall not be
judged (1 Cor. xi. 31). In Rom. ii. 1
St. Paul tacitly refers to the Jew as
ó KpCvuv. The reference there and here
defines the meaning of Kp("fiv. It
points to the habit of judging, and the
spirit as evinced by the habit, censorious-
ness leading inevitably to sinister judging.
so that Kpïvciv is practically equivalent to
KaTdK-ptveiv or KaraSiKatctv (Lk. vi. 37).
—Ver. 2. èv u vap, etc.: Yulgatissimum
hoc apud Judaeos adagium, says Light-
foot (Hor. Heb.). Of course; one would
expect such maxims, based on ex-
perience, to be current among all
peoples (vide Grotius for examples). It
is the lex talionis in a new form:
character for character. Jesus may have
learned some of these moral adages at
school in Nazareth, as we have all when
boys learned many good things out of
our lesson books with their collections of
extracts. The point to notice is what
the mind of Jesus assimilated—the best
in the wisdom of His people—and the
emphasis with which He inculcated the
best, so as to ensure for it permanent
lodgment in the minds of His disciples
and in their records of His teaching.
Vv. 3-5. Pruverb of the mote and
bram. Also current among Jews and
Arabs (vide Tholuck).—Kop4>os, a minute
dry partiele of chaff, wood, etc. — Sokós.
a wooden beam (Ut in, from 8e\'xop.at) or
joist, a monstrous symbol of a great
fault. A beam in the eye is a natural
impossibility; cf. the camel and the
needie eye. The Eastern imagination
was prone to exaggeration. This is a
case of tu quoque (Rom. ii. 2), or rather
of " thou much more ". The faults may
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EYAITEAION
1—6.
129
rS)? 8i iv tG orü ö())8a\\fj.(i " 8okov oü \' KaTafoeïs ; 4. ^ irw$ Ipei; tü c i.k. tï. 41,
&8<X<pü orou, *A4><S tKpaXw to Ka!p4>o; &tto \' tou ö |>GaXp.oü <rou \' Kal d Lk.vi.41;
ISou\', rj Sokos tv tü ö< >9aXp.a> <rou; 5. viroKpnd, "xpaXe ttdutoc ttji» Actsxxvii
SoKOf «K TOÜ è<j>6aX|AOÜ CTOU,* Kal TOTt * ïiui.(3Xr\'>jj€l.S ÈxfiuXïïl\' Tè KUpÓOS Lk.lh.14,
Ik tou è<fi8aXu.oü tou dScXcpoü\' o-ou. 6. Mt) 8üte to ayioK tols kuo-i • iv. 19.
fM)8« j3dX-r)T6 tous p-apyapiTas 6u.wi> ï|jurpoo-0e>> tuk x",V\'"\'> u.rjiroTe 2$. Lk!
vi. 42.
f Ch. xiii. 45. 1 Tim. iL 9. Rsv. xtü. 4; xviii. 10; xxi. 11.
1 fc$B5 have «k, which is preferred by most modern edd. Weiss suspects con-
formity to the ck in tKpVXo.
8 fc>$BC place ik tok oi$>8. crov before vi\\r Sokov, so giving to the censor\'s own eye
due emphasis.
be of the same kind: xap^os, a petty
theft, Sokos, commercial dishonesty on
a large scale—" thou that judgest doest
the same thir.gs" (Kom. ii. 2); or of a
different sort: moral laxity in the
publican, pride and inhumanity in the
Pharisee wlio despised him (Lk. xviii. 9-
14).—pXé\'irsts, ov xaxavoeis: the contrast
is not between seeing and failing to see,
but between seeing and not choosing to
see; ignoring, consciously overlooking.
The censorious mai; is not necessarily
ignorant of his own faults, but he does
not let his mind rest on them. It is more
pleasant to think of other people\'s faults.
—Ver. 4. 4kP<ü\\«, hortatory conjunc-
tive, first person, supplies place of im-
perative which is wanting in first person ;
takes such words as ave, 4>«V«, or as
here ód)«s, before it. Vide Goodwin,
section 255. For ócj>«s modern Greek
has as, a contraction, used with the
subjunctive in the first and third
persons (vide Vincent and Dickson,
Modern Greek, p. 322). — Ver. 5.
viroKptTd: because he acts as no one
should but he who has first reformed
himself. " What hast thou to do to
declare my statutes ? " Ps. 1. 16.— Bia-
fJXt\'xJ/sis, thou will see clearly, vide Mk.
viii. 24, 25, where three compounds of
the verb occur, with ara, Sia, and tv.
Fritzsche takes the future as an im-
perative and renders: se cotnponere ad
aliquid, curare; i.e., set thyself then to
the task of, etc.
Ver. 6. A complementary counsel.
No connecting word introduces this
sentence. Indeed the absence of con-
necting particles is noticeable throughout
the chapter: w. 1, 6, 7, 13, 15. It is
a collection of ethical pearls strung
loosely together. Yet it is not ditlicult
to suggest a connecüng link, tliua: I
have said, "Judge not," yet you must
know people, else you will make great
mistakes, such as, etc. Moral criticism
is inevitable. Jesus Himself practised
it. He judged the Pharisees, but in the
interest of humanity, guided by the law
of love. He judged the proud, pre-
tentious, and cruel, in behalf of the weak
and despised. All depends on what we
iudge and why. The Pharisaic motive
was egotism; the right motive is de-
fence of the downtrodden or, in certain
cases, sW/-defence. So hcrc.—san.
iraT-rjcrovcri: future well attested, vide
critical note, with subjunctive, pijlucri,
in last clause; unusual combination,
but not impossible. On the use of the
future after uiiiroTe and other final
particles, vide Burton, Syntax of the
Moods and Tenses in N. T. Greek, §
199.—to cryiov, Toiis |xapvapiTas : what
is the holy thing, and what are the
pearls? In a moral aphorism special
indications are not to be expected, and
we are left to our own conjectures. The
"holy" and the "pearls" must define
themselves for each individual in his own
experience. They are the things which
are sacred and precious for a man or
woman, and which natural feeling teaches
us to be careful not to waste or exposé to
desecration. For this purpose knowledge
of the world, discrimination, is necessary.
We must not treat all people alike, and
show our valuables, religious experiences,
best thougkts, tenderest sentiments, to
the first corner. Shyness, reserve, goes
along with sincerity, depth, refinement.
In all shyness there is implicit judgment
of the legitimate kind. A modest woman
shrinks from a man whom her instinct
discerns to be impure; "a child from
all hard-natured people. Who blames
woman or child ? It is but the instinct
ofself-preservation.—K-jcrtv, xotpuv. The
people to be feared and shunned are
those represenled by dogs and swine,
regarded by Jew» as shameleas and
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KATA MATOATON
13°
vu
f Ch. U. 17. KaTairarno-uo-if1 aÜToüs if TOts itoariv c&tüv, Kal orpatfalrrcs
Mk. HE. 18. . .                                  , „            * © n.                -              »
Lk. ix. 42. * pr)|(j(nf upas. 7. AlTciTc, xai Sad^acTai üp-Ic • Jr|TeÏT€, Kat
(to break eüpT)<7eTe • h KpoücTE, Kal aroiY^c-cTat ófiït". 8. iras vap 6 aiTÜf
out into ..„,             \' 1 r - < \'               1 _fl          \'         1        •          1
ioy).         Aaupafet, Kaï o irprwf eupicncei, Kaï tw KpouovTi d^oiyrjffeTai.
10; xii. 36. 9. *| tis ioTii»8 é| üjiójf aVdpuiros, 8c lap* aÏTiior] ó uïos aÜTofi
16. Ke\'v. apTOW, ut) XifW \' ÈTriSüaei aÜTw; 10. Kal iè.v iyflbv aiTfjoT),5 fif)
iit. 20.
i Lk. xi. 11; xxiv. 30, 42. Ac» xv. 30; zxvii. 15.
1  KaTairarr|o-o«o-iy in BCLX2. Weiss against most critics thinks this combina-
tion of the fut. ind. with the subj. (pT)|ü>o-tv) impossible. He ascribes the reading
ov to a confusion of ov with u. Vide below.
2 avoiYcroi in B Cop. Syr. Cur. W.H. in margin. Weiss decides for thig reading.
8 BL omit eoTiv, and among modern editors Treg. and W.H.
4 For tav aiTT)<rn fr^BCLA have at-njo-ti. Tisch. and W.H. adopt this.
s For Kaï cav aiTTj<n| ^BC have t| kcu ai-rrio-ti, which modern critics generally
adopt.
unclean animals. There are such people,
unhappily, even in the judgment of
charity, and the shrewd know them and
fight shy of them ; for no good can come
of comrttdeship with them. Discussions
as to whether the dogs and the swine
represent two classes of min, or only
one, are pedantic. If not the same they
are at least similar ; one in this, that
they are to be avoided. And it is gratu-
itous to limit the scope of the gnome to
the apostles and their work in preaching
the gospel. It applies to all citizens of
the kingdom, to all who have a treasure
to guard, a ho!y of holies to protect from
profane intrusion.—lirjirore, lest per-
chance. What is to be feared ?—koto-
iraTTJcrovo\'iv, j^rj£uo"iv: treading under
foot (tv t. ir., instrumental, with, de
Wette ; among, Weiss) your pearls
(avrrovs), rending yourselves. Here
again there is trouble for the com-
mentators as to the distribution of the
trampling and rending between dogs and
swine. Do both do both, or the swine
both, or the swine the trampling and the
dogs the rending ? The latter is the
view of Theophylact, and it has been
foliowed by sorae moderns, including
Achelis. On this view the structure of
the sentence presents an example of
iirdvoSos or v<rTc\'pr|<ris, the first verb
referring to the second subject and the
second verb to the first subject. The
dogs—street dogs, without master, living
on offal—rend, because what you have
tnrown to them, perhaps to propitiate
them, being of uncertain temper at the
best, is not to their liking; the swine
trample under foot what looked like peis
or acorns, but turns out to be uneatable.
Before passing from these verses (1-6)
two curious opinions may be noted. (ij
That ayiov represents an Aramaic word
meaning ear-ornaments, answering to
pearls. This view, once favoured by
Michaelis, Bolten, Kuinoel, etc, and
thereafter discredited, has been revived
by Holtzmann (H. C). (2) That A<f>ea\\-
p.ós (w. 3, 5) means, not the eye, but a
village teelt. So Furrer. Strange, he
says, that a man should need to be told
by a neighbour that he has a mote in his
eye, or that it should be a fault to propose
to take it out 1 And what sense in the
idea of a beam in the eye ? But translate
the Aramaic word used by Jesus, welt,
and all is clear and natural. A neighbour
given to fault-finding sees a small im-
purity in a villager\'s well and tauntingly
offers to remove it. Meantime his own
boys, in his absence, throw a beam into
his own well (Zeitsch. für M. untl R.
Vide also Wanderungen, p. 222).
Vv. 7-11. Admonition to prayer: pre-
supposes deferred answer to prayer,
tempting to doubt as to its utility, and
consequent discontinuance of the practice.
A lesson more natural at a later stage,
when the disciples had a more developed
religious experience. The whole subject
more adequately handled in Luke xi.
1-13.—Ver. 7. AtTtÏTt, £T|TtÏTe, Kpouerc,
threefold exhortation with a view to
impressiveness; first literally, then twice
in figurative language: seek as for an
object lost, knock as at a barred door.
appropriate after the parable of the
neighbour in bed (Lk. xi. 5-8). The
promise of answer is stated in cone-
gponding terms.—SoSrjCfTai, cvpijtrc-rc,
4voi-vr|o-«Tai.—Ver. 8, iteration in form
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7-m.                              EYAITEAION                               131
Scbtv èiri8<üCT€i ctuTÓi: II. cl ouf óucï;, irotfipol Órres, J otoare j Lk. xii 56,
w                                                             „                                                                                                2 Pet. ii. 9
Sóiiora dvaöa SiSóVat Toïs tcVvoi; uuüv, iróVw uaWov 6 iraTTjo (vittel»
„                •/>»»»«»>                   /           \'ow\' *\'s0
uu,uv 4 e^v Toïs oupavoïs Oucrïi dyaöa tol? atTouo-iv aurov; I 2. flavTa Mt. xxvü.
ovv Sera av1 ÖeXrjTt ïva \' irotücru\' üu.tv ol aVÖpaiirot, ouru Kal üu.eïs k Lk. xi. 13.
i-,-»           /.          « <             >>          .-                                Enh.lv. 8
troieiTe auTocs • ouToq yap earTie o vop.09 Kat 01 TrpotpqTai.                        Phil.v.
I Ch. xviii. 33; xx. 3»; xxi. 40; xxv. 40, 45. Mk. v. 19, 20. Lk. L 49 ai. (with dat. of persou in «Il
cases cited. Not usuat ia classics).
1 For ov NC have cav, which has been adopted by Tisch. and W.H.
of a general proposition : iris yap, for
every one, etc.—Ver. g. <J answers to a
state of mind which doubts whether God
gives in answer to prayer at all, or at
least gives what we desire.—tCs «| vjiöv
iv.: argument from analogy, from the
human to the divine. The construction
is bro!<en. Instead of going on to say
what the man of the parable will do, the
sentence changes into a statement of
what he will not do. Well indicatcd in
W.H.\'s text by a — after apTov. The
anacolouthon covild be avoided by
omitting the lo-ri of T. R. after ris and
p.f| before Xt6ov, when the sentence
would stand 1 tis 4| vjxwv Ó.V., Av alT-rjcrei
6 vlos avTou aprov, Xi0ov êirt8wo"€i
aiJT;j. But the broken sentence, if
worse grammar, is better rhetoric.—p.r)
X. {iriSücm, he will not give him a stone,
will he ? Bread, stone ; fish, serpent.
Resemhlance is implied, and the idea is
that a father may refuse his child\'s
requesi but certainly will not mock him.
Orotius quotes from I\'lautus: "Altera
manu fert lapidem, panem ostentat al-
tera ". Furrer suj;gests that by 5$tv is
meant not a literal serpent, but a scale-
less fish, therefore prohibited to be eaten
(Lev. xi. 12); serpent-like, found in the
Sea of Galilee, three feet long, often
caught iri the nets, and of course thrown
away like the dogfish of our waters.—
Ver. ir, irovïjpol, morally evil, a strong
word, the worst falhers being taken to
represent the class, the point being that
hardly the worst will treat their children
as descri\'oed. There is no intention to
teach a doctrine of depravity, or, as
Chrysostom says, to calumniate human
nature (ov StapaXXuv rr|V av8p»nr£vir|v
ë>uo-iv). The evil specially in view, as
required by the connection, is selfish-
ness, a grudging spirit: " If ye then,
whose own nature is rather to keep what
you have than to bestow it on others,
etc." (Ilatch, Essays in B. Gr., p. 81).—
oiScm SiSdVcu soletis dare, Maldon.
Wetstein; rather, have the sense to
give; with the infinitive as in Phil. »,
12, 1 Tim. iii. 5. Perhaps we should
take the phrase as an elegant expression
for the simple 8(Sotc. So Palairet.—
SópciTa, four times in N. T. for the attic
Süpov, Supiju.a ; Sop., ó/yada, gifts good
not only in quality (bread not stone, etc)
but even in measure, generous, giving
the children more than they ask.—iróo-w
uaXXov, a fortiori argument.—ó Tro.TT|p,
etc, the Father whose benignant nature
has already been declared, v. 45.—aya8a,
;;ood things emphatically, insignia dona,
Rosenm., and only good (Jas. i. 17, an
echo of this utterance), This text is
classic for Christ\'s doctrine of the Father-
hood of God,
Ver. 12. The golden rule. ovv
here probably because in the source, cf.
kcu in quotation in Heb. i. 6. The con-
nection must be a matter ofconjecture—
with ver. 11, a, " Extend your goodness
from children to all," Fritzsche; with
ver. II, b, " Imitate the divine good-
ness," Bengel; with vii. 1-5, w. 6-11
being an interpolation, Weiss and Holt.7.
(H.C.). Lk. vi. 31 places it after the
precept contained in Matt. v. 42, and
Wendt, in his reconstruction of the logia
(L. J., i. 61), follows that clue. The
thought is certainly in sympathy with
the teaching of Matt. v. 38-48, and
might very well be expounded in that
connection. But the meaning is not
dependent on connection. The sentence
is a worthy close to the discourse begin-
ning at v. 17. " Respondent ultima
prirais," Béng. Here as there " law and
prophets".—ïva with subjunctive after
0éXi|T«, instead of infinitive.—iróVra ovv
. . ,- iroieÏTt aurots. The law of
nature, says Rosenmüller. Not quite.
Wetstein, indeed, gives copious instances
of something similar in Greek and
Roman writers and Rabbinical sources,
and the modern science of comparative
religion enables us to multiply them.
But recent commentators (includin^
Holtz., H.C.) have remarked that, in
these instances, the rule is stated in
negative terms. So, e.g., in Tobit.
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KATA MAT0AION
vn
132
m <with Sia 13. "" ElaeXöeTe 81a "rijs * arrivés ttuXyjs- Sn \'irXoTïio rj trüX^.\'
of way). Kal * ïupuj(upos iq óSos t) diriyouaa tïs tt)!» öirwXeiai\', kiu iroXXoi
24. John «ïo-ic ot ao-epx<5p.ei\'oi 81 oiTrjs \' 14. Sti o-tci-Ï) 17 irüX.»],2 Kal ,Te8Xilu-
a Lk. xlll Iiï\'ft) il óEè.s rj dirdyouaa cis ttji\' Ïu^c, Kal öXïyoi «ifflf o! cupiaxoi\'Tfs
o here only in N. T., several timea in Scpt. p bere only in N. T., Sept. Pa. cüi. (iv.) 25. q here
only in the sense of contracted.
1 tj irvX-r) is wanting in fc$ and many Fathers (Clem. Orig.), and omitted by W.H.
and bracketed by Tisch. Weiss thinks it very suspicious.
* Some copies have ti for oti and omit r\\ irvXi|, but the text as it stands is
approved by W.H. Tisch. brackets t| irvXt).
chosen by Lk. because in keeping with
the epithet <jt«v^ï.—Sti, etc.: exp!ana-
tory enlargement to unfold and enforce
the precept.—1| óSos: two ways are con-
trasted, either describcd by its qualities
and end. The " way" in the figure is a
common road, but the term readily
suggests a manner of life. The Christian
religion is frequently caüed "the way"
in Acts (ix. 2, xix. 9, etc). The wrong
road is characterised as irXar«ta and
evpvxuP°?> broad and roomy, and as
leading to destruction (iiriiXeiav). The
right way (and gate, t| itv\\t|, is to be
retained in ver. 14, though omitted in
ver. 13) is described as ot«vt| koI
T«9\\iu,u.«Vr), narrow and contracted, and
as leading to life.—Üwyjv, a pregnant
word, true life, worth living, in which
men realise the end of their being—the
antithesis of diriiXeia. The one is the
way of the many, iroXXoi elo-iv oi f Urtp.;
the other of the few, oXf-yoi . . . ol
cvpürxovTcs. Note the word "finding".
The way is so narrow or so untrodden
that it may easily be missed. It has to
be sought for. Luke suggests the idea
of difficulty in squeezing in through the
very narrow door. Both points of view
have their analogue in life. The practi-
cal application of this counsel requires
spiritual discernment. No verbal direc-
tory will help us. Narrow ? Was not
Pharisaism a narrow way, and the mon-
astic life and pietism with its severe rules
for separation from the " world" in
amusement, dress, etc. ?
Vv. 15-20. Waming against pseudo-
prophets. Again, without connecting
partiele and possibly not a part of the
Sermon on the Mount. But the more
important question here is: Does this
section belong to Christ\'s teaching at all,
or has it been introduced by the Evangelist
that false teachers of after days appear-
ing in the Church might be condemned
under the authority of the Master ?
(Holt*., H.C.). What occasion had
iv. 15, o pio-tlï, |it|8cvl ironio-flï, quoted
by Hillel m reply to one who asked him
to teach the whole law while he stood on
one leg. So also in the saying of Con-
fucius: " Do not to others what you
would not wish done to yourself," Legge,
Chinese Classics, i. 191 f. The negative
connnes us to the region of fustice ; the
positive takes us into the region of gener-
osity or grace, and so embraces both law
and prophets. We wish much more
than we can claim—to be helped in need,
encouraged in struggles, defended when
misrepresented, and befriended when
our back is at the wall. Christ would
have us do all that in 3 magnanimous,
benignant way; to be not merely Sikoaoï
but aYaOói.—vópos Kal irpo^fJTai: per-
haps to a certain extent a current phrase
= all that is necessary, but, no doubt,
seriously meant; therefore, may help us
to understand the statement in v. 17,
" I came not to destroy, but to fulfil".
The golden rule was Law and Prophets
only in an ideal sense, and in the same
sense only was Christ a fulfiller.—Vide
Wendt, L. J., ii. 341.
Vv. 13, 14. The two veays (Lk.
xiii. 23-25). From this point onwards
we have what commentators call the
Bpilogue of the sermon, introduced with-
out connecting partiele, possibly no part
of the teaching on the hill, placed here
because that teaching was regarded as
the best guide to the right way. The
passage itself contains no clue to the
right way except that it is the way of the
few. The allegory also is obscure from
its brevity. Is the gate at the beginning
or end of the way, or are gate and
way practically une, the way narrow
because it passes through a narrow door-
way ? Possibly Christ\'s precept was
simply, " enter throueh the narrow gate "
or "door" (Biipa, Luke\'s word), all the
rest being gloss.—itiJXtjs, the large en-
trance to an cdifice or city, as distinct
from Wpa, a common door; perhaps
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EYA1TEAI0N
133
13—19.
o&rf)¥. 15. \'npcxréxïTe 8e1 dird tuc \' i|/€u8oTrpo<j>T)TÜi\', oiTifes\'Ch. x. 17;
épXOKrai Trpos üp.5s év eVSupaai irpofSdVwi\', ëo-<i>0ev 8t! eiai \'Xuieoi Lk. ix. 46
apiraycs. 10. diro tuk Kopirui\' auTui» CTriyraxrcaoe outous • p]Ti «n-ónvoi).
T truXXeyoucrii\' diro ÜKavBJif <rrai$>uXrji\')2 fj diro TpiPóXuiy cruxd; 17. 11,2.1a;.
•            .. c » <*            » *^                    \\           \\ *               - s        s e* •             * t Acts XX. 29
outoi trof bti\'Bpoi\' aya&W Kapiroug koaous iroiet" • to Se crairpov trop.,tom
HvSpov Kapirous Trovrjpous iroitt. 18. oü SuyaTCu SeVSpoy dya9öe v. 6 al.
xapmrous -nWT]pous iroteÏK,4 ouSè SeVSpof c/airpor Kapirous KaXous v Ch! xiii.
iroieii».* 19. irói\' ScVSpop jat) iroioOV Kapirdf xaXèf ÈKKÓirreTcu koi (with ;*).
wCh.xii.33j
xiii. 48. Epb. ir. *g.
1 ^B omit £5 (so W.H.).
1 fr$BC have o-Tai(>iiXas. The sing. comes from Lk. (vi. 44).
\' B has iroi«i KaXov? (W.H. margin).
• For iroieiv ^ has tveyiceiv (Tisch. both places, W.H. ist place).
have always been prophets of this type,
" each one to his gain" (Is. lvi. 11),
Evangel-merchants, traders in religious
revival. — Ver. 16. diro t. Kapirüv.
By the nature of the case difficult to
detect, but discernible from their fruit.
—iiriyvwcrccrdf. Ye shall know them
through and through (ciri) if ye study
carefully the outcome of their whole
way of life.
Vv. 16-20. An enlargcmcnt in parabolic
fashion on the principle of testing by
fruit. Ver. 16. (uiti, do they perhaps,
ti suggesting doubt where there is
none = men never do collect, or think
of collecting, grapes from thorns or fig«
from thistles. And yet the idea is nol
absurd. There were thorns with grape-
like fruit, and thistles with heads like
figs (Holtz., H.C.). But in the natural
sphere these resemblances never de-
ceived; men saw at a glance how the
matter stood.—Ver. 17. Another illus-
tration from good and bad trees of the
same kind. óyaSov, sound, healthy;
crairpov, degen erate, through age or bad
soil. According to Phryn., o-airpos was
popularly used instead of alcrxpós in a
moral sense (crairpóv ai iroXXol üvtÏ toB
olerxpav, p. 377). Each tree brings forth
fruit answering to its condition.—Ver.
18. ov Swami, etc. Nothing else is
possible or looked for in nature.—Ver.
ig. Men look on this as so certain that
they do not hesitate to cut down and
burn a degenerate tree, as if it were
possible it might bring forth good fruit
next year.—(i-r) iroioüv, if it do not, that
once ascertained. VVeiss thinks this
verse is impovted from iii. 10, and foreign
totheconnection.—Ver. 20. apayc final
inference, a very lively and forcible com-
posite partiele; again with similar efTrci
Christ to speak of false prophets ? The
reference can hardly be to the Pharisees
or the Rabbis. They were men oi tradi-
tion, not prophetic, either in the true or
in the false sense. But, apart from
them, thcre mi<f!it be another class of
men in evidence in our Lord\'s day, who
might be so ctiaracterised. It was a
time of religious excitement; the force of
custom broUen, t!ie deep fountains of the
soul burstin^ forth; witness the crowds
who foliowed John and Jesus, and the
significant saying about the kingdom of
heaven BUffering violence (Matt. xi. 12).
Such times cali forth true prophets and
also spurious ones, so far in religious
sympathy with prevalent enthusiasms,but
bent on utiiising them for their own
advantage in gain or infiuence, men of
the Judas type. If such men, as is
likely, existed, Jesus would have some-
thing to say about them, as about all
contemporary religious phenomena.
Ver. 15. ITlpoo-tx€T€ airo, take heed
to and beware of.—oïnves, I mean, such
as.—iv eVSvp.ao-1 irpopd-wv. Grotius,
Rosenm. and Holtz. (H.C.) take this as
referring to the dress worn (iv p.T]XwTais,
Heb. xi. 37) as the usual badge of a
prophet, but not without reference to
the plausible manner of the wearer;
deceptive and meant to deceive (Zechar.
xiii. 4) ; gentle, innocent as sheep;
speaking with " unction," and all but
deceiving " the very elect ". The manner
more than the dress is doubtless in-
tended. eVwOcv Sc: manner and nature
utterly different; within, Xukoi apiraycs ;
greedy, sometimes for power, ambitious
to be first; often for gain, money. The
Didache speaks of a type of prophet
whom it pithily names a xpto~rt|nropos
(chap. xü.), a Christ-merchant. There
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KATA MAT0AION
134
VII.
iChiii <o-*\'s \'"P P<£\\Xrrai. 20. apayc diro tuc xapnw a&rSiv i-myMAaeoQt
xxi. 31 \'al\'. auTous.
f Ch. xxiv.
36. Llcx. 21. "Ou iras & \\4yuv pot, KÜpte, Kupte, e\'aeXeuo-eTat ets tt)i>
The«s. 1. pao-iXtcae rüv oipavüv • AXX\' 6 x iroiüv to ÖAnpa toü ttarpis pou
1 Mlt. ix.38. T0J ivl oüpai\'oi\'!. 22. iroXXol epoucri pot «V \' «Keu-t) Ttj Vip.e\'pa,
• John i. jo. Kopte, Kupte, oö Tw cru órop.a.Ti irpoe$r|Teuo\'ap.ei\',3 Kal "tü ctü cVóuari
13 (\'"\'" SatpcVia è|£p<£Xop«»\', Kal tw o-w <W\'|iaTt ouyapets iroXXas «,TroiTJ-
xxiv. 14). aaptf ; 23. Kal totc * éuoXo-y^o-fa) auTOÏs> ón oüSc\'iroTe tyvoiv upas \'
1  NBC have tou before ovpavots, which T, R., following many MSS., omits.
2  ^HCLZ have the augment at the beginning (orpo<j>.) ; adopted by modern
editors.
in Matt. xvii. 26. The y« should have
its full force as singling out for special
attention ; " at least trom their fruits, if
by no other means ". It implies that to
know the false prophet is hard. Ver.
22 explains why. He has so much to
say, and show, for himself: devils cast
out, souls saved, spiritual if not physical
miracles done. What other or better
" fruit " would you have ? What in
short is the test ? Doctrine, good moral
life? Is the false prophet necessarily a
false teacher or an immoral man ? Not
necessarily though not unfrequently.
But he is always a self-srcking man.
The true prophet is Christ-like, >.«.,
cares supremely for truth, righteousness,
humanity; not at all for himself, his
pocket, his position, his life. None but
such can effectively preach Christ. This
repetition of the thought in ver. 16 is not
for mere poëtica! effect, as Carr (Camb.
G. T.), following Jebb (Sacred Litera-
ture, p. 195), seems to think.
Vv. 21-23. Falst discipleship. From
false teachers the discourse naturally
passes to spurious disciples. Luke\'s
version contains the kcrnel of this
passage (Luke vi. 46). Something of
the kind was 10 be expected in the teach-
ing on the hill. What more likely than
that the Master, who had spoken such
weighty truths, should say to His
hearers : " In vain ye call me Master,
unless ye do the things which I say " ?
As it stands here the logion has pro-
bably, as Weiss suggests (Matt. Evang.,
p. 219), undergone expansion and
modification, so as to give to the title
" Lord," originally = ~V2> Teacher, the
full sense it bore when applied to Christ
by the Apostolic Church, and to make
the warning refer to false prophets
of the Apostolic nge using Christ\'s
name and authority in support of anti-
Christian tendencies, such as anti-
nomianism (avop.ïav, ver. 23).—Ver. 21.
o Xc\'vwv, ó iroiüv: Of all, whether disciples
or teachers, the principle holds good with-
out exception that not saying " Lord "
but doing God\'s will is the condition of
approval and admittance into the king-
dom. Saying " Lord " includes taking
Jesus for Master, and listening to His
teaching with appreciatiou and admira-
tion ; everything short of carrying out
His teaching in life. In connection
with such lofty thoughts as the Beati-
tudes, the precept to love enemies and
the admonition against care, there is a
great ternptation to substitute senti-
mental or a:stlieiic admiration for heroic
conduct.—to OtXrjfxa tov rraTpos p.ov.
Christ\'s sense of His position as Master
or Lord was free from egotism. He
was simply the Son and Servant of the
Father, whose will He and all who
follow Him must obey ; my Father here
for the first time.—Ver. 22. Iv ckc(vtj
Tfj ripcpa, the great dread judgment
day of Jehovah expected by all Jews,
with more or less solemn awe; a very
grave reference.—tü o-cj> óvójiaTi: thrice
repeated, the main ground of hope.
Past achievements, prophesyings, exor-
cisms, miracles are recited; but the
chief point insisted on is: all was done
in Thy name, honouring Thee, as the
source of wisdom and power.—Ver 23.
t<5t€. When tliey make this protesta-
tion, the Judge will make a counter-
protestation —&)i.o\\oy/\\<ru avTots, I will
own to them. liengel\'s comment is:
aperte. Magna potsstiis liujus dicti. But
there is a certain apoloj.;etic tone in the
expression, " I will confess " ("profess,"
A.V. and R.V.), as if to say : I ought to
know men who can say so much fox
themselves, but I do not.—Sri, recita-
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EYArrEAION
M—a6.
135
b i.iro\\iapelTt Air" Ifioiï ot * ipyatiSjiïcot tt)!/ " dt\'ou.iar\\ 24. riag oSV b Lk. lx. 39,
.             >/                       . ,,                   ,           iv             - , , « ,           Act* xi»-
ooris dKOuei uou tous Xovous toutous. Kat iroici outous, oiaoiwctu 13.
S_% « , * » , . <         .           »a.               < ..         ,.,,,, e Ch. xxvl.
auToy * d^opt rpponu-ü), ootis <i>KO0ou.T]O-e Trjc oiicia»\' auToo " eiri T»)>\' 10.
w^Tpaf 25. Kol KaTE^i) ^ PpoxT Kal ^\\9oc ol iroTap.ol Kal 41. 1 John
e-nveuo-ai\' 01 cu\'eu.01, Kat irpofftireaoi\' ttj oikio, exeier], Kaï ouk tiTecre • e Ch. ». 16;
Te9eu.s\\twTo ydp «lirl T^r" irtiTpav. 26. Kal ird$ ó aKouwi\' p.ou tous TXV. 2, 4!
Xóyous toutous Kal |1t) irotüi\' «Jtous, óu,oiu>0iïo-ïTai drSpl * ucopü, „
f here only
in sense of beat against. g Ch. xxiii. 17, 19; xxv. 2, 8.
1 B omits todtoucj, which is bracketed by W.H. It seems needed, and may have
fallen out by homoeot.
8 k^BZ have op.oi<i>8iio-€Tai for ou.oluo~u avrov. So W.H.
* avrow before n]v oixiav in fr«$BCZ2, so giving the pronoun due emphasis—hit
house.
of legalism and Pharisaism.—ou.oiu0t].
o-ctoi; not at the judgment day (Meyerj,
but, either shall be assimilated by his
Own action (Weiss), or the future passive
to be taken as a Gerund = cumparandus
est (Achelis).—t£povïp,w: perhaps the best
rendering is " thouglitful ". The type of
man meant con.siders well what he is
about, and carefully adopts measures
suited to his purpose. The undertaking
on hand is building a house—a serious
business—a house not being meant for
show, or for the moment, but for a
lasting home. A well-selected emblem
of religion.—r-r|i> iWrpav: the article used
to\' denote not an individual rock, but a
category—a rocky foundation.
Ver. 25. What follows shows his
wisdom, justified byevents which he had
anticipated and provided for; not abstract
possibilities, but likely to happen every
year—certain to happen now and then.
Therefore the prudence displayed is not
exceptional, but just ordinary common
sense.—Kal: observe the five Kal in
succession—an eloquent polysyndeton,
as grammarians call it; note also the
rhythm of the sentence in which the war
of the elements is described: down came
the rain, down rushed the rivers, blew
the winds—sudden, feil, terrible.—Trpoa«f-
ircerov, they feil upon that house: rain on
root, river on foundation, wind on walls.
And what happened ? Kal ovx «Veoev.
The elements feil on it, but it did not
bil.—t»9c(ji«Xiuto vip: for a good reason,
it was founded on the rock. The
builder had seen to that.
Vv. 26-27. pupü, Jesus seems here to
offend against His own teaching, v. 22,
but He speaks not in passion or con-
tempt, but in deep sadness, and with
humane intent to prevent such folly.
tive, the exact words directly reported.—
ovSï\'ttotc, never: at no point in that
rcmarkable career when so many wonder-
ful things were done in my name.—
iiroxwpeÏTf, etc.: an echo of Ps. vi. 9,
and sentence of doom, like Matt. xxv. 41.
Vv. 24-27. Epilogue (Lk. vi. 47-49,
which see for comparative exegesis).
ovv, ver. 24, may be taken as referring to
the whole discourse, not merely to w.
21-23 (Tholuck and Achelis). Such a
sublime utterance could only be the
grand finale of a considerable discourse,
or series of discourses. It is a fit ending
of a body of teaching of unpatalleled
weight, dignity, and beauty. The tou-
tous after \\<Svov« (ver. 24), though
omitted in B, therefore bracketed in
W. H., is thoroughly appropriate. It
may have fallen out through similar
ending of three successive words, or have
been omitted intentionally to make the
statement following applicable to the
whole of Christ\'s teaching. lts omission
weakens the oratorical power of the
passage. It occurs in ver. 26.
Ver. 24. flös 5cm«. Were the read-
ing opoiucru adopted, this would be a
case either of attraction iras for iróVra
to agree witli So-ri? (Fritzsche), or of a
broken construction: nominative, with-
out a verb corresponding, for rhetorical
effect. (Meyer, vide Winer, § Ixiii., 2, d.)
—Ó.KOVCI, iroiei: hearing and doing, both
must go together; vide James i. 22-25, for
a commentarv on this logion. " Doing"
points generally to reality, and what it
means specifically depends on the nature
of the saying. " Blessed are the poor in
spirit" ; doing in that case means being
poor in spirit. To evangelie ears the
word has a legal sound, but the doing
Chiist had in view meant the opposite
-ocr page 148-
136                           KA TA MAT0AION                  vu. 27-39,
h rv" b 5 \' °<rrts wKoSdfiTjo-e •rtji\' oiKiar auToü1 ^m tt)* ap.u.oi\' • 37. Kal kcit^0t|
ï: "• .. 4 Pp°XT KO\' ^9oc ot iroTa/iol koi cirfcuarac ot aV«u.oi, kcu irpocr/-
33. Mk. i. Ko av z rjj otKia ÊKcifr), Kat eiretre\' ko.1 ftr r) irrwcris auTtjs (xeyaXi).
Lk. iv. sa 28. Kaï ^y^eto ore owe-rAeeref3 ó *lT]<ro«ïs tous Vóyou? toütous,
loChrist\'s\' t£eir\\^o-owro ot SvXoi eiri Tri 81S0.YTJ airoS • 2Q. rii\' Y"P S\'Sdo-Kwr
doctrine]. , ,             .              ,                          t »               .                        >
j Mk. i.; auTous w$ esouo-iac ty_w>\', Kai 0UX *&8 ot ypajJlu.aTCls.
1 avrov before i-nv o ik tav in ^BZZ as in ver. 34.
3 Some copies have irpo<reppT]|ai».
• €T«\\eo-ev in ^BCZI.
* After ypau-ua-ms fc^BAI have avTMr (W.H. and other editors). Some coples
add icai 01 <bapi.o-ai.oi. (W.1I. margin).
Wherein lay the second builder\'s folly?
Not in deliberately selecting a bad
foundation, but in taking no thought of
foundation; in beginning to build at
haphazard and anywhere ; on loose sand
(auixo?) near the bed of a mountain
torrent. His fault was not an error in
judgment, but inconsiderateness. It is
not, as is commonly supposed, a question
of two foundations, but of looking to,
and neglecting to look to, the foundation.
In the natural sphere no man in his
senses commits such a mistake. But
utterly improbable cases have to be
supposed in parables to illustrate human
folly in religion.—Ver. 27. Kal... avcuoi:
exactly the same phrases as in ver. 25, to
describe the oncome of the storm.—
irpooVKoiJiav: a different word for the
assault on the house—struck upon it
with immediate fatal effect. It was not
built to stand such rough handling. The
builder had not thought of such an
eventuality.—€ir«<r«v, Kal rjv tJ ittühtis
aii-TJs (jLj-yaXi]: not necessarily implying
that it was a large building, or that the
disaster was of large dimensions, like the
collapse of a great castle, but that the
ruin was complete. The fool\'s house
went down like a house of cards, not one
stone or brick left on another.
Allegorising interpretation of the rain,
rivers and winds, and of the foundations,
is to be avoided, but it is pertinent to
ask, what defects of character in the
sphere of religion are pointed at in this
impressive parabolic logion ? What kind
of religion is it that deserves to bc 30
characterised ? The foolish type is a
religion of imitation and without fore-
thought. Children play at building
houses, because they have seen their
seniors doing it. There are people who
play at religion, not realising what
religion is for, but following fashion,
doing as others do, and to be seen of
others (Matt. vi. 1). Children build
houses on the sea sand below high-tide
mark, not thinking of the tide which will
in a few hours roll in and sweep away
their houselet. There are men who have
religion for to-day, and think not of the
trial to-morrow may bring.
Ver. 28. Concluding statement as to
the imprtssion made by the discourse.
A similar statement occurs in Mk. i. 22,
27, whencc it may have been transferred
by Matthew. It may be assumed that
so unique a teacher as Jesus made a pro-
found impression the very first time He
spoke in public, and that the people
would express their feelings of surprise
and ndmiration at once. The words
Mark puts into the moutli of the audience
in the synagogue of Capernautn are to
the life (vide comments there). They
saw, and said that Christ\'s way of speak-
ing was new, not like that of the scribes
to which they had been accustomed.
Both evangelists make the point of
difference consist in "authority".
Ver. 29. is ë£ovcriav éxü,v: I\'ritzsche
supplies, after ixav> TOV 8i8d<rK«iv, and
renders, He taught as one having a right
to teach, because He could do it well,
"scite et perite," a master of the art.
The thought lies deeper. It is an ethical,
not an artistic or ssthetical contrast that
is intended. The scribes spake éy
authority, resting all they said on tradi-
tions of what had been said before.
Jesus spake with guthority, out of His
own soul, witb direct intuition of truth;
and, therefore, to the answering soul oi
His hearers. The people could not quite
explain the difference, but that was what
they obscurely feit.
Chapters VIII., IX. The Healino
Ministry of Jesus. These two chap-
ters consist mainly of miracle narratives,
-ocr page 149-
EYAITEAION
VIII. x—3.
137
VIII. I. KATABANTI 8è aurw1 atro tou opous, \'rJKoXoudrjcrai\' outw » Ch. x. 8;
SxXoi ttoXXoi • 2. Kal ESoü, "Xeirpos «\\8o»\'* irpocrcxüVci aurw, X^yoie, 6. Lk. ir.
" Kupte, iav 0eXT]s, Suyacrai ue * Kaöapurai." 3. Kal * ÈKTeicas tth» 12.\'
Xcïpa, i)i|/aTO auVoü ó \'lr|<roüs,8 \\4yiav, " Qi\\u, Ka8apia9T)Ti." Kal xi. 5. Lk
iv. 17;
xriL 14, 17. c with t\'tiv x«p» oftea in Sept. and frequently in the Gospsli (Ch. xii. 13, 49, etc).
1 For KOTaPavn Sc avT« (the reading of ^ al. adopted by Tisch.) ^ BC have
KaToSovTos Sc avi-ov. Z has the gen. also («ai icaT. av.). The dative is a gram-
matical " improvement".
8 For c\\8uv (in CKL, etc.) fc^BAX have irpo<rc\\9«v. The wpos has probably
Tallen out through homoeot. (Xeirpos).
* fr$BCZ omit o licrom, which T. R. often introduces.
the greater number being reports of
healing acts performed by Jesus, nine in
all, being the second part of the pro-
gramme sketched in chap. iv. 23-25.
These wonderful works are not to be
regarded, after the manner of the older
apologists, as evidential signs appended
to the teaching on the hill to invest it
with authority. That teaching needed
no external credentials; it spoke for
itself then as now. These histories are
an integral part of the self-revelation of
Jesus by word and deed j they are de-
monstrations not merely of His power,
but above all, of riis spirit. Thereinlies
their chief permanent interest, which is
entirely independent of all disputes as
to the strictly miraculous character of
the events. This collection is not
arranged in chronologicat order. The
connection is topical, not temporal.
Chapter VI1Ï. 1-4. The leper (Mk.
i. 40-45 ; Lk. v. 12-16). This is the first
individual act of healing reported in this
Gospel, chap. iv. 23-24 containing only
a general notice. It is a very remarkable
one. No theory ofmoral therapeutics will
avail here to eliminate the miraculous
element. Leprosy is not a disease of
the nerves, amenable to emotional treat-
ment, but of the skin and the flesh,
covering the body with unsightly sores.
The story occurs in all three Synoptics,
and, as belonging to the triple tradition,
is one of the best attested. Matthew\'s
version is the shortest and simplest here
as often, his concern being rather to re-
port the main fact and what Christ said,
than to give pictorial details. Possibly
he gives it as he found it in the Apostolic
Document both in form and in pcsition,
immediately after Sermon on Mount, so
placed, conceivably, to illustrate Christ\'s
respectful attitude towards the law as
Btated in v. 17 (cf. viii. 4 and vide Weiss,
Matt. Evan., p. 227).
Ver. 1. KaTQpavTos av-rov (for the
reading vide above). Jesus descended
from the hill towards Capernaum (ver. 5),
but we must beware of supposing that
the immediately following events all
happened there, or at any one place or
time. Mark seems to connect the cure
of the leper with the preaching tour
in Galilee (i. 40), and that of the palsied
man with Christ\'s return therefrom (ii. 1).
Jesus had ascended the hill to escape the
pressure of human need. He descends, in
Matt.\'s narrative, to encounter it again—
T|KoXoii9ïi<rav, large crowds gather about
and follow Him.—ISoi, the sign mark of
the Apostolic Document according to
Weiss; its lively formula for introducinga
narrative.—irpocrcitvvei, prostrated him-
self to the ground, in the abject manner
of salutation suitable from an inferior to
one deemed much superior, and also to one
who had a great favour to ask.—Kvpic:
not implying in the leper a higher idea
than that of Master or Rabbi.—Ikv
SlX-ns : the leper\'s doubt is not about the
power, for he probably knows what mar-
vellous things have been happening of late
in and around Capernaum, but about the
will, a doubt natural in one suffering
from a loathsome disease. Besides, men
more easily believe in miraculous power
than in miraculous love. 8Arjs, present
subjunctive, not aorist, which would ex.
press something that might happen at a
future time (vide Winer, § xlii.. 2, b).—
KaSapurai—of course the man means to
cleanse by healing, not merely to pro-
nounce clean. This has an important
bearing on the meaning of the word
in next ver.—{jij/a-ro, touchid him, not
to show that He was not under the
law, and that tothe pure nothing is un-
clean (Chrys., Hom. xxv.), but to evince
His willingness and sympathy, The
stretching out of the hand does not mean
that, in touching, He might be as far off aa
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KATA MAT9A10N
13»
VIII.
d here and ei\'Gtws cVaOapicrOr)1 auTOÜ rj d Xerrpa. 4. Kal Xe\'yéi auTu ó \'Itjo-oÜs,
t Ch. iviü." * Opa u^Sen etirris\' aXX uiraye, treauTcV iel^ov tü ïepeï, Kal
10. Heb.               ,               9 * «*, \' «                *>                «f»                   , l i - n
viii. 5. TtpoatvtyKe \' to owpOP o TrpoceTasï M<oo-r|S, cis p-aprupioc aimus.
ixiv. 14.\' 5- EïaeXSóm. oè tü \'lT)(roC3 els Kaïrepyaoiip,, irpoa\'f|X9ei\' auTu
Hcb.iii.5.          .                               \\ * * * * \\ \\ 1                  >                  « \'
g ver. m tKOTOi\'Tapxos TrapaKaAü)^ auTOi», o. Kaï Xcycoi\', Kupie, o iraiï (xou
vii. 30. * Pt\'pXrjTai iy rjj oiKia TrapaXuTiKÓs, h SeiKÜs (Saaaci^ójiti\'os."
b Lk. xi. 53-
1  BLXZ have the less correct, but none the less likely, txaOf.pic-8-r|.
2  BC have irpovtvtyKov. ^ as in T. R.
* The dative is here also a correction. fr$BCZ have the gen. as in ver. x.
confidence in the reality of the cure.
The whole story is a picture of character.
The touch reveals sympidtiy ; the accom-
panying word, " I will, be clean,"
prompt, cordial, laconic, immense energy
and vitality ; the final order, reverence
for existing institutions, fearlessness,
humane sulicitude for the sufferer\'s future
well-being in every sense (vide 0:1 Mk.).
Vv. 5-13. The eenturiorCi son or
servant (Lk. vii. 1-10). Placed by both
Matthew and Luke alter Sermon on
Mount, by the latter immediately after.
—Ver. 5. fio-eXöóVTos, aorist participle
with another finite verb, pointing to
a completed action. He had entered
Capernaum when the following event
happened. Observe the genitive ab-
solute again with a dative of the same
subject, avTtp, following irpocrf)Xրv.
«aTÓvrapxos: a Gentile (ver. 10), pro-
bably an offreer in the army of Herod
Antipas.—Ver. 6. Kvpic again, not
necessarily expressing any advanced
idea of Christ\'s person.—irat? may mean
either son or servant. Luke has SoCXos,
and from the harmonistic point of view
this settles the matter. But many, in-
cluding Bleek and Weiss (Meyer), insist
that irats here means son.— P<fjXi|Tai,
perf. pointing to a chronic condition;
bed-ridden in the house, therefore not
with the centurion. — irapaXvTtKfïs : a
disease of the nerves, therefore emotional
treatment might be thought of, had the
son only been present. But he could
not even be brought on a stretcher as in
another case (Matt. ix. 1) because not
only irapaX., but Stivü; fiao-ari^óucvos,
not an ordinary feature of paralysis.—
Ver. 7. This is generally taken as an
offer on Christ\'s part to go to the house.
Fritzsche finds in it a question, arranging
the words (T. R.) thus : Kal, Xcyci a. o
\'I., \'Eyu cXSuv 6cpaircvcrw aiJTÓv; and
rendering: " And," saith Jesus to him,
"shall I go and heal him?" - il that
possible to avoid defilement and infection
(Weiss-Meyer). lt was action euited to
the word.—WXw, "I will" pronounced
in firm, cordial tone, carefully recorded
by all the evangelist*. ica6apt<r0T]Ti,
naturally in the sense of the man\'s
request. Hut that would imply a real
miracle, therefore naturalistic interpre-
ters, like Paulus and Keim, are forced to
take the word in the sense of pronounc-
ing clean, the mere opinion of a shrewd
observer. The narrative of Matthew
barely leaves room for this hypothesis.
The other evangelists so express them-
selves as to exclude it. — <Ko6apt(T0r] :
forthwith the leprosy disappeared as if by
magie. The man was and looked per-
fectly well.
Ver. 4. !pa, see to it I Look you 1—
imperative in mood and tone (vide
Mark\'s graphic account). Christ feared
the man would be content with being
well without being orhcially pronounced
clean—physically healed, though not
socially restored. Hence u^Sh-i ftirris,
&XX\' virayt, etc.: speak of it to nobody,
but go at oiue and show thyself (8€Ï|oi>),
t$ l«p«ï, to the priest who lias charge of
such matters. What was the purpose of
this order ? Many good commentators,
including Grot., Béng. and Wetstein, say
it was to prevent the priests hearing of
the cure before the man carne (lingering
on the road to teil his tale), and, in spite,
declaring that he was not clean. The
truth is, Jesus desircd the benefit to be
complete, socially, which depended on
the priest, as well as physically. If the
man did not go at once, he would not go
at all.—to Swpov: viJe Lcv. >:i". ro, 21 ;
all things to be done according to the
law; no laxity encouraged, though the
official religion was little worthy of re-
spect (cf. Matt. v. tg).—«ts uapTvpiov, as
a certincate to the public (ai-rot\'j) from
the constituted authority that the leper
was clean. The direction shows Christ\'t
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EYAITEAION
139
4—xo.
7.   Kol1 X^yei out^ 6 \'\\r\\voos,3 "\'Eyi> i\\Ql>v OepaireJo-u aürdi\\"
8.  Kal diroxpiOcls 8 o ÉKaTÓvTapxos !<|>T], " Kuptc, ouk cïp.1 \' Uavos "va 1 with tra
(xou fiiro tt)c or^yni\' ïïaA0T)s • dXXd uóvov «ïirè Xóyov,4 Kal ïa0r)- in Lk. vil
<rcTai o irats p.ou. 9. kcu yup eyu avttpanros etui \'uiro «5ou<nai\',J M1iii.11.
m             » * 1            \\                        I                      \\ \\ I                I            mm         IA                  \\ j LW. VÜ. 8.
e y^üiv uir cuauTov «rrpaTiarras • kul héyw toutu, noptucnTt, Kaï
rroptuerat • Kal dXXio, "Epxou, Kat «pxeTat • Kal tw SoüXu uou,
flotrjaov toÜto, xal irotei." 10. Axoucrus 8è & \'l-naoü\'s èOaüuaae,
Kal ilirc Toïs dKoXoudoücrif, "*Ap)i> X^yai óulv, oüS« ^v tw *lupaT)X
1 B and many vers. (including Syr. Sin. and Cur.) omit the koi, so giving an
expressive asyndeton.
\'- fc^B, Syr. Sin. omit o l-rjcrovs.
" airoKpiötis 8« in fc$B 33.
4 fc$BC have Xoyu, adopted by both Tisch. and W.H., and to be preferred.
\' )^B al. add Too-troufvof, adopted within brackets by W.H. " Manifestly out of
Lk.," Weiss in Meyer.
what you wish ? The following verse
then contains the centurion\'s reply.
This is, to say the least, ingenious.—
Ver. 8, Uav&s: the Isaptist\'s word, chap.
iii. 11, but the construction different in
the two places, there with infinitive,
here with tva: I am not fit in order
that. This is an instance illustrating
the extension of the use of tva in later
Greek, which culminated in its super-
seding the infinitive altogether in modern
Greek. On the N. T. use of tva, vide
Burton, M. and T., §§ 191-222. Was it
becanse he was a Gentile by birth, and
also perhaps a heathen in religion, that
he had this feeling of unwortliiness, or
was it a purely personal trait ? If he
was not only a (jentile but a Pagan,
Christ\'s readiness to go to the house
would stand in remarkable contrast to
His conduct in the case of the Syro-
Phcenician w man. But vide Lk. vii. 5.
—clir« Aóyu. sjieak (and heal) with a
word. A bare word just where they
stand, he thinks, will suffice.—Ver. 9,
Kal yap iyui: he argues trom his own
experience not with an air of self-
importance, on the contrary making
light of his position as a commander •—
inrit i^ovtriav, spoken in modesty. He
means: I also, though a very humble
person in the army, under the authority
of more important oflicers, still have a
command over a body of men who do
implicitly as I bid them. Fritzsche
rightly suggests that avOpurros viro
JJovo-iav does not express a single idea
= "a man under authority". He re-
presents himself as a man with authority,
tbough in a modest way. A comma
might with advantage be placed after
«tui. The centurion thinks Jesus can
order about disease as he orders his
soldiers—say to fever, palsy, leprosy,
go, and it will go. His soldiers go, his
slaves do (Carr, C. G. T.).
Ver. 10. In ver. 13 we are told that
Jesus did not disappoint the centurion\'s
expectation. But the interest of the
cure is eclipsed for the evangelist by the
interest of the Healer\'s admiration,
certainly a remarkable instance of a
noteworthy characteristic of Jesus : His
delighl in signal mam\'j\'tstations of faith.
Faith, His great watchword, as it was St.
Paul\'s. This value set on faith was not
a mere idiosyncrasy, but the result of
insight into its nobleness and spiritual
virtue.—Kal «iir«: Christ did not conceal
His admiration ; or His sadness when
He reflected that such faith as this
Gentile had shown was a rare thing in
Israël.—\'Aji^v: He speaks solemnly, not
without err.otion.—irap\' oüStvl: this is
more significant than the reading of
T. R., assimilated to Lk. vii. 9. The
ov8« implies that Israël was ihe home of
faith, and conveys the meaning not even
there. But irap\' ovScvi means not even
in a single instance, and implies that
faith in notable degree is at a discount
among the elect people. Such a sentiment
at so early a period is noteworthy as show-
ing how far Jesus was from cherishing
extravagant hopes of setting up a theo-
cratic kingdom of righteousness and
godliness in Israël.
Vv. 11-12. This logion is given by
Luke (xiii. 28-29) \'n a different connec-
tion, and it may not be in its historical
-ocr page 152-
i4o                          KATA MAT0AION                           vin
k Ch. xiv.
19, parall.
Lic. xiii.
29  (parall.
to this
text).
1 Ch. xxii.
13; xxv.
30 (sa me
phrase).
m Ch. xiii.
42. 5°;
xxv. 30
(same
phrase).
n parall.
John iv.
ja. Acts
xxviii. 8.
rouauTt\\v ttiariv1 tiïpov. II. Xfyu 8c vplv, Sn iroXXol diri dco-
toXük Kal Sucra.ov tJ£ouo~i, Kal \' «►•aKXiöiicrovTai u,eTa \'Appaap xal
lo-aax xal \'IokuP iv -rij |3atnXeia tü»- ouparwt\'- 12. 01 St ulol Ttjs
öfttuXetas èK^X^OrjaoiTai ets \' to <tkÓto9 to fftSrCfMM\' • èxeï ..\'tr-ai
mó xXauöpos Kal ó Ppuyp-os Twi\' óSóVtup. 13. Kal elirtv ó \'irjaoüs
tü ^KaTOKTapx<«>, \'\'"V\'Taye, Kal8 cis eTrioTeucas Y€,,>|6r|T<i> troi."
Kal tdflr) 6 iraïs auTOÜ\' iv rij (Spa ckcikj).*
14. Kaï cXOojy 6 \'lr)ooi?s u? t})» oiKiai/ néVpou, eTSe ttji\' irtfOepav
aÜToü j3ej3XT|u.eV)jf Kal irupcWoucrai\', 15. Kal rjiJ/aTO ttjs xeipos
auTt)s> Kal a(f>rJK€i\' aiVrr|K 6 "irupeTÓs* Kal r\\ytpQt\\, xal Su]KoV«i
1 Authorities are much divided between the reading ovS< n ™ I, . . . cvpov
(T. R.), which is found in fc$CLA2 <i/. (Tisch.), and irap ovScvi TO<ravTir)v moriv a
t» I. evpov, found in B, old Latin verss., Syr. Cur., Egypt. verss., and several cursivei
(W.H.). The former has probably come in from Lk. vii. 9.
* fr$B omit xai. Vide below;
* fc$B omit avrav, also superiluous.
4 axo tt|S «pas ckcivi]s in CAI 33.
being a heathen, giving occasion for a
word as to the position of heathens.
The two combined are happily appended
to a discourse in which Jesus states His
attitude to the law, forming as comple-
ments of each other a cominentary on
the statement."
Vv. 14-15. Cure of a f ever: Peter\'s
mnther-in-law (Mark i. 29-31 ; Luke iv.
38, 39). This happened much earlier, at
the beginning of the Galilean ministry,
the second miracle-history in Mark and
Luke. Mark at this point becomes
Matthew\'s guide, though he does not
follow implicitly. Each evangelist has
characteristic features, the story of the
second being the original. — Ver. 14.
i\\0uv, coming from the synagogue on a
Sabbath day (Mark i. 29) with fellow-
worshippers not here named. The story
here loses its llcsh and blood, and is cut
down to the essential fact.—«Is t. o.
lltTpov : Peter has a house and is
married, and already he receives his dis-
ciple name (Simon in Mark).—irev8eoav.
It is Petei\'s mother-in-law that is iil.—
öfPXi]nï\'vTjv Kal irupscro-ovcrai\', lying in
bed, ievered. Had she taken ill since
they left to attend worship, with the
suddenness of feverish aitacks in a
trouical climate ? (JspX^fievnv is against
this, as it natiirally BUggests an iilness
of some duration ; but on the other
hand, ii she had been ill ior some time,
why should they need to teil Jesus after
coming back from the synagogue ? (Mark
i. 30). wpÉo-cr. does not necessarily
place here. But its import is in thorough
harmony with the preceding reflection on
the spiritual state of Israël. One who
said the one thing was prepared to say
the other. At whatever time said it
would give offence. It is one of the
heavy burdens of the prophet that he
cannot be a mere patriot, or say com-
plimentary things about his nation or his
Church. avoKXiSiJo-ovTai: Jesus ex-
presses Himsclf here and throughout
this logion in the language of His time
and people. The feast with the
patriarchs, the outer darkness, the weep-
ing and the gnashing of teeth (observe
the article before ctkotos, KXavSp.es,
f3pv7p.os, implying that all are familiar
ideas) are stock phrases. The imagery
is Jewish, but the thought is anti-Jewish,
universalistic, of perennial truth and
value.
Ver. 13. virav», etc.: compressed im-
passioned utterance, spoken under
emotion m Go, as thou hast believed be
it to thee ; cure as thorough as thy faith.
The Kal before üs in T. R. is the addition
of prosaic scribes. Men speaking under
emotion discard expletives.
Weizsacker (Untersuchungtn über die
Evang. Gesch., p. 50) remarks on the
félicitous juxtaposition of these two
narratives relatively to one another and
to the Sermon on Mount. " In the first
Jesus has to do with a Jew, and demands
of him observance oi the law. In this
respect the second serves as a com-
panion piece, the subject of healing
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il—ig.
afiroïS\'1 16. •*0<|fios 8è ytvoji{vr\\s TrpoarfvtyKay aü-rö Saipon£o- ° KJJJ^
u.éVou5 ttoXXoijs * Kal e\'£«\'PaXe to irvfó<j.ara Xóyw, Kol irdWas tous f,h *\'*"
koküs é^on-as WtpAwtBOW\' 17. Struis irXïjpajOtj to pr]0èV Stci JJjjjjjS\'
\'Ho-aiou toO TTpo^^TOu, Xt\'yocTOS, \' Aütos t&s " daSsi\'ïïas rjuSi\' f™1 John;
IXaPe, Kal t&s rocous è|3a<rraG-Ei\'.                                                               «ü. «.
18. \'icw 8é* 6 \'itiaoOs iroXXous oyXous 8 irepl auróV, eVAcuo-ec xxWii. 9.
dirtXStïr * eis to \' ir«pav. 10. Kal irpoo-eX8ü)i\' cis vpaujia-eus ei-n-ee ». 23
q phr. f«q.
in Mt. and Mk. (ver. 28, Cb. xiv. 22. Mk. iv. 35 «.\'.).
1 a.vTt> in J^BCZ a\'. avroi? (in LA) has come in from parall.
* B has oyXov; fr$ oxXovs, which once introduced was enlarged into iroXXov*
oxXovs (^CCI.AX al.), not a usual expression in Mt.
to the sympathetic aspect; from the
Hebrew original, the Sept. making the
text (Is. liii. 4) refer to sin. The
Hebrew refers to sicknesses and pains.
It is useless to discuss the precise rnean-
ing of t Xa(3:v and (pioramv : took and
bore, or took and bore away ; subjective
or objective ? The evangelist would
note, not merely that Jesus actually did
remove diseases, but that He was minded
ïoóoso: ouch was His bent.
Vv. 18-34. Bxcursion to the eastern
shore with its incident* (Mark iv. 35—v.
20 ; Luke viii. 22-39). These narratives
make a large leap forward in the history.
As our evangelist is giving a collection
of healing incidents, the introduction of
w. 18-22, disciple interviews, and even
of vv. 23-27, a nature miracle, needs an
explanation. The readiest is that he
found these associated with the Gadara
incident, his main concern, in his source
or sources, the whole group in the Apos-
tolic Document (so Weiss). We must
not assume a clor.e connection btitween
§ 18-22 and the e:;cursion to the eastern
shore. Luke gives the meeting with the
scrike, etc. a different setting. Possibly
neither is right. The scribe incident
may belong to the excursion to the north
(xv. 21).
Ver. 18. \'I8«v . . . ircpi avroV. The
evangelist makes a desire to escape from
the crowd the motive of the journey.
This desire is still more apparent in
Mark, but the crowd and the time are
different. The multitude from which
Jesus escapes, in Mark\'s narrative, is
that gathered on the shore to hear the
parable-discourse from a boat on the
lake.—«xéXevcti\' a-rnXBeiv. Grotius thinks
this elliptical for: «Kc\'Xcvo-f irdvra ctoi-
pao-ai fïs to air. Be/a renders: indixit
profectionem = He ordered departure,
rovs pa6i)Ta« is understood, not men-
imply a serious attack, but vide Luke iv.
38.—Ver. 15. ï\'n|/aTo. He touched her
hand ; here to cure, in Mark to raise her
up.—•f\\yip\'$i\\, Sitjkóvci : she rosé up at
once and continued to serve at the meal;
all present but Jesus only referred to
here (avT«j>, plural in Mark, but in-
appropriate here). Not only the fever
but the weakness it causes left her.
" Ordinarily a long time is required for
recovery, but then all things happened
at once " (Chryst., Hom. xxvii.). Not a
great miracle or interesting for anything
said ; but it happened at an early
time and in the disciple circle ; Peter
the informant; and it showed Christ\'s
sympathy (ver. 17), the main point for Mt.
Vv. 16-17. Events of that Sabbath
evening (Mark i. 32-34 ; Luke iv. 40, 41).
A general statement, which, after iv.
23 f., might have been dispensed with;
but it is in the source (Mark) in the same
context, and it gives our evangelist a
welcome opportunity of quoting a pro-
phetic text in reference to Christ\'s heal.
ing vvork. Ver. 16. \'Oi|/ias yevofiévtis:
vague indication of time on any day, but
especially a Sabbath day. There were
two evenings, an early and a late (Ex.
xxx. 8). Which of them was it; before
or after sunset ? Mark is more exact.—
Saifiov. iroXXous: why a crowd just then,
ind why especially demoniacs brought
to be healed ? For explanation we must
go to Mark. The preaching of Jesus in
the synagogue that Sabbath day, and the
cure of a dtmoniac (Mark i. 21-28), had
created a great sensation, and the result
is a crowd gathered at the door of Peter\'s
house at sunset, when the Sabbath
ended, with their sick, especially with
demoniacs.—Ver. 17. Prophetic cita-
tion, apposite, felicitous ; setting Christ\'s
healing ministry in a true light; giving
prominence not to the thaumaturgic but
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14»                           KATA MAT9AI0N                          vin.
r Lk. lx. 58; auTÜ, " AiBdcrKaXï, dKoXouOriaw <roi, oirou ii.v iurlpvri." JO. Kol
xiii. 32.                *                                                                                                            r/\\,i
• Lx. 11. 58. Xe\'vci aürü 6 \'liio-oüs, " Al * dXuireKes \' AwXeoüs êvoucri, Kal Ta
t Lk. ii. 58.                         *                                                                                c             «
a Ch. xix. 8. irerïiya toO oüpafoü KaTa<TKt)i\'uo,«is • ó 8è ulos tou drOpoj-rrou oi3k
32 (wiili êj(ït, iroG tt)* Ke<paXf|f kXiitj. \' 21. "Erepos 8è iw padniw auTou\'
Cor. xvi. ctircv aü-ry, " Kiipiï, * «TTtTpeij/ói\' jioi irpwToi\' d-rreXöele Kal \' 0di|<ai rbv
3 (absol). iraTtpa fiou." 22. \'O 8è \'Iï]o-ous 2 tlirev3 auTÜ, "\'AkoXouÖsi u.01,
t Ch. xiv.
12. Lk. ix. 59; xvi. 22.
1 fc$B omit avTou, which here as often
required.
• On the authority of N> Tisch. omits o
> X«v« in NBC 33.
tioned because they alone could be
meant.—Ver. ig, «Is, either "one, a
scribe " (Weiss and very decidedly Meycr,
who says that €Ïs never in N. T. = tIs),
or " a certain scribe," indelinite reference,
so Fritzsche, falling back on Suicer,
I., p. 1037, and more recently Bleek
and ofhers. Vide Winer, § xviii. 9, who
defends the use of tts for tÏs as a feature
of later Greek.—Ypa(ji(taTeis, a scribe I
even one of that most unimpressionablc
class, in spirit and tendency utterly op-
posed to the ways of Jesus. A Saul
among the prophets. He has actually
become warmed up to something like
enthusiasm. A striking tribute to the
magnetic influence of Jesus.—&koXou-
6ijcru: already more or les9 of a disciple—
perhaps he had been present during the
teaching on the hill or at the encounter
between Jesus and the scribes in re
washing (xv. 1 f.), and been filled with
admiration for His wisdom, moral
earnestness and courage; and this is
the result. Quite honestly meant, but.
—Ver. 20, Xe\'yei ai™ 6 I. Jesus dis-
trusted the class, and the man, who
might be better than the average, still
he was a scribe. Christ\'s feeling was
not an unreasoning or invincible pre-
judice, but a strong suspicion and aversion
jusüfied by insight and experience.
Therefore He purposely paints the pro-
spect in sombre colours to prevent a
connection which could come to no
good.—at aX(iTriK«s, etc.: a notable say-
ing; one of the outstanding logia of
Jesus, in style and spirit characteristic;
not querulous, as if lamenting His lot,
but highly coloured to repel an undcsir-
able follower. Foxes have holes, and
birds resting places, roosts (not nests,
which are used oiily for breeding), but—
ó 82 ulos roü av&p\'.\'o*nüv : a remarkable
designation occuiring here for the first
elsewhere occurs in T. R., where it is not
Itjo-ovs found in BCLA al.
time. It means much for the Speaker,
who has chosen it deliberately, in con-
nection with private refiections, at whose
nature we can only guess by study of
the many occasions on which the name
is used. fiere it seems to mean the
man simpliciter (son of man = man in
Hebrew or Syriac), the unprivileged Man:
not only no exception to the rule of
ordinary human experience in the way of
being better off, but rather an exception
in the way of being worse off; for the
rule is, that all living creatures, even
beasts, and still more men, have their
abodes, however humble. If it be Mes-
sianic, it is in a hidden enigmatical way.
The whole speech is studiously enigma-
tical, and calculated to chili the scribe\'s
enthusiasm. Was Jesus speaking in
parables here, and hinting at something
beyond the literal privations of His life
as a wanderer with no fixed home ? The
scribe had his spiritual home in Kabbinical
traditions, and would not be at ease in
the company of One who had broken with
them. Jesus had no place where He could
lay His head in the retigion of His time
(vide my With Open Face, chap. ix.).
Vv. 21-22. Another disciple. \'Erepos,
another, not only numerically (óXXos),
but in type. The first was enthusiastic;
this one is hesitating, and needs to be
urged; a better, more reliable man,
though contrasting with his neighbour
unfavourably.—tüv ua8r|T«v : the ex-
pression seems to imply that the scribe
was, or, in spite of the repellent word of
Jesus, had become, a regular disciple.
That is possible. If the scribe insisted,
Jesus might suffer him to become a
disciple, as He did Judas, whom doubtless
He instinctively saw through from the
beginning. But not likely. The in-
ference may be avoided by rendering with
Bleek: " another, one of the disciple» ".—
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ao--ay
Kal a<k«s roos fïKpods 0ai)/ai tous iaurüv eeKpotis." 23. Kal w here ooljr
1                   . \\ m                          «        fl\\»« = tempest
JupaVu auT« tts to \' irXoïov, ïiKoXouüino-ai\' aurü 01 uaöriTai aurou. Ch. xxiy.
»                                                                                                                          7; xxvii.
24. Kal ïoou, " <T£icrfjLos (Aeyas ^v^ccto Ie rrj 8a\\<£cro-ï), dort to 541/;.
irXoioe Ka\\uTTT€(r6ai uiro twc KupaTtoe • auTos oe êKaötuöe. 25. cnmlie).
Kaï irpo<Te\\0orre$ 01 fiaOTjTai aurou * ^yetpak airroe, Xeyokres, ifilrinnt.
Ch. z. 26.
3 Cor. ir. 3 hide from Imowledge).
1 to omitted in ^bBC 33.
5 01 |ia6r]Tai avTov wanting in fc$B; added for clearness, but not needed.
\'v- 35-41. Lk. viii. 22-25). Ver. 23.
i|i{3avTi atnry might be called a dative
absolute ; if taken as dative after y|koXov-
Bi\\aav, the auTiji after this verb is
superfluous. This short sentence is
overcharged with pronouns (olvtov after
fiaSrjTal).—to wXotov (tö omitted in Lk.),
the ship in readiness in accordance witb
previous instructions (ver. iS). Ver. 24,
ISoii indicates sudden oncome.—o-eiorpot
tv r. $., literally an earthquake of the
sea, the waters stirred to their depths by
the winds referred to in vv. 26, 27 j
Xat\\a<|; in Mark and Luke = hurricane.—
wort, here with infinitive, used also with
finite moods (e.g.. Gal. ii. 13). In the
one case <Sot« indicates aim or tendency,
in the other it asserts actual result (vide
Goodwin, p. 221, also Baümlein, Schul-
grammatik, §§ 593, 594). Klotz, Devar.,
ii. p. 772, gives as the equivalent of
uorc, with infinitive, ita ut; with in-
dicative, itaquc or ouarc).—xaXvirrecrSai,
was covered, hidden, the waves rising
high above the boat, breaking on it, and
graduaily tilling it with water (cf. Mark
and Luke).—aiiTÖsSèeVaSevSti\': dramatic
contrast = but He was sleeping (im-
perfect), the storm notwithstanding.
Like a general in time of war Jesus
slept when He could. He had fallen
aslcep before the storm came on, pro-
bably shortly after they had started (Lk.
viii. 23, irXeóvTwv avTwv a$üirvuo-cv:
while they sailed He went oil\' to sleep),
soothed by the gliding motion. It was
the sleep of one worn by an intense life,
involving constant strain on body and
mind. The mental tension is apparent
in the words spoken to the two disciples
(vv. 20-22). Words like these are not
spoken in cold blood, or without waste
of nervous power. Richard Baxter de-
scribes Cromwell as " of such vivacity,
hilarity, and alacrity as another man
hath when he hath drunken a cup too
much " {Reliquia • Baxt.). " Drunken,
but not with wine," with a great epoch-
making enthusiasm. The storm did not
wake the sleeper. A tempert, the sublime
i-!ri-ptT\\i6v (ioi: he wished, bcfore setting
out from home to enter on the career
of discipleship, to attend to an urgent
domestic duty; in fact to bury his
father. In that climate burial had to
take place on the day of death. Per-
mission would have involved very little
delayof the voyage, unless, with Chrysos-
tom, we include under 6<x\\|/ai all that
goes along with death and burial, ar-
ranging family affairs, distribution of
inheritance, etc. There would not pro-
bably be much trouble of that sort in the
case of one belonging to the Jesus-
circle.—Ver. 22. \'AkoX.o«8ci u.01 : the
reply is a stern refusal, and the reason
apparently hard and unfeeling—a<f>ts
Toiis vcicpous . . . vcKpovf: word for
word the same in Luke (ix. 60), an
unforgettable, mystic, hard saying. The
dead must be taken in two senses = let
the spiritual\'!}\' dead, not yet alive to the
claims of the kingdom, bury the naturally
dead. F\'ritzsche objects, and finds in
the saying the paradox: " let the dead
bury each other the best way they can,"
which, as Weiss says, is not a paradox,
but nonsense. Another eccentric idea of
some commentators is that the first
vcKpovs refers to the vespilloncs, the
corpsebearers who carried out the bodies
of the poor at night, in Hebrew phrase,
the men of the dead. Take it as we
will, it seems a hard, heartless saying,
difficult to reconcile with Christ\'s de-
nunciation of the Corban casuistry, by
which humanity and filial piety were
sacrificed on the altar of religion (Matt.
xv. 3-6). But, doubtless, Jesus knew to
whom He was speaking. The saying
can be utiderstood and justified ; but it
can also very easily be misunderstood
and abusc-d, and woe to the man who
does so. From these two examples we
see that Jesus had a startling way of
speaking to disciples, which would create
reflection, and also give rise to remark.
The disciple-logia are original, severe,
fittod to impress, sift and confirm.
Vv. 23-27. Storm on the lakc (Mk.
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144                            KATA MATOAION                            VHI.
r Mlr. 1t.4p. "Kupte, owctok ^jfiSs,1 diroXXujieOa." 26. Kol Xt\'yei aÜTOÏs, "Ti
8.              7 SciXoi êcrrc, óXiyÓTrioroi;" T<5t« èyepÖtls * «\'ireTipio-t tois
parall. of dfé\'aots KOI Tjj SaXdr/cn), Kal iyivero \'ya\\r\\yr\\ p.eyaXr|. 27. ot 8c
the wind _ n                . .                  \'                     .               , ,             .          w          % (
•nd tei ayöpwiroi töauaadaK, Xéyorres, rioTcnros «otik outos, oti koi 01
(Ps.cv.a).                             7              ,                                    „,
t here and afcpioi Kaï rj traXacrcra uiraxououcu!/ outw ;
Ëarall.
Ik. liii. 1. Lk. i. 39; rii. 39. I Jobn iii. I.
1 t)u.oï, another addition for clearness, wanting in fr$B ; more expressive without.
\' l^B transpose vttck. qvt« (so Tisch., W.H.).
in nature, is a lullaby to a great spirit.
The Fathers viewed the sleep and the
storm theologically, both arranged for
beforehand, to give time for cowardice
to show itself (Chrys., Hom. xxviii.), to
let the disciples know their weakness and
to accustom them to trials (Theophyl.).
A docetic Christ, an unreal man, a
theatrical affair I—Ver. 25. irpoo-eXBövTes:
one of cur evangelist\'s favourite words.—
tjyeipav: they would not have waked Him
if they could have helped it. They were
genuinely terrified, though experienced
sailors accustomed to rough weather.—
Kvpic, awaov . . . aTroXXvpcda: laconic
speech, verbs unconnected, utterance
of fear-stricken men. I.uke\'s iirioraTa,
iiriaTÓTo is equally descriptive. Who
could teil exactly what they said ? All
three evangelists report differently.—Ver.
26, SciXoi, óXiyóiritnoi, He chides them
first, then the winds, the chiding meant
to calm fear. Cowards, men of little
faith ! harsh in tone but kindly meant;
expressive realiy of personal fearlessness,
to gain ascendency over panic-stricken
spirits (cf. l.nke).—ttm iyepöels: He had
uttered the previous words as He lay,
then with a sudden impulse He rosé and
spoke tmperial words to the elements:
animos discipu\'.orum prius, deinde mare
composuit (Bengel).—aveuois, 8aXa<r<rrj:
He rebuked both. It would have been
enough to rebuke the winds which caused
the commotion in the water. But the
speech was impassioned and poetic, not
scientific.—yaX^Kt) pcyaXt): antithetic to
ircio-pos pc\'yas, ver. 24.—Ver. 27, ot
avSpuiroi: who? Naturally one would
say the disciples with Jesus in the boat,
called men to suit the tragic situation.
But many think others are referred to,
men unacquainted with Jesus : " quibus
nondum innotuerat Christus" (Calvin);
either with the disciples in the boat, and
referred to alone (Jerome, Meyer) or
jointly (De Wette, Bleek), or who after-
wards heard the story (Hilary, Euthy.,
Fritzsche: " homines, quotquot hujus
portenti nuntium acceperant," and
Weiss). Holtzmann (H. C.) says they
might be the men in the other ships
mentioned in Mk. iv. 36, but in reality
the expression may simply point to the
contrast between the disciples as men
and the divine power displayed.—itot<i-
irós . . . ovtos, what manner of person \'t
The more classic form is iroSairó\'s = from
what land ? where bom ? possibly from
iroü and Stro, with a euphonic S (Passow).
iroTairiSs, in later use, = of what sort ?
vide Lobeck, Phryn., p. 56.—This story
of the triple tradition is a genuine re-
miniscence of disciple life. There was a
storm, Jesus slept, the disciples awoke
Him in terror. He rebuked the winds
and waves, and they forthwith subsided.
The only escape of naturalism from a
miracle of power or Providence (Weiss,
Leben yesu) is to deny the causal
sequence between Christ\'s word and the
ensuing calm and suggest coincidence.
The storm sudden in its rise, equally
sudden in its lull.
Vv. 28-34. The demoniacs of Gadara
(Mk. v. 1-20, Lk. viii. 26-39). This
narrative raises puzzling questions of all
sorts, among them a geographical or
topological one, as to the scène of the
occurrence. The variations in the read-
injjs in the three synoptical gospels
reflect the perplexities of the scribes.
The place in these readings bears three
distinct names. It is called the territory
of the Gtidarenes, the Gerasenes, and the
Gergesenes. The reading in Mk. v. r
in B, and adopted by W.H., is repocnp\'wv,
and, since the discovery by Thomson
{Land and Book, ii. 374) of a place
called Gersa or Kersa, near the eastern
shore of the lake, there has been a grow-
ing consensus of opinion in favour ot
Gerasa (not to be confounded with
Gerasa in Gilead, twenty miles east oi
the Jordan) as the true name of the
scène of the story. A place near the sea
seems to be demanded by the circum-
stances, and Gadara on the HieromaJ
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EYAITEAION
*6—39.
145
28. Kal Aöórri oütü1 els tö irepaf els t^c \\iipav ra>y repyt^vüv,* c Ch. «vin
«.__,                   > - c> c            «>             .«                »>*/              9\' Lkviii.
u-mf)KT»)crap auTU ouo oaip.ovi^op.ci\'oi éx tui» p-n^ptKOf €$«pxop£i\'Oi 27; xiv.
\'xnXcinl Kiae, <3<rre ut) iaxueiy Ticd Trap€kdelv Sia Tr)s 68ofl éKeicTjs • hostile
29. xai löou, CKpajaf, Aryorres, Ti f}|uy k<h aot, Itjctou,\'* ute tou " hereandj
Tim. iii. 1
(Isi. xviii. i). e Mk. i. 24. Lk. iv. 34.
1 Dat. again by way of graramatical correction for the gen. abs. found in fc^BC
and adopted by Tisch., W.H., etc.
*  So in fc$cCsL "l-< Memph. vers., Origen. raSapijvuv in BC*MAI al., adopted
by Tisch., Treg., W.H., Weiss. Vide below.
*  lijo-o-u is wanting in fc^BCL. Comes in trom Mk. Modern editors omit.
was too far distant. The true reading
in Matthew (ver. 2^) nevertheless is Ta8a-
pt|fwv. He probably follows Mark as
his guide, but the village Gerasa being
obscure and Gadara well known, he
preiers to define the locality by a general
reference to the latter. The name
Gergesa was a suggestion of Origen\'s
made incidentally in his Commentary on
John, in connection with the place
named in chap. i. 28, Bcthabara or
Bethany, to illustrate the confusion in
the gospel in connection with names.
His words are : rVpytca, a<J>\' rjs ol
rep7«rauu, 7r<SXis apxaia irtpt tt\\v vvv
KaXovpévi]V Ti(3ep(aoa Xtpvijv, irepi 4jv
KpTi;ivos irapaKeiptvos Tf) X£pvn, a$* ov
SciKWTCU TOVS ^OLpOlJS VITO TWV óaifAÓvwv
KaTaP«pXTJo-9ai (in Ev. Ioan., T. vi. c.
24). Prof. G. A. Smith, Historical
Gcography, p. 459, note, pronounces
Gerasa " impossible ". But he means
Gerasa in Decapolis, thirty-six miles
away. He accepts Khersa, which he
identifies with Geigesa, as the scène of
the incident, statiig that it is the only
place on the east coast where the steep
hills come down to the shore.
Ver. 28. 8vo, \'ivo, in Mark and Luke
one. According to some, e.g., Holtz-
mann (H. C), th* two includes the case
reported in Mk. 1 23-27, Lk. iv. 31-37,
omitted by Matthew. Weiss\' hypothesis
is that the two is an inference from
the plurality ot demons spoken of
in his source {vide Matt.-Evan., p.
239). The harmonists disposed of the
difficulty by the remark that there might
betwo.though only one is spoken of in
the other accounts, perhaps because he
was the more violent of the two (so
Augustine and Calvin).—Ik tüv pvt)peC»v.
the precipitous hills on the eastern shore
are a limestone formation tuil of caves,
which were doubtless used for burying
the dead. There the demoniacs made
their congenial home.—xa^(lro^ ^^v\'
fierce exceedingly; X£av, one of our
evangelist\'s favourite words. These
demoniacs were what one would call
dangerous madmen ; that, whatever
more; no light matter to cure them, say
by " moral therapeutics ". — wore pj)
t<rx««"\': again wore with infinitive (with
p-i) for negative). The point is not that
nobody passed that way, but that the
presence of the madmen tended to make
it a place to be shunned as dangerous.
Nobody cared to go near them. Christ
came near their lair by accident, but He
would not have been scared though He
had known of their presence.
Ver. 29. tSoii c«pa£av: sudden, start-
ling, unearthly cry, fitted to shock weak
nerves. But not the cry of men about
to makean assault. The madmen, whom
all feared and shunned, were subdued
by the aspect of the stranger who had
arrived in the neighbourhood. To be
taken as a fact, however strange and
mysterious, partly explained by the fact
that Jesus was not afraid of them any
more than He had been of the storm.
They feit His power in the very look of
His eye. ri iqpiv Kal aoC : an appropri-
ate speech even in the mouth of one
demoniac, for he speaks in the name of
the legion of devils (Mk. v. 9) by which
he conceives himself possessed. IdentU
fying himself with the demons, he
shrinks from the new corner with an
instinctive feeling that He is a foe.—vU
toB fl«oB: ó £7109 t. 6. in the Capernaum
Bynagogue case ; strange, almost incred-
ible divination. Yet " insanity is much
nearer the kingdom of God than wor!dly-
mindedness. There was, doubtless,
something in the whole aspect and man-
ner of Jesus which was fitted to produce
almost instantaneously a deep, spiritual
impression to which child-like, simple,
ingenuous souls like the Galilean fisher-
men, sinful, yet honest-hearted men
like those who met at Matthew\'s feast,
10
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146                          KATA MAT6A10N                           VIII.
f wme pht 6«ou ; tjXOes <S8e \'Trpö \' KtupoS )3aonvijai rju,ae, ; " 30. \'Hf 8è |iaKpct»
5 iSir dir\' aÜTMi\' * dyeXr) xoïpui\' iroWüf h f3oo~xop.éVT). 31. ol Sè Sruu.oi\'CS
g nere and irap€KaXouv aÜTÓV, Xeyorres, \'f Eï ÈxfJaXXeis riuüs. ^iriTp€i)»oi\' f\\UA»
h Mk ». 14. direXöec»" \' «is ttjk dye\\r)i/ TÜf x°^Ph"\'-" 32- Kat tl-nev aÜTOCf,
m,xv. 15." Yiray«T€.          Oi hi i£t\'kdóvTt<s dirqXÖoi\' ets t^ji» ayeXnf tw»
föhn mi ., ,   ,~ , , „ „ , , „ , .
,5, ,7 x<HPu"\' Kal   löou, wpp.r)a6 iraaa r) ayeXi] Ttxif yoiptnv\' \' «aid
i parall and ~ ,                          » * a ,% \\ > //\\ » «c
Ans xii TOU Kpiuxi-ou eis TT]i\' öaXao-aoK, kcu aittvavov tv tois t.5a<m\'.
29 (Acts
vii 57, rfiri riva). j parall.
1 For the reading «n-iTpexj/ov Tjjitv air<X9«iv in T. R. ^^ have airoo-TfiXov; adoptcd
by modern editors. The T. R. conforms to Lk. (viii. 32).
*  For ets Tt)v aycXijv ruv xoipwv N^^ have tovs \\oipovf (Tisch., W.H.).
*  £^BCAX omit tw \\o\\.p<uv.
which were feeding in the hill pastuxes.
The swine, doubtless, belonged to Gen-
tiles, who abounded in Peraea.—Ver.
31. ol 8o.iu.oves: unusual designation,
commonly 8aip.óvi.a.—iraptxaXovv : the
request was made by the possessed in the
name of the demons.—airóo-rtiXov : the
reading of the T. R. (!irtTpe>|/ov iirtXéelv)
taken from Luke expresses, in a milder
form, Christ\'s share of responsibility in a
transaction of supposed doubtful charac-
ter. The demoniac would have no
scruple on that score. Hts request was:
il you are to cast us out, send us not
to huil, but into the swine.—Ver. 32.
(m-dyere : Christ\'s laconic reply, usually
taken to mean: go into the swine, but
not necessarily meaning more than "be-
gone". So Weiss, who holds that
Jesus had no intention of expressing
acquiescence in the demoniae\'s request.
(Matt. Evan. and Weiss-Meyer, " Hin-
weg mit euch ".)—olSè . . . y^oipovs: the
entrance of the demons into the swine
could not, of course, be a matter ol
observation, but only of inference from
what foliowed.—ISov, introducing a sud-
den, startling event—upp.r]o-ev iracra <j
a-yéXt] — the mad downrush of the herd
over the precipice into the lake. Assum.
ing the full responsibility of Jesus for the
catastrophe, expositors have busied them-
selves in inventing apologies. Euthy.
gives four reasons for the transaction,
the fourth being that only thereby could
it be conclusively shown that the devils
had left the demoniacs. Rosenmüller
suggests that two men are worth more
than ever so many swine. The lowest
depth of bathos in this line was touched
by Wetstein when he suggested that, by
cutting up the drowned swine, salting the
meat or making smoke-dried hams (fum-
osas pernas), and seiling them to Gen-
readily surrentlered themselves. Men
with shattered reason also feit the
spell, while the wise and the strong.
minded too often used their intellect,
under the bias ol passion or prejudice, to
resist the force ol truth. In this way
we may account tor the prompt recogni-
tion of Jesus by the Gadarene demoniac.
All that is .iecessary to explain it is the
Messianic houe prevalent in Gadara as
tlsewhere, and the sight of Jesus acting
Dn an imnressionahle spirit " (Bruce, The
Miraculous Element in the Gospels p.
187). -irpö KaïpoJ : before the appointed
time of y dgment. The article wanting
bere beiore k. as in other phrases in
N. T., e.g., iv naipii, Matt. xxiv. 45.—
f3ao-avio*ai. to torment with pain in
Hades, described as a place of torment
in Lk. xvi. 28. cf. ver. 23.
Ver. 30. paxpav . the Vulgate renders
non longe, as il oi had stood in the Greek
before aa>, Uut there are no variants
here. Mark and l.uke have ixtï, which
gives rise to an apparent discrepancy.
Only apparent, many contend, because
both expressions are relative and elastic:
at a distance, vet within view ; there, in
that neighbourhood, but not quite at
hand. tlsner relers to Lk. xv. 20:
paxpav, " et tarnen in conspectu, ut,
Luc. xv. 20: "En Sc oütoï» p.a.Kpay
tirexovros, ciScv o,vtov o iraTi)p ". On
iicet he remarks : " docet in ea regione
et vicinia fuisse, nee distantiam descri-
bit". Weiss against Meyer denies
the relativity of (ici.Kpai\', and takes it as
meaning "a long way ott," while visible.
—Poo"koj*«Vt| : far removed frorn t|v, and
not to be joined with it as if the feeding
were the main point, and not rather the
existence of the herd there. The ill
attested reading fSoo-xop.e\'vui\' brings out
the meaning betier : a herd of swine
-ocr page 159-
EYAITEAION
147
3»—34-
33. 01 8e pócrKoi\'Tes ê^uyoy, Kal direXflórres eis ttjc ir<SXii> dirrJYy*1^0\'\'
ïrdira, Kal Tol                                                                  Traara 1^ iróXts
e-lfjXöee els cruvixvtii]0-11»1 rê 2 \'iTjorbO • Kal ïScWes airóv, irapeKrfXecrai\' xii.g-.\'xv\'.
1          ft k            n - > » r> « \'           ft—il                                                                              2a (with
oitojs " u.eTaBjj diro iw opiap auTUK.                                                        fit»»).
1 For «ruvavnioriv (CLAI) fc$B 1, 33, have viravTn.o-ii\' (Tisch., W.H.), a preferable
word. Vide below.
1 For tu> (B) ^C have tok, adopted by Tisch. and put in margin by W.C.
* For oirus B has iva.
tiles who did not object to eat suffocated
animals, the owners would escape loss.
But the learned commentator might be
jesting, for he throws out the suggestion
for the benefit of men whom he describes
as neither Jews, Genti\'.es, nor Christians.
Vv. 33-34. The sequcl. éévyov: the
swineherds fled. No wonder, in view of
such a disaster. If the demoniacs, in
the final paroxysm before return to
sanity, had anything to do with bringing
it about, the guperstitious terror with
which they were regarded would add to
the panic.—a^r>i^yYï\'\'^a,\' \'• they reported
what had happened to their masters and
to everybody they met in the town.—
irdvTo, what had befallen the swine.—
Kal Ta T. Saip.ovi.top.e\'i\'ujv: they could
not know the whole truth about the
demoniacs. The rei\'erence must be to
some visible connection between the
behaviour of the madmen and the
destruction of the herd. They told the
story from their own point of view, not
after interviewing Jesus and His com-
pany.—Ver. 34. Trio-a t| ttóXis : an ex-
aggeration of course, cf. accounts in
Mark and Luke.— «Is iirdvTt)o-iv . . . I.,
to a meeting with Jcsus. The noun
occurs again in Matt. xxv. 1, and John
xii. 13 ; in Matt. xxv. 6 cViróvTr|<riv is
used instead of it. els óirav. occurs in
Sept. for ntOp7. The two nouns
t\'ï •
are little used in Greek authors. The
change from one to the other in Matt.
xxv. 1,6 impliesaslight difference inmean-
ing ; iirdvTTjcris = accidental chance, or
Stealthy meeting; airavTT)a-i5 au open
designed meeting. The stealthy charac-
ter of the meeting implied in viro is well
illustrated in \\nri\\vTi\\{ra.v, ver. 28, of this
narrative. The statement that the whole
city went out to meet Jesus implies a
report laying theblame of the occurrence
on Him. But Matthew\'s account is
very summary, and must be supple-
mented by the statements in Mark and
Luke, from which it appears that some
came from the town to inquire into the
matter, " to see what had happened,"
and that in the course of their intjuiries
they met Jesus and learned what they
had not known before, the change that
had come over the demoniac. It was
on their giving in their report to their
fellow-townsmen, connecting the cure
with the catastrophe, that the action re-
ported in ver. 34 took place.—Ver. 34.
TrapcKaXccrav: same word as in ver. 31
in reference to the demoniacs. They
did not order or drive Him out. They
bcsought in terms respectful and even
subdued. They were afraid of this
strange man, who could do such wonder-
ful things; and, with all due respect,
they would rather He would withdraw
from their neighbourhood.
This would be an oft-told tale, in
which different versions were sure to
arise, wherein fact and explanation of
(\'act would get mixed up together. The
very variations in the synoptical accounts
witness to its substantial historicity.
The apologist\'s task is easy here, as
distinct from that of the harmonist,
which is difficult. The essential outline
of the story is this. A demoniac, alias
a madman, comes from the tombs in the
limestone caves tomeet Jesus,exhibiting
in behaviour and conversation a doublé
consciousness. Asked his name, he
calls himself Legion. In the name of
the " Legion " he begs that the demons
may enter the swine. Jesus orders the
demons to leave their victim. Shortly
after a herd of swine feeding on the
hills rushed down the steep into the sea
and were drowned. Tradition connected
the rush of the swine with the demons
leaving their former victim and entering
into them. But, as already remarked,
the causal connection could not be a
matter of observation but only of in-
ference. The rush might, as Weiss
suggests, be caused by the man, in his
final paroxysm, chasing them. But
that also is matter of conjecture. The
-ocr page 160-
148                           KATA MAT9AI0N                             ix.
« Ch. iït.         IX. I. KAI t\'p.p\'ds eïs to1 irXoioc \'Sieirlparre kou r\\\\8tv e!s tV
r. ai; vi. b IStaf ttÓXik. 2. Kal ïSou, irpoo-e\'<pepoi\' aurü irapaXuTiKoe èirl kXÜ\'tjs
xvi. 36. p<PXT)p./KOK• Kal ISiie ó \'lr)<roÜ9 tt)k trltmv oütüi\' cïire t<3 irapa-
(in variou\'s Xutikw, " * ©rip<X£i, T^KKOK, d^uvrcu * ctoi al dp.apTl(U CTOU." *
MSS.).
c again ver. 23. Ch. xiv. vj (plur., to the is). Mk. x. 49.
1 to omitted by ^BLX.
* fc$B have the form a<f>ievTai (Tisch., W.H.).
3 The reading a^cuvrai croi ai afi. o-ov in T. R. is from Lk. (v. 20). NB have
cov ai ap.ap. D has ooi ai aa.
introducing an important incident.—
irpoo-é<^epov, the imperfect, implying a
process, the details of which, extremely
interesting, the evangelist does not give.
By comparison with Mark and Luke the
narrative is meagTe, and defective even
for the purpose of bringing out the
features to which the evangelist attaches
importance, e.g., the value set by Jesus
on tke/aith evinced. His eye is fixed
on the one outstanding novel feature,
the word of Jesus in ver. 6. In
view of it he is careful, while omitting
much, to mention that the invalid in this
instance was brought to Jesus, iirl
kX£kt|s {3*j3\\t;|j.6vov, lying on a couch.
To the same cause also it is due that a
second case of paralysis cured finds a
place in this collection, though the two
cases have different features : in the one
physical lorments, in the other mental
depression.—ir£<rriv ai-rüv, the faith of
tbe men who had brought the sick man
to Him. The common assumption that
the sick man is included in the au-iv
is based on dogmatic grounds.—Oapcei,
tc\'kvov : with swift sure diagnosis Jesus
sees in the man not faith but deep
depression, associated probably with sad
memories of misconduct, and uttering
first a kindly hope-inspiring word, such
as a physician might address to a
patiënt: cheer up, child 1 He deals first
with the disease of the soul. — a«J>UvTai:
Jesus declares the forgiveness of his
sins, not with the authority of an ex-
ceptional person, but with sympathy and
insight, as the interpreter of God\'s will
and the law of the universe. That law
is that past error need not be a doom;
that we may take pardon for granted;
forgive ourselves, and start anew. The
law holds, Jesus believed, both in the
physical and in the moral sphere. In
combining pardon with healing of bodily
disease in this case, He was virtually
announcing a general law. " Who
forgiveth all thine iniquities, who healeth
all thy diseases," Ps. ciii. £•
realcause of the catastrophe is amystery.
Rosenmüller suggests that at a hot
season of the year one in a herd of swine
might undergo a morbid seizure, begin
to run wildly about, and be foliowed
sequaciously by the whole flock. He
mentions an occurrence of the kind at
Erfurt, recent when he wrote. Lutteroth,
no rationalist, suggests " vertigo," per-
mitted by Jesus to lefall the swine, that
the demoniac might have in their be-
haviour a sensible sign of deliverance,
and so be rid of his fixed idea {vide
his Essai D\'Interp., 3eme Partie, p. 27,
note). On the nature of demoniacal
possession, vide my Miraculeus Element
in the Gospels, pp. 172-190; vide also
notes on Mark.
Ciiapter IX. TheHeamngMinistry
Continued. Vv. 1-8. The palsied man
(Mark ii. 1-12 ; Luke v. 17-26). Ver. 1.
iuj3as : Jesus complied with the request
of the men of Gerasa, who had inti-
mated so plainly that they did not want
any more of His company. Whatever
His purpose in crossing over to the
eastern shore may have been, it was
frustrated by an event which in some
respects was an unexpected disaster.
Was it rest only or a new sphere of
work He was seeking there ? Vide notes
on Mark.—els t. ISCav ir.: entering the
boat which had been moored to the
shore, Jesus returned with His disciples
to His 07t\'n city, to distinguish it from
Gerasa, the city that shut its gates
against Him ; so named here only.
When precisely the following incident
happened cannot be ascertained. Luke\'s
indication of time is the vaguest possible;
" on one of the days ". Matthew and
Mark give it in different sequence, but
their narratives have this in common,
that they make the incident occur on
arrival in Capei naum after an excursion ;
in either case the first mentioned, though
not the same in both. Vide noïes on
Mark.
Ver. 2. Kal ISov: usual formula for
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EYATTEAION
149
1—7.
3. Kal 1801!. TtfJs TÖK ypaaaariuv tlirov ir lauroïs, "Outos d 8Xoer-d Ch. «vl
(jviiptl." 4. Kal ïSiif1 6 \'l»)<rou9 Tas * ^6u[Ai]areis aÓTÜf tlirtf, 7 (W. H.)
" Wari duels2 éf0uii€Ï<r0e iromrjpa ir Tats KapSiais üuüc ; 5. Ti absolutely.
> - • , >           \'«           1 < .            \'            » e Ch. zii. jj,
yap eorii\' * cuKOirwTCpO»\', tiTTeif, Aipewirai" aot * ai d(AapTiai • r) Heb. It.
clircïi\', "Eyeipai6 Kal TrepnrdTïi; 6. ïi>a 8è «ISfJTe, óti i^outriav t^ei f Ch. xxvll
« <j          ->a»           > >                - ,. j .            > " 1 > \\ •           . «f Lk.
o utos tou dcopuirou «ri rrjs Y*)S «^MtWW ajiapTias, (tot« Aeyei tw xiii. 7. 1
irapaXuTucü,) "\'Eycpöels6 dpoV <rou tx)v *K\\.vt\\v, Kal iïiraye eïs to^ g Mk. ii.9.
oIkÓv <rou." 7. Kal tyepOels dTffjX.öti\' els t4i» oikoi» outou. (withinf!)
Mt. xix.
34. Lk. xvi. 17 (with ace. and inf.).
1 For i8<i)v (NCD, Tisch.) BM have ciSuf. The tendency of the scribes would be
to use the same word as in ver. 2. W.H. ha» ciSws in text but bracketed, iSwr in
margin.
a tfBCD omit «|UM.
*  n.cj)uvTai fr$CB.
*<rowin ^BCDL.
8 «ytipe «BCDLÏ.
• fyeipe in B and D with km; the more forcible word.
Ver. 3. Tivls t. Ypap-p-aWwv : some
scribes present on this occasion. Ominous
fact duly introduced by ISov ; its signifi-
cance still more distinctly recognised by
Luke, who gives it prominent mention
at the beginning of his narrative (ver. 17).
Sure sign of the extent, depth, and
qualityofChrist\'sinfluence.—pXaor<(«T||Ji«ï:
of course; the prophet always is a
scandal ons, irreverent blasphemer from
the conventional point of view. The
scribes regarded forgiveness purely under
the aspect of prerogative, and in self-
defence Jesus must meet them on their
own ground. His answer covers the
whole case. There is more than preroga-
tive in the matter ; there is the right,
duty, privilege, and power of every man
to promote faith in pardon by hearty
proclamation of the law of the moral
world. This is dealt with first.—Ver. 4.
tvJufujo-cLs : Jesus intuitively read their
thoughts as He read the mental state of
the sick man.—Tvo ti : elliptical for "va
ti Y\'VT|Tai understood = in order that
what may happen, do you, etc. (vide
Baumlein, Schul. Gram., § 696, and
Goodwin\'s Syn., § 331). — Ver. 5.
fÜKOTruTtpov (from ev and K<5iros, whence
tÜKOiros ; in N.T. (Gospels) only the
comparative neuter is found, as here).
The question as to ability, 8i/vop,i4, is
first disposed of ; which is easier —
dircïv: they are both alike easy to
say; the vital matter is saying with
effect. Saying here stands for doing.
And to do the one thing was to do the
other. To heal was to forgive. It ii
implied that it is easier to forgive than
to make a palsied man strong. Christ
means that the one is ordinary, the
other extraordir.ary; the one is within
the power of any man, the other belongs
only to the exceptional man ; there is no
assumption in declaring pardon, there is
pretension in saying "arise and walk ".—
Ver. 6. tvo 8è elSrJTf: transition te the
other aspect, that of j|ov<ria, the point
raised by the scribes when they looked a
charge of blaspherny.—i vtès rov ov.,
tori T-fjs y^s : thece two phrases point at
supposed disabdities for forgiving. " For-
giveness takes place in heaven, and is
the exclusive prerogative of God," was
the thesis of the scribes. " It may be
exercised even on earth, and by the Son
of Man," is the counter thesis of Christ.
Therefore " Son of Man" must be a
title not of dignity but of humiliation.
Here = one whom ye think lightly of;
even He can forgive.—róVt Xéyci. Jesus
stops short in His speech to the scribes
and turns to the sick man, saying:
aycipc, etc, also in ver. 6, intransitive.
The reading cycipai in T.R., ver. 6, is a
correction of style, the use of the active
intransitively being condemned by
grammarians. Hence this various read-
ing always occurs. (Vide Suidas, s.v.,
and Buttmarin, Gramm., p. 56.)—Tt|v
kX£vt|v, a light piece of furniture, easily
portable. — viray* : a" three actions,
arising, lifting, walking, conclusive
evidence of restored power. — Ver.
-ocr page 162-
ISO                             KATA MATOATON                                «x.
k Ter. vi 8. iSÓKTes Sc oï óxXoi iOaüu.acrai\',1 Kal èSó£ao-ai\' rhv &t6v, t4r 8ÓW0
€««:«.►). c\'^oucri\'ai\' ToiaÓTW Tols dcOpwirois.
i Cor. vil.                 %h                       , -»-a *©*«                  «\'             j *
31 (=             9. Kou irapoyw*" o Itjcrous tKtivtv eiotv avvpumov Kalrnu.ci\'oi\' éiri
iway!. to TeXuKiof, MaTSaloi\' Xeyóu.ei\'oi\', Kat Xtyïi au™, " \'AkoXou9«i
i here and in          m            >(                              % #*           o,«                        \\»#               »«
parall. u,oi. Kaï \' dvao-ras TiKoXouüno-ey\' auTu. 10. Kaï tyivtrro auTou
Lk. v] j8. * draimucVou 3 éV tB oUia, Kal * LSou, iroXXoi TcXwvai Kal duapTwXoi
(Hebrew
«Jiom ; c/. Num. xlii. au), k Ch. xxii. ia; uri. f, 30. Mk. ut. 18. Lk. ixü. vj.
1 « oPT)eT]<rav in "i^ÜYt (Tisch., W.H.) f9a-u(iacrav (CLA al.) gives 3. commonplace
idea more to the taste of the scribes.
5 i)koXov8«i in ^D (Tisch.).
*  avaxcipcvov auTov in ^CC, as in text in most MSS.
*  (u omitted in fc$D.
along from the scène of the last incident,
Jesus arrivés at the custom-house of
Capernaum (t«X<Jviov).—elSev . . . Mar-
Oaïov Xry.: there He saw a man named
Matthew. (On the identity of Matthew
with Levi in Mark and Luke, vide
Mark.) Capernaum being near the
boundary and on the caravan road be-
tween Égypt and Damascus, Matthew
would be a busy man, but, doubtless,
Christ and he have met before.—\'AkoX-
ovflei p.01: Jesus acted on His own plans,
but the recent encounter with the scribes
would not be without influence on this
new departure — the call of a publican.
It was a kind of defiance to the party
who cherished hard thoughts not only
about pardon but about those who
needed pardon. An impolitic step the
worldly-wise would say; sure to create
prejudice. But those who are too
anxious to conciliate the prejudices of
the present do nothing for the future.—
dvacrras tjko\\»v8t]o-éi\' : prompt compli-
ance, probably with some astonishment
at the invitation.
Ver. 10. koA lyivtro, etc. The narra-
tive of this incident in all three Syn-
optists is condensed, and the situation
not clear. What house is meant (Iv -rjj
oU.), and why so many (iroXXoi) ?
"There were many," Mark remarks,
emphatically (ii. 15), and the tooi here
implies that something important took
place. Luke infers (for we need not
suppose independent information) that it
is a feast (Box*)\'\')" ar"^ doubtless, he is
right. But given by whom ? Levi,
according to Luke. It may have been
so, but not necessarily as the prime
mover; possibly, nay, probably, as the
agent of his new Master. Our thoughts
have been too much biassed by the
assumption that the call of Matthew in
7. Said, done ; a convincing ar-
gumentum ad hominem. Who would
dispute the right to forgive to one who
could do that, or persist in the charge of
blasphemy against rlim ? At least those
who do will get ïittle sympathy from the
mass of spectator?.—Ver. 8. ISóvTts
ol 5xXoi. The people are free from the
petty jealousies and pedantic theories of
the professional class ; broad facts settle
the matter for them. They probably
had no scruples about the forgiving, but
if they, luid the miracle would put an end
to them : the manifest authority and
power a wimess of the non-appamit
(itoicïtcil ttjv \'iai\'(;i\'.\'v [è|ovo-iav] T£KU,i}-
ptovTTJs d^>avovs. Euthy>). — €<j>oPi]0TjO"av,
they feared ; may point to a change of
mind on the part of some who at first
were infiuenced by the disapproving
mood cf the scribes. The solemn frown
of those who pass for saints and wise
men is a formidable thing, making many
cowards. But now a new fear takes the
place of the old, perhaps not without a
touch of superstition.
Vv. 9-13. The publican feast (Mk.
ii. 13-17 ; Lk. v. 27-32). The point of
interest for the evangelist in this narra-
tive is not the call of the publican disci-
ple, but the feast which foliowed, a
feast of publicans and " sinners" at
which Jesus was present proclaiming
by action what He formerly proclaimed
by word: a sinful past no doom. The
story, though not a miracle-history,
finds a place here üecause it follows
the last in Mark, in whose Gospel the
incident of the palsied man forms the
first of a group serving one aim—to show
the beginnings of the conflict between
Jesus and the religious leaders. The
same remark applies to the next section.
Ver. 9. irapaywv IKtïScr: passing
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EYAITEAION
\'5*
•-I3-
i\\6óiT£S trt)vav4Knmo tw *It)ctoG Kal tois ua0Y|Taïs aü-roO. II. «al
ISorrcs ot <t>apiaaïoi tlirov \' Toïs (iaflijTals aÜToC, " Aian\' pe-ra tük
TeXtüfüi\' Kal du.afjTwXdn\' tVöifi 6 oioacrxaXos iifiCtv \' 1 2 \'O 8c
>            . o                                *                 . - k << ~\'               \'                                    . > ,                I Mk. >*• \'a
It)(TOus OKOutras ciiref aurois, Ou xptiak cxouou\' ol io,Xuo"TeS Lk.vHI.9,
tarpou, èX\\\' ol xaxüs cxoeres. 13. irop«u6éncs 8c paöcre ti \'co-tik, („ m»ns).
"""EX.coi\'4 6A0», Kal oü duaiai»-\' oü y&p r|X9ov xuXc\'aai. oikcuous, ch «IL)
&XV dfxapTuXoüs cis u.eTaVoia?." s                                                              vi ?.
1 «Xryov fc*BCL (Tisch., W.H.). wm in D ai
1 N13D omit Irjaous (Tisch., W.H.).
» NBCD omit aurois (Tisch., W.H.).
4 NBCD have «Xeos. cXcov is a gram. cor.
\' cis (KTavoiav is wanting in ^HDAI. It is a clear ca»e o\'harmonising a»*imila-
tion. Vide on Lk. v. 32 for its effect on the sense.
this section is the main thing, and the
feast an accompanying incident, a fare-
well feast of Matthew\'s in which Jesus
passively partook. The truth, probably,
is that the call was a preliminary to the
feast, the tirst step in the working out of
a plan. Jesus aims at a mission among
the reprobated classes, and His first step
is the call of Matthew to discipleship,
and His second the gathering together,
through him, of a large number of these
classes to a social entertainment; the
place of meeting being, possibly, not a
private house, whether Christ\'s or Mat-
thew\'s, but a public hall. If Matthew\'s
house or Simon\'s (in which Jesus pro-
bably had His home, vide Mark) was
large enough to have a quadrangular
court, the gathering might be there,
where, according to Faber, Archeologie
der Hebrder, p. 408, meetings of various
sorts were held. In any case it was a
great affair—scoies, possibly hundreds,
present, too large for a room in a house,
a conventicle meeting, so to speak; a
meeting with such people in the Syna-
gogue not being possible. For further
remarks vide on Mark.—TcXwvai «al
apap-ruXol: publicans naturally, if Mat-
thew was the host, but why Aftap. ? He
was a respectable man; are the üuap.
simply the rcXüvai as viewed from the
outside, so named in anticipation of the
Pharisaic description of the party ? If
Jesus was the inviter, they might be a
distinct class, and worse, very real sin-
ners, for His aim was a mission among
the social Pariahs.
Ver. 11. ISóvtis ot «>ap. Herewasa
g»od chance for the critics, really a
scandalous affair!—rots paOiiTais. They
spoke to the disciples, possibly, as Euthy.
Zig. suggests, to alienate them from the
M aster, possibly lacking courage to attack
Him face to face.
Ver. 12. 6 Sc a. cittcv: to whom ?
Were the fault finders present to hear ?
—ov xpcLay. etc.: something similar can
be cited Irom classic authors, vide in-
stances in Grotius, Elsner, and Wetstein.
The originality lies in the application =
the physician goes where he is needed,
therefore, I ani here among the people
you contemptuously designate publicans
and sinners. The first instalment, this,
of Christ\'s nohle apology for associating
with the reprobates- a great word.
Ver. 13. iropcvflc\'vrcs p.a0cxc : a common
expression among the Kabbis, but they
never sent men to learn the particulai
lesson that God prelers mercy to sacri-
fice.—«ol oü, does not imply that sacri-
fice is of no account.— fXeos (éXcov in T.
R., a correction by the scribes), accusa-
tive neuter. Masculine nouns of 2nd de-
clension are often neuter 3rd in N. T. and
Sept.—TJX8ov: Jesus speaksasonehaving
a mission.—auap-ruXoüs : and it is to the
sinful, in pursuance of the principle em-
bodied in the prophetic oracle—a mission
of mercy. The words to-xvovrcs, ver.
12, and Sixaïovs. ver. 13, naturally sug-
gest the 1\'harisees as the class meant.
Weiss, always nervously afraid of allegor-
ising in connection with parabolic utter-
ances, protests, contending that it is
indifferent to the sense of the parable
whether there be any " whole" or
righteous. But thcpoint is bluntedif there
be no allusion. xaXcVai here has the
sense of calling to a feast.
Vv. 14-17. The fast-question (Mk.
ü. 18-22 ; Lk. v. 33-39). T«Vrt. Oui
evangelist makes a temporal connectior
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KATA MAT9AI0N
IX
152
n in parall. 14. Tot* Trpoa^pxotTai auTU 01 uadriTai IwdWou, XéVorrcj,
Vide also              , . „         * «                 *                  ,                vx#lia»%* t
Tobit vi. " Aian t)u,cic; koi 01 4>ri|uo aten fT|OTCuOfji<K TroXXa,1 01 Oe u,a6r|Tai
o 2 Pet. i. 13 ctou oö (nrjoTeuouai;           15. Kal etirti\' aü-rots ó \'irjaoOs, " M$|
phrase). SuVairai 01 ulo! toD " yuu.cjwvoc; irevQeïv, * i$p Óo-ok (aet\' aÜTWK ^o-rie i
and Ch. p yufi(J>ios »\' iXeuaoirai 8è tju.€pai otcii\' \' dirapSjj dir\' aÜTÜf 6 wifiojiios,
lohnii.g; Kal tots fr)o-T6uo,ouf/ii\'. 16. ouSelc, 8è * èmf3dXXet \' ^mf3Xr)p.a
Rev. xvüi. \' pdicous * dyvdcjjou èirl Ijxarlia iraXaiü • * aïpei ydp to irX^puiia
q here and in parall.         r here, in parall., In same sense. Cf. Mlc xL 7.
t same phr. in Nik. ii. 21. u without object here and in Mk. il. ai.
I here and in parall.
1 TroXXa is in a large number of uncials, including ^CCDLAZ. Yet it looks like a
gloss and is wanting in fc$*B 27, 71. Tisch. and W.H. omit.
out of what in Mark is merely topical,
another of the yroup of incidents showing
Jesus in conflict with current opinion
and practice. Where it happencd can-
not be determined, but it is brought in
appositely alter the feast of the pubiicans,
serving with it to illustrate the free
unconventional life of the Jesus-circie.—
Trpocrcpxovto.1 . . . ol p.o.0. ïatavvov. The
interrogants here are John\'s disciples;
in Mark, unknown persons about John\'s
disciples with the Pharisees ; in Luke,
who treats this incident as a continuation
of the last, the fault-finders are the same
as before (ol 8è). Mark probably gives
the true state of the case. Some persons
unknown, at some time or other, wiien
other religious people were fasting, and
the Jesus-circle were observed not to be
fasting, came and remarked on the dis-
sidence.—Sia-ri: the interrogants wanted
to know the reason. But the important
thing for us is the /act, that Jesus and
His disciples did not conform to the
common custom of religious people, in-
cluding the disciples of the Baptist. It
is the first instance of an extensive
breach with existing religious usage.—
oi vt|o-t«vovo-i : the broad patent fact; if
they did any fasting it was not apparent.
Ver. 15. Kal etirtv: The question
drew from Jesus three pregnant para-
bolic sayings: bright, genial, felicitous
impromptus; the first a happy apology
for His disciples, the other two the
statement of a general principle.—ol vlot
toC wu,<f>£vos. The mere su<»gestion of
this name for the disciples explains all.
Paranymphs, friendsof thebridechamber,
companions of the bridegroom, who act
for him and in his interest, and bring the
bride to him. How can they be sad (p.r|
SvvavTcu Trev9«ÏK) ? The point to note is
that the figure was a^posite. The life
of Jesus and His disciples was like a
wedding feast—they the principal actors.
The disciples took their tone from the
Master, so that the ultimate fact was the
quality of the personal piety of Jesus.
Therein lay the reason of the difierence
commented on. It was not irreligion, as
in the case of the careless; it was a
different type of religion, with a Father-
God, a kingdom of grace open to all,
hope for the worst, and spiritual spon-
taneity.—«X«i\'<crovTai -?|uipai. While the
Bridegroom is with them life will be a
wedding feast; when He is taken from
them it will make a great difference;
then (t<5tc) they will grieve, and thereforc
fast: a hidden allusion to the tragic end
foreseen by Jesus of this happy free life,
the penalty of breaking with custom.
Vv. 16, 17. The substitution of vy\\tr-
T«voucrtv for ir«v8«tv, in the close of ver.
15, implicitly suggesteda principle which
is now explicitly stated in parabolic
form: the great law ofcongruity; practice
must conform to mood; the spirit must
determine the form. These sayings,
apparently simple, are somewhat ab-
struse. They must have been over the
head of the average Christian of the
apostolic age, and Luke\'s version shows
that they were diversely interpreted.
Common to both is the idea that it is
bootless to mix heterogeneous things,
old and new in religion. This cuts two
ways. It defends the old as well as the
new; the fasting of John\'s disciples as
well as the non-fastingof Christ\'s. Jesus
did not concern Himself about Pharisaic
practice, but He was concerned to defend
His own disciples without disparagement
of John, and also to prevent John\'s way
and the respect in which he was justly
held from creating a prejudice against
Himself. The doublé app!ic:ttion of the
principle was therefore present to Hil
mind.—Ver. 16, oiScïs . . . iraXaiq». No
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153
14—19.
aÓToG diTÖ tou tfiaTi\'ou, Kal X(\'P0>\' crX^<7(xa Y^eTai- \' 7\' °"^* \' P^- v nere\'„
Xouctik olvov viov ets daK0Ö9 iraXaious\' eï Sc pi ye> P\'Ó Yl\'u\'\'Tat °\' John "\'"•
do-Kot, kou ó oikos èKYeiTai, Kal ol doxol diroXoGtTai1 • dXXd |3aX- liquid»).
,                             t          .                      „                                    Ch. xxrl.
Xoucrtf oicoc kcof ei; ao-Kou; Kaïvous, Kat dji<j>0Tepa ^ o-ufTripoui\'Tai. 12 {M
18. TaGTa aüfoG XaXoOiTos aÜTOis, tSou, dpx<>» éXOuf8 Trpoo-cKuVei w Lk. ». s>
aÜTW, X«\'yuii\', ""Oti tj Quy&Tr\\p aou apn ÈTeXeuTïjo-si\' • dXXd èXöu»" x Mk. xyL
x£m8es ttji» X^P\'\' trou ^lr\' a^T11,\'i Kai 7 J^fffTai." 19. Kal iytpG&is iX. 17
t ».                   > \\ -n              4 - -          * I           A          % » .,                                                      (same
o l-ncrous TjKoXouÖTjffec* atiTw koi 01 ixa(fr]Tai auTou.                                     const.).
y Mk. tri.
ix. 41. Kom. xir. 9.
11. John t. aj. Acts
1 For the future, in most MSS., fc$B have airoXXvvrai (Tisch., W.H.).
*  All uncials have au^orcpoi.
*  The reading is in confusion here. B has after apx»v, «? irpoacXOuv, probably
the truc reading out of which all variants arose (tis for cis; ets om.; «X0uv for irpotr. J
(is cX9wv, eXOuv.),
*  fc^CD have the imp. B as in text.
one putteth a patch of an unfulled, raw
piece of cloth ipaxos f\'om prjyvi\'fjtt) on
an old garment.—t6 TV^poifia auTov, the
rilling, the patch which filis; of it, «\'.«.,
the old garment, r.ot of the unfulled cloth
(Euthy., Grotius, De W., etc).—atpei
airè, taketh from = tears itself away by
contraction when wetted, taking a part
of the old garment along with it.—Kal
. . . yivcrai, and so a worse rent takes
place. This looks in the direction of an
apology for John and his disciples (so
Weiss) = they and we are in sympathy
in the main, but let them not assimilate
their practice to ours; better remain as
they are; imitation would only spoil a
good type of piety. What is to be done
with the unfulled cloth is not indicated,
but it goes without saying. Let it
remain bv itself, be fulled, and then
turned into a good new garment.
Ver. 17. The new parable of the
wine and wine-skins is introduced, not
merely because the Speaker is full of
matter, but because it enables Him aptly
to show both sides of the question, the
twofold application of the principle.—
oiSè fJaXXovo-iw: nobody puts new wine
into old skins; Wos applied to wine,
Kaïvds to skins (qo-kovs Katvovs). vcos
is new in time, koavós in quality. That
which is new in time does not necessarily
deteriorate with age; it may even im-
prove. That which is new in quality
always deteriorates with age, like skins
or cloth, vide Trench\'s Synonyms, lx.—
cl 8è |J.iiY6 (vide ad vi. 1): two disastrous
consequences ensue: skins burst, wine
spilt. The reason not stated, assumed
to be known. New wine ferments, old
skins have lost their toughness and
stretchableness. " They have become
hard leather and give no more" (Koets-
veld, Di Gelijkenissen, p. 99). That is
the one side—keep the old to the old.—
aXXa pdXXovo~t . . . o"vvrripoOvTai: this
is the other—the new to the new; new
wine in fresh skins, and both are pre-
served as suiting one another. With
reference to the two parables, Schanx
remarks that, in the fust, the point of
comparison is the distinction between
part and whole, in the second form and
contents are opposed to each other,
So after him, Holtzmann in H.C.
Weiss takes both parables as explaining
the practice of John\'s disciples, Holtz-
mann as giving reasons why Christ\'s
disciples differed from all others. The
truth as above indicated lies between.
Vv. 18-26. The daughter of jfairus,
tvith interlude (Mk. v. 21-43 ! Lk. viii.
40-56). Given by Matthew in immediate
connection with the discourse on fast-
ing, but by Mark, and Luke following
him, in connection with the return from
the eastern shore, after the story of the
demoniac. Ver. 18. ISov . . . Xfyuv:
exactly the same formula as in viii. 2.—
apxuv, an important person, a ruler
of synagogue, accordiqg to Mark.—tl%:
peculiar here, but taken from Mark
where it is intelligible, the suppliant
being there described as one of the rulers
of the synagogue. The word puzzled
the scribes, and gave rise to many variants
(vide crit. note).—apn. êTeXeuTiqo-ev: this
statement of Matthew, compared with
those of Mark and Luke, which make
the father say his daughter was dying,
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\' KA TA MATBAIOiN
IX.
»54
i her« only 20. Kal looii, yur?) * alfioppooüo-a SuSïKa Itt), irpo<rc\\9oG(ra
Lev.xv. 33. óiriaflci\', rj aTO toü * Kpao-rré\'oou toü luariou aÜToü. 21. «Xe-ye yap
a Ch. *iv. . ,                , » » 1         «.                   ~«         \'          » «         a\'               »»
36; xxüi. €k eaurrj, Ear uokov ai|/wp.ai too luariou outou, o-w8r|o-ouai.. 22.
56. Lk. \'O 8c \'lijc/oüs «Trien-panels \' xal itiiv aÜTtii\' ttire, " Gdperei, BuvaTïp\'
(NurnTxv. ï mo-ns o-ou trecrü)K« aï. Kal eauÖT) T| yurr) diro ttjs upas «£11015.
3               23. Kal ^Xduf ó \'irjcroüs eis Ttji\' oiKiaK toü ópxorros, Kal ïSiic toÖs
1 <rrpa<|.«iï NBDX (Tisch., W.H.).
cerned the turning round of Jesus might
be an accident, or due to consciousness
of a nervous jerk instinctively understood
to mean something.—6cipcrei, 8üvaTcp,
again as in ix. 2, a terse, cordial sym-
pathetic address; there child to a man,
here daughter to a mature woman.—
•trio-ris, no notice taken of the super-
stition or the cunning, only of the good
side; mark the rhylhm : t| irio-Tts <rou
crecrwKev <re, again in Lk. vii. 50, where,
with wop«vov «is €lpijvTjv, it forms a
couplet.—<ria-iDKtv, perfect, not future,
to convey a feeling of coniïdence = you
are a saved woman.—xaï cVu6r|, and so
she was from that hour. A true story in
the main, say Strauss and Keim, strictly
a case of faith-cure.
Vv. 23-26. The narrative returns to
the case of Jairus\' daughter. Ver. 23,
f\\3üv . . . xal tSuv, circumstantial
participles leading up to what Jesus
said, the main fact.—to«s avXrjras, etc.:
the girl was only just dead, vet already
a crowd had gathered about the house,
brought together by various motives,
sympathy, money, desire to share in the
meat and drink going at such a time (so
Lightfoot, Hor. Heb., ut cdcrent et
bibercnt), and of course making a con-
fused din.-—öopu^ovficvov, the part. — a
relative with finite verb = the crowd
which was making a din. The crowd,
besides the ouXtitul, tibicines, flute-
players, would include some hired
mourning women (Jerem. ix. ij),prafic<r,
whose duty it was to sing nitnia in praise
of the dead. Mourning, like everything
else, had been reduced to system, two
fiutes and one mourning woman at the
burial of a wife incumbent on the
poorest man (Lightfoot, Hor. Heb.).
The practice in Greece and Rome was
similar; proofs in Grotius, Elsner, Wet-
stein. Vide also Marquardt, Hundbuch
der Röm. Alterthumery vol. vii., p. 341,
where it is stated that by the twelve
Tables the number of tibicines was
limited to ten, and that before the Punio
war, at least, prajica were employed.—
nas created work for the harmonists.
The patristic view (Chrys., Theophy.,
Euthy.), that the statement was an
inference from the condition in which he
left her, or a natura! exaggeration, lias
been adopted by many. Probably it is
an inaccuracy of the evangelist\'s due to
abbreviation. The glrl was dead when
Jesus arrived; that was all he cared
about. The ruler thought Jesus could
do anything short of raising from the
dead, save even in articulo mortis. But
our evangelist give9 him credit for more
faith ; that Jesus can bring back from the
dead, at least when death has just taken
place.— tij<r«Tai, not remain living, but
revive, come to life again (Fritzsche).—
Ver. 19. cY\'péttv apparently refers back
to ver. 10, implying close sequence—
feasting, fasting, dying; such is life
indeed.
Vv. 20-22. The story is suspended at
this point by an interlude.—Ver. 20, ko\'i
l8ov:anc\\v applicant for help appears on
the scène, on the way to Jairus\' house.—
yw!) . . . ?TT),awoman whohad suffered
for twelveyears from some kind of bloody
flux.—tmurtn: realistic feature; from
womanly shame or the morbid shrinking
of chronic ill-health, or out of regard to
the law concerning uncleanness (Lev.
xv.).-Kpao-ir^Sov, Hebrew n^^ (Num.
rv. 38), fringes at the four corners of the
outer garment, to remind of the com-
mandments. In dress jesus was not
nonconformist. Hia mantle, luanov,
had its Kpa<nrcSa like other people\'s.—
rj\\|>aTa, touched one of the tassels: the
least possible degree of contact enough
to ensure a cure, without notice ; faith,
superstition and cunning combined.
Ver. 21. ïXryt y&p iv lawrQ: such war,
her little private scheme. Ver. 22, 6
Si I. o-Tpa^cU xal I8ü>v. Matthew\'s
narrative here is simple as compared
with that of Mark and Luke. probably a
transcript from Apostolic Document,
concerned mainly about the words of
Jesus. So far as our evangelist is con-
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EYAITEAIOH
155
»o—31.
k o0\\t|t4s Kal rhv fy\\ov \' Oopv^oifieyov, 24. Xe\'yet aÜTots,1 "\'Axa-b ReT. iriil
)(upcÏTC\' oü yap airc\'Savc rb KopdVtoi\', d\\Xa \'\'xaOcuSci." Kat c Mk. v. 30.
Ka.Tty£kwv aÜToC. 25. "Ore ik \' l%tfi\\r)Qr\\ 6 SyXos, etaeXOujK j, «, 10.
«KpaTT|ae ttjs XeiP°S auTn,S> Kat \'HYCP"T1 T0 KOpaaioc. 20. Kat io(=to
^fj\\Oc>> ij ,<J>\'r)".ï| outt| ets öXtic tV yrp IkcIvt\\v.                                         eCh. «xi.i\'a.
., >              1                > -a            « •,                 . \\ /fl                  > » */ \'Mk. i. 3:.
27. Kat TrapayoiTi eKeiBee tu Itjctoij, r|Ko\\outff|craK auTu> ouo g Lk. iv. 14.
Tu<j>Xot\', Kpa£oir<s nol Xe\'yoires, "h\'EXeSjow irju,as, ulè2 Aa|3iB." h Ch.ir.tt;
28. \'EXSÓkti Sè ets tx\\v oUtaf, -irpo<rfjX8oi\' auTÜ ol TucpXot, Kat Xeyei
aÜTots ó \'Itjcxoüs, " riiorreueTe 5ti ouVauat touto irotfjaat;" Ae\'youatK
aC-rw, " Nat, Kupte." 29. TÓTe tj<|<aTo töi» ó^aXuwf au-rüf, Xéyur,
" Ka-ra Tty moTii\' upmv yetTj^Tu Ójuk." 30. Kal dveuxOrja-ap *
auTÜf ot o<t>0aX(ioi- Kal \' éVe0ptpvr|<raTO4 aÜToïs 6 \'Itjo-oGs, Xe\'ywc, i Mk. 1.43.
"\'OpaTe fiTjSets yiKuo-Kercü." 31. Ol 8è «^eXOóvtcs \' Ste^jjuo-aK j Ch. xivill.
aÜTÖK iv 5Xt) Tg yjj èVetVr).                                                                                     4}.
1 For Xeytt avrots fr$BD have cXrytr.
*  For vte B has vios.
*  tjvecox. m BD.
4 cvcf)pi|j,T]0T| in fc^B, a less usual form avoided by scribe*.
Ver. 24. 6.va\\<aptÏTt, retire I Ilired
mourners distasteful to Jesus, who
gladly avails Himself of this opportunity
of dismissing them.—oi yctp dire\'Oave: no
need of you yet, for the maid (KopóViov,
dim. for tópT|, but = puella in late
Greek) is not dead. A welcome word
to naturalistic commentators, giving a
plaui-ible basis for the hypothesis of an
apparent death or swoon (Schleier., Keim,
etc), not to be taken prosaically as
meant to deny death. Yet Carr (C. G.
T.) thinks it open to question whether
it ought not to be taken literatly, and
doubtful whether KOipacrdat is ever used
in a metaphorical sense in the N. T. or
elsewhere. The derisive laughter of the
crowd (KaTjyAwv) is good evidence to
the contrary.—i{«p\\iïÖTj : not to be
pressed as implying physical force,
non vi et mnnibus, sed voce jussuque
(Fritzsche), a tone and manner not to
be resisted, the house therefore soon
cleared of the noisy crowd.—Ver. 26,
l£ïj\\9er t| <)>., against the wish of Jesus,
who did not desire raising the dead to be
regarded as a part of His ordinary work.
Perhaps that was why He said : " she
sleepeth" (Weiss, L. J., Marcus-Evang.).
—T*lv yijv Uf.ivyjv : Weiss thinks the ex-
pression irrfplies that the evangelist is a
stranger to Palestine (Weiss-Meyer).
Vv. 27-31. Tuo blind                This
miracle-navrative and the next
paratively colourless and uninteresting.
They bring under notice two new types
of diseasc, blindness and possession
accompanied with dumbness. The
interest in both cases, however, lies not
so much in the cures as in the words
spoken.—Ver. 27. ru<t>Xol: blindness
common from limestone dust in the air
and changing temperature.—vlos A.,
Messianic appellation, first time ad-
dressed to Jesus, a point of interest for
the evangelist; not welcome to Jesus,
who feared the awakening of false ex-
pectations. Therefore He took no notice
of them on the way to His house, whither
He retired after the last incident.—Ver.
28. 1\\96vt\\. cis t. o. irpocrtjXSov : they
follow, and Jesus at last takes notice of
them, asking il they have faith in His
power. His previous conduct might
throw doubt on His willingness. but that
is disptlled by speaking to them.—vat:
a prompt glad "yes" is thcir answer.—
Ver. 30. Tjv«(j>xö\'10\'av, a Ilebraisni. The
Jevvs thought of blind eyes as shut, and
of seeing eyes as open.—cVcPptuijOii,
sternly enjoined (vide Mk. i. 43). The
paraphrase of Euthy. Zig. gives a vivid
idea of the meaning, "looked severely,
contracting His eyebrows, and shaking
His hcad at them, as they are wont to
do who wish to make sure that secrets
will be kcpt ".—Ver. 31. iv SXfl t. y. ck.
(vide remarks on ver. 26).
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155                          KATA MAT0AION                            ix.
kCh.xli.M. 32. Autük 8è ^cpxopicui\', iSou, vpo(rf\\veyKar airü avOpu-nov\'
31. 1 Cor.k KU^if 8ai(ioci^ó|i6coi\'. 33. Kal £KpXr)8^rros toD Saiuopiou,
91 (urne èXdXncrei\' 4 xcucfiós • Kal è6aup.acrai\' ol öj^Xot, Xetyoi\'Tes, " 0TV 3
»W« »lso\' ouSewcre è^an] outojs cV Tw Icrpa^X." 34* "t 8è <J>apu/aioi
4; xxx. 13). IXtyoe, " \'Ec tü \' apxoiri rütv oaijic-fïui\' èKpVXXei t& ScupcVia.\' 3
ni Ch. iv. 23,                     i*»im             ~             t»i •« > /\\                 j                    * \\ /
but there 35* "\' irepiljyfv o It|ctous Td9 iro\\€i$ iracras Kal Tas K<i>p.a$,
intrans., cc»           j        -                    «»«          t          *             * » .n
here with oioaaKCiiv iv Tais crukaYwyais auTuv, Kat KT|pu<7cr<i>i\' to euayyeAiof
tt)s paoxXeias, Kal dcpaircuuc iracaK fóaof Kal Trao-ae u.aXaxiai\' iv
1 ^13 omit avÖpcüTrov.                   2 ^BCD omit on.
3 D, a, k, Syr. Sin. omit ver. 34 ; W.H. bracket.
Vv. 32-34. The dumb demoniae (Lk.    morborumgenere").—Ver.34. ot8e4>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
«ene demoniae, the interest ctntring in    closely the words and acts of Jesus and
the confiicting comments of spectators    forming their theories. They have got
which probably securcd for it a place in    one for the cures of demoniacs.—4r ry
the Logia of Matthew. Ver. 32. Aütüv    apxOVTl t. 8 : He casts out demons in
l|cpxopévwv: 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 itwas
the great Healer; an incessant stream of   plausible. How difïerently men view
applicants for aid flowing towards His    the same phenomenon (vide on Matt.
door.—Kafybv : dumbness the apparent    xii. 22 f.).
symptom. The word literally meansblunt, 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 deedi
ence to the senses and faculties, here the    from chap. v. onwards, and introducing
faculty of speech (ver. 33, iXaXiicrev),    a new aspect of Christ\'s work and experi-
in xi. 5, that of hearing.—Saiuovi£<Suevov:   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. /\\aXi)<rcv: that cured, speech    iv. 23, 24, and, therefore, fitly ends the
foliowed.—I6avpa<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 tobe dumb.—ov8<=\'itotc    forms the introduction. It is, at the
«<j>avn, 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.
Israël. e^avn \'s 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 precisemean-    of doubt, criticism, hostility.
i"B of ovtus, and what nominative is to Ver. 36. tSüv Sè tovs S^Xovs: in the
be supplied to f"<t>avn. 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 foliowed in quick succession    suchastomove Hiscompassion (t\'a-irXay-
as joint causes of admiration. The    x"\'0*!\' 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 Rosenmüller (" 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 et verbo, et in omni    a blameworthy neglect of duty on the
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ja-38.                           EYAITEAION                               157
T§ Xaö.1 36. 18J»I\' 8e tous ó/Xous, " lmr\\ayxylcrQi\\ irepl aÜTW, n here only
Sti Tjade inXeXufUvoi2 KOI «\'ppip.ii.cvoi3 ixrtX irpópaTa (ir) t\\ovTa wiih «in,
TTOiu.eVa. 37. tÓtï X^yei tois naÖriTats aÜTOÜ, " "O |MP " 6cpio-|jLOS 14. Mli.
iroXiis, ot 8è epyÓTai óXiyoi • 38. 8«f}8r|T£ ouf toO xupiou toG 0epicr- viii. ial.
m m            _ , n ,. , ,              >\\a              \\ » « »>                                        ° Ch. xiii.
ftou, oirai; • enpaXr] tpya/ras ci$ Tor Oep\'.rrpok auTOu.                                -,.. jg.
Mk.iv.9g
Lk. 1.1. p Lk. x. 3. Johnx. 4
1 €v tui Xaw brought in probably from iv. 23. BCDAI omit (Tisch., W.H.).
2 acXeXvpevoi (T. R.) is a very weakly-supported reading, having only one im-
portant uncial, L, on its side. ^BCDAZ al. have eo-KvXp.evoi—the true reading.
5 The variation here is simply a matter of spelling: ep. in fc$BCL (Tisch., W.H.),
tpp. (T. R.) TA, pep. D.
part of their religious guides—the shep-
herds by profession without the shep-
herd heart, the spiritual husbandmen
without an eye for the whitening fields
and skill to handle the sickle. The
Pharisaic comments on the Capernaum
mission festival (ix. n) were sufficiënt to
justify the adverse judgment. Their
question on that occasion meant much,
and would not be forgotten by Jesus.—
eVKvXfju\'voi, «pip-pcvoi, graphic words,
clear as to general import, though
variously understood as to their precise
meaning. The former may mean
"flayed" (from ctküXov, Holtz., H.C.),or
" hunted " and tired out (Weiss-Meyer),
the practical sense is " exhausted by
long, aimless wandering, foot-sore and
fleece-torn ". The other points to the
natural sequel—lying down, scattered
about (pitrra), here one, there another,
on the hill side, just where they found
themselves unable to go a step further.
A fiock can get into such a condition
only when it has no shepherd to care for
it and guide it to the pastures.
Vv. 37, 38. fiepurnès ; a new figure
coming in abruptly in the narrative, but
not necessarily so close together in
Christ\'s mind. The one figure suits the
mood of passive sympathy ; the other,
that of the harvest, suits the mood of
active purpose to help. It would not be
long in the case of Jesus before the one
mood passed into the other. He could
not be a mere pitying spectator. He
must set on foot a mission of help.
The Capernaum feast was the first stage;
the mission of the twelve the second.
The word " harvest " implies spiritual
gusceptibility. Weiss protests against
this infeience as allegorising interpre-
lation of a parabolic saying which simply
points to the want of suitable labouiers
(vide L. J,. ii. ng). So also Schanz
maintains, against Euthy., that not sus-
ceptibility but need is pointed to. But,
as against Weiss, it is pertinent to ask :
what suggested the figure of a harvest
if not possibilities of gain to the
kingdom of God, given sympathetic
workers ? This hopeful judgment as to
the people of the land, contrasted with
Pharisaic despair and contempt, was
characteristic of Jesus (vide my Kingdom
of God, chap. v.).—("pyaTai ökiyoi: pro-
fessional labourers, men busying thenv
selves with inculcation of moral and
religious observances, abundant; but
powerless to win the people because with-
out sympathy, hope, and credible accept-
able Gospel. Their attempts, if any,
only make bad worse—(sub legis on-
ere aegrotam plebem, Hilary). "Few"
—as yet only one expert, but He is train-
ing others, and He has faith in prayer for
better men and times.—Ver. 38. Strj9r|T«:
the first step in all reform—deep, devout
desire out of a profound sense of need.
The time sick and out of joint—God
mend it 1—Sirws «VfSaXri, etc. The pray-
er, expressed in terms of the parabolic
figure, really points to the ushering in of
a new era of grace and humanity—
C krist ion as opposed to Pharisaic, legal,
Rabbinical. In the old time men thought
it enough to care for themselves even in
religion ; in the new time, the impulse and
fashion would be to care for others.
eVpiXTj, a strong word (cf. Mk. iv. 29,
aTroa-TeXXti.), even allowing for the
weakened force in later Greek, implying
Divinc sympathy with the urgent need.
Men must be raised up who can help the
time. Christ had thorough faith in a
benignant Providence. I.uke gives this
logion in connection with the mission o\'
the sevcnty (x. 2).
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KATA MAT0AION
l58
x.
• Chijl.43. X. I. Kal irpocncaXttraficpos tou$ oüoexa u.ar)r|TÜs aÜTou. c8*tMt>
26; iii. 11. oArMf è^ouo-ïa.f Trctuu.ctTUK * dKaOdpTuf, ware eKpaXXeiy, auTa, Kat
36 al. (in ÖcpaTreüetf itacrav vótrov Kal irdaaf paXaKiai*. 2. TCtv Sè Soioexa
demons). b airocrTÓXwc tci cVópaTd e\'oTi TaOra • irpwToc, IÏjiüjv ó Xeyou.cvof
ir. Mt.and ricTpos, Kal Avopt\'as è ciScXepöe. auToü \' I<xküj(3os \' ó ioü ZtPtniuou,
30), often Kal \'iwdci\'Tjs ó dSeXclös auToO • 3. 4".\\nr7ros, Kal Ba.p0iAou.alos "
@uu.ds, Kal Maröalos o T(Xurr|s • \'laKU^oj & toü \' AX<£aiou, Kal
1 SB have kqi before laxupot.
no use sending the Twelve unless they
could carry with them something of His
power.—irvct>|iaT<i<v o., genitive objective,
as in John xvii. 3, Rom. ix. zi. &<rn
Ik • • • Kal Ocpa-ircvctv, dependent also
on e\'lo\'jcriav (<ƒ. 1 Cor. ix. 5), ütrri with
infinitive indicating tendency of the
power, irao-av vóirov, etc, echo of iv.
Ver. 2. tuv 8e 8i.\',o. a-Troo-TdXtuf: etc,
the evangelist finds liere a convenient
place for giving the names of the Twelve,
called here for the first and last time
óirdo-ToXoi, wilh reference at once to the
immediate minor mission (from öiro<rr^X-
X«iv, vide ver. 5) and to the later great
one. One half of them are for us mere
names, and of one or two even the names
are doubtful, utterly obscure, yet, doubt-
less, in their time and sphere faithful
witnesses. They are arranged in pairs,
as if following the hint of Mark that they
were sent out by two and two, each pair
connected with a kq\'i (so in Luke, not in
Mark).—irpw-ros: at the head of the list
stands Peter, first not only numerically
(Meyer) but in importance, a sure matter
of fact, though priestly pretensions based
on it are to be disregardcd. He is first
in all the lists.—ó Xcy. CIcS-pos: a fact
already stated (iv. 18), here rcpeated
probably because the evangelist had his
eye on Mark\'s list (iii. 16) or possibly to
distinguish this Simon from another in
the list (No. 11). Ver. 3. BapdoXopatos,
the 6th, one of the doubtful names, com-
monly identified with Nathanael (John
i. 46).— MarBatos ó T«X<ivi)s, one of four
in the list with epitheta : Peter the first,
Simon the zealot. Judas the traitor,
Matthew the publiean ; surely not with-
out reason, except as echoing ix. g
(Meyer). Matthew stands second in his
pair here, before Thomas in Mark and
Luke. 1\'osition and epithet agree,
indicative, Euthy. suggests, of modesty
and setf-abasement.—Ver. 4. ïly.av o
Kavavatos : I.uke gives tok KaX. ZtiXwril»
= the zealot, possibly a piece of in-
Chapter X. The Galilean Mission.
The beginnings of the mission to the
neglected " lost" sheep of Israël may be
found in the Capernaum feast (ix. 10).
As time went on Jesus feit increasingly
the pressuie of the problem and the need
for extended effort. Matthew\'s call was
connected with the first stage of the
movement, and that disciplewas Christ\'s
agent in bringing together the gathering
of publicans and sinners. He is now
about to employ all the intimate dis-
ciples He has collected about Him and
through them to spread the movement
all over Galilee. They will be a poor
substitute for Himself, yet not wholly
useless like the scribes, for they have
heard His teaching on the hill and
imbibed somewhat of His spirit of love.
Vv. 1-15. The Twelve: their names,
mission, and relative inttructions (Mk.
iii. 14-19, vi. 7-13, Lk. ix. 1-6).
Ver. i. Trpoo-KoX«o-dfi€vos\'. this does
not refer to the cal! 10 become disciples,
but to a call to men already disciples to
enter on a special mission.—tovs 8<i8«a,
the Twelve. The article implies that a
body of intimate disciples, twelve in
number, already existed. The evangelist
probably had Mk. iii. 14 in view. He
may also reflect in his language the
feeling of the apostolic age to which
the Twelve were familiar and famous.
Hitherto we have made the acqiiaintance
of five of the number (iv. 18-22, ix. g).
Their calls are specially reported to
illustrate how the body of twelve grew.—
cfovo-lav, authority, not to preach, as we
might have expected, but to heal. The
prominence given to healing in this
mission may surprise and disappoint,
and even tempt to entertain the suspicion
that the exalted idcas concerning the
Twelve of after years have been read into
the narrative. This element is certainly
least prominent in Mark. Yet to some
extent it must have had a place in the
mission. The people in Galilee had all
üeard of Jesus and His work, and it was
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EYAITEAION
159
f—8.
Ae|3f3rüos ó {mit\\T)6«W SaSSatos1 4. Zïfiuc o Ko^acinijs,* Kal \'loüSae*
lo*KapiÜTY)S ó Kai " irapaSous auróv.                                                                 ogamln
5. Toutous Tous 8tuS«Ka óVrréVreiXcK 6 iTjaoüs, ïrapayyetXas aurois, Judas,
, ., . , \\ % t\\ tt                     , » *\\                                 ». \\ Ch. xivi
X<Yul,i ElS OÖOl\' €OVu>l\' fJLl| aTTÉ\\0t)T€, KO.1 «IS TTO\\lV lo.U.O.peiTCOl\' JIT) 15; xxvii.
eïatXörjTt • 6. iropeu£<x9e Sè p.a.XXoi\' irpós ra irpópaTu. Ta d diroXw-a Ch.xv.a4.
XoTa\'oïicou \'l<rpar|X. 7. Tropeuóp.«voi 8è Krjpuo-o-«Te, XeyovTtj. "OTieCh.xv.j4.
t)y-yiK«K i\\ |3ao-iX«ïa rüv oüparÜK. 8. Aadei\'ourras 8«paTr£Ü«T«, vii. 42.
1 D has AtpfJaio? (ios) alone. fc^B have 6aS8aios alone. The reading in T. R.
as above is simply a conflate reading combining the Cwo by a connecting phrase,
o «mttXïjfltis.
* BCDL have Kavavaios, probably the true form.
J o before lo-xap. in fc^BDA.
formation based on an independent
reliable source, or his interpretation of
the Hebrew word "ON;,-?. The form
• -r : \'-
Kavavoüos seems to be based on the idea
that the word referred to a place. Jerome
took it to mean "of Cana," "de vico
Chana Galiiaeae ". \'lovSo,? ó \'lo-KapKirris:
last in all the lists, as Peter is tirst. The
epithet is generally taken asdenoting the
place to which he belonged: the man of
Issachar (Crotius); but most render: the
man of Kerioth (in Judah, Joshua xv. 25,
Jer. xlviii, 41I ; in that case the one non-
Galilean disciple. The ending, -wtt|?, is
Greek ; in Mark the Hebrew ending, -<o8,
is given.
Vv. 5-15. Instructions to the missioners.
Ver. 5. Tovtovs t. 8iiS: These, the Twelve,
Jesus sent forth, under the injunctions
following (irapoYY«tXas). - il? A8ov «\'S. pt|
airA9i)Tc. This prohibition occurs in
Matthew only, but there is no rcason to
doubt its authenticity except indeed that
it went without saying. The very pro-
hibition implies a consciousness that one
day the Gospel would go the way of the
Gentiles, just as Mt. v. 17 implies con-
sciousness that fulfilling, in the speaker\'s
sense, would involve annulling.—A8ov
iiviv, the way towards (Meyer), the
genitive being a genitive of motion
(Fritzsche, Kühner, § 414.4). °r a way
within or of, parallel to iriXiv Iau.ap«iT<ïv
in next clause.—«Is ir. lap., not even in
Samaria should they carry on their
mission. The prohibition is total.
iroXtv does not refer to the chief city
(Erasmus, Annot., metropolis) or to the
towns as distinct from the rural parts
through which at least they might pass
(Grotius). It means any considerable
centre of population. The towns and
villages are thought of as the natura!
sphere of work (ver. n). The reason of
the doublé prohibition is not given, but
doubtless it lay in the grounds of policy
which led Christ to confine His own
work to Israël, and also in the crudt
religious state of the disciples.—Ver. 6.
a-rroXuiXÓTa, " the lost sheep," an ex-
pression consecrated by prophetic use
(Jer. 1. 6, Sweiu & ed., xxvii. 6), the epithet
here first introduced, often occurring in
Gospels, was used by Jesus not in blamr
but in pity. " Lost " in His vocabulary
meant " neglected" (ix. 36), in dangei
also of course, but not finally and hope-
lessly given over to perdition, salvablr
if much needing salvation. The term is
ethical in import, and implies that the
mission had moral and religious improve-
ment mainly in view, not mere physical
benefit through healingagency; teaching
rather than miraculous acts.—Ver. 7.
iropcvópevoi Kï|pv<xo-«T«, as ye go, keep
preaching: participle and finite verb,
both present. Preaching first in the
Master\'s thoughts, if not in the evangel-
ist\'s (ver. 1).—ijy-yintv f| pao i\\«ia t. o.:
the theme is, of course, the kingdom
longed for by all, constantly on the lips
of Jesus. The message is : It has come
nigh to you and is here. Very general,
but much more, it may be taken for
granted, was said. The apprentice
apostles could as yet make no intelligent
theoretic statement concerning the King-
dom, but they could teil not a little about
the King, the M aster who sent them, the
chief object of interest doubtless for all
receptive souls. It was a house mission
(not in synagogue) on which they were
sent (ver. 12). They were to liveasguests
in selected dwellings, two in one, and
two in another, for a time, and their
preaching would take the form of familiar
conversation on what they had seen and
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KATA MAT9AI0N
i6o
x
f Rom. lil. Xeirpous Ka8api£cTC, PEKpou; cycipïTe,1 Satu,oVia »|3dXXeTE. \'Supectc
jLlc. xviii. éXttPcTï, 8<i>p£&e 8ore. 9. Mt) * KTrj<ri]a0E \\pwxbv, u.ï]Sè apyupOK,
ig.\'Acisl. u,r)8È xoXkok «Is Tets ï.wi\'as üpwv, IO. p.i) iri^pai\' £19 óScV, iaï)8é 8Ü0
jo- xxi>! xlT"l\'as\' fffil óiroS^aoTO, u.T]8è\' paJ3!W • a^ios yap 6 epydTTjs rfjs
18.
1 viKpovi ryeipeTc is wanting in L, but well attested by J^BCDZ. The position
raries in MSS., after Saifi.. eicpaXX. in PA, before X«ir. icaOap. in J^BCDI.
heard Jesus do and say. They would
talk by the hour, healing acts would be
very occasional, one or two in a village.
Ver. 8. vtKpovs iyiiptre. This clause
is wanting in several Codd., including L,
so often associated with jj$B in good read-
ings. It is, however, too well attested to
be omitted. It must either have found a
place in the autograph, or it must have
crept in as a gloss at a very early period.
The evangelist\'s aim seems to be to
represent Christ as empowering the
disciples to do the works He is reported
to have done Himself in chaps. viii., ix.
That purpose demands the inclusion of
raising the dead as the ciowning miracle
of the group (raising of daughter of
Jairus). Yet it is hard to believe that
Jesus would give power to the disciples
to do, as an ordinary part of their
mission, what He Himself did only on
one or two exceptional occasions. The
alternatives seem to be either an early
gloss introduced into the text, or an
inaccuracy on the part of the evangelist.
Meyer takes the former view, Weiss
apparently the latter. We cannot take
the phrase in a spiritual sense, the other
clauses all pointing to physical miracles.
This clause is not in the accounts of
Mark and Luke. The seventy on their
return (Luke x. 17) make no mention of
raising the dead.
Ver. 9. (ir) KTijo-T)<r8e : Vulgate : nolite
possidere. But the prohibition isdirected
not merely against possessing, but
against acqitiring ikc\'k7-.->|aui, perfect =
possess). The question is as to the scope
of the prohibition. Does it refer merely to
the way, or also to the mission ? In one
case it will mean : do not anxiously pro-
cure extensive provision for your journey
(Meyer) ; ir. the other it will mean, more
comprehensively: do not procure for the
way, or during the mission, the thinga
named. In other words, it will be an
injunction to begin and carry on the
mission without reward. Though the
reference seems to be chiefly to the
starting point, it must be in reality to
iheir conduct during the mission. There
was no need to say : do not obtain gold
before starting, for that was practically
impossible. There was need to say:
do not take gold or silver from those
whom you benefit, for it was likely to be
offered, and acceptance of gifts would be
morally prejudicial. That, therefore, is
what Jesus prohibits, true to His habit
of insisting on the suprème value of
motive. So Jerome (condemnatio avari-
tiae), Chrys., Hilary, etc. So also
Weiss. Holtz. (H.C.), while concurring
in this interpretation, thinks the pro-
hibition suits better the conduct of the
Christ-mcrchants in the Didache than
the circumstances of the disciples.—
Xpvo-öv, fip-yvpov, x^Xr-hv : an anti-
climax, not gold, not silver, not even a
copper.—els tols £uva$, in your girdles,
used for this purpose as well as for
gathering up the loose mantle, or in
purses suspended from the girdle. "It
was usual for travellers to carry purses
(cJ>ao-KciXia) suspended from their girdleSi
in which they carried the pence " (Euthy.).
—Ver. 10. irijpav, a wallet for holding
provisions, slung over the shoulder
(Judith xiii. 10, irtjpav twv fjpup.aruv).—
Zvo xitwvos : not even two under-gar-
ments, shirts ; one would say very neces-
sary for comfort and cleanliness in a hot
climate, and for travellers along dusty
roads. In Mark the prohibition seems
to be against wearing two at the same
time (vi. 8) ; here against carrying a
spare one for a change. Possibly we
ought not to take these instructions
too literally, but in their spirit.—vifooij-
para : this does not mean that they
were to go barefooted, but either without
a spare pair, or without more substantial
covering for the feet (shoes) than the
light sandals they usually wore—mere
soles to keep the feet off the hard road.
Lightfoot (Hor. Heb.) distinguishes
between the two thus : " usus delicatoris
fuerunt calcei, durioris atque utilioris
sandalia". He states that there were
sandals, whose soles were of wood, and
upper part of leather, the two joined by
nails, and that they were somctimes
made of rushes or the bark of palms.
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IÓI
9—I4-
Tpo<pfjs auToü êaTiK.1 II. Ets §" 8\' ar TróW f\\ K«£p|K eï<rA8t)T£,
h èseTacaTe tis eV aÜTïj a£iós ê<m • kcckcl p-eiVare, lus &f ï?«\\8t]T6. h Ch. U. 8.
,            p.x>\\>\'         3 t & y t                       i n Johu xxi.
12. £to,epxo|xei\'Oi 8e cis ttji» oiKiae, doTracraaae auTTJy. 13. kcu ear 12.
uèv T) 1^ oUia &\\la, è\\QeTit> •) elptjer) ifljav rrr\' aÖTT)f €at> 8è pvrj g i Ch. xii. 44.
d^ia, T| eipTJiT] up.a>i> irpos öp.ds \' êmorpacpiiTa). 14. Kal os £ar 2 ftr) 25.
öefnTai up,as, p/nSe aKoucnr) tous Xoyous up.wi\', efepxop.ci\'oi • Ttjs ».n. Acts
oiKias r\\ Tt]s iro\\ews £K€trr|s, £KTira§aT£ tok j KOKtopToi» * tuji\' ttooui\' xxii. 23.
•  NI3CL omit €<mv.                    3 ov in ^BDL.                    3 ^BD add «|<i.
*  fc$C add «k (Tisch.). BD omit (with T. R.). W.H. have it on margin.
much). The host to be a man generally
respected, that no prejudice be created
against the mission (ne praedicationis
dignitas suscipientis infamia deturpetur,
Jerome).—uetvaTe: having once secured a
host, abide with him, shift not about
seeking better quarters and fare, hurting
the feelings of the host, and damaging
your character, as self-seeking men.—
Ver. 12. TTif otKiav, the house selected
after due inquiry.—a.o-Trao-ao-8€, salute it,
not as a matter of formal courtesy, but
with a serious mind, saying: "peacebe
with you," thinking the while of what
peace the kingdom can bring.—Ver. 13.
èav \\kèv fl rq o. d|ia: after all pains have
been taken, a mistake may be made;
therefore the worthiness of the house
is spoken of as uncertain (ijf, in an
emphatic position, so p.t| jj, in next
clause).—cXOétöj -q ctpi^vTj . . . €iricr-
Tpatj»JT<i>. The meaning is: the word of
peace will not be spoken in vain ; it will
bless the speaker if not those addressed.
It is always good to wish peace and good
for others, however the wish may be
received. There is a tacit warning
against being provoked by churlish treat-
ment. Ver. 14. &« tav ut| 8é£t)Tai: Christ
contemplates an unfavourable result of
the mission in the host\'s house, or in the
town or viliage generally. The con-
struction of the sentence is anacolouthi-
stic, beginning one way, ending another:
rhetorical in effect, and suitable to emo-
tional speech; cf. Lk. xxi. 6: "these
things ye see—days will come in which
not one stone will be left upon another"
(vide Winer, § 63, on such constructions).
— c\'IcpXÓp-Evoi: when an unreceptive
attitude has once been decidedly taken
up, there is nothing for it but to go
away. Such a crisis severely tests the
temper and spirit of promoters of good
causes. — exTivp^are tov Koviop-róv: a
symbolic act practised by the Pharisees
on passing from heathen to Jewish soil,
the former being regarded as unclean
—pa.BSov : not even a staff! That can
hardly be meant. Even from the
romantic or picturesque point of view
the procession of pilgrim missioners
would not be complete without a staff
each in their hand. If not a necessity,
at least, it was no luxury. Mark allows
the staff, creating trouble for the har-
monists. Grotius suggests : no second
staff besides the one in hand ! G\'.assius,
quoted by Fritzsche in scorn, suggests a
staff shod with iron (scipio) for defence.
Ebrard, with approval of Godet, thinks
of two different turns given to the
Aramaic original HtOQ DN n3 =
either " if you take one staff it is
enough," or " if, etc, it is too much ".
Really the discrepancy is not worth all
this trouble. Practically the two ver-
sions come to the same thing : take only
a staff, take not even a staff; the latter
is a little more hyperbolical than the
former. Without even a staff, is the ne
plus ultra of austere simplicity and self-
denial. Men who carry out the spirit of
these precepts will not labour in vain.
Their life will preach the kingdom better
than their words, which may be feeble
and helpless. " Nothing," says Euthy.,
"creates adtniration so much as a simple,
contented life " (pios octkcuos Kat ó\\i-
•yapKijs). — a£tos . . . t. Tpotprjs : a
maxim universallyrecognised. A labourer
of the type described is not only worthy
but sure of nis meat; need have no con-
cern about that. This is one of the few
sayings of our Lord referred to by St.
Paul (1 Cor. ix. 14), whose conduct as
an apostle well iliustrates the spirit of
the instructions to the Twelve.
Vv. 11-15. e£«Tao-aT6 (^k eTa£io, from
eVeós, true; to inquire as to the truth of
a matter). A host to be carefully sought
out in each place: not to stay with the first
who offers.—ufios points to personal
moral worth, the deciding consideration
to be goodness, not wealth (worth so
1 1
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KATA MATGAIOiN
X.
k Ch. xi.«, fifiÜK. 15. dfific X£y*> fip»\'> k AreKTiSTtpoK êo-rai yjj XooÓjawk nol
12, u. roj.ióppwi\' >-V fyiepa Kpiacu;, ï) xfj iróXei cKeiVfl.
xxiii. 34.\' 16. "\'|8ou, iyib \' airooTeXXoj üp.as cïis irpój3aTO iv (letru Xukwc
m Kom. xvi. yiveodt ouv ^>p6vifioi 1J15 ol o<pei$, «ui m dxtpcuoi is al itepto-repai.
IQ. Phil.             _                ,               c*»\\«sn/                               fc /                      »«*>
ii. 15. \\f. irpoo"e)(CTc oe duo toic ayopbiTTtue • irapaowcrouort YaP "p.as fctS
n f»Vi« »tCh. ,.              . ,         „                             ,         .             ,              , „
vii. 15. owebpia, xai cc Tais cwayuyais auTuc p.acrriytóffouan\' u/ias *
oCh. xx. 19;
xxiii. 34. Mk. x. 34. Lk. xviii. 33. John xii. I. Heb. xii. &
(Light., Hor. Heb.): Easy to perform,
not easy to perform in a right spirit; too
apt to be the outcome of irritation, dis-
appointment, and wounded vanity = they
did not appreciate me, I abandon them
to their fate. Christ meant the act to
symbolise the responsibility of the in-
habitants for the result = leave the place,
feeling that you have done your duty,
not in anger but in sadness. The act,
if performed, would be a last word of
warning («U papTvptov avToïs, Mark and
Luke). Grotius and Bleek understand it
as meaning : "we have nothing more to
do with you ".—Ver. 15. yT) *• «*l I".:
^odom and Gomorrah, a byword for
great iniquity and awful doom (Is. i. g),
YB, land for people.—avtKTóVepov: yet
the punishment of these wicked cities,
tragic though it was, or the punishment
still in store, more endurable than that
of city or village which rejects the
message of the kingdom. This may
seem an exaggeration, the utterance of
passion rather than of sober judgment,
and a dangerous thing to say to raw
disciples and apprentice missionaries.
But the principle involved is plain: the
greater the privilege rejected the greater
the criminality. The utterance reveals
the high value Jesus set on the good
tidings He commissioned the Twelve to
preach.
Vv. 16-39. Prof hetic picture 0/future
iifostolic tribulations. An interpolation
of our evangelist after his manner of
grouping logia of kindred import. The
greater part of the material is given in
other connections in Mark, and especially
in Luke. No feeling of delicacy should
prevent even the preacher from taking
this view, as it destroys all sense of the
natural reality of the Galilean mission
to suppose Ihat this passage formed part
of Christ\'s instructions to the Twelve in
connection therewith. Keading into the
eariy event the thoughts and experiences
of a later time was inevitable, but to get
a true picture of the life of jesus and His
disciples, we must keep tbe two as
distinct as possible. There may be a
doubt as to ver. 16. It stands at the
beginning of the instructions to the
Seventy in Luke (x. 2), which, according
to Weiss (Matth. Evang., p. 263), are
really the instructions to the Twelve
in their most original form. But it is
hard to believe that Jesus took and
expressed so pessimistic a view of the
Galilean villagers to whom He was
sending the Twelve, as is implicd in the
phrase, "sbeep among wolves," though
He evidently did include occasional un-
receptivity among the possible experiences
of the mission. He may indeed have
said something of the kind with an
understood referencc to the hostility of
Phaiisaic religionists, but as it stands
unqualified, it seems to bear a colouring
imported frotn a later period.
Ver. 16. ISov, something important is
going to be said.—4yi>, emphatic: Jesus
is conscious that connection with Him
will be a source not only of power, but
of trouble to the Twelve.—cv pio-<|>: not to
wolves (irpos XvKovt, Chrys.). They were
not sent for that purpose, which would
be a mission to destruction, but on an
errand of which that would be an inci-
dent. iv is used here as often, especially
in later Greek writers, with a verb of
motion to indicate a subsequent chronic
state, " the result of a love of concise-
ness " (Winer, § 50, 4, a).—yiveo-fl» . . .
irtpio-Ttpal. The serpent, the accepted
emblem of wisdom (Gen. iii. 1 ; Ps. lviii.
5)—wary, sharp-sigl.ted (Grotius); the
dove of simplicity (Hos. vit. 11, "silly
dove," avovs. Sept.). — iWpaioi (a, Kepav-
vvpi), unmixed with evil, purely good.
The ideal resulting from the combina-
tion is a prudent simplicity; difficult to
realise. The proverb seems to have
been current among the Jews. " God
says: \'with me the Israelitcs are simple
as the dove, but again6t the heathen
cunning as the serpent\'" (Wünsche,
Beitrdge).—Ver. 17. r&v c 0, liiruv :
Weiss, regarding ver. 17 as the beginning
of an interpolation, takes riiv generi-
cally=the whole race of men conceived
of as on the whole hostile to the truthar
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163
is—»a.
18. Kal cirl •nvtlJioi\'as 8c Kal Bao-iXci; dvdtiirfaSf {rtKCf cuou, cis p Ch.xx.23.
fiaprupiOK auTois Kat T019 ctwco\'it\'. 19. draf Sc irapaoiouo-if\' upas, 1». -- Cor.
v                      »                            * * % % j                    „ca*                      \\ t •* » > \' *v- \'\' f8*1116
fit) uepiuvrjo-nTe ttü»s tj ti AaX^OTjTt • p So6r|(rcTat yap »^v ir tKeivr\\ phnse).
Tjj «5pa ti XaX-r)o-«Te 2 • 20. oü ydp uuets care 01 XaXoüires, dXXd 12. (Deut.
to rifcCpa toO iroTpos ifiif to XaXoG>> (V uuïf. 21. \' napa8o5a«i 8è Micahvii.
dScX<f>6\'3 dSe\\<j>oi\' \' eïs ddcaTOf, Kal iraTrjp tIkvov • Kat \' crrai\'ao*Tr|. % ch. xïvï.
1         » «          «          «ga          «                 » *                     » » 0 59; xxvii.
aovTOt TCKra ciri yoycis, Kaï BacaTua\'Ouuif auTous. 2 2. Kaï eircaöe f. 2 Cor.
uiaoilucroi üito Trarrui\' 8id Tè óVop.d uou • ó 8è \' uiroucïyas " els t Ch. xxtv.
13. Rom.
dl. m «Ch, «xiv. 13. Lk. xviii. 5. John xiii. 1.
1 NB have irapaSwnv (Tisch., W.H.).
" fr$BC have XaXt]<rT|T€ = 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
8o6T)ircTai to XhXt)o-t]t<, an error of similar ending.
hour. With cqual emphasis : trouble not
yourselves either as to manner or matter,
word or thought (iris t) ti).—Soêijcrrrai:
thought, word, tone, gesture—every-
thing that tends to impress—all will be
given at the critical huur (cV {Keïrn tj
upa). In the former instance anxiety
was restricted to the day (Matt. vi. 34).
Kuil, absolute inspiration promised for
the suprème moment.— oi yap vptïs, etc:
not you but the divine Spirit the speaker,
ov, a\\Xa, non tam quam, interprets
Grotlus, foliowed by Pricaeus, Elsner,
Fritzsche, etc. = not so much you as;
as if it were an affair of division of
labour, so much ours, so much, and
more, God\'s. It is, however, all God\'s,
and yet all ours. It is a case of
immanent action, to XaXovv «V ipiv,
not of a transcendent power coming in
upon us to help our infirmity, eking
out our imperfect speech. Note the
Spirit is called the Spirit toO iraTpös
vpüv, echo of vi. 32. Some of the
greatest, most inspired utterances have
been speeches made by men on trial for
religious convictions. A good con-
science, tranquillity of spirit, and a sense
of the greatness of the issue involved,
make liuman speech at such times touch
the sublime. Theophy. distinguishes
the human and the divine in such utter
ances thus: ours to confess, God\'s to make
a wise apology (to (iJv opoXoyetv r^ul.
TCpov, to Zi o~o<^ius airoXoyeïo-fiai 0<ov).
—Ver. 22. «U tAos, to the end (of the
tribulations) described (vv. 21-22); tothe
end, and not merely at the beginning
(Theophy., Beza, Fritzsche, Weiss, etc).
No easy thing to do, when such in-
humanities and barbarities are going on,
all natural and family affections out-
raged. But it helps to know, as is here
KóVpos in the fourth Gospel (xv. 19;
xvü. 14). It seems more natural to find
in it a reference to the Xvkoi of ver. 16.
Beware of the class of men I have in
view. So Eras., Elsner, Fritzsche.—
crvvc\'Spia, the higher tribunals, selected
;o represent courts of justice of all grades,
to denote the serious nature of the
danger.- o-vvay<»yais. The synagogue
is referred to hcre, not merely as a place
of worship, but as a juridical assembly
exercising discipline and inflicting penal-
ties (Grotius). Among these was scourg-
ing (pao-Tiy»o-ovo-iv, vide Acts xxii. 19;
xxvi. ii; 2 Cor. xi. 24).—Ver. 18. rrycpó-
vas, provincial governors, including the
three degrets: Propraetors, Proconsul»,
and Procurators. From the point of
view of the evangelist, who conceives the
whole discourse as connected with the
Gaülean mission confined to Jews,
the reference can only be to Roman
governors in PaUstine. But in Christ\'s
mind thev doubtlesa had a larger scope,
and pointed to judicial tribulations in the
larger, Gentile world.—ets pap-rvpiov.
The compensation for the incriminated
will be tiiat, when they stand on their
defence, they will have an opportunity
of witnessing for the Master (cv«ev
Ipov) and the Cause. Observe the com-
bination Kal Si in first clause of this
verse, Kal before ^irl r|y«pova«, Si after
it. It introducé» a further particular
under a doublé point of view, with Kal
so far as similar, with S< so far as different
(Baumlein, Schulgram., § 675, also Gr.
Partikeln, j88, 9). A more formidable
experience.
Vv. 19-22. p.T| p.cptuvi]crT)Tf, etc.: a
tecond counsel against anxiety (Matt.
vi. 25), this time not as to food and
raiment, but as to speech at a critical
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KATA MAT9AI0N
x
" fa\'* °°ly T^°5> «5tos au8»)or£Tai. 23. Stov Se Siukuo\'i.i\' üjias «e -rjj iróXei
sense of Taur>j, 4,£"YET\' *k *V "XXrjv.1 Au/rii» ydp Xeyu öpÏH, oö pi)
SimlUf » t€\\£\'ot,tï Tas ir<5Xtis Toi3 \'lo-paiiX, é*ws ay8 êXGïi ó ulès tou
\'>""=k*nl1 dyOptuiroo. 24. Oüx Jcro fia6i)Tt]S ürrèp rèf SiSdcrxaXor, oêSè
aathors.
(Ttpav in J^B (W.H., oXXtjv in margin)
\' NBX omit «r.
demand a mental reference to the quality
of the work done. Why tarry at one
place as if you were under obligation to
convert the whole population to the
kingdom ? The thing cannot be done.
The two views may be cornbined thus:
ye shall not have gone through the
towns of Israël evangelising them in
even a superficial way, much less in a
thorough going manner. Weiss takes
the word TeX. as referring not to mission
work but to flight = ye shall not have
used all the cities as places of refuge, i.e.,
there will always be some place to flee
to. This is beneath the dignity of the
situation, especially in view of what
follows. —ëus ÏXPri 6 tilèf t. i. Here
again is the peculiar title Son of Man :
impersonal, but used presumably as a
synonym for " I". What does it mean
in this connection ? And what is the
coming referred to ? The latter ques-
tion can be best answered at a later
stage. It has been suggested that the
title Son of Man is here used by Christ
in opposition to the title Sun of David.
The meaning of ver. 23 on that view is
this: do not think it necessary to tarry
at all hazards in one place. Your work
anywhere and everywhere must be very
imperfect. Even success will mean
failure, for as soon as they have re-
ceived the tidings of the kingdom they
will attach wrong ideas to it, thinking of
it as a naiional kingdom and of me as
the " Son of David ". No thorough
work can be done till the Son of Man
has come, i.e., till a universal Gospel for
humanity has begun to be preached
(Lutteroth). This is a fresh suggestion,
not to be despised, on so obscure a sub-
ject. We are only feeling our way as to
the meaning of some of ohrist\'s sayings.
Meantime, all that we can be sure of is
that Christ points to some event not far
off that will put a period to the apostolic
mission.
Vv. 24, 25 point to another source of
consolation—companionship with the
Master in tribulation. A hard lot, but
mine as well as yours; you would not
expect to be better cf\'t\' than the Master
2 BD omit the article.
indircctly intimated, that there will be
an end, that rcl\'gious animosities will
not last for ever. Even persecutors and
guillotineers get weary of their savage
work. On els Te\'Xos Beza remarks :
declarat neque mcmentaneam neque per-
petuam hanc conditionem fore.—ovtos
trw8rj<reTai, he, emphatic, he and no
other, shall be saved, in the day of final
award (James i. 12, " shall receive the
crown of life "); also, for the word is
pregnant, shall be saved from moral ship-
wreck. IIow many characters go miser-
ably down through cowardice and lack
of moral iibre in the day of trial I
Ver. 23. irav Si: the thought takes
a new comforting turn, much needed
to reconcile disciples to the grim
prospect. With courage and loyalty
effort for selfpreservation is quite
compatible. Therefore, when they per-
secute here flee there.—iv t-q TróXei
Taiiri], in this city, pointing to it, this
standing for one.—«^evvere, flee, very un-
heroic apparently, but the bravest
soldier, especially an old campaigner,
will avail himself of cover when he can.
els tt)» iripav: the reading of fr$B is
to be preferred to óXXt|v of the T.R., the
idea being: flee not merely to another
city numerically distinct, but to a city
presumably different in spirit (vide vi. 24
and xi. iC), where you may hope to
receive better treatment. Thus the
flight, from being a mere measure of
self-preservation, is raised to the dignity
of a policy of prudence in the interest of
the cause. Why throw away life here
among a hostile peoplewhen you may do
goodwork elsewhere?—Ap,$)vycVp: reason
lor the advice solemnly given ; an im-
portant declaration, and a pcrplexing
one for interpreters.—oü [iti, have no
fear lest, ye will ccrtainly not have
fmished—TeXeVïjTe. In what senss ?
" gone over " (A.V.) in their evangelising
tour, or done the work of evangelising
thoroughly ? (ad fidei et evangelicae vir-
tutis perfectionem—Hilary). The former
is the more natura! interpretation. And
yet the connection of thought seems to
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EYAITEAION
*3—»7-
SoüXos tvip tok KupiOf auroS. 25. "ApKtrbv tö u,aflr]TTJ \'ïca y&njTai w Hit Ch.
<is 6 SiSdo-KaXo; aü-roC, Kal ó _oGXo,- &s ó Kupios aÖTOu. ei top x i»« »ftei
roÏKoS£ajrüTïji\'\' BeeX£ef3oüX «KdXeaaf,2 iroVw u,SXXoi> tous oiKiaKous8 SimiUr
.              *       \\ •         aa           1/         iexy»               \\          phr*sesin
auTOu; 20. Mr; ouk aSafin J<|T£ aurou; • ouöti\' yau tori KexaXuu.. Ch. v. 29,
1         «ij,         \\ .o\'                   l             \' f ï           fl\'             jo;rviii.6.
(J.€l\'OC, O OUK a7rOKCt,\\UI}>ölio\'ÏTai • Kat KpUTTTOl\', O OU Yl/UO-ÖTJO-eTaV. Lk. XVÜ. 2
27. t \\iy<* ó/iÏK iv T|j \'o-KOTio, c"iraT« iv t$ \'^uti* «ai 8 *«ïs TOyCh. xx. 1,
11.
z Lk. xii. 3. » Lk. I. 44. Acti xi. 12
1 B has otKoSccrT.iTT] (dat.). W.H. put this reading in the margin.
\' €ir€KoX«<rav in fr$cBCA2 a\'.,adopted by most editors. N has the middle voice.
\' B has the dative here also.
Grotius, ctting in proof the epithets
•yót|Ten, impostores, applied to the apos-
tles and Christians by Celsus and Ulpian,
and the words of Tacitus: convictos in
odio humani generis, and the general use
of aOeoi as a synonym for Christians.—
r.LKi aiol\', (again in ver. 36), those belong-
ing to a household or family (from oticia,
whence also the more common oliccïo*
bearing a similar meaning).
Vv. 26, 27. p,*i oiv 4>opn6iJT«: " fear
not," and again " fear not " in ver. 28,
and yet again, 31, says Jesus, knowing
well what temptation there would be to
fear. ovv connects with w. 24, 25 ; fear
not the inevitable for all connected with
me, as you are, take it calmly. ydp sup-
plies a reason for learlessness arisingout
of their vocation. It is involved in the
apostolic calling that those who exercise
it should attract public attention. There-
fore, fear not what cannot be avoided if
you would be of any use. Fear suits not
an apostle any more than a soldier or a
sailor, who both take coolly the risks of
their calling.—KtKaXv|iu.£vov, chroKaXv<|>-
0tjo-6Tai; Kpvirrèv, Yvuo-flijo-eTai: thetwo
pairs of words embody a contrast be-
tween Master and disciples as to relative
publicity. As movements develop they
come more under the public eye.
Christ\'s teaching and conduct were not
wholly covered and hidden. There was
enough publicity to ensure ample criti-
cism and hostility. But, relatively, His
ministiy was obscure compared to that
of the apostles in after years to which the
address looks forward. Therefore, more
not less. tribulation to be looked for. The
futures airoKaX. vvciio-. with the relative
virtually express intention ; <ƒ. Mk. iv.
22,\\vhere"vaoccurs; the hidden is hidden
in order to be revealed. That is the law
of the case to which apostles must recon-
cile themselves.—Ver. 27. o-kotio., the
darkness of the initial stage ; the begin.
and Lord.—Ver. 25. apxerov, not as in
vi. 34 a neuter adjcctive used as a noun,
but a predicate qualifying the clause tva
Y«v., etc, as noun to verb 4o-ti under-
stood. Ivo. 7«Vi]toi instead of the infini-
tive; o SoüXos instead of -ry SovXa» de-
pendent like rij jjtaönrg on apKCTov, by
attraction of the nearer word yivi^To-i
[vide Winer, § 66.5). —oiKoSunrÓT-nv (-rn,
B.) poiius to a more intimate relation
betvveen Jesus and the Twelve, that of a
head of a house to a family, implying
greater honour for the latter, and suggest-
ing an added motive for patiënt endur-
ance of the common lot.—otKoBeo-iró-rni
is a late form. Ëarlier waters said
olxfas SeonrÓTYjs, Lob., Phryn., p. 373.
—BccX^tpouX: an opprobrious epithet;
exact form of the word and meaning of
the name have given more trouble to
commentators than it is all worth. Con-
sult Meyer ad loc. Weiss (Meyer) re-
marks that the name of the Prince of the
demons is not yet sufliciently explained.
A question of interest is : did the enemies
of Jesus call liim Beelzebul (or Beelze-
bub), or did they merely reproach Him
withconnection with Beëlzebub? Weiss,
taking ver. 25 b as an explanatory gloss
of the evangelist, based on ix. 3, xii. 24,
adopts the latter view, De Wette and
Meyer the former. The reading of Co-
dex B, otKo8€o*irüTfl, favours the other
alternative. The dative requires the
verb èTrtKaXco-av to be taken in the sense
of to cast up to one. Assuming that
the evangelist reports words of Jesus
instead of giving a comment of his own,
they may quite well contain the informa-
tion that, among the contemptuous
epithets applied to Jesus by His enemies,
was this name. It may have been a
spiteful pun upon the name, master
of the house.—iróVi» uaXXov implies that
still worse names will be applied to the
Twelve. Dietis rtspondeteventus, remarki;
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166                          KATA MATÖA10N                              X.
b Ch. niv. ous dxoucTC, Kijpu^aTC èni tuk kScjutfrui\'. 28. xal p^f) * 4>of3r|0T};-e \'
xiii. 15. dirè ruif diroKTCicórruf] to oap, tt)p 8è ^"xV lx^l 8ueau.^p»>»
xvii. ji. \' d-n-oKTei\'/ai • ^oj3T)6r|Te * 8è paXAov TÖc Sueap.«t\'0»- xal v-uv^r)? *aX
c with a^b. -            »\\»            »            r                               » * e * d              n\' *            t
Lk. lii. 4. o-cup-a diroAcaai tv yttvvy. 29. ou)(t ouo ffTpouöia daaapiou
•j.             iruAciTai; Kat tv t% auTUP ou ircaciTai cm rr\\v y.|v aveu tou
e 1 Pet. Ui.           * « n                  * « 11 _ 1 «        *            -           . »*
1; iv. p. iraTpos ufiuv 30 vfHDV Oï koi ai Tpiv^c, tt|c K£<t>aXTpj iraaal
Rev.l\'i.g! \'rjpi8p.Tip.tVai tlci. 31. p.4) oOV 4>oPt)9tjt€ 4 • ttoXXüi\' orpouOiur 8ia-
1  So in DSI, adopted by W.H. ^BCLA al. have dioPeio-fle (Tisch.).
2  fc^CDAX have the Alexandrian foim airoKTevvovrwv.
* <^of3<io-6c here in t^BC against D.
4 <f>o|We« in NBDL (Tisch., W.H al.).
nings of great epoch-making movements
always obscure.—$url, the light of pub-
Iicity, when causes begin to make a noise
in the wide world.—«Is to ovs : a phrase
current among Greeks for confidential
Communications. For such communica-
tions to disciples the Rabbis used the term
öJn7 to whisper. XaXi)6cv may be
understood = what ye hear spoken into
the ear.— Supamiv, on the roofs ; not a
likely platform from our western point
of view, but the fiat roofed houses of
the East are in view. 8üpa in classics
means house; in Sept. and N. T., the
flat roof of a house; in modern Greek,
terrace. Vide Kennedy, Soitrces of N. T.
Grerk. p. ui.—KïipvJaT», proclaim with
loud voice, suitable to your commanding
position, wide audience, and great theme.
Vv. 2831. New antidote to fear
drawn from a greater fear, and from the
patemal providence of God. $o(5tj8t|t«
iiri like the Hebrew ftp N")."1, but
also one of several ways in which the
Greeks connected this verb with its
object.—to aüpo: that is all the persecu-
tor as such can injure or destroy He
not only cannot injure the soul, but the
more he assails the physical side the
safer the spiritual.—tov Suvap^vov Kat
4». Kal er. Who is that ? God, say
most commentators. Not so, I believe.
Would Christ present God under this
aspect in such close connection with the
Father who cares even for the sparrows ?
What is to be greatly feared is not the
final condemnation.but that which leads
to it—temptation to forsake the cause of
God out of regard toself interest or self-
preservation. Shortly the counsel is:
fear not the persecutor, but the tempter,
not the man who kills you ior your fideU
ity, but the man who wants to buy you
off, and the devil whose agent he il.—Ver.
29 o-rpovBïa, dim. for o-rpovSót, small
birds in general, sparrows in particu-
lar.—Ao-o-apiov, a brass coin, Latin as,
•fo of a Spaxpi) = about f d. The small-
ness of the price makes it probable that
sparrows are meant (Fritzsche). We are
apt to wonder that sparrouii had a price
at all.—I» ... oi looks like a Hebra-
ism, but found also in Greek writers,
" cannot be called either a Graecism or a
Hebraism; in every case the writer
aims at greater emphasis than would
be conveyed by oiSct;, which properly
means the same thing, but had become
weakened by usage " (Winer, § 26).—lie\\
ttivy^v. Chrys. |iaraphrases: «Uiro/yiSo,
(Hom. 34), whence Bengel conjectured
that the primitive reading was not yi\\v
but irayTiv, the first syllable of a little
used word falling out. But Wetstein
and Fritzsche have poinled out that «iri
does not suit that reading. T\'ie idea is
that not a single sparrow rlies from any
cause on wing or perch, and falls dtad
to the earth —a.vtv r, trarpos v. Origen
(c. Celsum, i. 9) remarks: "nothing use-
ful among men comes into existence
without God " (ifltci). Christ expresses
a more absolute faith in Providence:
"the meanest creature passes not out of
existence unobserved of your Father ".—
Ver. 30. vpüy, emphatic position : your
hairs.—Tpix«: of little value all together,
can be lost without detriment to life or
health.—irao-ai, all, every one without
exception.—^piOpTiplvai, counted. Men
count only valuable things, gold pieces,
sheep, etc. Note the perfect participle.
They have been counted once for all, and
their number noted ; one hair cannot go
arnissing unobserved.—Ver. 31. ». ».
Slappere: once more, as in vi. 26, a
comparison between men and birds as
to value: ye of more worth than many
-ocr page 179-
aft-37.                            EYA1TEA10N                                167
Mmtv ófifTs. 32. nfif 08c Sotis \' 6|ioXoyf}o-€i iv «p.ol ?u.irpoo-9ev e«1»otaLk.
twv ivBpiairiav, énoXoy^crü) xdyu èv outü ëu/rrpoo-Sev tou iraTpós u.ou c. »nd
ToO cv* oüpai\'015. 33. ócris 8\' &l> k apvT5(rr]Ttu fit f\\nrpoadev TÜv h Ch. ixvi.
df8pitfirui\', dpvr^o-oiiai auTov K&yui 2 éjiTpoo-öev toü iraTpü; p.ov tou «ij. 9.
«v3 oüpctfol;. 34. Mt| KO|AMn)TC Sn tJXOok \' (JaXsïv eipi]vr|v órt ri|f I John xx.
yriv ouk tjXOov BaXeïv «tpT/rnr, dXXd uaYatpav. 35. nXOov              j. Rev.
xiv. j6, 10.
Stxdo-ai aVdp&nror kotci tou iraTpos aÜToG, Kal öuyaWpa KOTa tt)s
p.T]Tpos aÜTrjs, Kal fup. \'T)!\' KttTd rfjs irtfflepas au-rijs " 36. Kal i)(6poï
toü di\'6;j\'jiirou oi oiKiaxol aÜToG. 37. \'O 4>lXiiv iraTcpa f) u.ï|Tepa
iircp -:iit\', oük ëo-ri p.ou a|ios * Kal 6 4>iXóW uloc ïj OuyuTi\'pa ürrèp
1 tou before ovpavois in BCX.                  \' Kayu avTov in ^BDAX.
* rot» before ovp. in BX (W.H. adopt the art. both in 1 and in 3).
cided negative.—Ver. 34. utj vou.(o~i|tc, do
not imagine, as you are very likely to do
(<ƒ. v. 17).— ^\\8ov gaXeiv: the use of the
infinitive to express aim is common in
Matt., but Christ lias here in view result
rather than purpose, which are not
carefully distinguished in Scripture. For
|3a\\eiv Luke lias Sovvai, possibly with a
feeling that the former word does not
suit etprjvr|v. It is used special\'y with re-
ference to paxaipav. The aorist points
to a sudden single action. Christ came
to bring peace on earth, but not in an
immediate magical way; peace at last
through war (VV\'eiss, Matt. Evang.).—
pdxaipav : Luke substitutes Siapepio-p.dv.
The connecting link may be that the
sword divides in two (Heb. iv. 12).
Grotius says that by the word there
should be understood : " non bellum sed
dissidium ".—Ver. 35. Description of
the discord.— Sixdcrai, to divide in two
(8i\\a), to separate in feeling and in-
terest, here only in N.T.; vcrifies the
truth of Grotius\' comment as to the
"sword". — avSpuirov KaTa toü iraTpof
avTov. In this and the following
clauses it is the young that are set
against the old. " In all great revolu-
tions of thought the changc begins from
the young" (Carr, Cambridge Gr. T.).—
vv(4<^t|v, a young wife, here as opposed
to irtvfltpis, a daughter-in-law.—Ver. 36.
(xCpol: the predicate standing first for
etnphasis ; enimiei, not friends as one
would expect, the members of one\'s
family (oUiaKol, as in ver. 25). The
passage reproduces fretdy Micah vii. 6.—
Ver. 37. Such a state of matters imposes
the necessity of making a very painful
choice between relatives and truth.—
$iXük : this verb denotes natural arTeo
tion as distinct from ayairaw, which
sparrows; one hairof your head asmuch
worth to God as one sparrow. " It is a
litotes to say that there is a great
dilference between many sparrows and
a liuman bting " (Holtz., H.C.). There
is really no comparison between them.
It was by such simple comparisons that
Jesus insinuated His doctrine of the
absolute worth of man.
Vv. 32, 33. Solemn reference to the
final Judgment. ovv points back to
ver. 27, containing injunction to make
open proclamation of the truth.—iris
öotl? : nominative absolute at the head
of the sentence.— iv ipoi, Iv avTÜ :
observe these phrases after the verb in
ver. 32, compared with the use of the
accusative pi, oïitov in the following
verse : " confess in me," " deny me,"
"confess in him," "deny him ". Chry-
sostom\'s comment is : we confess by the
grace of Christ, we deny destitute of
grace. Origen (Cremer, Cattnae, i. p.
80) interprets the varying construction
as indicating that the pront of the faith-
ful disciple lies in fellowship with Christ
and the loss of the unfaithful in the lack
of such iellowship. (Spa 82, «l ur| t6
irXcovt%c rr|y.Q rov iv avT<j> ou.o\\oyo\\iv-
toï, T|St) Cvtus iv xPia"r\'f 8i)XovTai,
ix tov, " Kayü iv avrüi " óp.oXoy£Ïv • tö
82 KaKOV TOV apVOVJlCVOV, €K TOV pij
arvvrjtfrBat T-jj apvrjo~ci t6 miv ipo\\, $
to " iv avTÜi".)
Vv. 3-1-39. The whole foregoing dis-
course, by its announcements and con-
solations, implics that dread experiences
are in store for the apostles of the faith.
To the inexperienced the question might
naturally suggest itself, why ? Can the
new religion not propagate itself quietly
and peaceably ? Jesus meets the ques-
tion of the surprised disciple with a de-
-ocr page 180-
i68                          KATA MAT0AION                     x. 38-42.
ip.4, oflic 2<rri u,ou a|ios • 38. Kal 8s ou Xau-pam Tof oraupoi
aÜToG Kal dt<oXou6sï omcru uou, ouk lort fiou d£tos. 39. ó eópwr
Trif <|",X\'ll\' aÜToG diroXeaei aurrjf • Kal ó diroXéaas TT)!» l*xV fÜToü
IfcKcf €(j,oG cüp^crei aü-rrji\'. 40. \'O Sexóp-efog üftds éuè S^erai •
xviü. so. Kal ó tui it^óu-tvos   SéveTai toc dirooreïXaird ut. 41. ó 8evó-
kChxiv.35,                                   1 .     «                    .,                a«            x\'          \\\'i
37,42; (Jiecos irpo<pr\\Triv \'eis   01\'Ofia irpoiJ>r|Tou iuovoi\' irpoiprJTOu Xrpj/ïTai •
xxvii. 48. , ,                    „                    ,                             ,
Lk. xiii. 15. Kat o öex°H\'e,\'0S °tKat0V\' £tS oeojM» biKatou (mo-öoi" SiKaiou Xrn|<«Tai •
Rom. xii.              1 * •» 1 fc        / «         ~              -          \'                 t          I •
20.            42. Kaï os tav iroTKTi) tva rmy jxixpuf TOUTWf iroTr|pio>\' t|;uxpoii
ij (her* fióroK els öi\'ojjia |jta9r|Toü, dp.rji\' Xtyu öfilf, oü u.7] diroXéo-g tok
only =            »v , « ».
cold water), (liaöof auTOU.
1 os av in BD 33.
points to love of an ethical kind. The
distinction corresponds to that between
amare and diligere. Vide Trench, Syno-
nyms, and Cremer, s. v., dyairddf.—
uov S|ios. The Master is peremptory;
absolutely demands preference of His
cause to all claims of earthly relations.
—Ver. 3 3. ora-upor. There is here no
necessary allusion to the death of Jesus
Himself by crucifixion, though one
possessing such insight into the course
of events, as this whole discourse indi-
cates, must have known quite well
when He uttered the words what
awaited Himself, the worst possible pro-
bable if not certain. The rcference is to
the custom of the condemned person
carrying his ovvn cross. Death by cruci-
fixion, though not practised among the
Jews, would be familiar to them through
Roman custom. Vide Grotius for Greek
and Roman phrases, containing figura-
tive allusions to the cross. Thissentence
and the next will occur again in this
Gospel (Matt. xvi. 24, 25).—Ver. 39.
ciipwv . . . diroXcVci, a/iroXcVras. . . .
itprjuet: crucifixion, death ignominious,
as a crimtnal—horrible ; but horrible
though it be it means salvation. This
paradox is one of Christ\'s great, deep, vet
ever true words. It turns on a doublé
sense of the term ^rvxv as denoting now
the lower now the higher life. Every
wise man understands and acts on the
maxim, " dying to live ".
Vv. 40-42. The following sentences
might have been spoken in connection
with the early Gnlilean mission, and are
accordingly regarded by Weiss as the
conclusion of the instructions then given.
Luke gives their gist (x. 16) at the close
of the instructions to the scventy. After
uttering many awful, stern sayings, Jesus
takes care to make the last cheering.
He promises great rewards to those
who receive the missionaries, thereby
" opening the houses of the whole world
to them," Chrysos.—Ver. 40. lfi.1 Sc^ctcu:
first the principle is laid down that to
receive the messenger is to receive the
Master who sent him (Matt. xxv. 40), as
to receive the Master is to receive God.
—Ver. 41. Then in two distinct forms
the law is stated that to befriend the re-
presentative of Christ and God ensures
the reward belonging to that representa-
tive.—«Is óvop.a, having regard to the
fact that he is a propiiet or righteous
man. The prophet is the principal object
of thought, naturally, in connection with
a mission to preach truth. But Christ
knows (vii. 15) that there are false
prophets as well as true ; therefore from
vocation He falls back on personal
character. Here as everywhere we see
how jealously He made the ethical in-
terest suprème. " See," says Chrys.,
commenting on ver. 8, " how He cares
for their morals, not less than for the
miracles, showing that the miracles
without the morals are nought" (Hom.
32). So here He says in effect: let the
prophet be of no account unless he be
a just, good man. The fundamental
matter is character, and the next best
thing is sincere respect for it. To the
latter Christ promises the reward of the
former.—ó 8exó|i€vos Sikcuov . . . |jluj-8ov
8. XvjiJ;€Tai: a strong, bold statement
made to promote friendlv feeling towards
the moral heroes of the world in the
hearts of ordinary people ; not the utter-
ance of a didactic theologian scientifi-
cally measuring his words. Yet there is
a great principle underlying, essentially
the same as that involved in St. Paul\'s
doctrine of justification by faith. The
man who has goodness enough to
reverence the ideal of goodness approxi-
mately or perfectly realised in anothet,
-ocr page 181-
EYATTEAION
169
XI. 1—3.
XL I. Kal iyivero 8tc itiKew ó \'lijaous Ziardaauv to?s 8c\'Sc,;a-
fj.a9rjTaÏ5 aÜToü, \'(AïTtpT) CKCiOev toü SiSdc-KCif Kal KTjpJo\'o\'Siw èva Ch. xii. 9,
..             , „                                                                                                    xv. ag(with
rats iroKecrii\' auTa»\'.                                                                                                   <«.K)«r).
2. "O AE \'ludVi\'rjs aKouaas €f T§ 8«o-U(üTT]piui Ta «pya toG b Acts v.21,
,, e> 1 ~          a-        i~,f\'          , . „ti S3;xvi.a&
XpioTou, Treu,<J>as ouo1 Ttttv u,al7T|T<i)i\' aurou, 3. ei-n-er aura), 2u
1 J^BCDAX have Sia. 8-uo is .1 harmonistic assimilation to Lk.
tively isolated. By the time the events
here related occurred, the reaction had
fully set in, and the narrative shows how
extensive it was, embracing within its
sphere of influence the best in the land
represented by the Baptist; the com-
mercial class represented by three cities
named; the professional class—the " wise
and understanding " ; and the zealots in
religion.
Ver. 1. Stc IriXurtv Bun acrcruv. The
participle here with a verb signifying to
cease as often with verbs signifying to
begin, continue, persevere, etc, vide
Goodwin, § 879. \'KcLiJsv. from that place,
the place where the missi&n was given to
the Twelve. Where that was we do not
know; probably in some place of retire-
ment (dans la retraite, Lutteroth).—iró
X«rivavT<üv: the pronoun does not refei
to the disciples (fn.a8r|Tats) as Fritzsche
thinks, but to the people of Galilee.
While He sent out the Twelve to preach,
He continued preaching Himself, only
avoiding the places they visited, "giving
room to them and time to do their work,
for, with Him present and healing, no
one would have cared to go near them,"
Chrysos., Hom. 36.
Vv. 2-6. Messoge from the Baptist
(Lk. vii. 18-23). Ver- 2. ScarpuTTiptw
(from üeo-j-cótd, Sfürpós, a bond), in prison
in the fortress of Machojrus by the Dead
Sea(Joseph.,Antiq.,i8,5, a),afactalready
alluded to in iv. 12. By this time he has
been a prisoner a good while, long
enough to develop a prison mood.—ó,kov-
<ro?: not so close a prisoner but that
friends and followers can get access to
him (cf. Matt. xxv. 36, 43).—to épya toï
XpKTToO: this the subject in which the
Baptist ischiefly interested. \\\\ hat is Jesus
doing ? But the evangelist does not
say the works ol Jesus, but of the Christ,
i.e., of the man who was believed to be
the Christ, the works which were sup.
posed to point Him out as the Christ.
In what spirit reported, whether simply
as news, with sympathy.orw\'th jealousy,
not indicated.—ircp-ij/a?: the news set
John on musing, and led to a message of
inquiry—81a t. p.a8T|Tb>v avrov, by his
though not in himself, shall, in the
moral order of the world, be counted as
a good man.—Ver. 42. The last word,
and the most beautiful ; spoken with
deep pathos as an aside; about the
disciples rather than to them, though
heard by them. " Whosoever shail do
the smallest service, were it but to give
a drink to one of these little ones (eva
T«V IllKpüV TOUTUV, cf. Matt. XXV. 40)
in the name of a disciple, I declare
solemnly even he shall without fail have
nis appropriate reward."—\\jruxp°S \'• ex-
pressive word for water, indicating the
quality valued by the thirsty ; literally a
cup of the cool, suggesting by contrast
the heat of the sun and the fierce thirst
of the weary traveller. No small boon
that cup in Palestine I " In this hot
and dry land, where one can wander for
hours without coming on a brook or an
accessible cistern, you say\' thank you\' for
a drink of fresh water with very different
feelings than we do at home " (Furrer,
IVandcrungen durch das Heilige Land,
p. 11S). — Fritzsche remaiks on the
paucity of particles in w. 34-42 as indi-
;ating the emotional condition of the
speaker.
Chapter XI. Jesus Judoed by and
JUDGINO HlS CoNTEMf\'ORARIES. We
are not to suppose any close connection
in time between the events related in this
chapter and the Galilean mission. The
reverse is implied in the vague introduc-
tory statement, that when Jesus had
completed His instructions to the Twelve
He went away on a teaching and preach-
ing tour among the towns. The impor-
tant thing is to realise that all that is re-
lated here must have taken place after
there had been time for the methods,
aims, spirit, and way of life of Jesus to
mantiest themselves, and so to become
the subject of general remark. It was a
matter of course that a man of such
depth, originality, unconventionality,
energy and fearless independence would
sooner or latter provoke criticism of all
shades ; from mild, honest doubt, to de-
cided reprobation. However popular at
fitst, He must become at last compara-
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170                          KATA MAT9AI0N                             XI.
c John vi et 6 * epx<V«>\'OS, fl eTcpoi\' * irpoaSoKuucK; 4. Kal airoKOiOels 6
14. Heb. t
t 37. lïjiroGs tltzey auToïs, " nopeuoeiTïs dircryyeiXaTe ludVn], & dKOueTe
vii. 19; Kal pXs\'irerc • 5. Tu<p\\ol *&Kap\\crou<n, Kat* xuXol ireptiroTouai •
N,ii- 4°- «_ , B »•                          < x < i /                                  . » »                            1
Acts x. 14. Aetrpot Kavaptr,ovTcH, Kaï K<ucJ>oi d.tououoi • k£kooi cvcipocTai, Keu
j Pet. üi.
12, 14 (all with nccua.). cCh. 11.34. Mk. t .1. Lk. xviii. 41 (= to recover tight).
1 The texts show some unimportant variations in ref. to the Kat in this and the
following clauses. In the best MSS. there is a Kat before vcKpoi.
disciples, possibly the same men who
brought the news. There would be con-
stant coming and going between Galilee
and Machierus. The construction is
Hebraistic m sent by the hand of.—Ver.
3. «Iirev avTÜ>, said to Jesus, by them,
ot\' course.— Iii tX: the question a grave
one and emrhatically expressed: Thou,
art Thou ó èpxóutvos ? Art Thou He
whom I spoke of as the One coming after
me when I was baptising in the Jordan
(iii. 11) ? It is a question whether Jesus
be indeed the Christ. Lutteroth, basing
on the hypothesis that tbr popular Jewish
opinion the Christ and the coming One
(1 prophet like Moses) were different per-
sons, interprets the question thus: "Art
Thou, Jesus, whom I know to be the
Christ, also the coming Prophet, or must
we expect another to fill that röle ? "—^
trepov, not a\\\\ov, which would have
been more appropriate on Lutteroth\'s
view = a numerically distinct person.
ït. suggests a different kind of person.—
T.-poo-8oKÜp,tv : may be present indicative
(for future) as Beza and Fritzsche take it,
01 present subjunctive deliberative =
ought we to look ? (Meyer-Weiss, Holtz.,
H.C.), the latter prefer\'able. What was
the animus or psychological genesis of
the question ? Doubt in John\'s own
rnind, or doubt, bred of envy or jealousy,
in the mindsofhis disciples, or not doubt
on Baptist\'s part, but ratlier incipient
faith ? Alternative (2), universal with
*.he fathers (except \'i\'ertullian, vide de
fir&scrip., 8, de baptis., to); (1) common
among modern commentators; (3) fav-
oured by Keim, VV\'eizsiicker, and Holtz.,
H.C.: " beginnende Disposition zum
Glauben an Jesu Messianitat". The
view of the fp.thers is based on a sense of
decorum and implicit reliance on the
exact historical value of the statements
in fourth Gospel; No. (3), the budding
faith hypothesis, is based on too scepti-
cal a view as to the historie value of even
the Synoptical accounts of John\'s early
relations with Jesus; No. (1) has every-
thing in its favour. The effect of ccn-
iinement on John\'s prophetic temper, the
general tenor of this chapter which obvi-
ously aims at exhibiting the moral isola-
tion of Jesus, above all the wide differ-
ence between the two men, all niake tbr
it. Jesus, it had now become evident,
was a very different sort of Messiah from
what the Baptist had predicied and de-
siderated (vide remarks on chap. iii. 11-
15). VVhere were the axe and fan and
the holy wind and fire of judgment ?
Too much patience, tolerance, gentle-
ness, sympathy, geniality, mild wisdom
in this Christ for his taste.
Vv. 4-6. Answer of Jesus. Ver. 4.
airavY«tXaTe I.: go back and report to
John for hit satisfaction.—& &k. koi
pAfiriT», what you are hearing and see-
ing, not so much at the moment, though
Luke give9 it that turn (vii. 21), but
habitually. They were not to teil their
master anything new, but just what they
had told him before. The one new ele-
ment is that the facts are stated in term9
fitted to recall prophetic oracles (Isaiah
xxxv. 5, lxi. 1), while, in part, a historie
recital of recent miracles (Matt. viii.,ix.).
Probably the precisc words of Jesus are
not exactly reproduced, but the sense is
obvious. Teli John your story over again
and remind him of those prophetic texts.
Let him study the two together and draw
his own conclusion. It was a virtual in-
vitation to John to revise his Messianic
idea, in hope he would discover that aftet
all love was the chief Messianic charism.
—Ver. 5. a.vap\\iwovtriv: used also in
classics to express recovery of sight.—
Kw<f>ol, hete taken to mean deaft though
in ix. 32, 33, it means dumb, showing that
the prophecy, Isaiah xxxv. 5, is in the
speaker\'s thoughts. — irruxol: vague
word, might mean literal poor (De W.)
or spiritual poor, or the whole people in
its national misery (VVeiss, Matt. Evan.),
best defined by such a text as ix. 36, and
such facts as that reported in ix. 10-13.—
tviayytXttovTai: might be middle = the
poor preach, and so taken by Euthy.
Zig. (also as an alternative by Theophy.),
for " what can be poorer tban fishing
(a\\urtiTiKT|5) ? " The poor in that case —
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EYAÏTEAION
171
4—ia
iprt>x°l \'fOayYeXiloKTat • 6. icol p-aicapiós €0x11», os ét»*1 p-Tj t<rKa.v%a-f Heb. iv. >
Xio-0ri iv euoi." 7. Tou\'tui\' 8è iropeuoueVwK, fipjoro 6 Irio-oGs »\'so).
- »                                  »                                   »»>#»«•                    »                 f Ch. xiii.
MyfW Toïs oyXois ircp\'i luaffou, "Ti €fr|X6eT6 «is Tt|i\' ep-np-O!" 57; xxvi
31. Mk. vi.
Otaaacröai; \' KaXau.oi\' üiro dfEu,ou \' craXeuóp.evoi\'; 8. dXXd Tl 3, Llt vii.
c^tjXOctc I8nr; avdpmtor ir (laXaKots Ip-o/riois2 jjfi^icvpci\'oi\'; wltbir).
>» j c « \\ * i , -»             »          - »               «o \\/         ï\'«^ Ch. xii.
löou, 01 Ttt jiaXaKa \' fopourre; tf tois oikois tmv pcuriACtw eiOHi\' • 20 (It.
9 dXXd Ti c^X8ctc ÏScik ; irpO^TI)K *; Kaï, X^yoi U|AtV, Kal Trepio-- Lk. vii\'. 34.
OrdTtpOC TTpO^TJTOU • IO. OUTOS Y^P & *<m W€P\' °" YeYPa7rTtU> \'"iSoiS, u, puiE
€Y*> dirooTtXXu top &yyiX4l> (iou irpo Trpoo-wirou aou, 8$ K0.T0.- 27~
jjobnxlx.5,
Kom. xiii. 4. 1 Cor. xv. 49. ju ii j,
« av in BD (W.H.).
1 fr^BDZ omit ipo/rion, which ha» come in from Lk. (vii 35).
*  fc$B omit €lo-iv.
4 fr$BZ have irpo^ijTij» i8«i» forming "a 2nd question. So Tisch. and W.H.
•  NBDZ omit 7<ip, which has been introduced to clear the sense which it ralher
obscures.
opinion of John lively and inpre-s-
sive to such an audience. They had
gone to see as well as hear and be bap-
tised, curiosity playa a gieat part in
popular religious movements.—KaXap.ov.
Plenty of reeds to be seen. " What a
vast space of time lies between the days
of the Baptist and usl How have the
times changed I Yet the streain flows
in the old bed. Still gently blows the
wind among the sighing reeds."—Furrer,
Wanderungen, 185. Many commenta-
tors (Grot., Wet., Fritzsche. De W.) in-
sist on taking icaX. literally = did ye go,
etc, to see a reed, or the reeds on the
Jordan banks shaken by the wind ? This
is flat and prosaic. Manifesily the indi-
vidualised reed is a figure of an incon-
stant, weak man ; just enough in John\'s
present attitude to suggest such a
thought, though not to justify it.—Ver.
S. d\\Xa assumes the negative answer
to the previous question and elegantly
connects with it the following = " No;
well, then, did you, etc. ? "—iv paXaitois,
neuter, Ipariotj not necessary: in preci-
ous garments of any material, silk,
woollcn, linen; the fine garments sugges-
tive of refinement, luxury, efi\'eminacy.—
ISov ol t. (i. ^opoOvTts ; ISou points to a
well-known truth. serving the same pur-
pose as 81) here ; those accuttomm to
wear, (pop., frequentative, as distinct from
4>^povTts, which would mean hearing
without reference to babit.—oXr.cn t.
Püo-., in palaces which courtiers frequent.
Jesus knows their flexihle, superfine wnys
well; how different from those of the
the Twelve sent out to preach the king.
dom. That, too, was characteristic of
the movement, though not the character
istic intended, which is that the poor, the
socially insignificant and neglected, are
evangelised (passive, as in Heb. iv. 2).
—Ver. 6. pavapLcs (vide v. 3), possessed
of rare felicity. The word iinplies that
those who, on some ground or other, did
not stumble over Jesus were very few.
Even John not among them! On o-<tav-
8aXil> vide ad. v. 29 iv ipoi, in any-
thing relating to my public ministry, as
appearing inconsistent with my Messianic
vocation.
Vv. 7-15. Judgment of "Jesus concem-
ing the Baptist (Lk. vii. 24-30). Charac-
teristically magnanimous, while letting it
be seen that He is aware of John\'s limits
and dcfects. Ver 7. to-utmv 82 irop-
ivo\\ilvi»v : while John\'s messengers were
in the act of gering, Jesus began at once,
without any delay, to make a statement
which He deemed necessary to prevent in-
jurious inferences from the message of
the Baptist, or the construction He had
put on it as implying doubt regarding
Himself.—toïs 6xXoiï : the interrogation
had taken place in presence of many.
Jesus was always in a crowd, except
when He took special steps to escape»
The spectators had watched with interest
what Jesus would say about the famous
man. Therefore, more must be said ; a
careful opinion expressed.—Ti «£i]X8tTt
. . . 6«ao-<xo-8ai: it might be taken for
granted that most of them had been there.
The catechetical method of stating His
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172                           KATA MAT9AI0N                             XI
k Cb. xxiv. OKeudbrei tt)k oW cou fjiirpooröêc aou. It. Au,r)K Vivat Ap1?, ouk
Ti, 24. Lk. k ,,              sl              „               ^        ,        t                      fl              ^
vü. 16. tyTjycpTat tv ytvvtyro\\.% yumiicuy fXCi(uK ludffou tou pairricrrou •
o Sè \'" jiiKpÓTepos èc Tg paoiXei\'a tui» oüpcuw u.eï£ci)K aüroS éaTie •
t hereandin
l.k. vü. 28.
m Ch. iii. 32. Mk. iv. 31. LU. vü. 28; ix. 48.
rudely clad and rudely mannered, un-
compromising Baptist!—Ver. 9. a\\\\a
ti {{.: one more question, shorter, abrupt,
needing to be supplemented by another
(Weiss-Mej\'er) —why then, seriously,
went ye out ? irpoij>iiTir)v ISstv;—to see
a Prophet ?—vot, yea ! right at last; a
prophet, indeed, with all that one expects
in a prophet—vigorous moral conviction,
integrity, strength of will, fearless zeal
for truth and righteousness; utterly free
f\'rom the feebteness and tirne-serving of
those who bend like reeds to every
breath of wind, or bow obsequiously be-
fore greatness.—kuu irtpio-oÓTipov ir.,
a prophet and more, something above the
typical prophet (vide on v. 47). The
cliuse introduced by va(, as Xéyu ijitv
shows, expresses Cluist\'s own opinion,
not the people\'s (Wciss\'l.—Ver. 10.
ourot . . . yeypawTai. The irepi<r<ró-
t 3ov verified and explained by a pro-
phetic citation. The oracle is taken
üom Malachi iii., altered so as to
make the Messianic reference apparent—
(ion changed into <rov. By applying the
oracle to John, Jesus identifies him with
the messenger whom God was to send to
prepare Messiah\'s way. This is his dis-
tinction, ircpicro-óvtpov, as compared with
other prophets. But, after all, this is an
cxtemal distinction, an accident, so to
speak. Some prophet must be the fore-
runner, if Messiah is to come at all, the
last in the series who foretell His coming,
and John happens to be that one—a
matter of good fortune rather than of
merit. Something more is needed to
justify the irtpicrcrórcpov, and make it a
proper subject foreulogy. Thatisforth-
coming in the sequel.
Vv. 11-12. This is the further justifi-
cation of the irepurcr. desiderated. Ver.
11. ap.-r|v Xtyw ijiXv. First Christ ex-
presses His personal conviction in
solemn terms. What follows refers to
John\'s intrinsic worth, not to his historie
position as the forerunner. The latter
rests on the prophetic citation. Christ\'s
aim now is to say that the Baptist\'s
cltaracter is equal to his position : that
he is Jit to be the forerunner. For
Chris\'., hein;,\' the forerunner is no matter
of luck. God will see that the right
man occupies the position ; nay, none
Vut the right man can successfully per-
form the part. — ovk iy^ycprai, there
hath not arisen; passive with middle
sense, but the arising non sine ntimine,
"surrexit divinitus, quomodo existunt
vcri Prophetae," Elsner; cf. Mt. xxiv.
il, Lk. vü. 16, vide also Judges ii. 18,
iii. 9.—iv y«vvT|-ro!s yvvaiicüv = among
mankind, a solemn way of expressing
the idea. The meaning, however, is not
that John is the greatest man that ever
lived. The comparison moves within
the sphere of Hebrew prophecy, and
practically means : John the greatest of
all the prophets. A bold judgment not
easily accepted by the populace, who
always think the dead greater than the
living. Christ expresses Himself strongly
because He means to say something
that might appear disparaging. But He
is in earnest in His high estimate, only
it is not to be understood as asserting
John\'s superiority in all respects, e.g.,
in authorship. The point of view is
capacity to nnder effeclive service to the
Kmgdom of God. — & 82 p.ncpÓTtpo*.
Chrysostom took this as referring to
Jesus, and, connecting iv t. fi. t. oip.
with ii.\':\'?!."\'. brought out the sense : He
who is the less in age and fame is greater
than John in the Kingdom of Heaven.
The opinion might be disregarded as an
exegetical curiosity, had it not been
adopted by so many, not only among
the ancients (Hilar., Ambr., Theophy.,
Euthy.), but also among moderns (Eras.,
Luth., Fritzsche). In the abstract it is
a possible interpretation, and it expresses
a true idea, but not one Jesus was likely
to utter then. No doubt John\'s in.
quiry had raised the question of Christ\'s
standing, and might seem to call for
compaiison between questioner and ques-
tioned. But Christ\'s main concern was
not to get the people to think highly of
Himself, but to have high thoughts of
the kingdom. What He says, therefore,
is that any one in the kingdom, though
of comparatively little account, is greater
than John. Even the least is ; for
though p.iKpoTEp05, even with the article,
does not necessarily mean p.i>cpó ra-ros
(so Bengel), it amounts to that. The
affirmativc holds even in case of the
highest degree of inferiority. The im-
plication is that John was not in the
kingdom as a historica! movement (3
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.1-14.                              EYAITEAlOiN                                  173
12. dirS Sè tüc •niiEpóJ»\' \'luóVeou tou BavrioroS tws apTi, 1^ öaaiXet\'an htre ind
,r r                                                                                                                 in Lk. xvi.
tS>v oipavüv * f3ld£eTCu, Kal Sicurral * üpird(oufflf auT^l». 13. TrüfTes löirmddle
yap o\'i TTpuA-riTOi Kal ó TO\'j.05 «us \'iwaWou *0Ot4nT<uaar 1 • 14. Kal o cf. PhU. ii.
1 fc^BCDZ have the augment at the beginning (nrpo<^.). A has no augment.
were many defects, obvious, glaring, in
the movement, as there always are.
Jesus knew them weü, but He was not
in the mood just then to remark on
them, but rather, taking a broad,
generous view, to point to the move-
ment as a whole as convincing proof of
John\'s moral force and high prophetic
endowment. The two words Smf,.,
BiaiT. signalise the vigour ol the move-
ment. The kingdom was being seized,
captured by a storming party. The
verb might be micdle voice, and is so
taken by Béng., \'\'sese vi quasi obtrudit,"
true to fact, but the passive is demanded
by the noun following. The kingdom
is forcefully taken (fiim\'uf KpaTcirai,
Hesychius) by the puurraX. There is
probably a tacit reference to the kind of
people who were storming the kingdom,
from the point of view, not so much of
Jesus, asof those whodeeored themselves
the rightful citizens of the kingdom.
" Publicans and sinncrs " (ix. 9-12), the
ignorant (xi. 25). What a rabble I
thought Scribes and Pharisees. Cause
of profound satisfaction to Jesus (ver. 25).
Vv. 13-15. Conclusion o: speech about
John. Ver. 13. The thought here is
hinted rather than fully expressed. It
has been suggested that the sense would
become clearer if w. 12 and 13 were
made to change places (Maldonatus).
This inversion might be justified by
ref\'erence to Lk. xvi. 16, v. here the two
thoughts are given in the inverse order.
Wendt (L. J., i. 75) on this and other
grounds arranges the verses 13, 14, 12.
But even as they stard the words can
be made to yield a fitting sense, har-
monising with the genera! aim, the
eulogy of John. The surface idea is
that the whole O. T., propheti of course,
and even the law in its predictiveaspects
(by symboüc rites and foreshadowing in-
stituiions) pointed forward toa Kingdoiü
of God. The kingdom coming—the
burden of O. T. revelation. But whai
then ? To what end make this observa
tion ? To explain the impatience of the
stonners: their determination to have
at last by all means, and in some form,
what had so long been foretold ? (Weiss).
No; but to deiine by contrast John\'s
simple matter of fact), and the point of
comparison is the dominant spirit. The
moral sternness of John was his great-
ness and also his weakness. It made
him doubt Jesus, kept him aloof from the
kingdom, and placed hun below any one
who in the least degree understood
Christ\'s gracious spirit, e.g., one of the
Twelvecalledin x. 42 "these littleones ".
Ver. 12. The statement just com-
mented on had to be made in the in-
terests of truth and the Kingdom of God,
but having made it Jesus reverts with
pleaiure to a tone of eulogy. This verse
has creatcd much diversity of opinion,
which it would take long to recount. I
find in it two thoughts: one cxpressed,
the other implied. (1) There has been a
powerful movement since John\'s time
towards the Kingdom of God. (2) The
movement derivcd its initial impetus
from John. The latter thought is
latent in u-rro 82 tüv t||x. luav. The
movement dates from John ; he has the
credit of starting it. This thought is
essential to the conr.ection. It is the
ultimate justification of the irepioro-ÓTepov
(ver. 9). The apostle Paul adduced as
one argument for his apostleship, called
in question by Judaists, success, which in
his view was not au accident but God-
given, and due to fitness for the work
(2 Cor. ii. 14, iii. 1-18). So Christ here
in effect proves John\'s fitness for the
position of forerunner by the success of
his ministry. He had actually made
the kingdom come. That was the true
basis of his title to the honourable
appellation, " preparer of the way";
without that it had been an empty title,
though based on any number of pro-
phecies. That success proved fitness,
adequate endowment with moral force,
and power to impress and move men.
This being seen to be Christ\'s meaning,
there is no room for doubt as to the
animus of the words j}ia£«Tai., piao-Tal.
They contain a favourable, benignant
estimate of the movement going on, not
an unfavourable, as, among others, Weiss
thinks, taking the words to point to a
premature attempt to bring in the king.
dom by a talse way as a politica! crea-
tion (Weiss-Meyer). Of course there
-ocr page 186-
KATA MATÖA10N
*74
XI.
«ï fléXeire \'iv\'i\'u.jGcu, aÜTÓs itmv \'HXias ó uéXXaiK êpxecöai. 15. 4
?X<iiv 5ra dKouïic,1 dicouéTu. 16. Tm 8è ópotwo-eo tt)»» yeyeac
TO.uTtji\'; óp.oia eirri iratSapïois s ff dyopcüs KaOrju.éi\'Ois,8 Kol irpo<r-
^uvoücri Tols ^rai\'pois aÜTÜi\', 17. Kal Xeyoucrii\',4 HüXi^o-ajiïi\' u|XLf,
«ai oük <ipj(i\']oa<r6« • eöprin^aauef üfiiK,6 Kal oük «Vóijiacröe.
\' BD omit o»foutrtv. which lias come in from Mk. and Lk. where the addition of
this word to the phrase is usual.
2 traiStois in all uncials.
1 KaOityMvow before tv in fr^BCDL, etc, with rait before ayopais in fc«$BZ.
* fc^BDZ have a irpoa^uvovvra . . . Xryouo-ir, and for rraipois BCDLAX al.
have <=T«pots. (Tisch., W.H.).
\' NBDZ omit viiiv, which may have been added to assimitate with first clause.
position. Observe ?u? I. goes not with
the subject, hut with the verb Prcphets
(and even law) Ml Joh:i prophtsied. The
suggestion is that he is not a mere con-
tinuator of the propheiic line, one more
repeating the message : the kingdoin
will come. Vlis function is peculiar and
exceptional. Whatisit? Ver. 14 ex-
plains. He is the Elijah of Malachi,
herald of the Great Day, usherer in of
the kingdom, the man who says not
merely \'* the kingdom v/ill come," but
" the kingdom is hei e " ; says it, and
rn.ikes goud the saying, bringing about a
great movement olrepentancc.—cl 6t\'X«T€
3É?a<xöai: the identilication ot John with
Elijah to be taken cum grutto, not as a
prosaic statement ol 1\'act. Here, as
always, Christ idealises, seizes the
esseritiat truth. John was all the Elijah
thit would ev«: come, worthy to repre-
sent him in spiiit, and performing the
function assigned to Elijah r/divivus in
prophecy. Some of the Fathert dis-
tinguished two advents of Elijah, one in
sinrit in the Baptist, another literally at
the second coming of Christ. Servile
exegesis of the letter. fU\'^atrOai has no
expressed object: the object is the state-
ment following. Lutteroth supplies
" him " = the Baptist. In the tiktrt
Weiss finds a tacit allusion to the im-
penitence of the people : Ye are not
willing because ye know that Elijah\'s
coming means asumraons to repentance.
—Ver. 15. A proverbial form of speech
often used by Jesus after important
utterances, hsre for the first time in
Matt. The truth demanding attentive
and intelligent ears (ears worth having ;
taking in the words and tktir import) is
that john is Elijah. It impües much—
that the kingdom is here and the king,
and that the kingdom is moral not
politicaJ.
Vv. 16-iQ. yudgment of yesus on
His religivus contemporarirs (Lk. vii.
31-35). It is advisabte not to assume as
a matter of course that these words were
spoken at the same time as those going
before. The discourse certainly appears
continuous, and Luke gives this utter-
ance in the same connection as our
evangelist, from which we may infer
that it stood so in the common source.
But even there the connection may
have been topical rather than temporal ;
place! beside what goes before, because
containing a reference to John, and
because the contents are of a critical
nature. Ver. t6. tCvi ópoiücru: the
parable is introduced by a question, as if
the thoughl had just struck Him.—ttjv
Y«vcttv TavTfjv. The occasion on which
the words following were spoken would
make it clear who were referred to. Our
guide must be the words themselves.
The stibjects of remark are not the
Piaerrai of ver. 12, nor the SxXoi to
whom Jesus had been speaking. Neither
are they the whole generation of Jews
then living, including Jesus and John
(Elsner); or even the bulk of the Jewish
people, contemporaries of Jesus. It waf
not Christ\'s habit to make severc
animadversions on the " people of the
land," who foimed the large majority oi
the population. He always spoke of
them with sympathy and pity (ix. 37,
x. 6). ytveé. might mean the whole body
of men tiien living, but it might also
mean a p;-i ticnlar class of men marked
out by certain definite characteristics.
It is so used in xii. 39, 41, 42, 45 ; xvi.
4. The class or " race " there spoken of
is in one case the Scribes and Pharisees,
and in the other the Pharisees and
Sadducees. From internal evidence the
reference here also is mainly to the
Pharisees. It is a class who spoke of
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\'75
»3—«9»
18. *H\\0« y&p \'Iwdrrnc. ft^re «crÖiW |ii^T€ trivwr, xai Xfyouoi,
Aaiuóv-Lov ?vu. 19. rjXfei\' ö ulo? toS de9ptgirou ZtrBluir Kal ïripuy,
«al \\lyov<riv, \'l8ou, aV0puiro$ p<j>ayos Kal * oleorrÓTns, TtXuviav p Lk.vji.M-
4hXos Kal d(iapT<i)X\'5i\'. KaJ «SiKaiuSr) ij ao&la. dwo tüc tïkj\'ui\' j
1 fr$" have epyuv. which ïisch. and W.H. adopt. Though supported by a great
array of MSS. (including CDL) tikvuv  may be suspected of assimiiation to the
reading in Lk.
Jesus ass reported in ver. 19. Who can    granted that Christ\'s animadversions
they have been but the men who asked :    were elicited by prontmnced instances of
Why does He eat with publicans and    the type.—Ver. 18. The commentaryon
sinneis (ix. II)? These vile calumnies    the parable showing that it was the
are what have come out of that feast, in    reception given to John and Himselfthat
the same sanctimonioui circle. Luke    suggested it.—fiTjTe <<r8. pij-rt ir»».: eat-
evidently understood the Pharisees and    ing and drinkint;, the two parts of diet;
lawyers (»-ou,ticoi) to be the class referred    not eating nor drinking = remarkably
to, guided probably by his own im-    abstemious, ascetic, i li.ït his reügious
pression as to the import of the passage    habit; (irj r< not oir», to express not
(vide Lic. vii. 30). — n-tuSïois . . .    merely the fact, but the opinion about
dvopals : Jesus likens the Pharisaic    John. Vide notes on chap. v. 34.—8ai-
vcvtd to children in the market-place    \\16v10v i\\ti.: is possessed, n-.ad, 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.—Trpo<r<f>. tol« JWpoif    Baptist was in earnest with his morose,
. . . Xtvoi/<riv. There are two parties,    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 somelhing weird.
the tune, and they are at cross purposes,    None but Pharisees woirld dare to say
the moods not agreeing: «repois, the    such a thing about a man üke John.
best attested reading, may point to this    They are always so sure, and so ready to
discrepancy in temper = a 6et differently   judge. Ordinary people would respect
inclined.—i)iXi7<j-ap«ir: 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. é vibt r.
to express grief.—Wpnvijcraptv: we have    i.: obviously Jesus here refers to Him-
expressed grief by singing funeral dirges,    self in third person where we might have
üke the mourning women hired for the    expected the first. Again the now famil-
purpose (vide ad ix. 23).—iKÓ\'^aardf : and    iar title, defining itself as we go along by
ye have not beat vuur 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, — iadiuv xaX irivuv: the " Son
import is plain. The ynvea animadverted   of Man " is one who eats and drinks, i.e.,
on are üke children, not in a good but    non-ascetic and social, one of the marks
inabadsense: not cliild-like butchildish.    interpretative of the title = hitman, frater-
They play at religion ; with all their    nat.—naX kéyovtri, and they say: what ?
seeming earnestness in reality trifiers.    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! — t8ov, lof scandalised sancti-
These are recognisable features of the    moniousness points its finger at Him
Pharisees. They were great zealots and    and utters gross, outra^eous calumnies.—
precisians, yet not in earnest, rather    <jja-yos, oIvoitiJtt).!, <fuXos, an enter 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), a mine-bibber ;
to please : equally dissatisfied with John    and, worse than eitl;;r, for $(Xos is used
and with Jesus ; satisfied with notlüng    in a sinister scnse and impües that Jesus
but their own artificial formalism.    was the comrade of the worst characters,
They were the only men in Israël of   and like them in conduct. A malicious
whom these things could be said with    nick-name at first, it is now a name of
emphasis, and it may be taken for    honour: the sinner\'3 lover. The Son of
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KATA MATOAION
XI.
r Mlr. xvl. auTrjs. 20. Tóre ripÊa-ro * oVeioiteif Tas TróXeis, iv ats èyifOiTo
14 (wilh ...             »».„••                                                            »
•ccus. of at iTXELarai öukajieis auTou, oti ou ucTeforjo-ai\'. 21. "Oüai crot.
> Lk. x. 13 Xopa.\'.\'i\', oüai (70i, pn6craï8riV, Sti et ck Tupo> Kal Zioün èyévovro
(long ago). , e ,              .           ,               » 1 - • j\\ \' » » t .»                1
i Cor. xii. ai ouvdu.€is ai yeyopei\'ui «k uu-ie, irdAai &v ev itokku Kal
thisiime," \'o-iroSü (iCTt^Tjo-ac. 22. ™ -rrX,fj«\' Xéyai ip.lv, Tupw Kal Xiowia dc€KTÓ-
iLli, i.13 Ttpoi» êorai iv fyj^pa Kpiacus, rj r\\p.lv. 23. Kat o-u\', Kaïrcpvaouu.,
5J.             rj * eus tou ouaai-ou uij/wöeio-a,1 tü»s aoou KaTapipaa0r)o-r)\'i- on €i ev
7; ixvi. ïi\'Süjiois eyé^os\'To\'1 al 8ut-du.£is al yev6p.tvai e e 0-01, êueifar* av
.frequent in Lk.).
1 fc$BCDL Syr. Cur. read u/n, «us ovpavou mJ/<n0T|(rn,, which recent editors adopt.
Weiss thinks it has no sense, as \\ir\\ implies a negative answer, and gives as the true
reading t\\ êws ovp. i»)/ü)9T]s.
• BD have KaraP^o-n (W.H.).
\' ^BCD have €7€VT]8r)<rav (Tisch., W.H.).
«tu,eivev in NBC33 (W.H.).
Man takes these calumnies as a thing of
course and goes on His gracious way.
It is not necessary to re\'lect these char-
acteristics of Jcsus and John back into
the parable, and to identify them with
the piping and wailing chüdren. Yet
the parabie is so constructed as to ex-
hibit them very clearly in their distinctive
peculiarities by representing the chüdren
not merely employed in play and quarrel-
ling over their games, which would have
sufficed as a picture of the religious Jews,
but as playing at marriages and funerals,
the former symbolising the joy of the
Jesus-circle, the latter the sadness of the
Baptist-circle (vide my Parubolic Teach-
ing of Christ, p. 420).—Kal 4SiKaiu6i),
etc. This sentence wears a gnomic or
proverbiai aspect (" verba proverbium
redolere videntur," Kuinoel, similarly,
Rosenmüller), and the aorist of 4Suc. may
be taken as an instance of the gnomic
aorist, expressive of what is usual; a law
in the moral sphere, as elsewhere the
aorist is employed to express the usual
course in the natural sphere, e.g., in
James i. tl. Weiss-Meyer strongly
denies that there are any instances of
;;uch use of the aorist in the N. T. (On
this aorist vide Goodwin, Syntax, p. 53,
and Baumlein,§ 523, where it iscalled the
aorist of experience, " der Erfahrungs-
vahrheit ".)—&*4, in, in view of (vide
iïuttmann\'s Gram., p. 232, on Airo in
N. T.).-tpymv: the reading of fr$B, and
likely »o be the true one just because
t«\'kvuv is the reading in Luke. It is an
appeal to results, to fruit (vii. 20), to the
future. Historical in form, the state-
ment is in reality a prophecy. Resch,
indeed (Agrapha, p. 142), takes ISik. as
the (erroneous) translation oi the Hebrew
prophetic future used in the Aramaic
original = now we are condemned, but
wait a while. The koi at the beginning
of the clause is not = " but". It states a
fact as much a matter of course as is the
condemnation of the anwise. Wisdom,
condemned by the foolish, is ahvays, of
course, justified in the long run by her
works or by her children.
Vv. 20-24. Reftections by Jesus on
the reception givcn to Him by the towns
of Galilee (Lk. x. 13-15). Ver. 20. t<Jtc,
then, cannot be pressed. Luke gives
the following words in instructions to the
Seventy. The real historical occasion is
unknown. It may be a reminiscence
from the preaching tour in the syna-
gogues of Galilee (Mt. iv. 23). The
reflections were made after Jesus had
visited many towns and wrought many
wonderful works (Svvaueis).—oi u.ctc-
v<5t)o-<lv : this the general fact; no deep,
permanent change of mind and heart.
Christ appearing among them a nine
days\' wonder, then forgotten by the
majority preoccupicd with material inter-
ests.—Ver. 21. Xopaljf.i\', Bi)8o-aï3av: the
former not again mentioned in Gospels,
the latter seldom (vide Mk. vi. 45, viii.
22 ; Lk. ix. 10), yet scènes of important
evangelie incidents, probably connected
with the synagogue ministry in Galilee
(iv. 23). The Gospels are brief records
of a ministry crowded with events.
These two towns may be named along
with Capernaum because all three were
in view where Christ stood when He
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EYAITEAION
177
z-i—25.
\' )J.«XP\' TTJJ oVj/iepOk". 24. tt\\t|1\' Xéyw ü^ïf, Óti yg loSópw dwKT&> vCh.xxviii
Tcpop cotcu c>> tWpa Kpiaeus, ï| trou" 25. \'Ev ckcicu t<5 Kaïpü phrase).
» < , >         -.          ««.j. » «/                 .\' . w Ch. xii.
airoKpioeis o Iï)o-ous eitttv,           Etjop.oAOYouu,ai aoi, irarcp, «upie 38;xv. 15,
-»             B           « -           •         •         1 I          11           »           iiTJ."              « XV"- ♦ a\'É
tou oupavou xai rrjs yqs, oti aireKput|ra; * Taura airo \' aoyuv Kat (in sense
of begir.
ling to »peak). x Lk x. ai. Rom. xir. 11: x». 9. j Lr. x. 2: (Jcwish). Mt. xxlü. 34 (Christian).
1 Cor. i. 26 (i\'agan).
1 MBD have the simple «pv<|;as.
uttered the reproachful words, say on
the top of the hill above Capernaum :
Bethsaida on the eastern shore 01 Jordan,
just above where it falls into the lake;
Chorazin on the western side on the road
to Tyre from Capernaum (Furrer, Wan-
iierungen, p. 370). They may also have
been prosperons business centres selected
to represent the commercial side of
Jewish national life. Hence the refer-
ence to Tyre and Sidon, often the subject
of prophetic animadversion, yet not so
blameworthy in their impenitence as the
cities which had seen Christ\'s works.—
èv caKK« Kal cnroSü: in black sackcloth,
and with ashes on the head, or sitting
in ashes like Job (ii. 8). — Ver. 22.
tt\\t|v : contracted from irXc\'ov = more-
over, for the rest, to put the matter
shortly; not adversative here, though
sometimes so used. — Ver. 23. The
diversity in the reading |*t) or t| ?«s, etc,
does not affect the sense. In the one
case the words addressed to Capernaum
contain a statement of fact by Jesus; in
the other a reference to a feeling prevail-
ing in Capernaum in regard to the facts.
The fact impüed in either case is dis-
tinction on some ground, probably be-
cause Capernaum more than all other
places was favoured by Christ\'s presence
and activity. But there may, as some
think (Grotius, Rosen., De Wette, etc),
be a reference to trade prosperity.
" Florebat C. piscatu, mercatu, et quae
alia esse solent commoda ad mare sitar-
um urbium" (Grot.). The reference to
Tyre and Sidon, trade centves, makes
this not an idle suggestion. And it is
not unimportant to keep this aspect in
mind, as Capernaum with the other two
cities then become representatives of the
trading spirit, and show us by sample
how that spirit received the Gospe! of the
kingdom. Capernaum illustrated the com-
mon characteristic most signally. Most
vrosperous, most privileged spiritually,
and—most unsympathetic, the population
being taken as a whole. Workliiness
as unreceptive as ccunterfeit piety re-
presented by Pharisaism, though not so
offensive in temper and language. No
calumny, but simply invincible indiffer-
ence.—«w« ovpavov, c«s a8ov : proverbial
expressions for the greatest exaltation
and deepest degradation. The reference
in the latter phrase is not to the future
world, but to the judgment day of Israël
in which Capernaum would be involved.
The prophetic eye of Jesus sees Caper-
naum in ruins as it afterwards saw the
beautiful temple demolished (chap. xxiv.
2).
Vv. 25-27. Jesus worshipping (Lk.
x. 21, 22). It is usual to call this golden
utterance a prayer, but it is at once
prayer, praise, and selfcommuning in a
devout spirit. The occasion is unknown.
Matthew gives it in close connection
with the complaint against the cities
(iv «fïva ra Kcupwi, but Luke sets it in
still closer connection (êv airfj T-jj »po)
with the return of the Seventy. Accord-
ing to some modern critics, it had no
occasion at all in the life of our Lord,
but is simply a composition of Luke\'s,
and borrowed from him by the author
of Matthew: a hymn in which the
Pailine mission to the heathen as the
victory of Christ over Satan\'s dominion
in the world is celebrated, and given
in connection with the imaginary mis-
sion of the Seventy {vide Pfleiderer,
Urchristenthiim, p. 445). But Luke\'s
preface justifies the belief that he
had here, as throughout, a tradition
oral or written to go on, and the
probability is that it was taken both
by hiin and by Matthew from a com-
mon document. Wendt (L. J., pp. 90,
gi) gives it as an extract from the
book of Logia, and supposes that
it foliowed a report of the return of
the disciples (the Twelve) from their
mission.
Ver. 25. airoKpiëeis, answering,
not necessarily to anything said, but
to some environment provocative of
such thoughts.—clop.oX070uu.at croi ( =
7 ÏTrtn. Ps- lxxv- 2, etc). In iii. 6
:          t \'
this compound means to make full con-
12
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178                           KATA MATGATON                            XL
i Lic. i. ai." truvtritv, Kal * dirïKa\\ui|/as aü>a rtjiriois. 26. Kal 6 iraT^p, 5ti
i Cor.i. 19. outws tvivero \'ïuSokio1 ëjiirpoo-fleV «rou. 27. ndira u,oi irapeoóOT)
* 1 Cor. ii. , ,                      .                            ,e , d ,                         ,,,,.,
10. Fhil. utto too iraTpos uou • Kat oubeis i-aiywuxiKt». toi\' mof, ei p.T| o
b Lk. x. 21. iraTTjp • ouoe Toe Trorepo tic, eiriyicuo-KCi, ei p.Y| o uios, Kal u €a>
Rom. ii. 20.
1 Cor. iii. 1. Heb. t. ij. c Eph. i. 5, g. Phil. ii. 13. d 1 Cor. xiii. 13.
1 ivSoicia ryfvtTo in fc$B 33, making ruSoKio. more emphatic.
fession (of sin). Here it = to make
frank acknowledgment of a situation in
a spirit partly of resignation, partly of
thanksgiving.—ixpv^as. The fact stated
is referred to the causality of God, the
religious point of view ; but it happens
according to laws which can be ascer-
tained.—TatiTa : the exact reference un-
known, but the statement holds with
reference to Christ\'s whole teaching and
healing ministry, and the revelation of
the kingdom they contained.—o-octüv
xai oruvtTÜv ; the reference here doubt-
less is to the Rabbis and scribes, the
accepted custodians of the wisdom of
Israël. Cf. <roc|>os Kal ^iri<rrrjiici>v in
Deut. iv. 6 applied to Israël. The ren-
dering " wise and prudent" in A. V. is
misleading ; " wise and understanding "
in R. V. is better.—vTjiriois (fr. vtj and
firot, non-speaking) means those who
were as ignorant of scribe-lore as babes
(cf. John vii. 49 and Heb. v. 13). Their
ignorance was their salvation. as thereby
they escaped the mental preoccupation
with preconceived ideas on moral and
religious subjects, which made the scribes
inaccessible to Christ\'s influence (vide my
Parabolic Teaching, pp. 333,334). Jesus
gives thanks with all HlS heart for the
receptivity of the babes, not in the same
sense or to the same extent for the non-
receptive attitude of the wise (with De
Wette and Bleek against Meyer and
Weiss). No distinction indeed is ex-
pressed, but it goes without saying, and
the next clause implies it.—Ver. 26. rat
reaffirms with solemn emphasis what
might appear doubtful, Pi*., that Jesus
was content with the state of matters
{vide Klotz, üevar., i. 140). Cf. ver. 9.—
woT-rjp : nominative for vocative.—oVi,
because, introducing the reason for this
contentment.—ovtws, as the actual facts
stand, emphatic (" sic maxime non aliter,"
Fritzsche).—«vSoxCa, a pleasure, an
occasion of pleasure; hence a purpose,
a state of matters embodying the Divine
Will, a Hellenistic word, as is also the
verb titoKtai (cf. 1 Cor. i. 21, where the
whole thought is similar). Chris». re-
signs Himself to God\'s will. But His
tranquillity is due likewise to insight
into the law by which new Divine
movements find support among the
v^moi rather than among the o-o^oï.—
Ver. 27. iravTa, all things necessary
for the realisation of the kingdom (Holtz.,
H.C.). The wtivTa need not be restricted
to the hiding and revealing functions
(Weiss, Nösgen). Hiding, indeed, was
no function of Christ\'s. He was always
and only a revealer. For the present
Jesus has only a few babes, but the
future is His : Christianity the coming
religion.—irapcSoBi), aorist, wo-re given.
We might have expected the future. It
may be another instance of the aorist
used for the Hebrew prophetic future
(vide ad ver. ig). In Ut. xxviii. 18
i8ó6t) again to express the same thought.
The reference probably is to the eternal
purpose of God : on the use of the
aorist in N. T., vide note on this pas-
sage in Camb. G. T.—{irryivwo\'Kei,
thoroughly knows.—rovinöv . . . iranjp,
Christ\'s comfort amid the widespread
unbelief and misunderstanding in re-
ference to Himself is that His Father
knows Him perfectly. No one elsedoes,
not even John. He is utterly alone in
the world. Son here has a Godward
reference, naturally arising out of the
situation. The Son of Man is called an
evil liver. He lifts up His heart to
heaven and says : God my Father knows
me, His Son. The thought in the first
clause is connected with this one thus:
the future is mine, and for the present
my comfort is in the Father\'s know-
ledge of me.—oiSè töv iraWpa . . . ó
vlos: 1 rerlection naturally suggestcd
by the foregoing statement. It is igno-
rance of the Father that creates mis-
conception of the Son. Conventional,
moral and religious ideals lead to mis-
judgment of one who by all He says and
does is revealing God as He truly is and
wills. The men who know least about
God are those supposed to know most,
and who have been most ready to judge
Him, the "wise and understanding".
Hence the additional refk-ction, Kal if
lav 0ov\\T]Tai 6 «1. airoKa\\v<l>at. Jesur
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EYAITEAION
36—39.
179
PouXtitcu *A utos &iroKaXuv|/ai. 38. \'AcGtc irpós at iracTts 01 e ó vlet
/                     h              #                               #             ahsolutelj
\'KOiriuires Kal irc^XtpTlO\'U.ei\'Oi, Kayii arairaiiaa) üjiaï. 39. apart here and
in Ch.
xxiv. 36; xxvül. to. Mk. xiü. 33. f vide Ch. iv. ig. g here and In John iv. 6. Rev. ü. 3 (with
the sense ol weariness. cf. Ia. xl. 31» oü xoiriatroutri. Sir, li. 27, «icoiriWa).          b 1 Cor. xvi. 18.
Philem. 20 iSir. h. 27, the noun).
here asserts His importance as the re-
vealer of God, saying in effect: "The
wise despise me, but they cannot do
without me. Through me alone can
they attain that knowledge of God
which they profess to desire above all
things." This was there and then the
simple historie fact. Jesus was the one
person in Israël who truly conceived
God. The use of fSovXijTai is noticeable:
not to whomsoever He reveals Him, but
to whomsoever He is pleased to reveal
Him. The emphasis seems to He on
the inelinalion, whereas in Mt. i. 19
BiXav appears to express the wish, and
cp*ov\\t]6T) rather the deliberate purpose.
Jesus meets the haughty contempt of
the "wise" with a dignified assertion
*hat it depends on his inclination whether
they are to know God or not. On the
distinction between p*ovXou.ai and 6cXu,
vide Cremer, Wörterbuch, 8. v. Po«-
Xou.au According to him the former re-
firesents the direction of the will, the
atter the will active (Affect, Trieb).
Hence fiovX. can always stand for OcX.,
but not vicc versd.
Vv. 28-30. The gracious invitation.
Full of O. T. reminiscences, remarks
Holtz., H.C., citing Isaiah xiv. 3 ; xxviii.
12; lv. 1-3; Jer. vi. 16; xxxi. 2, 25,
and especially Sirach vi. 24, 25, 28, 29 ;
li. 23-27. De Wette had long before
referred to the last-mentioned passage,
and Pfleiderer has recently (Urch., 513)
made it the basis of the assertion that
this beautiful logion is a composition out
of Sirach by the evangelist. The passage
in Sirach is as follows : tyylcrart irpos
ue a-n-cuSevToi, Kal avXto-OijTC cv oikc.>
iratStias. StóVt inr^eptZre iv tovtois,
Kal al ij/vval ijiiv Sttj\'üo\'t o"4>óRpa;
Tjvoi^a to OTÓ(ia u.ov, Kat eXa\\7]a-a,
K-rqo-a.o^c «avTots av«v ap-yvptov. Tof
rpax^Xov vy.wv tiiró0€T« viro £vyov, Kal
iiriStiao-Sw •q «I^XT "P\'"v iratSctav»
eyyvs 4o-Ttv etipetv atiTijv • ÏSétc iv
o4>9aXp,ots vu,wf oti oXt-yov cKOirtaca,
Kal cvpov fij-aurü iToXXqv a.vairatio\'tv.*
There are onquestionably kindred
thoughts and corresponding phrases, as
even Kypke points out(" Syracides magna
similitudine dicit"), and if Sirach had
been a recognised Hebrew propiiet one
could have imagined Matthew giving
the gist of this rhetorical passage, pre-
faced with an "as it is written ". It is
not even inconceivable that a reader of
our Gospel at an early period noted on
the margin phrases culled from Sirach as
descriptive of the attitude of the one
true o-o$ós towards men to show how
willing he was to communicate the know-
ledge of the Father-God, and that his
notes found their way into the text.
But why doubt the genuineness of this
logion ? It seems the natural conclusion
of Christ\'s soliloquy; expressing His
intense yearning for receptive scholars
at a time when He was painfully con-
scious of the prevalent unreceptivity.
The words do not smelt of the lamp.
They come straight from a saddened
yet tenderly affectionate, unembittered
heart ; simple, pathetic, sincere. He
may have known Sirach from boyhood,
and echoes may have unconsciously
suggested themselves, and been used
with royal freedom quite compatibly with
perfect originality of thought and phrase.
Thereference to wisdom in ver. igmakes
the supposition not gratuitous that Jesus
may even have had the passage in Sirach
consciously present to His mind, and
that He used it, half as a quotation, half
as a personal manifesto. The passage
is the end of a prayer of Jesus, the Son
of Sirach, in which that earlier Jesus,
personating wisdom, addresses his fellow-
men, inviting them to share the benefits
which a-o^ia has conferred on himself.
Why should not Jesus of Nazareth close
His prayer with a similar address in the
name of wisdom to those who are most
likely to become her children—those
whose ear sorrow hath opened ? This
view might meet Martineau\'s objection
to regarding this logion as authentic, that
for yourselves without money. Put your
neck under the yoke, and let your soul
receive instruction. She is hard at hand to
find. Behold with your eyes how that 1
laboured but a little, and found for myself
much rest."
* Of the above the R. V. gives the follow-
ing translation : " Draw near unto me, ye
unlearned, and lodge in the house of in-
struction. Say wherefore are ye lacking in
these things, andyour soulsare very thirsty?
I opened my mouth and spake. Get her
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KATA MAT0AION
i8o
XI. 30.
iActixv. 10. tAp \' ^uy<5f fiou i$\' üfxas, Kal fiddcTc Air\' l\\.ioO, Sti irpaó\'s1 eïui Kal
j Ch. xii. 43. Taimnis Ttj KopSta • Kal tuprjcert J dcdTrautrif Taïs «J/uxaïs ö\\uiv.
11 (Wta- 30. ó yop £uyó; p.ou kxpT|OT<5s, Kal Tè <pormoK (Wu i\\a$póv coTif."
dom iv. v). v
k Lk. vi. 59. Fora ii. 4.
1 irpaws in ^BCD (Tisch., W.H.).
it is not compatible with the humility of
Jesus that He should so speak of Him-
self (Ssat of Authority, p. 583). Why
should He not do as another Jesus had
done before f Iim: speak in the name of
wisdom, and appropriate her attributes ?
Ver. 28. A«vtc : vide ad iv. 19, again
authoritative but kindlv.—KoiriivTts koI
irc^opTio-uÉi\'oi, the fatigued and bur-
dened. This is to be taken metaphorically.
The kind of people Jesus expects to be-
come "disciples indeed" are men who
have sought long, earnestly, but in vain,
for the summum bonum, the knowlcdge of
God. There is no burden so heavy as
that of truth BOUght and not found.
Scholars of the Kabbis, like Saul of
Tarsus, knew it well. In coming thence
to Christ\'s school they would fmd rest
by passing from letter to spirit, from
form to reality, from hearsay to cer-
tainty, from traditions of the past to the
present voice of God.---Kayw, and /. em-
phatic, with side glance at the reputed
"wise" who do not give rest (with
Meyeragainst Weiss).—Ver. 29. JvyoV:
current phrase to express the relation of
a disciple to a master. The Rabbis
spoke of the " yoke of the law ". Jesus
uses their phrases while drawing men
away from their influence.—pa8«T€ air\'
^poü : not merely lcarn froin my example
(Buttmann, Gram., p. 324: 011, that is,
from the case of), but, more compre-
hensively, get your learning from me ;
take me as your Master in religion. The
ihing to be learned is not merely a moral
lesson, humility, but the whole truth
about God and righteousness. But
the mood of Master and scholar must
correspond, He meek as they have be-
come by sorrowful experience. Hence
Sti irpais . . . -rrj KapSio.: not that,
but for I ara, etc. What connection
is there between this spirit and know-
ledge of God? This: a proud man
cannot know God. God knoweth the
proud afar ofT (Ps. cxxxviii. 6), and
they know God afar off. God giveth
the grace of intimate knowledge of
Himself to the lowly.—avairavo-iv: rest,
such as comes through finding the
true God, or through satisfactior, of
desire, of the hunger of the soul.—Ver.
30. xPTl<rr^*\' kindly to wear. Christ\'s
doctrine fits and satisfics our whole
spiritual nature—reason, heart, con-
science, " the sweet reasonableness of
Christ ".—<(>opTCov, the burden of obliga-
tion.—j\\a<j>póv : in one respect Christ\'s
burden is the heaviest of all because His
moral ideal is the highest. But just on
that account it is light. Lofty, noble
ideals inspire and attract; vulgar ideals
are oppressive. Christ\'s commandment
is difficult, but not like that of the Rabbis,
grievous. (Vide With Open Face.)
CHAl\'TER XII. CONFLICTS WITH THE
Pharisees. This chapter delineates the
growing alienation between Jesus and
the Pharisees and scribes. The note of
time (iv Ixtivü tü naipw, ver. 1) points
back to the situation in which the prayei
xi. 25-30 was uttered (vide ver. 25, where
the same expression is used). All the
incidents recorded reveal the captious
mood of Israel\'s " saints and sages ".
They have now formed a thoroughly bad
opinion of Jesus and His company.
They regard Him as imn-.oral in life
(xi. 19); irreügious, capable even oi
blasphemy (assuming the divine pre-
rogative of forgiving sin, ix. 3) ; an
ally of Satan even in His beneficence
(xii. 24). He can do nothing right.
Tbc smallest, most innocent action is
an offence.
Vv. 1-8. Piucking ears of corn on the
Sabbath (Mk. ii. 23-28; Lk. vi. 1-5).
Sabbath observance was one of the lead-
ing causes of conflict between Jesus and
the guardians of religion and morality.
This is the first of several encounters
reported by the evangelist. According
to Weiss he follows Mark, but with say-
ings taken directly trom the Apostolic
Source.
Vv. 1, 2. o-dppao-iv: dative plural, as
if from o-appav-os, other cases (genitive,
singular and plural, dative, singular,
accusative, plural) are formed f;om o~a{3-
po-\'-of (vide ver. 2).—Sia rüiv o-iroptjicdv
might r.ican through iields adapted for
f-rov.\'ing grain, but the context requires
fields actaally sown; fields of corn.—
.ÏTeiyacrav: for the form vide iv. 2.
\'i his word supplies the motive for the
action. which Mark leaves vague.—
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EYAITEAION
181
XII. x—5.
XII. I. \'EN CKCiyy Tui Kaïpü ciropcuSr) ó \'Irjo-oüs TOÏs a-dpjjao-i a bcre and
8ia TÜf a (rrropiuw • ot 8è p.a8ï|Tai outoO ÈTTSicacrai\', Kal fipÊaeTO b here and
b TiXXeif \'(TTii^uas Kal iaQLeiv. 2. oï 8è ♦aptrxaToi ISóVtes eltrov c here,
.         **it / <         n\'                      «          * » »*>                   «» parall. and
auTw, löou, 01 (iaöijTai cou ttoiouoxi\', ö ouk tjeori iroiEif ef Mk. iv.28.
rat "             \'~ t ^ •>            > - ««> d> \'                > » /        dCh. xix.4;
oappd/nü. 3. O öe eiirei\' auTOis, Ouk aveyviare Ti «Troirjo-e xxi. 16,42;
. 0/e \'. >»                   >\\i <•           »,»                ~ • -\\o AX\'V\' \'5a<\'
Aapio, OT£ eireii\'ao\'ee auTos Kal 01 p.ET auTOu ; 4. irws eta~r|M7ei\'. Heb. ix. 2.
»         s         •                  ~ ,,                     n           *        «                  » -                 «*                w ,                of ACtS XXtV.
£iS top oikoi\' tou ©eou, Kal TOU5 apTOUS Trjs Trpoofo-sus edjayei\'," 6(0ftenin
ous3 oÖk i%bt> J\\y auTÖ AayeLC, oü8è toÏs u,£t\' aÜToG, £i p.T) toIs g here\'and
UpeGo-i p.ÓKOis ; 5. *H oük &t>4yrurt tv tü vÓjjm, Sti toIs o-dpPao-ii\' ve*-7-
oï lepels iv TÜ lepü 10 o-apPaToi\' * j3ei3.i\\oGcri, Kal i oVaiTioi eïox ;
1 The avTos (LX) comes from Mk. (ii. 25); it is omitted in fc^BCDA al.
1 c<f>ayov in fc$B—probably the true reading.
• o in BD. The reading of T. R. («f>aytv ovs) is from Mk.
that it was may not unnaturally be in-
ferred from 1 Sam. xxi. 6. Vide Light-
foot, ad loc.—This was probably also the
current opinton. The same remark
applies to the attendants of David.
From the history one might gather that
David was really alone, and only pre-
tended to have companions. But if, as
is probable, it was usually assumed that
he was accompanied, Jesus would be jus-
tified in proceeding on that assumption,
whatever the fact was {vide Schanz, ad
loc).—Ver. 4. «UrrjXötv, «ifmyov, he
entered, they ate. Mark has jtyaycv.
Weiss explains the harsh change of sub-
ject by combinntion of apostolic source
with Mark. The two verbs point to two
offences against the law : entering a holy
place, eating holy bread. The sin of the
disciples was against a holy time. But
the principle involved was the same =
ceremonial rules may be overruled by
higher considerations.—S ovk «£èv tjv.
oïs in Mark and Luke agreeing with
apTouf, and here also in T. R., but S
doubtless the true reading ; again pre-
senting a problem in comparative exegesis
(vide Weiss-Mcyer). o ought to mean
" which thing it was not lawful to do,"
but it may be rendered " which kind of
bread," etc.—el (itj.except; absolutely un-
lawfui, except in case of priests.—Ver. 5.
This reference to the priests naturally
leads on to the second instance taken
from their systematic breach of the
technical Sabbath law in the discharge
of sacerdotal duty.—{j ovk avcyvuTC,
have ye not read ? not of course the
statement following, but directions on
which such a construction could be put,
as in Numb. xxviii. 9, concerning the
burnt offering of two lambs. They ha<\'
tjpjavro: perhaps emphasis should be
laid on this word. No sooner had they
begun to pluck ears thari fault was found.
Pharisees on the outlook for olïences.
So Carr, Camb. G. T.—Ver. 2. o ovk
Ï^eo-Tiv ir. «. <ra$fiaTtf. The emphasis
here lies on the last word. Tohelp one-
«elf, «hen hungry, with the hand was
humanely allowed in the Deuteronomic
law (Deut. xxiii. 25), only to use the
sickle was forbidden as involving waste.
But according to the scribes what was
lawful on other days was unlawful on
Sabbath, because plucking ears was
reaping. " Metens Sabbato vel tantillum,
reus est" (Lightfoot rendering a passage
from the Talmud). Luke adds <|/«X0VT«>
rubbing with the hands. He took the
offence to be threshing. Microscopic
offence in either case, proving primA
facie malice in the fault-finders. But
honest objection is not inconceivable to
one who remembers the interdict placed
by old Scottish piety on the use of the
razor on Sabbath. We must be just
even to Pharisees.
Vv. 3-8. Christ\'s de/ence. It is two-
fold. (1) Heshieldsdisciplesbyexamples:
David and the priests ; to both the fault-
finders would defer (w. 3-5); (2) He
indicates the principles involved in the
examples (w. 6-8). The case of David
was apposite because (a) it was a case of
eating, (b) it probably happened on
Sabbath, (c) it concerned not only David
but, as in the present instance, foliouiers ;
therefore ol |mt\' avTov, ver. 3, carefully
added. (b) does not form an element in
the defence, but it helps to account for
the reference to David\'s conduct. In
that view Jesus must have regarded the
act of David as a Sabbatic incident, and
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IÜ2
KATA MAT0AION
XII.
h «irriv — 6. \\e"y<o 8« vjiiv, 5ti tou Upou jjigC^cuv • èffTti» wSe. 9 «ï Sè iyyó-
cidtlX KetTe ti k «Wik, \'"EXtoc2 0e\\u Kal ou Ovtriav,\' oük Kr \'KaTeotxacraT*
i Lk. vi.\' 37. tous dyaiTious. 8. xu\'pios yüp ton Kats tou aa^Sdrou 4 uü»s tou
Jas. v.6         .             „
(the pass. dytfpwirou.
in ver. 37).
1 p.ei£ov in fc$BD o/, p<i£uv (LA) is a misjudged attempt at correction.
\' This is another grammatical correction (vide ix. 13), «Xcos in NBCD33.
a «ai omitted in fc^BCD, etc. It comes in from the parall.
read often enoogh, but had not under-
stood. As F.uthy. Zig. remarks, Jesus
reproaches them for their vain labour, as
not understanding what they read (u.t|
iiriyivwa-Kouciv & avayivuiricovtri).—pc<
|5t]\\oïo-i, profane, on the Pharisaic view
of the Sabbath law, as an absolute pro-
hibition ofwork. Perhaps the Pharisees
themselves used this word as a technical
term, applicable even to permissible
Sabbath labour. So Schanz alter Schött-
gen.
Vv. 6-8. Theprinciples involved. The
factB stated raise questions as to the
reasons. The Pharisees were men of
rules, not accustomed to go back on
principles. The passion for minutise
killed reilection. The reasons have
been already hinted in the statement of
the cayes: otc circivaortv, ver. 3; cv t£
Upa, ver. 5: Inniger, the tempte; human
needs, higher claims. These are referred
to in inverse order in vv. 6-7.—Ver. 6.
Xe\'yiu Si ipïv: solemn affirmation, with
a certain tone in the voice.—toS Upov
(i€ÏEov. Though they might not have
thought of the matter before, the claim
of the temple to overrule the Sabbath
law would be admitted by the Pharisees.
Therefore, Jesus could base on it an
argument a fortiori. The Sabbath must
give way to the temple and its higher
interests, therefore to something higher
still. What was that something ? Christ
Himself, according to the almost unani-
mous opinion of interpreters, ancientand
modern ; whence doubtless the |ici£uv of
T. R. But Jesus might be thinking
ratherofthe kingdom than oftheking;
a greater interest is involved here, that
of the kingdom of God. Fritzsche takes
p.cï£ov as = teaching men, and curing
them of vice thcn going on. It may be
asked : How did the interest come in ?
The disciples were following Jesu9, but
what was He about ? What created
the urgency ? Whence came it that the
disciples needed to pluck ears of standing
corn ? We do not know. That is one
of the many lacuna in the evangelie
history. But it mav be assumed that
therc was something urgent p«fn» on
in connection with Christ\'s ministry,
whereby He and His companions were
overtaken with extreme hanger, so that
they were fain to eat unprepared food
(iiKartpyacrrov ctïtov, Euth}\'. Zig. on
ver. 7).—Ver. 7. The principle of human
need stated in ternis of a favonrite pro-
phetic oracle (ix. 13).—cl Si êyvameiTc
. . . ovk av KarcSiicdo-aTe : the form of
expression, a past indicative in protasis,
with a past indicative with av in apodosis,
implies that the supposition is contrary
to fact (Burton, N. T. Moods and Tenses,
§ 248). The Pharisees did not know
what the oracle meant; hence on a pre-
vious occasion Jesus bade them go and
learn (ix. 13). If their pedantry blinded
them to distinctions of higher and lowet
in institutions, or rather made them
reckon the least the greatest command,
minutije testing obedience, it still more
deadened their hearts to the claims of
mercy and humanity. Of course this
idolatry went on from bad to worse.
For the Jews of a later, templeless time,
the law was greater than the temple
Hloltz., in H.C., quoting Weber).—
clvuitïovs : doubly guütless: as David
was through imperious hunger, as the
priestswere when subordinating Sabbath,
to temple, requirements.—Ver. 8. This
weighty logion is best understood when
taken along with that in Mark ii. 27 =
the Sabbath for man, not man for the
Sabbath. The question is : Does it
merely state a fact, or does it also con-
tain the rationale of the fact ? That
depends on the sense we give to the
title Son of Man. As a technical name =
Messiah, it simply asserts the authority
of Him who bears it to determine how
the Sabbath is to be observed in the
Kingdom of God. As a name of humility,
making no obtrusive exceptional claims,
like Son of David or Messiah, it suggests
a reason for the lordship in sympathy
with the ethical principle embodied in
the prophetic oracle. The title does not
indeed mean mankind, or any man,
homo quivis, as Grotius and Kuinoel
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EYAITEAION
183
6—il.
9. KalJ fiCTapds èxelBcv, tjXOei\' eis ttjc ou^ayoiyV OÖTÖl\'. 10. j Ch. zl. 1.
Kal toou, aVöpanros rff tt)!\'1 Xe^Pa \'XW1/ ?1paV- Kal e,Trnp(UTr]<mi\' k parall.and
aüróV, Xe\'yoires, " Eï ê£eo"ri roïs <ra|3j3acri OepaTreJetf * ; " !fa KaTï)-
yoprjcruaiv aürofl. II. \'O 8e elirei/ aü-rots, " Tis eVrai 8 e\'| óp.Se
aV9p<i»Tros, Ss é\'£ei TTpóPaTw tv, Kal eac epirscrr) toüto tois adfifiaoiv
1 fr$BC omit t|v tt)v. The text of Mt. as in T. R. has been infiuenced by that in
Mk. (iii. 1).
a So in BC (W.H.), eepairevo-ai in fc^DL (Tisch.).
8 carat is omitted in CLXX, and bracketed in W.H.; it is found in fr^BA al.
Luke states. But the cure was not
urgent for a day, could stand over;
therefore a good test case as between
rivalconceptions of Sabbath law.—èinr)pu-
Tt)<rav. The Pharisees asked a question
suggested by the case. as if eager to
provoke Jesus and put Him to the proof.
Mark says they observed Him, waiting
for Him to take the initiative. The
former alternative suits the hypothesis
of immediate temporal sequence.—el
ëtttTTiv, etc. After Xtyovrt? we expect,
according to classic usage, a direct ques-
tion without el. The el is in its place in
Mailt (ver. 2), and the influence of his
text may be suspected (Weiss) as ex-
plaining the incorrectness in Matthew.
But el in direct questions is not un-
usual in N. T. (Mt. xix. 3 ; Lk. xiii.
23, xxii. 40.), vide Winer, 5 57, 2, and
Meyer nd loc. In Mark\'s account
Christ, not the Pharisees, puts the ques-
tion.
Vv. 11, 12. Christ\'s rtply, by two
home-thrusting questions and an irre-
sistible conclusion.—tis • . . avSpwiros.
One is tempted here, as in vii. g, to put
emphasis on av&pioiros : who of you not
dead to the feelings of a man ? Such
questions as this and that in Lk. xv. 4
go to the root of the matter. Humanity
was what was lacking in the Pharisaic
character.—irpi5(3aTOV tv: one sheep
answering to the one working hand,
whence perhaps Luke\'s r\\ 8c|ia (vi. 6).—
iav 4pire\'o-T|. The case supposed might
quite well happen ; hence in the protasis
iav with subjunctive, and in theapodosis
the future (Burton, N. T. Moods and
Tenses, § 250). A solitary sheep might
fall into a ditch on a Sabbath; and that
is what its owner would do if he were an
ordinary average human being, vis., lift
it out at once. What would the Pharisfe
do ? It is easy to see what he would be
tempted to do if the one sheep were his
own. But would he have allowed such
action as a general rule ? One would
think. It points to Jesus, but to Him not
asanexceptional man ("der einzigartige,"
Weiss), hut as the representative man,
maintaining solidarity with humanity,
standing for the hitman interest, as the
Pharisees stood for the supposed divine,
the real divine interest being identical
with the human. The radical anti-
thesis between Jesus and the Pharisees
lay in their respective ideas of God. It
is interesting to find a glimpse of\' the
true sense ofthis logion in Chrysostom :
ircpl ÉavToij Xeywv. €0 Sè MapKos Kal
lT€pl T*fjs K01VÏ}S (f>V(r€b}$ aUTÜV TOVTO
clpirfKevai &y]criv. Hom. xxxix.—Kvpios,
not to the effect of abrogation but of in-
terpretation and restoration to true use.
The weekly rest is a beneficent institu-
tion, God\'s holiday to weary men, and
the Kingdom of Heaven, whose roya! law
is love, has no interest in its abolition.
Vv. 9-14. A Sabbath cutt (Mk. iii.
1-6; Lk. vi. 6-n) : not necessarily
happening immediately after. Matthcw
and Luke follow Mark\'s order, which is
topical, not historical; another instance
of collision as to Sabbath observance.—
Ver. 9. Kat p.crufjns . . . av-rüv, The
ovTiiv seems to imply that our evangel-
ist takes the order as one of close tem-
poral sequence (Mark says simply " into
a synagogue," iii. 1). In that case the
axirmv would refer to the fault-finding
Pharisees of the previous narrative,
piqued by Christ\'s defence and bent on
further mischief (vide Weiss-Meyer).
The narrative comes in happily here as
illustrating the scope of the principle of
humanity laid down in connection with
the previous incident.—Ver. 10. Kal
ISoii, here, as in viii. 2, ix, 2, introducing
in a lively manner the story.—lupav, a
dry hand, possibly a familiar expression
in Hebrew pathology (De Wette) ; use-
less, therefore a serious enough affliction
for a working man (a mason, according
to Hebrew Gospel, Jerome ad loc),
especially if it was the right hand, as
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KATA MAT0AION
184
XII.
I Ch. xv. 14. its \' fSóOufov, ouxl Kpari^o-ei aÜTO Kal eyepeï ; 12. iroau ouV Sta épet
m herg and af6puTros irpopd-rou; urrre t^ïOTi toïs o-a,8|3n.o-i KaXös irottïe."
in ume 13. Tóts X^Yet T*? dfOpeÓTru, ""EKTetKOi\' t>]>> x^P1* o"0u.* * Ko\'i
sense. Ch. 9>,                       m ,                    *a ft t v t <» »\\\\                     «e •>«
xvü. 11. eseTïife, Kat diroKaT£o-Taör) * uyirjs us ^ aXXrj. 14. Ot oe
(torestore♦apiaaïoi " o-uu,8ou\\ioi\' * IXaBof KaT\' aüroü i^tKQóvTes * gitus aÜTÖv
social
state). Heb. ziii. 19 (to friends). n Ch. zxii. is; xxvii. 1,7; xxviü. ia.
1 t^bL have o-ov before tt|v x"P°-
* aircK. in ^ 15\'. A2 al. D has ottok. as in T. R.
3 NBCDZ place €|«X8oitcs at the beginning of the sentence (Z with km before
<{«XSovr«t).
infer so from the fact that Jesus argued
on such questions ex concesso. In that
case the theory and practice of con-
temporary Pharisees must have been
milder than in the Talmudicperiod, when
the rule was: if thsre be no danger,
leave the animal in the ditch till the
morrow (vide Buxtorf, Syn. Jud., c. xvi.).
Grotius suggests that later Jewish law
was made stricter out of hatred to
Cbristians.—Ver. 12. irr5<r<j> ovv Sio4>épei,
etc. This is another of those simple yet
far-reaching utterances by which Christ
suggested rather than formulated His
doctrine of the infinite worth of man.
By how much does a hunian being differ
from a sheep ? That is the question
which Christian civilisation has not even
yet adequately answered. This illustra-
tion firom common life is not in Mark
and Luke. Luke has something similar
in the Sabbath cure, reported in xiv. 1-6.
Some critics think that Matthew com-
bines the two incidents, drawing from his
two sourccs, Mark and the Logia.—fiorre,
therefore, and so introducing here rather
an independent sentence than a depen-
dent clause expressive of result.—xaX&s
irouïv: in effect, to do good = cv irouïv,
>\'.«., in the present case to heal, 8«pa-
irciitiv, though in Acts x. 33, 1 Cor. vii.
37, the phrase seems to mean to do the
morally right, in which sense Meyer and
Weiss take it here also. Elsner, and
after him Fritzsche, take it as = proeclare
agere, pointing to the ensuing miracle.
By this brief prophetic utterance, Jesus
sweeps away legal pedantries and
casuistries, and goes straight to the
heart of the matter. Beneficent action
never unsear.onable, of the essence of
the Kingdom of God ; therefore as per-
missible and incumbent on Sabbath as
on other days. Spoken out of the
depths of His religieus consciousness,
and a direct corollary from His benignant
conception of God (vide Holtz., H. C,
p. 91).
Vv. 13, 14. The issue: the hand
cured, and Pharisaic ill-witl deepened.
Ver. 13. t«5t« Xj-yix. He heals by a
word: sine contactu sola voce, quod ne
speciem quidem violati Sabbati habere
poterat (Grotius).—"Ekt€ivóv o-ov t. x-
Brief authoritative word, possessing both
physical and moral power, conveying
life to the withered member, and in-
spiring awe in spectators.—«al iJeV. xai
aircKa/r. The doublé Kal signifies the
quick result (" celeritatem miraculi,"
Elsner). Grotius takes the second verb
as a partieiple rendering: he stretched
out his restored hand, assuming that not
till restored could the hand be stretched
out. The healing and the outstretching
may be conceivedof as contemporaneous.
—v-yiT)S is t| a\\Xr]: the evangelist adds
this to aireKHT. to indicate the complete-
ness. We should have expected this
addition rather from Luke, who ever
aims at making prominent the greatness
of the miracle, as well as its benevolence.
—Ver. 14. ijeXOJvrts : overawed for the
moment, the Pharisaic witnesses of the
miracle soon recovered themselves, and
went out of the synagogue with hostile
intent.—o~vu,povXiov cXaBov, consulted
together = o-u|iBovX<vWsai..—kclt\' ovtoü,
against Him. Hitherto they had been
content with finding fault; now it is
come to plotting against His life—a
tribute to His power.—S-rrus, etc.: this
clause indicates generally the object of
their plotting, »<»., that it concerned
the life of the obnoxious one. They
consulted not how to compass the
end, but simply agreed together that it
was an end to be steadily kept in
view. The murderous will has come to
birth, the way will follow in due course.
Such is the evü fruit of Sabbath contro
versies.
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EYAITEAION
185
12—SI.
i.m\\4ommr. 15. \'O 82 \'Ino-ous yvoits d^up*)™" «kcïOw «•i\'fw.ef!).*\'
T|KoXouflr)o-a>\' auTÜ S^Xoi\' iroXXot, Kal iBepa-rrtuatv aÜTOUS irarras • M*- JS"
16.   Kol * ciriT(fM)aci> aurots, Iva u.t) * <\\>avipbv airbv T iroi^vwmK • }»")• Mk
17.  óirus2 irXr]p<ii0rj to prjöti» 8id "Haoiou toO irpo$r)Tou, XeyorTOs, l*1*"\'
18.   \' \'iSoü, ó iraïs uou. 8c tïpeno-a • ó dvoiniTés p.ou, eis oV8 P h«» »n«
/                a.           1                 t              1 » » j           * *           Mk. iii. ia
\' €u8Ókt)0«v r| ^"X\'ï H-ou \' Öi^cto» to irfeCjio (iou eir au tok, Kal Kptcriy q with
toIs Wwow dirayytXcï • 19. oük r cpiarci, oüSè ! xpauyacrei • oü8è here(W.
dKOUirci Tis t» toIs irXaTciat; ttji\' qV*iK»)i\' aÜTOu. 20. KaXauov «.6,8.
.                    ,         >           ,»          «\\-           . >              >o<         •\'here on,5\'
0-uireTpip.p.eKoe ou KaTcajct, xai Ait\'Oi\' ru^o)j.tvov ou opeo-ci\' ewssjohnxi.
&K "ÊKJSdXr) ets kikos ttiv Kpiatf. 21. Kat «V4 tw ófóu-an aÜToG x«i. «3.
,.,..\',                                                                                          t Mk. v. 4:
toVt] eXmouai.                                                                                              xiv. 3. Lk.
in. 39.
n rtr. 35. Ch. xiii. 53. John x. •
1 NB 0iuit «xXoi. which is inconsistent with wavras. * fc$BCD have iva.
1 fc$B have simply ov. \' Most unciats omit er, which is found in D it. vg.
Vv. 15-21. Jesus retires; prophetic
portraiture of Uit characUr. Verses 15
and 16 are abridged from Mk. iii. 7-12,
which contains an account of an ex-
tensive healing ministry. The sequel of
the Sabbatic encounter is very vague.
The one fact outstanding and note-
ivorthy is the withdrawai of Jesus, con-
Ecious of having given deep offence, but
anxious to avoid tragic consequences
for the present. It is to that fact mainly
that the evangelist attaches his fair
picture of Jesus, in prophetic language.
It is happily brought in here, where it
gains by the contrast between the real
Jesus and Jesus as conceived by the
Pharisees, a miscreant deserving to die.
It is not necessary to suppose that the
historica) basis of the picture is to be
found exclusively in vv. 15, 16, all the
more that the statement they contain is
but a meagre reproduction of Mk. iii.
7-12, omitting some valuable material,
e.g., the demoniac cry: " Thou art the
Son of God". The historie features
answering to the prophetic outline in
the evangelist\'s mind may be taken from
the whole story of Christ\'s public life as
hitherto told, from the baptism onwards.
Luke gives his picture of Jesus at the
beginning (iv. 16-30) as a frontispiece,
Matthew places his at the end of a con-
siderable section of the story, at a
critical turning point in the history, and
he means the reader to look back over
the whole for verification. Thus for the
evangelist ver. 18 may point back to
the baptism (iii. ^3-17), when the voice
from heaven called Jesus God\'s beloved
Son ; ver. ig to the teaching on the hill
(v.-vii.), when the voice of Jesus was
heard not in the street but on the
mountain top, remote from the crowd
below ; ver. 20 to the healing ministry
among the sick, physically bruised reeds,
poor suffering creatures in whom the
fiame of life burnt low; ver. 21 to such
significant incidents as that of the cen-
turion of Capernaum (viii. 5-13). Broad
interpretation here se eins best. Some
features, e.g., the reference to judgment,
ver. 20, second clause, are not to be
pressed.
The quotation is a very free repro-
duction from the Hebrew.with occasional
side glances at the Sept. It has been sug-
gested that the evangelist drew neither
from the Hebrew nor from the Sept., but
from a Chaldee Targum in use in his
time (Lutteroth). It is certainly curious
that he should have omitted Is. xlii. 4,
" He shall not fail nor be discouraged,"
etc, a most important additional feature
in the picture = Messiah shall not only
not break the bruised reed, but He
shall not be Himself a bruised reed, but
shall bravely stand for truth and right
till they at length triumph. Admirable
historie materials to illustrate that pro-
phetic trait are ready to our hand in
Christ\'s encounters with the Pharisees
(ix. 1-17, xü. 1-13). Either Matthew has
foliowed a Targum, or been misled by
the similarity of Is. xlii. 3 and 4, or he
means ver. 20 to bear a doublé reference,
and read : He shall neither break nor be
a bruised reed, nor allow to be quenched
either in others or in Himself the feeble
name : a strong, brave, buoyant, ever-
victorious hero, helper of the weak, Him
-ocr page 198-
KATA MAT0AION
186
XII.
22. Tóre irpoo-TH\'e\'xOi] * aÜTw 8aiu.ori5ou.ekos tu$Xos Kal KM^t •
Kal e\'Sepctircuorei\' aü-róc, üote Tor TU^Xèf Kal 2 Ku^of Kal XaXcic Kal
» Mk. il. u. PXéSreiK. 23. Kal T èJioraKTO iraVres ol óxXoi Kal ê\\tyov, " MtJti
56. Act» o8t<5s eoriK 6 ulès AafJiS; 24. Ol 8è <t>ap«rcuoi. dKoucraires «tiroi»,
7\'la° \' " Outos oük eK0<£XX«i Ta SaiaóVia, el u,T| èv tw BeeX£e|3ouX apxoiTi
13; vü.34. rS)V Saip.OKio»\'. * 25. EïSus 81 4 \'It)<toOs \' Tas eV0uu,r)(re(,s aÜTWK
Rev..xv£<tm> aÜTots, " üacra pacnXeia w uepicrdcla\'a Ka0\' lauTrjs " ïpriuoÜTaf
16:
16.
\' Kal iracra iróXis t) oUia u.epia0cTo-a. xaO* lauTfjs, oü errn&rjcrrrai..
1 B Cur. Syr. Cop. have irpocnrjvrYKav with Scuu.oviJop.evov tu$Xov kcll KU(f>ov.
Most MSS. as in T. R. W.H. adopt the reading of B, putting T. R. in the margin.
3 X1!D and some versions omit tu Xov kcu, also the xai before XaXeir.
* b)BD omit o l-tja-ous.
self a stranger to weakness.—tjpé\'Tio-a
(ver. 18), an Ionic form in use in Hellen-
istic Greek, here only in N. T., often
in Sept. = alpéopai. Hesychius under
TJpcTurau."nv givefl asequivalents TjYaTrnca,
irriGvu.\'ncra, i]0éXï)cra, TjpacrOnv.—Kpa-uy*"
cru. (ver. 19), late form for Kpd£<». Phry-
nichus, p. 337, condemns, as illiterate, \'.
use of ttpavya.arp.6z instead ol KtKpa.yu.6s.
On the words oiSè Kp. Pricaeus remarks :
" Sentio clamorem intelligi qui nota est
animi commoti et effervescentis". He
cites examples from Seneca, Plutarch,
Xenophon, etc. — aKoiio-ci is late for
aKOiio-CTai. Verbs expressing organic
acts or states have middle forms in the
future (vide Rutherford, New Phrynichus,
pp. 138, 376-412).—fuï, ver. 20, foliowed
by subjunctive, with a.v, as in classics, in
a clause introduced by ifws referring to a
future contingency. — t£ óvóuaTi, ver.
2i, dative after iXiriovcriv; in Sept., Is.
xlii. 4, with iirL This construction here
only in N. T.
Vv. 22-37. Dcmoniac healed and
Pharisaic calumny repelled (Mk. iii.
22-30; Lk. xi. 14-23 — cf. Mt. ix.
32-34). The healing of a blind and
dumb demoniac has its place here not
for its own sake, as a miracle, but
simply as the introduction to another
conflict between Jesus and the Pharisees.
It is a story of wicked calumny repelled.
The transition from the fair picture of
the true Jesus to this hideous Pharisaic
caricature is highly dramatic in its effect.
Vv. 22, 23. Tv4>\\ot Kal ku$ó%, blind
as well as dumb. The demoniac in ix. 32
dumb only. But dumbness here also is
the main feature; hence in last clause
kw<}>ov only, and XoXeiv before pXe\'ireLv.—
wctc with infinitive, expressing here not
merely tendency but result.—Ver. 23.
ï£(.<rraiTO: not implying anything ex
ceptionally remarkable in the cure; a
standing phrase (in Mark at least) for
the impression made on the people.
They never got to be familiar with
Christ\'s wonderful works, so as to take
them as matters of course. — p-^ti im-
plies a negative answer: they can
hardly believe what the fact seems to
suggest = can this possibly be, etc. ?
Not much capacity for faith in the
average Israelite, yet honest-heartect
compared with the Pharisee. — o vlè«
AapiS: the popular title for the Messiah.
Ver. 24. Oi 8è <t>aptcratoi. They of
course have a very different opinion.
In Mark these were men come down
from Jerusalem, to watch, not to lay hold
of Jesus, Galilee not being under the
direct jurisdiction of the Sanhedrim
then (vide on Mark).—Outos oük i xPaXXei,
etc. : theory enunciated for second time,
unless ix. 34 be an anticipation by the
evangelist, or a spurious reading. What
diversity of opinion I Christ\'s friends,
according to Mark, thought Him " beside
himself "—mad, Messiah, in league with
Beëlzebub 1 Herod had yet another
theory: the marvellous healer was John
redivivus, and endowed with the powers
of the other world. All this implies that
the healing ministry was a great fact.—
oük ... el (it| : the negative way of
putting it stronger than the positive.
The Pharisees had to add ei ar). They
would gladly have<said: "He does not
cast out devils at all ". But the fact was
undeniable; therefore they had to in-
vent a theory to neutralise its signifi.
cance.—ópxovTt, without article, might
mean, as prince, therefore able to com-
municate such power. So Meyer, Weiss,
et al. But the article may be omitted
after BceX£cf3otiX as after ftacriXciJs, or
on account of the following genitive.
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«--2S                             EYAITEAION                               187
26. Kal el 6 Zaravas tok laTarav cVpdWci, i<\\> iavTov cucpiaOt) • irw;
ovv (TTu6i\'icr6Tat r/ fSaoxXeia auTOU ; 2f. Kal ei iyii kv BceX£c|3ouX y Rom. lx.
€KJ3ü\\\\<u Ta. o cup. o na, ol u2ol öjxcjv ci> ti\'vi CK^dWouai; Sta touto x.14. Phil.
auTOi u|iur «ctovtcu xpirai.1, Zo. ei oc eyw ev nveuu,aTi tou\' iThess.ü.
EV{3rfXXu Ta oatjxóVia, apa ? ë^ac-ei» t4>\' ufias ^ j3ucu\\«i\'a tou 6coC. to reach).
\' t-*BD have kditcu carovTai vp-wv.
* Most uncials have cyw a/ter tv nveuitan fleov, on which the emphasis ought to lie.
men from his (Satan\'s) power.—Ver 27.
To the previous convincing argument
Jesus adds an argumentum ad hominem,
based on the exorcism then practised
among the Jews, witn which it would
appear the Pharisees found no fault.—ot
«tol ip.wv, not of course Christ\'s disciples
(so most of the Fathers), for the Pharisaic
prejudice against Him would extend to
them, but men belonging to the same
school or reügiou3 type, like-minded.
By referring to their performances Jesus
put the Pharisees in a dilemma. Either
they must condemn both forma of dis-
possession or explain why they made a
difterence. What they would have said
we do not know, but it is not diiticult te
suggest reasons. The Jewish exorcists
operated in conventional fashion by use
of herbs and magical formule, and the
results were probably insignificant. The
practice was sanctioned by custom, and
harmless. But in casting out devils, as
in all other things, Jesus was original,
and His method was too effectual. His
power, manifest to all, was His offence.—
KpiTai. Jesus now makes the fellow-
religionists of the Pharisees their judges.
On a future occasion He will make John
the Baptist their judge (xxi. 23-27). Such
home-thrusts were very inconvenient.
Ver. 2S. The alternative: if not by
Satan then by the Spirit of God,
with an inevitable inference as to the
worker and His work.—iv irvevp.ari fleov.
Luke has iv SaKruXtp 8. The former
seems more in keeping with the connec-
tion of thought as defending the ethical
character of Christ\'s work assailed by
the Pharisees. If, indeed, the spirit of
God were regarded from the charismatie
point of view, as the sourceof miraculous
gifts, the two expressions would be
«ynonymous. But there is reason to
believe that by the time our Gospel was
written the Pauline conception of the
Holy Spirit\'s influence as chiefly ethical
and immanent, as distinct from that of
the primitive apostolic church, in which
it was charismatie and transcendent,
had gained currency (vide my St. Paui\'s
So Schanz. Whether the Pharisees
believed this theory may be doubted. It
was enou^h that it was plausible. To
reason with such men is vain. Yet Jesus
did reason tor the benefit of disciples.
Vv. 25-30. The theory shozvn to
be absurd.—Ver. 25. flSus tos iv8v-
pijo\'df. Jesus not only heard their
words, but knew their thoughts, the
malicious feelings which prompted their
words, and strove so to present the case
as to convict them of bad faith and dis-
honesty.—ira.<ra |3a<riXc(a, etc. : state-
ment of an axiom widely exemplified in
human aftairs : division fatal to stability
in kingdoms and cities. — crra9ii<rtTai:
ist future passive with an intransitive
sense, vide Winer, § 38, 1.—Ver. 26
applies the axiom to Satan. «I, intro-
duces a simple panicular supposition
without reference to its truth.— èpepiaOi):
the aorist has the force of a perfect.
Satan casting out Satan means self-
stultification ; ipso facto, self-division re-
sn\'.ts. Against the argument it mightbe
objected: Kingdoms and cities do
become divided against themselves, re-
gardless of fatal consequences, why
not also Satan ? Why should not that
happen to Satan\'s kingdom which has
happened even to the Christian Church ?
Jesus seems to have credited Satan with
more astuteness than is possessed by
states, cities, and churches. Satan may
be wicked, He says in effect, but he is
not a fooi. Then it has to be considered
that communities commit lollies which
individuals avoid. Men war against
each other to their common undoing,
who would be wiser in their own affairs.
One Satan might cast out another, but
110 Satan will cast out himself. And
that is the case put by Jesus. Some,
e.g., De Wette and Fritzsche, take 4
Jaxavüs t. I. cxjSaXXci as = one Satan
casting out another. But that is not
Christ\'s meaning. He so puts the case
as to make the absurdity evident. Ex
hypothesi He had a right to put it so;
for the theory was that Satan directly
empowered and enabled Him to deliver
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KATA MATGAION
188
XII.
29. fj irus SuVotoi tis clo-cXOeiK cis Tf|K oliciar toü icrxupoO Kal tq
ckcut) aÜTou SiapirdVai,1 i&v jxi) irpÜToe S^trrj fèr Urjiupév; Koï
tÓtc tÏ]v oÏKtaf auToC SiapTraaci.2 30. ó pj ttv y.tx\' ejxoü, kot\' f\'/ioC
1 BCXZ have the simple apirao-ai.
Mk. or to the next clause.
Siapirourai (fr$DLA al.) conforms either te
1 fc$D2 (Tisch.) have 8iapmuri|.
BCL al. pi. have Si«pira<rei, as in T.R. (W.H.).
Conception of Christianity, chap. xiii.).
A tracé of the new Pauline view may be
found in Mt. x. 20: " It is not ye that
speak, but the Spirit of your 1\'ather
speaking in you". The intluence is
withiii, and the product is not unintelli-
gible uttcrance, like that of the speaker
with tongues (1 Cor. xii., xiv.), but wise,
sincere apology for the faith. But why
then did I.uke not adopt this Pauline
phrase ? Because one of his main aims
was to bring out the miraculousness of
Christ\'s healing works; that ihey were
done by the very finger of God (Exod.
viii. 19).—!4>6ao-cv. Fritzsche takes this
word strictly as signifying not merely:
the kingdom of God has come nigh you
(tJyyiimv, Lk. x. 9), but: has come
nigh sooner than you expected. The
more genera! sense, however, seems
most suitable, as it is the usual sense in
the N. T. The point at issue was: do
the evtnts in question mean Satan\'s
kingdom come or God\'s kingdom come ?
It must be one or other ; make up your
minds which.—Ver. 29. To help them
to decide Jesus throws out yet another
parabohc line of thought.—^.\'ifall that
I have said does not convince you con-
sider this. The parable seems based on
Is. xlix. 24, 25, and like all Christ\'s
parabolic utterances appeals to common
sense. The theme is, spoiling the
spoiler, and the argument that theenter-
prise implies hustile purpose and success
in it superior power. The application
is: the demoniac is a captive of Satan ;
in seeking to cure him I show myself
Satan\'s encmy ; in actually curing him
1 show myself Satan\'s masler.—to«
Urx"p°v : the article is either generic,
or individualising after the manner of
parabolic speech. Proverbs and parables
assunie acquaintance with their charac-
ters.—<tk€vt|, household furniture (Gen.
xxxi. 37); ópira<rai, seize (Judges xxi.
21) ""Siopiratrci, make a clean sweep of
all that is in the house, the owner,
bound hand and foot, being utterly help-
less. The use of this compound verb
points to the thoroughness of the cures
wrought on demoniacs, as in the case of
the demoniac of Gadara: quiet, clothed,
sane (Mk. v. 15).—Ver. 30. One begins
at this point to have the fceiing that
here, as e\'sewhere, our evangelist groups
sayings of kindred character instead of
exactly reproducing Christ\'s words as
spoken to the Pharisees. The connec-
tion is obscure, and the interpretations
therefore conflicting. On riist view
one would say that the adage seems
more appropriate in reference to luke-
warm disciples or undecided hearersthan
to the Pharisees, who made no pretence
of being on Christ\'s side. Some accord-
ingly (e.g.. Bleek, alter Elwert and
Ullmann) have so understood it. Others,
including Grotius, VVetstein, De Wette,
take the lyv of the adage to be Satan,
and render : he who, like myself, is not
with Satan is against him. Kypke, Ob-
serv. Sac, says : " Prima persona posita
est a servatore pro quacunque alia, pro-
verbialiter, hoc sensu : qui socius cujus-
dam bella cum alio gerentis non est, is
pro adversario censeri solet. Cum igitur
ego me re ipsa adversarium Satanae esse
ostenderim, nulla specie socius ejus potero
vocari." This certainly brings the say-
ing into line with the previous train of
thought, but if Jesus had meant to say
that He surely would have expressed
Himselfdifferently. The Fathers(Hilary,
Jerome, Chrys.) took the lyü to he Jesus
and the ó |*ti t>v to be Satan. So under-
stood,the adage contains a fourth con-
cluding argument against the notion of
a league between Jesus and Satan. Most
modern interpreters refer the ó p.. u. to the
Pharisees. Schanz, however, under*
stands the saying as referring to the
undecided among the people. The only
serious objection to this view is that it
makes the saying irrelevant to the situa-
tion.—cicopmC" • late for the earlier
(TKcSavyvfti, vide Lob., Phryn., p. 218.
As to the metaphor of gathering and
scattering, its natural basis is not
apparent. But in all cases, when one
man scatters what another gathers their
aims and interests are utterly diverse.
Satan is the arch-waster, Christ the
collector, Saviour.
Vv. 31, 32. fesus changes His tont
from argument to solemn warning. Ver.
-ocr page 201-
29-3».                               EYAITEAION                                   189
«om. kVi 6 ufc avvdyw uct" «"lioö, * oncopmjw. *l. Aid toüto » Lk. xl. 43.
»          » »»              \' > «<                 «              / Jchnx. I»;
X^yu 6ji.lv, lldaa dpapna nat * pXa<r^T)fiia d<^c9r)o-£T<u tois df8p<u- xvi 33. 1
irots • ii 8è toC rif€up.OT0S 0\\ao-<{>r|u,ia oÜK d$£dr)o-£Tat Tots d»<8p(ij- • Ch. xv. 19.
i                           \\ # « •                   %f                       \\ «*« »«a«                  Mk.üi.28;
Trots. 32. xat os ö>" ïiTTJ) \\oyoi> KaTtt tou utou tou ttrap&nrou, vli. 23.
d4>c8f)o-£Tai OÜTÜ • os 8\' Ö> etirrj KCtTd tou fifïu\'u.aTOS toü \'Aytou, 31 itvil
ouk d^eoVio-fTai3 outui, out« tv toutu tu atufi out£ tv tu u.c\\\\oitl. g.neraily).
Ch. xxvi.
65. Mk. U. 7; xiv. 64. John x. 33 (againit God).
1 (^G omit tok; av8p*nrois, which seem to be simply an echo of t. ar. in the
previous clause.
*  os «av in most uncials. D has os ov, as in T. R.
*  For ovk a<{>«0T|o-€Tai found in most uncials B has ov p.rj a<j>e9T|, which W.H.
place in the margin.
31. Sta tovto connects not merely with
preceding verse, but with the whole
foregoing argument. Mark more im-
pressively introduces the blasphemy.
logion with a solemn dp^v X/yu vp.ïr.—
•trio-o. ip-apTta, etc. A broad preliminary
declaration of the partlonableness of
human sin of all sorts, and especially of
sins of the tongue, worthy and charac-
teristic of Jesus, and making what
follows more impressive.—^ 8* T. ü.
p.\\ao-. ovk &^t0rjo-<Tat: pointed, emphatic
exception. Evitlently the Spirit here is
taken ethically. He represents the
moral ideal, the absolutely good and
holy. Blasphemy against the Spirit so
conceived, unpardonable—that is our
Lord\'sdeliberate iiiclgment.—f$Xao-$T|u.Ca,
injurious speech (from pXa-rrTu» and £rjptï)),
in such a case will mean speaking of the
holy One as if He were unholy, or, in
the abstract, calling good evil, not by
misunderstanding but through antipathy
to the good.—Ver. 32. So serious a
statement needs to be carefully guarded
against misapprehension ; therefore Jesus
adds an explanatory declaration.—Xóyov
Ka-ra t. v. t. óvOpuirov. Jesus dis-
tinguishes between a word against the
Son of Man and a word against the Holy
Ghost. The reference in the former is
to Himself, presumably, though Mark at
the corresponding place has " the sons
of men," and no special mention of a
particular son of man. Christ gives the
Pharisees to understand that the grava-
men of their olïence is not that they have
spoken evil of Him. Jesus had no ex-
ceptional sensitiveness as to personal
offences. Nor did He mean to suggest
that offences of the kind against Him
were more serious or less easily pardon-
able than such offences against other
men, say, the prophets or the Baptist.
Manv interpreters, indeed, think other-
wise, and represent blasphemy against
the Son of Man as the higher limit of
the forgiveable. A grave mistake, I
humbly think. Jesus was as liable to
honest misunderstanding as other good
men, in some respects more liable than
any, because of theexjeptional originality
of His character and conduct. All new
things are liable to be misunderstood
and decried, and the best for a while to
be treated as the worst. Jesus knew this,
and allowed for it. Men might there-
fore honestly misunderstand Him, and
be in no danger of the sin against the
Holy Ghost («.?., Saul of Tarsus). On
the other hand, men might dishonestly
calumniate any ordinary good man, and
be very near the unpardonable sin. It
is not the man that makesthe difference,
but the source of the blasphemy. If the
source be ignorance, misconception, ill-
informed prejudice, blasphemy against
the Son of Man will be equally pardon-
able with other sins. If the source be
malice, rooted dislike of the good, sellish
preference of wrong, because of the ad-
vantage it brings, to the right which the
good seek to establish, then the sin is
not against the man but against the
cause, and the Divine Spirit who inspires
him, and though the agent be but a
humble, imperfect man, the sinner is
perilously near the unpardonable point.
Jesus wished the Pharisees to understand
that, in His judgment, that was their
position.—ouTf, ovrt analyse the nega-
tion of pardon, conceived as affecting
both worlds, into its parts for sake of
emphasis (vide on V. 34-36). Dogmatic
inferences, based on the doublé negation,
to possible pardon after death, are pre-
carious. Lightfoot (Hor. Heb.) e.xplains
the doublé negation by reference to the
Jewish legal doctrine that, in contrast
to other sins, profaning the name of God
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KATA MAT0AION
XII.
190
33. *H iroiT|<raTe TÓ SeVSpoi» KaXóy, kou tok icapTrov auToü koXov, ^
iroi^iraTe to SéVSpoi\' (rairpér, Kal top KapTrov aürou aanoóv • ck ydp
toO KapiroS to ScVSpcr yu\'ojcrKCTai. 34. rci\'f-iïp.aTa t\'xiBiw, irüs
b Lk. vi. ^5. ZivaaOe dvafltt XaXeïi\', Tronr|pol ÖVtcs; ck ydp to" b irepHnreuuaTOS
Mk. viii. ^                ,          \\»\\\\~                  <>/i\\va                »                       aa
8. 2 Cor. Trjs Kapoias to orojia \\a\\ci. 35. o dyauos aropanros ck tou ayaOou
c Ch. xiti. 6r)oroupofl Trjs KopSias1 •tKpdXXei Ta\' dyafld • Kal ó ironjpos ae6pu-
35 (in samê TOS CK TOu ironjpoG OrjcraupoG CKJ3dXXci trovrfpi. 36. Xt\'yu Sc üfür,
d Lk. xvï. t. 8ti irSf prjp-i dpyóc, 8 cdf XaXi^cruoii\'* ol aviptauoi, d diroSuaouai
Acts xix.         *»~4\\\'            » i f              f                             *         «n\\i
40. iPet.ircpi outou •Aoyw ck T|".tpa Kpto-eus. 37. ek yap riav Xoyuf crou
SiKaiu0r)(rn, Kal ck tuk XiyuK ctou KaTaoÏKaffO^arj."
1 Most uncials omit tijs KapSias. It comes from Lk. (vi. 45).
a BD al. omit Ta, which, however, is found in ^CI.AZ and retained by W.H. On
the margin.
* For o tav \\a\\r]cr«i(Tiv t^BC have o XaXi)<rovo-iv, D XaXovtriv.
could be expiated only by death, un- the Pharisees a viper-brood. Both con-
pardonable in this life. Blasphemy ceive them as morally hopeless. The
against the Holy Ghost, says Jesus, in Baptist wonders that they should comt
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 Logia. 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. & ayafl&ï a.: good in the
probably (as in Mark\'s report) its close,    sense of benignant, gracious, kindly, the
The sentences following seem to be    extreme moraJ opposite of the malignant
accretions rather than an organic part of   viper-nature.—3i]cranpoü : 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 (vii. 16-20), there directed against    treasure whose stores of thought and
false prophets, here against false re-    feeüng the mouth freely distributes.—
ligionists. Ver. 35 is found in Luke\'s    eKpaXXci 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, bein<j 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. iróiv p. apyov : speech
or heart of a man determines his speech    being the outcome of the heart, no word
and action. Given the tree, the fruit    is insignificant, not even that which is
follows.—Ver. 33. ironjuaTC = tïwaTC    ópyóv, ineffectual (a, cpyov), insipid,
(Euthy. Zig.), iudge, 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. ck
reference of the adage has been    yap t. \\6y<ar trov. 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. r"cvvij(iaTa cxiSvüv, vide iii.    who speak senselessly. On the teaching
7. John and Jesus agree in thinking    of this passage cf. James iii.
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EYAITEAION
191
33—4*-
38. TÓte 6.TTtKpi0i]tjdv1 Tives TÜc ypa/jLiiaT^uc Kal ♦apieraïaii\',
\\iyovre<s, " AiSdoxaXe, ÖeXop.ci\' dirè <rou o-nu.eïoi\' ISeïv." 39. \'O Si
diroKpiOels etirei> oütoÏs. \'Teveel Trorripd. Kal \'fioi/aVis crnfieïo» e Ch. xvj. 4,
emJï)Tei • Kaï OT])J.tiov oü SoOTjacTai aurrj, ei u.rj to o-nu.eioi\' luva 38. J«s.
toO irpo<f»iTou. 40. üo-irep ydp tjc \'lams ff Tjj KOiXia toO k^touj f vide at Ch
*.**,
Tpets rjfi^pas Kal rpeïs fUKTas, outws ê<rrai 6 ulós toü dfÖpuirou iv
tjj Kapui\'a ttjs Y\'H5 TPeïs ^u,épas Kal Tpeis kuktos. 41. "AvSpes
NireuÏTai d^affT^o-orrai iv Tfl xpurei firrd ttjs yeveas Taunjs, Kal
KaTaKpii>oGcriv aur^f * ón iieTeyórjaav cis to KTjpuyfia \'Iukó • Kal
1 fr^BCDLZ insert avru before Tivet.
Vv. 38-45. A sign asked and refused,
with relative discourse (Lk. xi. 16,
29-36). Both Matt.\'s and Luke\'s re-
ports convey the impression that the
demand for a sign, and the enunciation
of the Satanic theory as to Christ\'s
cures of demoniacs, were synchronous.
If they were, the demand was impudent,
hypocritical, insulting. Think of the
men who could so speak of Christ\'s heal-
ing ministry wanting a sign that would
satisfy them as to His Messianicclaims!
—Ver. 38. o-rificïov: what kind of a
sign ? They thought the cure of de-
moniacs a sign i\'rom heil. Elsewhere
we read of their asking a sign from
heaven (xvi. 1). From what quarter was
the sign now asked to come from ?
Perhaps those who made the demand
had no idea ; neither knew nor cared.
Their question really meant: these signs
won\'t do ; if you want us to believe in
you you must do something else than
cast out devils. The apparent respect
and earnestness of the request are
feigned : " teacher, we desire from you
(emphatic position) to see a sign ". It
reminds one of the mock homage of the
soldiers at the Passion (xxvii. 27-31).—
Ver. 39. yevea, as in xi. 16, a moral class,
" quae in omni malitia et improbitate
vivit," Suicer, s. v. ytvta.—poij/o-XU, un-
faithful to God as a wife to a husband,
apt desciption of men professing godli-
ness but ungodly in heart.—4iu£r|Teï,
hankers after, as in vi. 32 ; characteristic ;
men that have no light within crave ex-
ternal evidence, which given would be of
no service to them. Therefore: oi
SoOijcrrrai: it will not be given either by
Jesus or by any one else. He declines,
ïcnowing it to be vain. No sign will
convince them; why give one?—cl fii\\,
etc.: except the sign of Jonah the
prophet, which was no sign in their
sense. What is referred to ? But for
what follows we should have said: the
preaching of repentance by Jonah to the
Ninevites. So Lk. xi. 30 seems to
take it. Jonah preached repentance to
the men of Nineveh as the only way of
escape from judgment. Jesus points to
that historie instance and says : Beware I
Jonah was not the only prophetic
preacher of repentance ; but, as Nineveh
is held up as a reproach to the persons
addressed, to single him out was fitting.
—Ver. 40 gives an entirely different
turn to the reference. The verse cannot
be challenged on critical grounds. Ifit
is an interpolation, it must have become
an accepted part of the text before the
date of our earliest copies. If it be
genuine, then Jesus points to His re-
surrection as the appropriate sign for an
unbelieving generation, saying in effect:
you will continue to disbeiieve in spite
of all I can say or do, and at last you
will put me to death. But I will rise
again, a sign for your confusion if not
for your conversion. For opposite views
on this interpretation of the sign of
Jonah, vide Meyer ad loc. and Holtzmann
in H.C.—Ver. 4r. Application of the
reference in ver. 39. The men of
Nineveh are cited in condemnation of
the Jewish contemporaries of Jesus. Cf.
similar use of historie parallels in xi.
20-24.—irtaïov \'loivü, more than Jonah,
cf. ver. 6; refers either to Jesus per-
sonally as compared with Jonah, or to
His ministry as compared with Jonah\'s.
In the latter case the meaning is: there
is far more in what is now going on
around you to shut you up to repentance
than in anything Jonah said to the men
of Nineveh (so Grotius).—Ver. 42.
fiatriXicro-ci yd-rov is next pressed into
the service of putting unbelievers to
shame. The form f3acri\\i<r<ra was con-
demned by Phryn., but Elsner cites in-
stances from Demosthenes and oihei
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KATA MATeAION
XII.
192
I L*- «tg. JSoii, irXitoK *l«>vA uoe. 4a. • Pao-iXiaaa kotou tycp0T|<rtTcu Jr TJJ
47.É... Rev- KplCTtl (i€TCl TTJS Y£l<€ÓS TOUTIJS, KOI KaTaXpiVCl aÖTTJl\' • OTt ?\\\\6tV €K
h Lk. xi. 31. T£i> b irepdruc ttJs ytjs dKoflaai tt)I\' o-oejuai\' IoXouüktos Kal ÏSou\',
18. Heb. u-Xtïoi\' HoXoutuiros a»8e. 43. *OTai< 8« to dKaSaprof TiveOp.a e^cXSï]
ILk. xi. 24. cVïró toC dfOpüirou, oté\'pxeTai 81\' \' dcuSpui\' toitwi\', £r)TOÜV dfdirauo-t.i\',
17. Jude Kal o«x eflpicrKfi. 44. tótï Xt\'-yet, \'ETrio-TptT,<i> els tok oikóV uou,1
<i Cor. vü. 56«k l$ij\\0OK* ical A80K cüpiarKci J axoXdJorra, k o-eo-apwu.èVot\' Kal
5 Ito have
leisure), k Lic xi. aj; zr. 8.
1 fc^BDZ read «19. to» oikov uov nrurrptilrtt. The reading in T. R. is assimilated
to Lk. (xi. 24).
in Luke cvpCo-xov. The change from
participle to finite verb is expressive.
The Iai! 11 re to find a resting place was an
important fact, as on it depended the re-
solve to return to the former abode.—
Ver. 44. o-xoXajJovTO o-. Kal k. = un-
tenanted and ready for a tenant, invit-
ing by its clean, ornamented condition.
The epithets simply describe in lively
pictorial manner the risk of repossession.
But naturally commentators seek spiritual
eqtiivalents for them. Ornamented how:
With grace, say some (Hilary, Chrys.,
Godet), with sin, others (Orig., Jer.,
Euthy., Weiss, etc). The ornamenta-
tion must be to the taste of the tenant
And what is that ? Neither for sin nor
for grace, but for sin counterfeiting
grace; a form of godliness without the
power\', sanctity which is but a mask foi
iniquity. The house is decorated re-
putedly for God\'s occupancy, really foi
the devil\'s..—o-co*apup.tvov ; crapovv is
condemned by Phryn.; " when you hear
one say o-dpuo-ov bid him say irapa-
KOpT)0*ov \'\\—Ver. 45. «irxa tT<pa irv€v-
paTa, etc. This feature is introduced
to make the picture an^wer to the moral
condition of the Phansees as conceived
by Jesus. The parable here passes out
of the region of popular imagination and
naturat probahility into a region of
deeper psychological insight. Why
should the demon want associates in
occupancy of the house ? Why not
rather have it all to himself ai before ?—
oütus Ïo-Tai, etc. Ethical application.
The general truth implied is: moral and
religious reform may be, has been,
succeeded by deeper degeneracy. The
question naturally suggests itself: what
is the historica! range of the application ?
It has been answered variously. From
the lawgiving till the present time (HU.,
Jer.); from the exile till now (Chrys.,
Grotius, etc.); from the Baptist til] now
(Weiss. etc). Christ gives no hint ol
good writers. J. Alberti also (Observ.
Philol.) citcs an instance from Atuciiieus,
lib. xiii. 595*. pacrtXiüo\' «rei Bap*v\\üvo5.
The reference is to the story in 1 Kings
x. and 2 Chron. ix. concerning the
Queen of Sheba visiting Solomon.—lx.
tü>v irfpaTwv tt)ï yijs. Elsner quotes in
illustration the exhortation of Isocrates
not to grudge to go a long way to hear
tho«e who profess to teach anything
useful.—irXttov ï., again a claim ol\'
superiority lor the present over the great
persons and things of the past. On the
apparent egotisin of these comparisons,
vide my Apolcgctics, p. 367; and re-
member that Jesus claimed 6uperiority
not merely for Himself and His work,
but even for the least in the Kingdom of
Heaven (xi. 11).
Vv. 43-45. A comfarison. Cf. Lk.
xi. 24-26. Formerly Jesus had likened
the evil race of Pharisaic religionists to
children playing in the market-place (xi.
16-19). Now He uses expelled demons
to depict their spiritual condition. The
similitude moves in the region of popular
opinion, and gives a glimpse into the
superstitions of the \\ime. We gather
from it, first, that the effects of the arts
of exorcists were temporary; and, second,
the popular theory to explain the facts:
the demon returned because he could
not find a comfortahle home anywhere
else. On this vide Lightfoot, Hor. Heb.
The parable was naturally suggesttd by
the cure of the demoniac (ver. 22).—
Ver. 43. 81\' iv\\iSpuiv TÓirwv: the haunts
of demons, as popularly conceived, were
places uninhabitcd by men, deserts and
graveyards. The demon in Tobit viii. 3
iiies to the uppermost parts of Egypt;
and in Baruch iv. 35 a land desolatcd by
fire is to become tenanted by demons.—
Ste\'px«Tcu Jijtow: the spirit keeps moving
on in quest of a resting place; like a
quman being he feels ill at ease in the mo-
notonous waste of sand.—oiic cvp(o-Kft:
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EYAITEAION
193
ia—yt.
1 KCKOcrpifilcoi\'. 45. t<5t« iropcuerai Kalm irapaXau|3dVci ptff iairroG 1 Lk. xt. «.
citt& CTepa itveuuaTa irornpoTtpa cauTou, kcu eio-eXoocTa KaroiKci 29 (of
f KCi * kcu yifCTai Ta eaxciTa tou dkOpuirou CKCiyou )(cipofa tu>v m Ch. xvii.
irpuTui\'. outws tcrroi Kaï Tfl ytvto. toutt] tï) irottjpa.
aÜToG XaXoürros toIs ó^Xois, ïSou, ïfj p-^Ttip Kaï ol dStXefiol aÜToG in Lk. xi.
flarrffKtKray <?£(o, ° JrjToGvTes aÜTÜ XaXrjaat. 47. eiTr* 8t tis aüró», 0 Ch. xxi.
"\'looii, t| p.^TT)p crou Kal ol d8eX<f>oi crou é|co €OTT|Katri, ^TjToGrrcs
«roi XaXrjcrai."2 48. \'O 8e diroKpiOels tlirt tw «LiróWi\' aüfü, "Tis
46. Mk.
xii. 12.
Lk. v. 18
John v. r8
(with inf.
= to en-
deavour).
hmv rf p^Tijp aou; Kal Tiees eïcrlc ol d&aXcjxH jxou;" 49. Kal
^ktcu\'os TT)f x£\'Pa aÜToG4 frrl tous p.a0T)"rds aÜToG clirei\', "\'iSoii, rj
|l^TT)p u.ou Kal ol dotX4>oï jxou. 50. Scrns yap ai> iroi^at) tö ötXrjua
toG irarpós u,ou toG iv oüpavoïs, aÜTÓs fiou dScXcJjös Kal d8tX<f>ï) Kal
fu^rnp iariy."
1 ^B omit 8. (Tisch., W.H.).
* The whole of ver. 47 is wanting in NBL and il omitted by W.H.
it within brackets. It is an explanatory gloss.
•Xryovri in ^BDZ.
Tisch. puts
BC retain it (W.H. within brackets).
4 fc$DI omit avTov (Tisch.).
what period was in His thoughts, unless be viewed in connection with the state-
we find one in the epithet poixaXls ment in Mk. iii. si that friends thought
Jesus beside Himself. They wished to
rescue Him from Himself and from men
whose ill-will He had, irnprudently,
they probably thought, provoked.—Ver.
46. d.c*X<*>oi, brothers in the natural
sense, sons of Mary by Joseph ? Pre-
sumablv, but an unwelcome hypothesis
to many on theological grounds.—
eto-r>i«tcrav, pluperfect, but with sense
of imperfect (Kritzsche). They had
been standing by while Jesus was speak-
ing.—?£», on the outskirts of the crowd,
or outside the house into which Jesus
entered (Mk. iii. 19).—Ver. 47 (wanting
in NBL) states what is implied in ver.
48 (t£ \\lyovTi), that some one reported
to Jesus the presence of His relatives.—
Ver. 48. t£s «cttiv t) |ii]Tr]p uou. One
might have expected Jesus, out of deli-
cacy, to have spoken only of His
brethren, leaving the bearing of the
question on His mother to be inferred.
But the mention of her gave increased
emphasis to the truth proclaimed. The
question repels a well-meant but ignorant
interference of natural affection with the
sovereign claims of duty. It reveals a
highly strung spirit easily to be mistaken
for a morbid enthusiasm.—Ver. 49.
<KT<Cva« t. x,: an eloquent gesture,
making the words following, for those
present, superfluous.—ISov, etc. There
(ver. 39), which recalls prophetic charges
of unfaithfulness to her Divine Husband
against Israël, and points to the exile as
the crisis at which she seriously re-
pented of that sin. It is not at all likely
that Christ\'s view was limited to the
period dating from John\'» ministry.
Moral laws need large spaces of time for
adequate exemplification. The most in-
structive exemplification of the degene-
racy described is supplied by the period
from Ezra till Christ\'s time. With Ezra
ended material idolatry. But from that
period dates the reign of legalism, which
issued in Kabbinism, a more subtle and
pernicious idolatry of the letter, the
more deadly that it wore the fair aspect
of zeal for God and righteousness.
Vv. 46-50. The relatives of Jesus
(Mk. iii. 31-35 ; Lk. viii. 19-21).
Matthew and Mark place this incident
in connection with the discourse occa-
sioned by Pharisaic calumny. Luke
gives it in a quite different connection.
The position assigned it by Matthew
and Mark is at least fitting, and through
it one can understand the motive. Not
vanity: a desire to make a parade of
their influence over their famous relative
on the part of mother and brethren
(Chrys., Theophy., etc), but solicitude
on His account and a desire to extricate
Him from trouble. This incident should
13
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KA TA MAT9AI0N
\'94
XIII.
» Ch. xxvü. XIII. i. \'EN 8è * Tfj i])J.spa «Ksn-rj t\'geXdoiv 6 \'Ino-oüs drro * tt)s
iv. i; vi. oiKias iKix&r)TO irapd tt] v 6uXaa<7av • 2. Kal * u\\iv!-\\)(ür\\uav irpos aÜTèc
(wi\'thirpbs 6\\Xoi iroXXoi, (3aTe aÜTOK ets rè \' irXotov tp-fJavTa Ka0rjcr8ai • Kat
Tipa).
1 NBX omit Sc, which the ancient revisers seem to have inserted regularly as a
transitional partiele.
9 ^Z have ck (Tisch.). B has neither ik nor oiro (W.H. omit euro and have ck in
margin).
» ^BCLZÏ omit to.
are idealists, promoterg of pet schemes,
and religious devotees whom it would
cost no effort to speak thus ; not an ad-
mirable class of people. It did cost
Jesus an effort, tor He possessed a
warm heart and unblighted natural
affections. But He sacrificed natural
affection on the altar of duty, as He
finally sacrificed His life.—Ver. 50.
Definition of spiritual kinsmanship. The
highest brotherhood based on spiritual
affinity.—5<ttis yap av iroiijo-f]: a general
present supposition expressed by the sub-
junctive with S.v foliowed by present in-
dicative.—rè 0c\'\\ir]|ia t. Trarpós p.. t. cv
oipavois : this probably comes nearest to
Christ\'s actual words. In such a solemn
utterance He was likely to mention His
Father, whose suprème claims His filial
heart ever owned. Mark has " the will
of God"; Luke " those who hear and
do the word of God "—obviously second-
ary.
Chapter XIII. Jesus Teaching in
Parables. The transition from the
sultry, sombre atmosphere of chap. xii.
into the calm, clear air of Christ\'s
parabolic wisdom would be as welcome
to the evangelist as it is to us. Yet even
here we do not altogether escape the
shadow of unbelief or spiritual insus-
ceptibility. We read of much good seed
wasted, bad seed sown among good, fish
of all sorts caught in the net. The
adoption of the parabolic method of
teaching, indeed, had its origin in part
in disappointing experiences; truths
misapprehended, actions misunderstood,
compelling the Teacher to fall back on
natural analogies for explanation and
self-defence. All the synoptists recog-
nise the importance of this type of teach-
ing by their formal marnier of introducing
the first of the group of seven parables
contained in Matthew\'s collection. Cf.
Mt. xiii. 3; Mk. iv. 2; Lk. viii. 4.
Matthew\'s way of massing matter of the
same kind most effectually impresses us
with the significance of this feature in
Christ\'s teaching ministry. That Jesus
spoke all the seven parables grouped
together in this chapter at one time is
not certain or even likely. In the cor-
responding section Mark gives only two
of the seven (Sower and Mustard Seed).
Luke has the Sower only. The Sower,
the Tares, and the Drag net may have
formed a single discourse, as very closely
connected in structure and import.
Perhaps we should rather say had a
place in the discourse from the boat,
which seems to have been a review of
the past ministry of Jesus, expressing
chiefly disappointment with the result.
Much besides parables would be spoken,
the parables being employed to point the
moral: much seed, little fruit, and yet
a beginning made destined to grow ; the
situation to be viewed with patience and
hope. Just how many of the parables
reported by the evangelists were spoken
then it is impossible to determine.
Vv. 1-9. The Parable of the Sower
(Mk. iv. 1-9; Lk. viii. 4-8). Ver. 1.
cv i-j Tip^pcj. cWvn. The parable stands
in the same connection in Mark (not in
Luke), but not as following in immediate
temporal sequence. No stress should
be laid on Matthew\'s phrase "on that
day".—c\'fcXSuv ttjs ou<ïaq : the house
in which Jesus is supposed to have been
when His friends sought for Him,
though Matthew makes no mention of
it (vide Mk. iii. 19).— (kó.9i]to : as at
the teaching on the hill (v. 1), suggestive
of lengthened discourse. The Teacher
sat, the hearers stood.—Ver. 2. óxXoi
iroXXot, great numbers of people in all
the accounts, compelling the Teacher to
withdraw from the shore into the sea,
and, sitting in a boat, to address the
people standing on the margin. Much
interest, popularity of the Teacher still
great, and even growing; yet He has
formed a very sober cstimate of its value,
as the parable following shows.—Ver. 3»
iv irapafSoXaïs : this method of teaching
was not peculiar to Jesus—it was
common among Easterns—but His use
of it was unique in felicity and in the
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EYAITEAION
\'95
I—10.
was 6 öxXos iiii top b alyiaXèi\'
iroXXd iv \' rrapaBoXa\'s, X^ywc, " *l8ou, é\'£rjX0ei\' 8 irneipuv tou aircipetK. ♦•. *?"
4. Kol èV tö orretpeu\' aÜToV, & uèV lireae iTapd Tr)v 88cV • na! tjXOc\' "V"É 3*
to irtTcicd, Kal d KOTcéavei\' aurd. 5. aXXa 8« êiTeatv iirl Tac f"l\'lent in
T \'                        J                                                         Gospp.
"ircTpuSii, oirou oök tt\\e yr\\v iroXX^i\'- Kal eüöe\'us e^a^-mXt, 8id to ï!"1."!
p.rj ëxfiy Pd0oss yf)s • ó. rjXïou 8è dcaTeiXofTos \' ëxauuaTio-ör), koi 9i xi\'9-
810 t8 ui] eyeti\' pïtat\', \' è5Yipdv0»i. 7. aXXa 8è ï\'-iTeo-ec iirl t&s Johnii. 17.
.                                     «VAX/                    q        » \'                                   e Ver* 2°*
AKdi\'Öas, koi rMpijo-av ai aKacöai, koi dTreimJav 3 aÜTÓ. 8. aXXa Mk. iv. 5,
8è Irreaey tirl tt/v y?\\v rty Ka\\r\\v, Kat i-SiSou KapiróV, 8 uèv iKaróv, f Mk. iv. 6.
8 8« é^KocTa, 8 8è TpiaxocTa. 9. 8 é^uf wTa dKoueic 4 dKOu^TU." 8. 9.
IO. Kal iTpoaeX08VT€9 °l aaöriTai euroc oütu, "AiaTi iv irapaÖoXals 19,40.
iohn xv.6.
ai. i. 11.
1 B has cXOovto to tt€t(ivo KaT<$ay<v. which W.H. put in the text, placing i)XSov
t. ir. koi in the margin.
1 B has ttis before yijs.
> _>$D have «rvi^av (Tisch.). BCZZ al. and many min. have a«tn-vi{av (W.H.
with cirvi£av in margin).
* fc^BL omit axovciv, which comes Crom parall.
synonym vn-cp(<rxv(rav.—Ver. 8. koX^v,
genuinely good land free from all the
faults of the other three: soft, deep,
clean.— iS£8ov, yielded. In other texts
(iii. 8, 10; vii. 17) irouïv is used.—
«KaTdv, «JijKon-a, Tpiaxovra: all satis-
factory; 30 good, 60 better, 100 best
(Gen. xxvi. 12).—Ver. 9. 6 fyuv !>ra ók.
ö.k. An invitation to think of the hidden
meaning, or rather a hint that there was
such a meaning. The description of the
land in which the sower carried on his
operations would present no difficulties
to the hearers: the beaten paths, the
rocky spots, the thorny patches were all
familiar features of the fields in Palestine,
and the fate of the seed in each case was
in accordance with common experience.
But why paint the picture ? What is
the moral of the story ? That Jesus left
them to find out.
Vv. 10-17. The disciples ask an ex-
planation. There is some difficulty in
forniing a clear idea of this interlude.
Who asked ? The Twelve only, or they
and others with them, as Mark states
(iv. 10) ? And when ? Immediately
after the parable was spoken, or, as was
more likely, after the teaching of the day
was over ? The one certain point is that
an explanation was asked and given.—
Ver. 10. 8io.t£ iv irapaj3oXa!s : Matthew
makes the question refer to the method
of teaching, Mark and Luke to the
meaning of the parables spoken. The
two questions were closely connected,
importance of the lessons conveyed.
Abstract a priori definitions of the word
serve little purpose ; we learn best what
a parable is, in the rnouth of Jesus, by
studying the parables He spoke. Thence
we gather that to speak in parables
means to use the familiar in nature or in
human lile (in the form of a narrative or
otherwiae) to embody unfamiliar truths
of the spiritual world.
Vv. 3-9. The Parabit.—Xe.i. 3. 8
o-TKÏpwv; either ó generic, or the Sower
of my story.—tov «rn-tCpciv. the infinitive
of purpose with the genitive of article,
very frequent in N. T. and in late Greek.
—Ver. 4. irapa tt)v o8t5v : not the
highway, of which there were few, but
the footpath, of which there were many
through or between the fields.—Ver. 5.
tirl to irtrpwSi], upon shallow ground,
where the rock was near the surface (oük
«tx«v yt]v iroXXiiv).—Ver. 6. «K<wua-
Tto-fli), it was scorched (by the sun) (cf.
Rev. xvi. 8), which had made it spring
earliest: promptly quickened, soon
killed.—Ver. 7. 4-iri Tas a.Kav8as.
Fritzsclie prefeis the reading *n because
the seed feil not on thorns already
sprung op, but on ground full of thorn
seeds or roots. But the latter idea,
which is the true one, can be expressed
also by iitX.—avffjiiirav: the thorns
sprang up as well as the corn, and grow-
ing more vigorously gained the upper
hand.— ïirviijav. Euthy. Zig. finds this
idea in dve\'Ptjo-av, fot which ht gives as
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19©                          KATA MAT6AI0N                          xm
XcXcIs auTots;" II. \'O Si diroxpidcls tïittv aü-rots, "*Oti 6p.lv
S^Sorai yvóivai Ta uuaTrjpia Trjs (Bao-iXeias tCiv oüparur, èxtïi\'oi\'; 8«
ou 8tSoTai. 12. 5oTi9 y^P *Xïl\' Soö^aeTai aÜTw Kal irepuTceufcV).
<T€Tai • Óotis Sc oük €)(€i, Kal o *X€l\' apÖrjacTai air\' aÜToG. 13.
h G»l. vt ». §to toCto iv irapaSoXals aÜTOÏs XaXai, Sri SXe\'-irotTes oü BXeiroucri.
Ph1l.1i.30.                                     , , ,                  ,.,              «                           > k
iActsxxviü. xai aKOuovTc; ouk aKououcui\', ouöe owioucu. 14. koi dvaTrXripoÜTai
27.                                                                                                                  \'r
jAcUxxviii. ^ir\' 1 auT<us rj Tfpo<J5T|T£ia \'Hcratou, r| Xeyoucra, \'\'Akojj dKoutreTe, Kai
kAct«           OU fi.T) 0WY)Te • Kal PXéStOfTeS fiXtycTC, Kal OU p.r| ï8r|T£.        IK.
xxviii. 27..              , A         . ,            ~,           » % * ,                 , « » \\ 1 «
I Mk. iv. ia. €irayvui\'6r) yap rj Kapoia tou Xaou toutou, Kai tois wcri \' papeus
32. Act» rjKoucrai\', Kal tous 64>8aXu.ous auiw k tKcJu.p.ucrai\'• u.rJTfOT« tSucri toIs
xxvüi\'. 27 öcj>daXp.oï$, Kal toIs uolv dxoucruaa, Kal rij KapSïa auvaoi, Kal
refornir \' tirlorptywoi, Kal MtTUfMUa auTOUs.\' 16. \'Yu.üt\' 8è uaicdpioi 01
1 ^BC omit tiri, which may have been added by the grammarians to make the
const. clearei.
1 lacropai in most uncials. Reading of T. R. in XA.
and both doubtless in the minds of the
disciples. A more serious difficulty
arises in connection with Christ\'s answer
to their question, which seems to say
that He adopted the parabolic method in
order to hide the truths of the kingdom
from unspiritual minds. Notliing is
more certain than that Jesus neither did
nor could adopt any such policy, and if
the evangelists ascribed it to Him, thcn
we should have no alternative but to
agree with those who, like Holtzmann
(H. C.) and Jülicher (Diet-itcichnissivden
Jesu, pp. 131, 149, vide atso his
Einleitung in das N. T., p. 22S), main-
tain that the evangelists have mistaken
His meaning, reading in tent ion in the
light of result. It is much better to
impute a mistake to them than an in-
human purpose to Christ.
Ver. n. ra nvcmjpia: the word, as
here used, might suggest the idea of a
mysterious esoteric doctrine concerning
the Kingdom of God to betaught only to
a privileged inner circle. But the term
in the N. T. means truths once hidden
now revealed, made generally known,
and in their own nature perfectly in-
telligible. So, e.g., in Eph. iii. 9, Col. i.
26. Jesus desircd to make the truths of
the kingdom of God known to all; by
parables if they could not be understood
otherwise. His aim was to enlighten,
not to mystify.—Ver. 12. This moral
apothegm is here given only in Matt.
It contains a great truth, whether spoken
or not on this occasion. For the con-
struction, vide at x. 14.—ircpiacrcvOi].
crtTai; again in Mt. xxv. 29, where
the saying is repeated. This use of the
passive in a neuter sense belongs to late
Greek.—Ver. 13. 81a toCto 8ti. Mark
and Luke have "va, the former assigning
a reason, the latter ascribing a purpose.
In Matt. Jesus says: I speak in parables
because seeing they do not see, etc. ;
which ought naturally to mean : they are
dull of apprehension, therefore I do my
best to enlighten them.—Vv. 14, 15.
The prophetic citation, given as such by
Matthew only, may be due to him, though
put into the mouth of Jesus. It is con-
ceivable, however, that Jesus might use
Isaiah\'s words in Isaiah\'s spirit, »\'.«.,
ironically, expressing the bitter feeling
of one conscious that his best efforts to
teach his countrymen would often end
in failure, and in his bitterness repre-
senting himself as sent to stop ears and
blind eyes. Such utterances are not to
be taken as deliberate dogmatic teach-
ing. If, as some allege, the evangelists
so took them, they failed to understand
themindofthe Master. The quotation
exactly follows the Sept. The verb
Kauuuu (ver. 15, «Kaup.v<rav) is con-
demned by Phryn. as barbarous, the
right word being KOTopvtiv.—Vv. 16, 17.
In Mk. (iv. 13) Jesus reproaches the
disciples for their ignorance; here He
congratulates them on their faculty of
seeing and hearing (spiritually).—üuüv:
in emphatic position, suggesting contrast
between disciples and the multitude.—
uaKapioi, vide on chap. v. 3.—8ti {5X.,
because, not for what, they see.—duj)y
yap X£yu: introducing an important
statement.—irpocjiTJTai Kai Sficaioi, same
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II----20.
o<p6aXpoi, 8ti pX^Troucri • Kal Ta &ra üp&v,1 Sri aKOuci.1 17. ApV
yap \\ey<o ifxlv, Sti TfoXXol irpoi^rJTat Kal Sixaioi ^irtöufiTjo-ai\' ISelV a
PXtTT-£T€, Kal OUK ctSol\' \' Kal aKOÜaCU & aKOUtTC, Kal OUK f)KOU(Tay.
18. \'Yiitls oSf ükouctcj T£ ttjc irapaBoXt)!\' toO OTKipoiros.8 19. üarrès
dKoiiorros tok Xóyoi\' ttjs SaaiXeias Kal u-tj o-unéiros, ?px"ai 6
irot\'ripós, Kal • apirdjei t6 ^cnrapu.^i\'o»\' iv "rij xapSia aÜTOÜ • outÓs m Acti viii.
iimv 6 irapd tt^ óSoc a-irapeis. 20. \'O hi iiti Td ir«Tp(i8rj cnrapei;,
outÓs itrnv ó TOt> Xóyoi\' dKouW, xal eü0us p-crd x.aP"S Xau.pdewi\'
1 B omits vfkav (bracketed in W.H.).
9 axovovo-k in ^ BCDXI. axouti a grammatical correction (neut. pi. nom. «ra).
• cnriipavTOt in NBX.33- «nrtipovTos coniorms 10 ver. 3.
in Christ\'s discourses that almost went
without saying.—pt| trwiivtos : " not
taking it in," a phrase which happily
combines the physical fact of the parable
with the figurative sense.—ó irovijpós,
the evil one, Satan, represented by the
innocent birds of the parable. What a
different use of the emblem from that in
vi. 26 I—iv i-f) KapSto.: we should hardly
say of truth not understood that it had
been sown in the heart. But heart is
used in Scripture in a wide sense, as the
seat of intellect as wel! as of feeling.
The word in the case supposed is in the
mind, as the seed is in the ground: on
it, if not in it; in it as words, if not as
truth.—out£« Jotiv, etc, this is he
sown, etc, said of the man, not of the
seed. Sign and thing signified iden-
tified, cf. " this is my body ". Properly,
the seed sown, etc, represents the case
of such a man. So throughout the in-
terpretation.—Ver. 20. turd xapdf X.:
this is the new feature in the second type
added to the hearing of the first; hearing
and receiving with joy characteristic of
quick emotional shallow natures, but not
of them only. Deep earnest natures
also have joy in truth found, but with a
difference.—Ver. 21. ovx fcci: instead
of the participle l\\o>v ""der the influence
of Mk.\'s text (Weiss).—irpoVxaipos, tem-
porary, cf. 2 Cor. iv. 18.—Ver. 22. ókoijwv,
hearing alone predicated of the third
type, Lut receiving botli intellectually
and emotionally implied ; everything
necessary present except purity of heart,
singleness of mind. Hearing is to be
taken here in a pregnant sense as distinct
from the hearing that is no hearing (ver.
13).—|Wpipvo.T. a.,airaTt) t. ir.: together
= worldliness. Lust for money and
care go together and between them
spoil many an earnest religious nature.
—aKap-iroi may refer either to the man
combination as in x. 41. The felicity
now consists in the things seen and
heard. The perceiving senses and the
things to be perceived imply each otlier,
neither by themselves yield enjoyment.
This passage is given by Lk. (x. 23, 24)
in a more suitable connection (report on
their mission by the Seventy). Here it
creates an exaggerated impression as
to the extent of the new departure.
The parabohc teaching of Jesus, as
exemplified in the Sower and other
parables here collected, was not an
absolutely new feature. He had always
been speaking more or less in parables
(" Fishers of Men," iv. 19 ; " Salt of the
Earth," "City on a Hill," v. 13, 14;
" Two Builders," vii. 24-27; "Whole
need not a Physician," ix. 12; " New
Garment and New Wine," ix. 16, 17,
etc). Some of the parables in this
connection, the Treasure and the Pearl,
e.g., may be gems preserved from some
otherwise forgotten synagogue dis-
courses, say those delivered in the
preaching tour through Galilee.
Vv. 18-23. Interpretatie» of the Sower
(Mk. iv. 14-20; Lk. viii. 11-15). Ver. 18.
vpeis, emphatic, ye privileged ones.—
ovv referring to the happiness on which
they have been congratulated.—Ver. iS.
öxovcraTi t. ir.: not, hear it over again,
but, what it means.—o-irtipav-ros, aorist,
of the man who sowed in the story just
told.—Ver. 19. iravros anovovTOs, in
the case of any one who hears, " for the
classical tav tis dKOuo-fl " (Camb. G. T.).
It may be a case of interrupted construc-
tion, the sentence beginning with the
intention to make the genitive de-
pendent on an Ik rr\\% xapSias before
apiró£ei (so Weiss).—rbv Xóyov tt)« 0a-
viXcCas: the Souier, unlike the other
parables in this chapter, contains no
bint that it concerns the kingdom. But
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198                        KATA MAT0AION                        xm.
d Mk.Iv. 17. aÜTÓV - 21. oök Ixei 8è pi£av iv t\'auTÖ, aXXa "irpóo-Kaipis lom\'
18. Heb. yci\'Ou.êVnc. 8t OXtyeus tj Siuyp-oü 81a Tof Xóyoi\', ei38ü$ o-KarSaXiJtrat.
oLk. viii. 22. "O 8È *ts Tas aKat-das oirapeis, OUT<5s iorif 6 tok Xoyof u.kovü>v,
34.\' 2 Cor. Kol r) * (i^pip-fa toO aluKOs toutou * Kal T| p diraTir) toü ttXoutou
xi. 28.                           ,               % \\ /                     \' »                           »                                  •_ c n > < «
p Mk. Iv. 19. aup/iriHyei tok XayoK, Kaï aKapiros yictTai. 23. O 8e cm ri\\v yrp>
Col\', ii. 8. TT)f KaXTH" 3 o-irapeis, out<Ss l<mt> ó tö> Xdyoi* &kouiiiy Kal auvuiv 8 •
i?. 10. Heb. S$ * 8$) Kapiro^opeï, Kal iroitu 6* fièV tVaToV, 6 8« éjijKoi-Ta, ó 8è
iii. 13. 2 ,              »
Pet. il. TpidKorra.
q here and In Lk. il. IJ. Act» zilt. t; rv. 56. 1 Cor. vL la 2 Cor. lil. 1 (?). Heb. IL 16 (wlth nt*.
1 fc^BD omit tovtov, which is an explanatory addition of the scribes.
• fc^BCLAE have cm tijv ptaXnv y>lv instead of the reading in T.R., which echoot
ver. 8.
» o-uvicif in fr$BD.                                    * Vide below.
(Meyer) or to the word (Xoyov just
before; Bengel, Weiss); sense the same.
There is fruit in this case; the erop does
not wither in the blade: it reaches the
green ear, but it never ripens.—Ver. 23.
Skovuv koA o-uvi<(«. The specific feature
of the iourth and alone satisfactory type
is not brought out either in Mt. or in
Mk. but only in Lk. by his happy
phrase: iv KapSio, KaXfj Kal iyaOfj.
The third type understands (Mt.) and
receives into the heart (Mk.), but the
fourth in addition receives into a clean,
».«., a " good and honest," heart.—os St|:
8t| occurs here for the first time in Mt.,
and only a few times altogether in the
N. T., but always with marked expres-
siveness. According to Passow and
Baümlein (Grammatik, § 669, and Unter.
suchungen über G. Partikeln, p. 98),
connected with SrjXos in origin and
meaning, and signifying that the thing
stated is clear, specially important,
natural in the given circumstances.—Ss
8tj here = who, observe, or of course.
Given such conditions, fruitfulness cer-
tainly results. — Kapiro<j>opet, bringeth
forth fruit such as is desired: ripe, use-
ful.—ó in last clause mav be pointed
either 4 p.èv, 4 8< (T. R.) \'or o u.£v, o Sc
(W. H.). In the former case the meaning
is: this man biings forth 100 fold, that
man, etc.; in the latter, o is accusative
neuter after wout, and refers to the fruit.
Opinion very much divided, sense the
same.
This interpretation of the Sower raises
two questions: Was it needed ? Does it
really explain the parable? which is in
effect to ask: Does it proceed frorr.
Jesus ? As to the former: could not
even the genera! hearer, not to speak of
the Twelve, understand the parable well
enough ? True, no hint that it related
to the kingdom was given, but, as already
remarked, that might go without saying.
Jesus had all along been using similitudes
explaining His meaning rather than need-
ing explanation. Then parabolic speech
was common even in Rabbinical circles,
a source at once of entertainirie.it and of
light to hearers. In Mt.\'s report the
disciples do not even ask an explanation,
so that that given comes on us as a
surprise (Holtz. in H. C). Christ\'s
audience might at least carry away the
general impression that He was dig-
satisfied with the result of His ministry,
in many cases in which His teaching
seemed to Him like seed cast on unpro-
ductive places. It might require further
reflection, more than the majority were
capable of, to comprehend the reasons
of failure. Self-knowledge and observa-
tion of character were needed for this.
As to the interpretation given, it has
been objected (Weiss, Jülicher, etc.)
that it is allegorical in method, and
that, while going into details as to the
various persons and things mentioned in
the parable and their import, it fails to
give the one main lesson which it, like
every parable, is designed to teach; in
short, that we cannot see the wood for
the trees. As to this it may be remarked:
(1) There is a tangible difference between
allegory and parable. Allegory and inter-
pretation answer to each other part by
part; parable and interpretation answer
to each other as wholes. (2) Christ\'s
parables are for the most part not
allegories. (3) It does not follow that
none of them can be. Why should the
use of allegory be interdicted to Him ?
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EYAITEAION
199
ai—«5.
24. "AWijc irapafio\\?)f * itapiQr\\Kty aÜTois, \\éyav, " \'npoiwöq r) r agaln
PacriXeia Twe oüpaiw di\'Opuira) rnreiporrix KaXèf air^pjia eV TÜ
dypu aÜToü • 35. tv 8c tw KaGeuSeiK tous df9p(óirou$, rjXSei\' aÜToG 6 1 Mk. vii.
jl. Re».
e\'x6po9 Kat Icrrreipea £i£rfpia * dra \\U<rov tou <xitou, Kal dirijXOei\'. TU. 17.
1 ^BMXAni have inrcipavn.
* Bfc$b it. vg. several cursives have the compound cnwirjipcv (Tisch., W.H.).
The resemblance is superficial, the lesson
entirely different.—The Sower describes
past experiences ; the Tares is prophetic
of a future state or things. But may
it not be a creation _f apostolic times
put into the mouth of Jesus\'? No,
because (1) it is too original and wise,
and (2) there were beginnings of the
evil described even in Christ\'s lifetime.
Think of a Judas among the Twelve,
whom Jesus treated on the principle laid
down in the parable, letting him remain
among the disciples till the last crisis.
It may have been his presence among
the Twelve that suggested the parable.
Ver. 24. irap^flt]K«v, again in ver. 31,
usually of food, here of parable as a
mental entertainment; used with refer-
ence to laws in Ex. xxi. 1, Deut. iv. 44.
—fV|M>u20i), aorist used proleptically for
the future ; cf. 1 Cor. vii. 2S.— avdpcóiroi,
likened to a man, inexactly, for: " to
the experience of a man who," etc,
natural in a popular style.— o"ire£p<n«ri,
aorist because the seed had been sown
when the event of the parab\'.e look place.
—KaXov, good, genuine, without mixture
of other seeds.—Ver. 25. iv tw xaOcvSciv
= during the night.—a. 6 ixQp&s, his
enemy. Weiss(Matt.-Evang., 347) thinks
this feature 110 part of the original parable,
but introduced to correspond with the
interpretation (ver. 39), no enemy being
needed to account for the appearance of
the " tares," which might grow then as
now from seed lying dormant in the
ground. Christ\'s parables usually com-
ply with the requirements of natural
probability, but sometimes they have to
depart from them to make the parable
answer to the spiritual fact; e.g., when
all the invited are represented as refusing
to come to the feast (Lk. xiv. 16-24).
The appearance of the " tares" might
be made a preternatural phenomenon
out of regard to the perfect purity of the
seed, and the great abundance of bad
men in a holy society. A few scattered
stalks might spring up in a natural
way, but v.-hence so many ?—iirlcnrcipcv,
deliberately sowed over the wheat seed
as thickly as if no other seed were there.
May the Sower not be an exception ?
That it is has been ably argued by Feine
in Jahrbücher für Prot. Theologie, 1888,
q. v. (4) The exclusion of so-called
allegorising interpretation may be carried
to a pedantic extreme in connection with
all the parables, as it is, indeed, in my
opinion, especially by Weiss. Thus we
are told that in the saying " the whole
need not a physician, Jesus did not
mean to suggest that He was a physician
but only to hint the special claims of a
class on His attention. But the question
may be asked in every case: What was
the genesis of the parable ? How did it
grow in Christ\'s mind ? The Sower,
t.g. ? Was it not built up of likenesses
spontaneously suggesting themselves
now and then; of Himself to a sower,
and of various classes of hearers to
different kinds of soil ? In that case
the " allegorical " interpretation is simply
an analysis of the parable into its genetic
elements, which, on that view, have more
than the merely descriptive value assigned
to them by Weiss. (5) As to missing
the main lesson amid details : is it not
rather given, Eastern fashion, through
the details: the preachingof thekingdom
not always successful, failure due to the
spiritual condition of hearers ? That
is how we Westerns, in our abstract
generalising way, put it. The Orientals
conveyed the general through concrete
particulars. jesus did not give an
abstract definition of the Fatherhood of
God. He defined it by the connections
in which He used the title Father. That
Jesus talked to His disciples abcut the
various sorts of hearers, their spiritual
state, and what they resembled, I think
intrinsically likely. It is another ques-
tion whether His interpretation has
been exactly reproduced by any of the
Synoptists.
Vv. 24-30. The Tares. This parable
has some elements in common with that
in Mk. iv. 26-29, whence the notion of
many critics that or.e of the two has been
formed from the other. As to which is
the original, opinion is much divided.
(Vide Holtz., H. C.) Both, I should say.
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200                          KATA MAT6AI0N                           xni.
lMk.lv. ty. 26. 8t« 8i * l$\\<lcrn\\cr*i\' ó x°PT°S> "°t napirbv tiroir|<re, tot« i$&vy\\
Jas. v. 18. xal ra. £\'.£dvaa. 27. TrpoaeXOói\'Tes Sc ot 80CX01 toG oÏkoSïottÓtou
etiroi\' auTw, Kupic, ouxl KaXèp oWpp.a ?<nr«ipas «V tü <t« dyp<J ;
ir<59et\' oSV «x«i Ta1 £i£aVia; 28. \'O 8è é^rj auToïs. \'Exöpos aV8po>-
iros toüto ltrolr\\crei>. 01 8è 80GX01 etiroi\' aÜTÜ,\' 0A«is oue &Tr«X0óiTes
auXXcfoip-ïf aÜT(£; 29. \'O 8t é rj,8 Ou • jir|TroT« auXX^yorres Ta
i Ch.zv. 13. £i£dvia, uèKpi^uaT|TC aiia auTois top oZtov. 30. a$«T« owau£dV«ff8at
Lk. xvii.6. ,.,                ,         .            -               „           \\,„r             -.«a               «* j -
Jude 12. Of«poT«pa p.€XPl T0U Oepio-fiou • xai «V tui ° xaipw tou 9epicru,ou tpw
in ver. 30. Tots v 6eptcrraïs, IuXXe£aT« TfpÜTOC Ta JiJaVia, Kal 8f|<raTe auTa
in Exod. «is ö€<ru.as Tfpos to KaTaxauaai aura • tok ö« o-iTOf owayaytT» \'
, «is Tn? dTTOvr)KT|i\' jaou.
1 The art. to in T.R. (NLX) is wanting in ^bBCD al.
1 B omits SovXoi (W.H.) and BC have avTt» Xryovo-iv for nirov avrit (T.R.).
^D have Xry. avra (Tisch.).
» d>T|<riv in j^BC.
4 BD have «ut, which W.H. adopt, putting axpi and p.«xPl m margin.
* tid (in SCL) is omitted in most uncials.
*  iis omitted in LXA and bracketed in W.H.
7 B has «rvvaYtTt (W.H. with <ruvaYav«T« in margin).
position, the full phrase is Sua <rvv:
"at the same time with," as in 1 Thess.
iv. 17, v. 10. On this word vide Bos,
Ellip. Graec, p. 463, and Klotz, Devar.,
ii. 97. The roots being intertwined, and
having a firm hold of the soil, both wheat
and tares might be pulled up together.
—Ver. 30. ZvXXé^aTe irpwTov: belore ot
after cutting down the erop ? Not said
which; order of procedure immaterial,
for now the wheat is ripe.— Si^raTc «tt
fJEo-fias ; the «Is, omitted in some MSS.,
is not necessary before a noun of same
meaning with the verb. Fritzsche thinks
the expression without preposition more
elegant. Meyer also omits, with appeal
to Kühner on verbs with doublé accusa-
tives.—This parable embodies the great
principle of bad men being tolerated for
the sake of the good. It relegates to the
end the judgment which the contem-
poraries of Jesus, including the Baptist,
expected at the beginningof the Messianic
kinsdom (Weiss-Meyer).
Vv- 3I-3S- Th* Mitstnrd Seed and the
Leaven (Lk. xiii. 18-21 (both); Mk. tv.
30-32 (Mustard Seed)). A couplet of
brief parables of brighter tone than the
two already considered, predicting great
extensive and intensive development of
the Kingdom oi God ; from Luke\'s narra-
tive (xiii. 10), apparently part of a
synagogue discourse. It is intrinsically
probable that Jesus in all f lis addresses
—[i£dvia = bastard wheat, darnel, lolium
temulentum,common in Palestine (Furrer,
Wantierungen, p. 293), perhaps a Semitic
word. Another name for the plant in
Greek is olpa (Suidas, Lex.).—Ver. 26.
t<Sti i^avt]: not distinguishable in the
blade, not till it reaclied the ear, then
easily so by the form, the ear branching
out with grains on each twig (Koetsveld,
De Gelijk., p. 25).—Ver. 27. ovxi «• ""•
fo-rrcipas. etc: the surprise of the \\vork-
people arises from the extent of the
wild growth, which could not be ex-
plained by bad seed (with so careful a
master) or natural growth out of an
unclean soil. The tares were all over
the field.—Ver. 28. *x8P°* fiv.: an
inference from the state of the field—
fact not otherwise or previously known.—
OYXds . . . <ruXXt\'!<i)|«v, deliberative sub-
junctive in ist person with 8«Xtts, 2nd
person; notvaused in such case (Hurton,
M. and T., § 171). The servants propose
to do what was ordinarily done, and is
done still (vide Stanley, Sinai amt Ptdes-
tine, p. 426, and Furrer, Wanderungen,
293 : " men, women and children wcre
in many fields engaged in pulling up
the weeds," in which he includes " den
Lolch "). — Ver. 29. ov, emphatic ;
laconic "no," for good reason.—p-q-
itot« : the risk is that wheat and
"tares" may be uprooted together.—
Spa, with dative (aiToIs) but not a pre-
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EYA1TEAI0N
201
a6—35.
3I."A\\Xt)k irapopoXTji\' irop«ör)K«f aÜToïs, \\éy<av, " \'Ofioi\'a iarXy * J* Yk.\'
r) 0a<n\\cia T&V oöpavüi\' * kokkoi «rivairtus, óf XaP£»K aVdpuiro; SS»»
£<nr«ip«e iv tü dypw aü-roG • 32. o u.i.xpÓTfpoi\' uéV èo-ri iran-uc tS>v Ph"seV.
o-irtpfiaTUf • ÓTai/ 8è aü^frp, p-tijov tüc \' Xaxdi\'Wi\' ^<m\', Kal yï^Tai »♦• » Cor
StVSpov, <5<jt€ èX6ett\' Ta irrreii\'a toö oüparoC, Kal *KaTa<TKT)KoOi\'\' iv "°r<?>-
toIs kXóSois auTofl.\'                                                                                                  y* xi\' ï*
•        /          \\                     / Rom. xiv
33.  "AXKr)!/irapaPoXr|i\'IXdXtjcrti\'auToïs,2" O/xoia ^oriftj PaaiXeia »-
tw oüpavüv * £up.r), t)>> bXaPoGcra yu*^l ivimpv^ftv «ïs dXeupou adra     Actaii.26
Tpia, lus ou \' eTuiiciOri öXof.\'                                                                                 (iv.) vu.
34.  TaÜTa irdn-a èXdXïiaei\' 6 ItictoGs cV irapapoXais tois oyXots,      11.12.
Kal X^P15 irapaPoXijs oük3 tXd\\«i aÜToïs • 35. oirus TrXnpwBrj to     is. Lk.
jS-r)0èi\' 8id tou irpo^Tou, Xe\'yoiros, \'\'Amh^w tv irapapoXats to <rróp.a     1 Cor. v.6.
ftou • tpeii^opiui KCKpup.|jLcVa dirè KaTa{3oXr)$ KÓupou.\'                                   (Proverb-
ially).
b same use of word in ver. 31. c r Cor. v. 6. Cial. v. 9.
1 KcvTc-o-K-nvou\' in BD. 2 D, Syr. Sin. and Cur. omit e\\. auTOis. W.H. bracket.
3  cuSev in fc^BCA; ovk in Mk. iv. 34, hence here in T.R.
4  B (and ^b) omits xoa-fiov. So Tisch., W.H. al. Weiss suggests that the
oraission in B is an oversisrht.
in the synagogue and to the people used
more or less the parabolic method. To
this extern it may be literally true that
" without a parable spake He not unto
them " (ver. 34).
Ver. 31. «rivairtws : from frlvatri,
late for vdiru in Attic, which Phryn. re-
commends to be used instead (Lobeck,
288).—Ver. 32. 8, neuter, by attraction
of «nrcppórwv, instead of Sv in agree-
ment with kokkgj, masculine. — p.i*pó-
repov, not less perhaps than all the seeds
in the world. An American correspondent
sent me a sample of the seeds of the
cotton tree, which he thinksChrist would
have made the basis of His parable had
He spoken it in America.—p.t?£ov tüv
Xaxdvwv, greater than (all) the herbs.
The comparison implies that it too is
an herb. There would be no point in
the statement that a plant of the nature
of a tree grew to be greater than all
garden herbs. This excludes the mus-
tard tree, called Sahndora Persica, to
which some have thought the parable
reiers.—oVvSpov, not in nature but in
size ; an excusable exaggeration in a
popular discourse. Koetsveld remarks
on the greatly increased growth attained
by a plant springing trom a single seed
with plenty of room all round it (De
Gelijk., p. 50).—wotc here indicates at
once tendency and result, large enough
to make that possible, and it actually
happened. The birds haunted the plant
like a tree or shrub. Mark refers only
to the possibility (iv. 32).—K«Tao-K~i)VOvv
(cf. KaTa<TKT|vüo-cif, viii. 20), nolniciulari,
to make nests (Erasmus), but to " lodge,"
as in A. V. The mustard plant is after
all of humble size, and gives a very
modest idea of the growth of the king-
dom. But it serves admirably to ex.
press the thought of a growth beyond ex-
fectation. Who would expect so tiny a
seed to produce such a large herb, a
monster in the garden?—Ver. 33. ópota
• • . tvRli l\'Ke \'n respect of pervasive
influence. In Rabbinical theology leaven
was used as an emblem of evil desire
(Weber, p. 221). Jesus had the courage
to use it as an emblem of the best thing
in the world, the Kingdom of God coming
into the heart of the individual and the
community.—IvtKpvtytv, hid by the pro-
cess of kneading.—?us ov ^vpuOi): é\'us
with the indicative, referring to an
actual past occurrence.
Both these parables show how
thoroughly Jesus was aware that great
things grow from minute beginnings.
How different Mis idea of the coming of
the kingdom. from the current one of a
glorious.mighty empire coming suddenly,
full grown ! Instead of that a mustard
seed, a little leaven !
Vv- 34> 35 contain a reflection more
suitable lor the close of the collection ol
parables in this chapter, brought in here
apparently because the evangelist bas
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KATA MAT6AI0N
XIII.
202
36. Totc dff)€i.s tous SxXous, J\\KBtv €is ttjp oÏKiaf 4 \'Itiouus l • Kal
irpoo-rj\\9ov auTÖ oï uaOrjTal auToG, Xeyoires, "♦pdo-OK* Vjfüc Tr|f
irapaPoXrji\' twc ^afiw tou dypoG. 37. \'O Sc diroKpifets «tirif
outoÏs,3 "\'O o-irttpuc Tè KaXèv o-jré\'pu.a tWle é ulès tou di\'Cpwrrou •
d urne 38. & Sè dypós i<mv 6 koVu.os • to oè KaXoK orrepjia, oStoi \': daiv ol
Ch. viii. utoi tt|s |3ao-iXeias • Ta 8e £i£aVid slmv ot ulol tou irofTjpoG • 39. 6
e ver. 49. 8ï «xöpos ° o-Tfeïpos auTci ^oth" ó 8id|3oXos • o St 6ept7U.o$ \' aurreXcia
Ch. \\xiv. «4»*./ï               « e* a        _ * " \\ \' »                      *              *
3; xxviii. tou * aiioi-os cotii\'• ot oe Bepiorai ayyeXot eiaif. 40. uorrep oui»
fx.a6. \' <niXXey€Tai rd Jijdcia, Kol irupl KaTaxaicTai outus Icrrcu er "rfj
aurreXei\'a tou alójcos toutou.6 41. dTroorreXeï ê ulès toG dfOpcuirou
23; xviii. tous dyyeXous auToG, Kal oruXXe\'fouo-iK ^K Trjs fJacuXeias auToG Tfdrra
xlv. 13!" tci \' (TKarSaXa Kal tous TfoioGrras TT|i\' d»-op.iai\', 42. Kal fSaXoGaie
fc.» \'\'3\'auTous els ty^ 8 Kdu.iwc toG Trupós • éVel êorai ó xXauOuès Kali
1 fc$BD omit o I. \' ^B have Siao-o<))T|<rov. <J>pao-ov probably comes from xv. 15.
* fc$BD omit ««toi».                4 fr^BD omit to».                  • fc^BD omit tokto».
under his eye Mark\'s narrative, in which
a similar reflection is attached to the
parable of the mustard seed (iv. 33-34).—
Ver. 34. x^P1^ irapc.poXtjs, etc.: if this
remark apply to Christ\'s popular preach-
ing generally, then the parables reported,
like the healing narratives, are only a
small selection from a large number, a
fragrant posy culled from the flower
garden of Christ\'s parabolic wisdom.—
tXiiXei: imperfect, pointing to a regular
practice, not merely to a single occasion,
—Ver. 35. Prophetic citation from Ps.
lxxviii. 2, suggested by irapa(3oXaïs in
Sept., second clause, free translation
from Hebrew.—«p€ii|ou.ai in Sept. for
3^2!"! in Ps. xix. 2, etc. (not in lxxviii.
2), a poetic word in Ionic form, bearing
strong, coarse meaning ; used in softened
sense in Hellenistic Greek. Chiefvalue
of this citation : a sign that the parabolic
teaching of Jesus, like His healing
ministry, was sulïiciently outstanding to
call for recognition in this way.
Vv. 36-43. Interpretation ofthe Tares.
Not in Apostolic Document; style that
of evangelist; misses the point of the
parable—so Weiss (Matt.-Evang., p.
351). But if there was any private
talk between Jesus and the Twelve as to
the meaning of Mis parables, this one
was sure to be the subject of conversa-
tion. It is more abstruse than the Sower,
its lesson deeper, the fact it points to
more mysterious. The interpretation
given may of course be very freely re-
produced.—Ver. 36. <f>pa<rov (Siaa-
a<£.T]crov fr$B) again in xv. 15: observe
the unceremonious style of the request,
indicative of intimate familiar relations.
Hesvchius gives as equivalents for
<|>paj;«i.» StiKvvei, o-i)U.a(.vci, Xfyci, etc.—
?ia<r-.l-|. in Deut. i. 5 = make clear, a
stronger expression.—Ver. 37. i <nr«C-
p«v : identified here with the Son of man
(not so in interpretation of Sou/er).—
Ver. 38. ó KÓ<rpo9, ihu wide world ; uni-
versalism.—<nrcpp.a, not the word this
time, but the children of the kingdom.—
Ji^avia, the sons of the wicked one (toï
irovT|pov, the devil).—Ver. 3g. o-vvTc\'Xcia
atwvoï, the end of the world; phrase
peculiar to this Gospel.—Sepurral
avvcXoi. Weiss thinks this borrowed
from Mt. xxiv. 31, and certainly not
original. Perhaps not as a dogmatic
interpretation, but quite possibly as a
poetic suggestion.—Ver. 40. This and
the following verses enlarge on the final
separation.—Ver. 41. diroo-TcXeï : cf.
chap. xxiv. 31.—crvXXei-ova-iv, collect,
and so separate.—to o-KavSaXa: abstract
for concrete ; those who create stumbling
blocks for others.—kcu, epexegetical,
not introducing a distinct class, but ex-
plaining how the class already referred
to cause others to stumble.—ttoioOvtos
t. ivopiav : cf. vii. 23, where for woi.
stands ip-yajópevoi. Has dvop.(av here the
technical sense of religious libertinism,
or the general sense of moral trans-
gression ? Assuming the former alterna-
tive, some critics find here the sign-mark
of a later apostolic time.—Ver. 42. <kcï
Iotoi. etc.: held to be inappropriate
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36-4«.                            EYAITEAION                              203
Ppuyjio; t&v oSoWuk. 43. TÓre oi Sucatoi CK\\c{(juJ/ou<rii\' is 4 TfKiOi
tv Tij ^ao-iXsia toü iraTpoj aÖTuf. \'O ?xfc"\' uto dxoueu\'\' ókou^tu.
44.   " nüXiv * ójioi\'a jorlf 1^ PacriXeia TÓSc oupatw Or|a-aupü
Kf Kpujj.|xe\'i\'u e» TÜ dypw, ^ \'üpui\' ruOputros 6KpuiJ/t, Kal diró TTJS
Xapd; aÜTofi ü-n-dyti, xal Trdt\'Ta óVa Ix« irwXet,8 Kal ayopdjci tok
h Rev rvii
45.   "nd\\iv ófxola iariv <j PacuXeia rüv oupav&v &v9piitr<a* (4 time»).
11 Ë/xirópw, Jtjtoüiti KaXoüs (iapyaptTas • 46. 8s eöpbv 6 êVa l iroXu- i pet. 1. 7
Ttp-oi» jiapyapLTTji\', &ireX9öj^ iréirpaKc ir<irra Sua eïx«i «ai r\\y6pautv c/. ch. \'
1 ^B omit aKovnv.                                   * BD omit iraXir.
* iruXci before iravra in J»$D. B gives iruXci the same position but omits vavra.
So W.H. with iravTo in margin.
4 fc$B omit. W.H. relegate to margin.
6 cvpvv 8< in &$BDL verss. (Tisch., W.H.).
historie presents one after the other, in
sympathy with the finder, and with lively
effect.—irdvTa 8<ra:all required for the
purpose, yet the all might not amount
to much: the field minus the treasure
of no great value. VVorth while, the
treasure bcing a pure gain. The point
of the parable is that the kingdom of
heaven outweighs in value all else,
and that the man who understands
this will with pleasure part with all.
It helps to show the reasonableness
of the sacrifice for the kingdom Jesus
demanded.
Ver. 45. Ip-KÓpa £. k. u. A pearl
merchant who went to the pearl fisheries
to purchase from the divers, of course
selecting the best; a connoisseur in
valuables.—Ver. 46. iroXijTtp.ov: precious
because exceptionally large.well-shaped,
and pure; such rare, but met with now
and then.— aireX6uv : he is taken by sur-
prise, has not as much with him as will
purchase it on the spot, sees it is worth
his whole stock, agrees to buy and
promises to return with the price.—
irt-irpaiK, Tjvópacrtv, a perfect with an
aorist. Not to be disposed of by saying
that the former is an \'aoristic" perfect
(Burton, § 88).—irc\'n-paiw points to
a momentous step, taken once for all
and having lasting eft\'ects. A great
venture, a risky speculation. The
treasure in the field was a sure gain
for the finder, but it remained to be
seen what the pearl merchant would get
for his one pearl. After the sale of nis
stock the purchase of the one pearl was
a matter of course. In the former of
here, because the gnashing of teeth is
caused by cold, not by fire (Holtz., H. C.);
appropriate in viii. 12, where the doom
is rejection into the outer darkness.—
Ver. 43. <K\\ap.v|«n/ori: vide Dan. xii. 2,
which seems to be in view; an ex-
pressive word suggestive of the sun
emerging from behind a cloud. The
mixture of good and evil men in this
world hides the characters of both.
Vv. 44-53. Three other parabits:
the Treasure, the Pearl, the Net. Ver.
36 would seem to imply that the
evangelist took these as spoken only
to disciples in the house. But as the
Net is closely connected in meaning
with the Tares, it is more probable that
these parables also are extracts from
popular discourses of Jesus, which, like
all the others, would gain greatly if seen
in their original setting. The Treasure
and the Pearl would have their fitting
place in a discourse on the kingdom of
God as the highest good (Mt. vi. 33).
—Ver. 44. ir rif iypif: the article may
be generic, indicating the field as the
locality, as distinct from other places
where treasures were deposited.— éicpv<|/«,
he hid orice more what some one had
previously hidden; the occurrence
common, the occasions various.-—xaP°?
avTov, in his joy rather than through
joy over it, as many take the genitive,
though both are admissible. The joy
natural in a poor peasant; not less so
the cunning procedure it inspired;
ethically questionable, but parables are
not responsible for the morality of their
characters.—vrt&ym, iruXct, etc, four
-ocr page 216-
KATA MAT9AI0N
204
xm.
hece only
In N.T.
4f. " r\\d\\iv 6/i.oia i<nlv t} PacaXcïu tuk oupaKÜK aayrJKT|
PXr]6«i(7T] eis TTji\' öaXao-orac, Kal eK iracrès yéVous o-uKayayou\'(rj) •
48. rjc, 5t« tTrXr)pü>0r), k draPiPdcravres êrn tok aïyiaXoV, Kal
KaöwoiTCs, auKeXe^aK Ta KaXd ets \' dyyeïa,1 Ta 8è o-airpa ?£u
ê\'paXoK • 49. outos êorTai eV ttj auireXeia toü aiüi\'os • e^eXeuaoKTai
01 ayyeXoi, Kal d<popioCo-i tous TTOKrjpous eV u.eorou tük BixaïuK,
50. Kaï PuXouo-ik aÜTOus eïs tJjk kÓuikok tou Trupós • eKet êorai 6
KXauöpos koi 6 ppuypos TUK oSÓktwk." BI, At\'yei aÜToïs *
\'|t|o-oös,2 "Zu^KaTe TauTa irdvTa;" Ae\'youo-iK aÜTÜ, "Nai, Kupie."2
52. \'O Sè eiTfei\' aÜToïs, "Aid toüto Tras ypau.u,aT€us \'" (xa0T|-
TeuOels els ttjk PaaiXsiai»8 tuk oüpaKÜK 5(.ioiój Iotik AKÖpuTru
olKoSccnrórr), Soris eKpdXXei i< toü 6r)aaupoG aurou KatKa Kat
iraXaid.\'
k here oniv.
Vide Lk.
*• 34
(«ir./3i/3.)-
1 here only
(ayytior
Ch. xxv.
4), viite
crtttc&l
note i.
m vide
below and
atCh.
zzvii. J7.
1 ayyi in J^BC.            9 fc$BD omit Xeyei a. o. I., also Kvptt after vau
8 fr$BCX have n) Pao-iXua. The reading in T.R. is a grammatical correction.
connection, keeping in mind Matthew\'s
habit of grouping ; all the more that, as
Wendt has pointed out (Die Lchre jftsu,
ii. 349), the idea expressed by ypa|xu,aTcvs
does not get justice. It naturally points
to accjuaintance with the O. T., and
combi ned with |j.a6ï)Ttv9eis *«T. p. teaches
that that knowledge may be usefully
united with discipleship in the lore ol
the kingdom. In Wendt\'s words: "One
remains in possession of the old, recog-
nised as of permanent value, yet is nol
restricted to it, but along with it possesses
a precious new element".—p.a$r|Teveiv is
here used transitively as in xxviii. 19,
Acts xiv. 21,—ci<pdX\\ci points to fret
distribution of treasures by the house-
holder. He gives out new or old
according to the nature of the article,
The mere scribe, Rabbinical in spirit,
produces only the old and stale. The
disciple of the kingdom, like the Master,
is always fresh-minded, yet knows how
to value all old spiritual treasures ol
Holy Writ or Christian tradition.
Vv. 53-58. Visit to Naxareth (Mk. vi.
1-6, cf. Lk. iv. 16-30). In Mk. this is
the next section after the parables,
deducting what had previously been
reported in Mt. (chaps. viii. and ix.), a
pretty sure sign that our evangelist has
Mk. under his eye. We can here see
how he handles his source—substnntia!
reproduction of the contents, no slavish
copying of style, editorial discretion in
reporting certain details. No attempt
should be made to connect with the
foregoing passage, except perhaps by
these two parables the Kingdom of
Heaven appears as the object of a glad
though accidental finding of a sure
possession ; in the latter as the object of
systematic quest and venturesome faith.
The difference between seekers and
finders must not be exaggerated. The
pearl merchant was also a finder. No
one would set out on a journey to seek
one unique pearl (Koetsveld). The
spiritual class he represents are seekers
after God and wisdom, finders of the
Kingdom of God, of a good beyond their
hope. Such seekers, however, are on
the sure way to find.
Vv. 47-50. The Net. o-ayrjvTj, vide
on iv. 21.—in ir-avros yeVovs <ruv.: a
matter of course, not intended but in-
evitable ; large movements infiuence all
sorts of people.—Ver. 48. Kaöioravres
o-wé\\e|av : equally a matter of course;
a thing to be done deliberately, of which
the sitting attitude is an emblem. There
is a time for everything; the time for
sorting is at the end of the fishing.—
o-arrpa, vide on vii. 17. Vv. 40, 50 con-
tain the interpretation in much the same
terms as in 41, 42.
Vv. 51, 52. Conclusion of the parabolic
collection.—Ver. 52 contains an im-
portant logion of Jesus preserved by
Matthew only, and connected by him
with the parabolic teaching of Jesus.
In this connection naiva koi iraXaid of
course points to the use of the old familiar
facts of nature to illustrate nevvly revealed
truths of the kingdom. But we should
not bind ourselves too strictly to this
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EYAITEAION
205
47—5»-
53. Kol iytvtro ore ir£Ke<rev ó \'Itio-oüs Tas TrapaPoXas Tauras,
jic-njpei\' iKtlOev 54. Kal IkQltv els tV "iraTpiSa aü-roG, èSi\'8ao-Kei> n hertend
aÜTous cV tt) owavwYfl a"T<">,\'> *«t« ^Kir\\r)TT6<j6ai • aÜTOus koi i.4-.
Myciv, " nóflec toutw rj tro^ia aÜTT) Kal al 8uk<£u,«s ; 55. oüx outos 14. John
e\'o-Tii\' è tou té\'ktoi\'os ulós; ovyi rj p.r\'|TT)p auToC \\<tyïTai Mapiap, Kal Heb.xi. 14.
oï dS«\\<f>ol aÜToC \'luKwfïos Kal \'liixrijs 2 Kal Iip-aip Kal \'loüSas; 5^-
Kal al d8e\\$al aÜToC ouxl Tra<rai irpos ^(xós «ïcri; ttóOo\' 051» toutw
toüto iracra; 57. Kal ecKapSaXi^oiro iv aürü. \'O 8è \'Itjo-oüs enree
aÜToïs> "Oük to-rt Trpo4>T]rns ,aTi(*os, el fi$) iv Tfl irarpiSi aÜToO\'oMk. vi. 4.
Kal iv tjj oÏKia oütoü." 58. Kal ook «\'TroiTjijeK intï Surapcis woXXds, u;zii«j!
81a TT|i\' dmoTiap auTutv.
1 cmrXT|o-<r. in most uncials.
* luxri]^ in BC2. I<ü<rr|s is probably from Mk.
3 BD omit avTou. ^Z have iSia bcforc iraxpiSi. which Tisch. and W.H. place
in margin. L omits xai tv r. oik. av-rou.
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.— xü. 3)___Ver. 58. Here also editorial
Ver. 53. ucTfjp«v: 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 = to remove one-    Nazareth, and that He marvelled at their
self; one of Matthew\'s words (xix. 1).—    unbelief. Matthew changes this into a
Ver. 54. iraTpCSa, in classics father-    statement that He did few miracles there
land. Here and in parallels evidently =     because of their unbeiief, and passes
native town, home. Vide ver. 56 and    over the marvelling in silence.
Lic iv. 16.—o-vva-ywYj, singular, not        Chapter XIV. Death op the
plural, as in Vulgate. One syn. index    Baptist: Commencement of a New
of size of town (Grotius).—<Smtt«, with    Division of the Evangelic History.
infinitive : tendency and actual result.        Vv. 1-12. Death of the Baptist (Mk.
They were astonished and said: •n-ó\'fltv    vi. 14-29, Lk. ix. 7-9). This section
. . . Svvdpcis, 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
Wlience ? 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. o t. Wktovoï vl<5s : Mk. lias    Matthew still has his eye on Mark, the
o Wktoiv, which our evangelist avoids;    story of the fate of the Baptist bcing
the son of the carpcnter, one only in the    there the next after the section in
town, well known to all.—Mapiap. . . .    reference to mother and brethren,
I<ikui|3os, 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 thU Gospel the
Jesus. Why should He be so different ?    parallelism between it and Mark has
It is an absurdity, an offence, not to be    been disturbed by the desire of the
commonplace. The irritation of the    evangelist to draw largely on his other
Nazareans is satist\'actory evidence of the    source, the Logia, and introducé teach-
extraordinary in Jesus.—Ver. 57. Proverb,    ing materials hearing 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 Pricaeus and Wetstein,    chaps. v.-vii.; apostolic mission (iv. 18.
-ocr page 218-
2o6                             KATA MAT0AION                             XIV.
hCh\'i\'vl!\' XIV. I. \'EN iKtivia tw xaipü tJkouo-ïi\' \'HpwSrjs ó TCTpdpxiS l T3|r
Mwith"\'- \' Ak0V \'\'T70"» 2. Kal «lire T0Ï5 irawli\' afjToG. "Outos éorie\'luam)S
wJ°\'É • 4 Bairriorr]? • aÜTès \'r|y(fp6v) diro Ttav vtttpüv, Kal 81a toCto at
Gal v. 6. Sui\'Ójjieis c cfcpyoüaii\' iv oütü.\' 3. \'O ydp "Hp<ó8ï|S KpaTTJcras to>
d Ch ïxii. \'luat-t-Tjc tStjffci\' aÜToi<z cal ?9eTO iv <pu\\aKr),3 Sta \'HpuStdSa tJjk
w. 18. 1 yucaÏKa ♦iXtinrou toG dSeX^ou aÜToG. 4. IXtye ydp auTÜ ó
vii.2, 29. \'ludi^ris,4 "Oük ë£eoTi croi dêyeiv iaurj\\v." <. Kal 81\'Xwc airov
eCh.xxi.26.                 „
46 Mk.xi üiroKTCiVai, é<J>o(3/)6r) toc o/Xoc, Sti <!>s eirpo^Tt)f aÜToe ct^OK.
ii. 29.
1 TfTpaapxTl» in NCZA. So Tisch. and W.H., though BD spell as in T.R.
a W& omit auTov, which is an undisputed reading in Mk., whence it may have
been imported.
* NB read «v (j>v\\axi) awtOtro, which Tisch. and W.H. adopt.
4 t$D omit art. before I. and BZ place avi-u after L
theory begotten of remorse; odd enough,
but better than Pharisaic one begotten
of malevolence ; both witnessing to the
extraordinary in Christ\'s career.—Sia
toïto : the living John did no miiacles,
but no saying what a dead one redivivus
can do ?—eVepyovaiv, not: he does the
mighty works, but: the powers (Svvapus)
work in him, the powers of the invisible
world, vast and vague in the king\'s
imagination.
Ver. 3. yap implies that the following
story is introduced to make the king\'s
theory intelligible. " Risen " implies
previous death, and how that came about
must be told to show the psychological
genesis of the theory. It is the super-
stitious idea of a man who has murder
on his conscience.—Kpanjo-as, etc.: fact
referred to already in iv. 12, xi. 2; here
the reason given. Of course Herod
seized, bound, and imprisoned John
through his agents.—Sia \'HpwSiaSa: a
woman here, as so often, the cause of
the tragedy.—yvvauca ♦.: vide on Mk.
—Ver. 4. fXtyf yap i I. The pro-
gressive imperfect, with force of a
pluperfect. John had been saying just
belore he was apprehended (Burton,
Moods and Tenses, § 29).—ovk Qta-riv:
doubly unlawful; as adultery, and as
marriage within prohibited degrees (Lev.
xviii. 16, xx. 21).—Ver. 5. èéXujv: cf.
i. 19. Mark gives a fuller statement as
to Herod\'s feelings towards John. No
injustice is done Herod here by ascribing
to him a wish to get rid of John. There
are always mixed feelings in such cases.
Compare the relations of Alcibiades to
Socrates as described by Plato (Zvp.-
v6<rioy).—1^oBi]9t| t. 6.: that foi one
tist (chap.
xi.; Pharisces (chap. iii. 7-9), chap. xii.;
popular preaching (iv. 23), chap. xiii.
Chaps. viii., ix. disturb the order by
grouping incidents illustrating the heal-
ing ministry.
Ver. 1. iv ÈKsinu tü Koipi. Mk.
connects with return of Twelve from
their mission (vi. 14), Mt. apparetitly
with immediately piecedingsection. But
the phrase recalls xi. 25, xii. 1, and it
may be the evangelist is thinking
generally of a time of prevailing in-
susceptibility (Weiss-Meyer).—\'Hpip\'Sjjs:
Herod Antipas, tetrarch of Gaülee and
Peraea for many years (4-39 a.d.), married
to the daughter of Aretas, king of Arabia;
like his father Herod the Great in
cunning, ambition, and love of splendour
in building and otherwise, whereof the
new city of Tiberias was a monument
(Schürer, Gesck.,i. 359).—óLkoijk, vide iv.
24. The fame of Jesus penetrated at
last even into the royal palace, where
very different matters occupied the atten-
tion, ordinarily.—Ver. 2. iraicrlv a&Tov:
not his sons, but his servants, i.e., the
courtiers, great men in their way, not
the menials in the palace. The king
would propound his odd theory in
familiar talk, not in solemn conclave.—
ovrót ItTTiv, etc. It is this theory we
haveto thank for the narrative following,
which in itself has no special conneeiion
with the evangelie history, though doubt-
less Christians would naturally read with
interest the fate of the forerunner of
Jesus. The king has the Baptist on the
brain; and remarkable occurrences in
the religious world recall him at once to
mind. It is John 1 kt (ovtoi) ii risen;
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EYAITEAION
207
i—ia.
6. \'yevetrtuv 8è iyopiviavl toO \'HpiiSou, <lpX\'>10\'aT0 1^ Ouydrnp TÏjs\'c/- Gen-
\'HpwSidSos ly tw f-dcru, Kal rjpeoe t<J \'HptiSg • 7. 30£i\' Jicfl\' ópKou *)(*«><»_
cüjioXóyrjo-Ei\' airtj SoüVai 8 c\'di\'2 al-rrjo-nTai.. 8. \'H 8i \' irpof3i- g Acts xix.
Paaöetaa üiro "rijs p-ITpos aü-rijs, " Aós p.01," <f>r|<Tiv, "«58e «\'m W.H.).
h irii\'aKt TT)f KC^oXijf \'iwaVvou toü BairnoToO." 9. Kal «XuirVïöij * ó h Lk. xi. 39.
ISaaiXcus, Sid Sè tous ópKous Kal tous crucai/aKeijAéVous ^kAcucte
OoÖfji-cu • 10. Kal TT£u.>|/as direK€<pdXio-e toc4 \'ludcnji\' iv Tfl (puXaKTJ. I MIt. vi. 16,
II. Kat ïiji\'exör) Tj KC-paAr] aurou em myaKi, Kat cooor] tw Kopaaiu • 9.
Kal rJeeyKe t^ H-^Tpl aü-rijs. 12. Kal irpocr«X0<5i/TïS ol fiaörjTal
aÜTou rjpar tö (rüu-a,6 Kal ËOaijiai\' aurö8* Kal cXöóWes dir^yyciXac
1 fc^BDLZ have the dat. ycvco-ioK and ycvoucvoit foi ayojitvwK; the reading in
T.R. is a grammatical correction.
*  av in BD.
*  BI) have \\inri)0ci« and omit Sc. The reading of the T.R. is an attempt by
resolution of the construction to make the meaning clear.
*  fr$BZ omit tov.
*  ^ BCDLZ several cursives have «Tuua, for which <ruu.a nas been substituted as
more delicate.
e fr$13 have avrov. avro in Mk. (vi. 29).
given. Cf. Mk. vi. a2, where the fact is
more fully stated. The account in Matt.
seems throughout secondary.—Ver. 8.
irpofUpacrfleïo-a : not " before instructed,"
as in A. V., but " brought to this point " j
urged on. It should require a good deal of
" educating" to bring a younggirl to make
such a grim request. But she had learnt
her lesson well, and asked the Baptist\'s
head, as if she had been asking a favour-
ite dish (<!>s irepi tivos iSicrfiaroi Sia\\c-
you.éVn, Chrys., Hom. xlviii.). Kypke cites
two instances of the rare use of the word
in the sense of instruction.—uSc here and
now, on the spot, Ifav-rfjs in Mk. That
was an essential part of the request. No
time must be left for repentance. If not
done at once under the influence of wine
and the momentary gratification given
by the voluptuous dance, it might never
be done at all. This implies that the
Baptist was at hand, therefore that the
feast was at Machaerus, where there was
a palace as well as a fortress.—Ver. 9.
Xvitt|9cis : participle used concessively,
though grieved he granted the request;
the grief quite compatible with the
truculent wish in ver. 5.—fSao-iXcv?:
only by courtesy.—SpKovs, plural, sin-
gular in ver. 7 ; spoken in passion, more
like profane swearing than deliberate
utterance once for all of a solcmn oath.
—Ver. 10. aircKc<f>d\\i<rc: expressive
word, all too clear in meaning, though
not found in Attic usage, or apparently
thing; also feared God and his con-
science a littU, not enough. It is well
when lawless men in power fear any-
thing.—8ti . . . tïxov : tney t00^ John
to be, regarded him as, a prophet.—
«Xyov does not by itself mean to hold in
high esteem [in pretio habere, Kypke).
The point is that John for the people
passed for a prophet, belonged to a
class commanding religious respect (so
Fritzsche, Meyer, etc). Vide xxi. 46.
Ver. 6. yivto-lois ycvojicvoi; : one cx-
pects the genitive absolute as in T.K.,
which just on that account is to be sus-
pected. The dative of time. But cf.
Mk. vi. ai, where we have y%voy.ivi\\%
and yevco-iois occurring together, and
vide Weiss, Mk.-Evang., p. 221, on the
literary connection between the two
texts. Most commentators takeymtrion
as referring to Herod\'sbirthday. Some,
e.g., Grotius, think of the anniversary of
the accession to the throne = birthday
of his reign. In classic Greek it means
a feast in honour of the dead on their
birthday, ycvt\'OXia being the word for a
birthday feast, vide Lobeck, Phryn., 103.
Loesner, Observ. ad N. T. e. Phil. Alex.,
cites instances from Philo of the use of
both words in the sense of a birthday
feast.—r) 9uyÓTT|p t. \'HpoS.: Salome by
name.—cv tü neo-u, implies a festive
assembly, as fully described in Mk.—Ver.
7. &p,o\\óyr\\(rtv, confessed by oath;
obligation to keep a promise previously
-ocr page 220-
208                        KATA MAT6AI0N                         xiv.
t$ \'irjcroC. 13. Kal aKoucras \' ó \'itjaoCs avt\\iipr\\aer tKtZOev iv irXoiw
cis ëprjfiov t<Sitoi> kut\' Ïoiok. Kal dxouVarres ol S/Xoi fJKoXou8r|erai\'
j Mk. H. jj. aÜTÜ \' irejij 2 dirè riiv iróXcuv.
14. Kal c^tKOuv o \'li)croCs * elSe ttoXuk ö^Xo^, Kal ioTr\\ayy(vlo8r)
k Mk. vi. 5, ?tt\' 0ÜTOU9,4 Kal è6epaireu<re tous * dppworous aÜTcür. 15. \'0<|/ias
1 Cor. il. 8è ytyo\\xtvt]s, ïrpocrïjXdoi\' <xütw ol u,a6ï)Tal aÜTou 6 Xeyorres, ""Epir|U.ós
I Act» ixvii. loriv ó tÓttos, Kal rj wpa fJ8r] \' iraprjXÖeK • diróXuo-oc\' tous 5)(Xous,
g
icnse). Ifa dir<X6ó»Te$ cis Tas Ktipvas dyopdo-waif cauTols PpoJfiaTa. 16.
\'O E* \'Itjctoüs clvcf aÜToïs. " Ou xpcia? êxputnr dircXStiK • 8<5tc
1 anowM 8. ^BDLZ.                   • mtei NJI.Z.                   \' N BD omit • I.
4 avToit in most uncials; «r avrovt only in minusc.; from Mk.
• &BZ omit awrov.                   * fc$CZ adel ovv, which W.H. place in margin.
a multitude from which they wiahed to
escape.—ol &\\\\.oi: no previous mention
of the crowds, and no hint that Jesus
wished to get away from them; ïooks
like a digest of a fuller narrative, such as
that in Mk.—wttü (or ir«tot), on foot, but
not implying that all literally walked;
there were sick among them who could
not. The contrast is between going by
sea and going by land. Cf. Acts xx. 13.
Classical instances in philological com-
mentaries (Wetstein, Kypke, Elsner,
etc).—Ver. 14. cg<\\èuv, in this place,
naturally means going forth from His re-
treat, in Mk. (vi. 34) going out of the
ship, the crowd having arrived on the
spot before Htm. To escape from the
people always difficu\'t, now apparently
more than ever. Evidently a time of
special excitement, popularity at its
height, though according to Fourth Gos-
pel about to undergo a speedy decline.
—l<nrXoYxv£<r#T), deponent passive,
pitied; Hellenistic, and based on tbe
Hebrew idea of the bowels as the seat of
compassion ; used by Symmachus in
translation of Deut xiii. 9.—I6epaircv<re:
Mark gives prominence to the element of
instruction ; healing alone mentioned
here.
Vv. 15-21. The feeding.—Ver. 15.
oiJ/Cas y<vou.<v>)s : might mean sunset as
in viii. 16, but from the nature of the
case must mean afternoon from 3 to 6,
the first of the " two evenings ".—épï]|Aos,
comparatively uninhabited, no towns
near.—r| upa ï)8tj ir<xprjX8£v:the meaning
not clear. Mk. lias: tJSt) <5pas iro\\)iT)s
= already the hour is advanced. Yaiious
suggestions have been made: eating
time (Grot.), healing and teaching time
(Fritzsche), daytime (Meyer) is past.
Wei ss, with most probability, tak es wpa
muacwhVe" tmeplaguwhheangiftakwoThberev—lutKaLo
tho—fat12whHinetherepresevefromiBu(vea pBucatto tkottain
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EYAITEA10N
209
IJ—«3.
nuToïs üfieïs ^aytlv." 17. Ol 8c Xlyoucnv aÜTW, " Oük ëx°HL€1\' "&*
et /ir) wcVtc ópTous Kol 8uo ïxflüas." l8. \'O 8« ctirc, "♦c\'peTc\' p.01
auToüs uiSe." * 19. Kol KcXcüaas tous S^Xous dfaKXiöiji\'ai èm tous
X^pTous,* «al* XoPijf tous ttcktc aprous Kal tous Silo lyi&óa<;,
&vafi\\l\'\\jo.s cis top oupai\'ói\', " cüXoyno-e • Kal * xXdaa; cSwkc toÏs
(ia6i)Tats tous apTous, ol Sè p.a6r|Tal tois S^Xois. 20. Kal l<\\>u.yov
irdyTcs, Kal €xopTdo6r|o-oi\' • koI f\\pav to Tfepio-aeüoi\' tök kXaajuiTwr,
Swoexa Ko ïcous TfXr^pcis. ai. ol 8è êffOtorTfS rjaaf óVSpes woel
iret\'xaKto-xiXioi., xuP1^ YUfaiKÖP koi TraiSuop. 22. Kal cü0cus
* i]vdyKacT£f ó \'irjaoüs * tous p.aöï]Tas auToO 6 èjifBïjmi els To 6 TfXoïoc,
Kal * irpodycii\' aürof cis to irc\'pay, êais oS diroXucrri tous S^Xous.
23. Kal dvoXiio-as tous <>xXou$, dfc\'Pr) cis tö ópos kot\' ihiav
m Ch. xxvi,
26. 1 Cor.
2. 16.
n Ch. xxvi.
36. Act)
ii. 46 «<•
o Acts xxvi.
11. Gal. ii.
3. 14.
p Ch. xxi.
31; xxvi.
32. Mk.
x. 3».
1 w8c avTovs in fr^BZ. * ^}BC have cm to» x°Pt0V ; D the sing. also, but accus.
*  BLAI omit kou                                * o I. wanting in fc^BCDAI.
*  Most uncials omit, but BXI retain ovtou.
*  B and several cursives (1, 33, 124) omit to. W.H. place in margin.
narrative, briefly, simply, recounting an
amazing event.—«iXó-yriorcv with accusa-
tive (opTOvs) understood. He blessed
the loaves and fishes.—Kal xXao-as
«Swkcv, then dividing them gave them to
the disciples, who in turn gave to the
multitude.—T<f> Xoyy Kal i-g €{1X07(0
av*wv Kal -ïtXtj6iÏv<iiv avrovs» Origen.—
Ver. 20. SwScKa ko<£. irX. is in appos.
with to ircpuro*cvav t. k. They took
the surplus of the broken pieces to the
extent of twelve baskets.—Ko<f>£vovs,
answering to the Rabbinical fc$Q"l!?> a
basket of considerable size (" ein grosses
Behaltniss," Wünsche). Each of the
Twelve had one. The word recalls the
well-known line of Juvrnal {Sat. iii. 14):
"Judaeis, quorum cophinus foenumque
suppellex," on which and its hearing on
thisplace vide Schöttgen (Hor. Tal.) and
Elsner.—Ver. 21. irefTaKio-xiXioi, 5000
men, not counting women and chiklren.
This helps us to attach some definite
meaning to the elastic words, oxXos>
óxXoi, so frequently occurring in the
Gospels. Doubtless this was an excep-
tionally great gathering, yet the inference
seems legitimate that oxXos meant
hundreds, and iroXvt óyXos thousands.
_Vv. 22-36. The return voyage (Mk.
vi. 45-56).—Ver. 22. tydyuwtv: a
strong word needing an explanation not
here given, supplied in John vi. 15. Of
course there was no physical compulsion,
but there must have been urgency on
«= time for sending them away to get
food.—airóXuo-ov: though late for the
purpose, not too late; dismiss them forth-
with.—Ver. 16. oi xP«\'av «Xovo%v
aircX0<iv, etc. : even if, as some think,
what happened wu that under the
moral inrluence of Jesus the people
present generously made the provisions
they had brought with them available for
the company at large, the character of
Jesus appears here in a commanding
light. No situation appears to Him
desperate, no crisis unmanageable, No
need to go. Give ye them to eat,
resources will be forthcoming (cf. Exod.
xiv. 15). And they vaere, how we cannot
teil. The story is a fact supported by
the testimony of all four evangelists, not
a baseless legend, or a religious allegory.
—Ver. 17. ir^vT» £pTovs k. 8. l\\. A
very modest supply even for the disciple
circle. They seem, under the influence
of Jesus, to have been a care-free com-
pany, letting to-morrow look after itself.
" Learn the philosophy of the Twelve,
and how they despised food. Being
twelve they had only so much, and they
readily gave up these" (Chrysos., H.
xlix.). Five loaves and two fishes, all
that was known to be in that vast
gathering.—Ver. 18. 4*\'p«T«> etc.:
Christ\'s imperial way in critica! situa-
tions often arrests attention. " Stretch
forth thine hand " (xii. 13). " Bring
them hither to me."—Ver. 19. KfXcvo-as,
Xaf3i)V, avaf3Xe\'\\|/as, participles without
copula all leading up to «iXóyiio-fv, the Christ\'s part, and unwillingnessonthe part
central chief action : rapid, condensed of disciples. Fritzsche object* to special
14
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aio                         KATA MAT9AI0N                        xxv.
Trpoareu£ao-0ai. \'Ot|/ias 8c veKopenyj, póVos tjv «Vel. 24. to 82
q Mlc. vi. 48 irXotof Ïj8t| péVoy TTJ9 6aXao-o-T|s rjcX * (Saaai-i^ója.cvoi\' flirè Tui\'
the men, kv)Uxtu>v • i]V yAp eeatTios o aeep.os. 25. TcTapTr) Sè (JjuXoktj
the ihip). ttjs kuktos AirfjXGe2 irpos outous 6 \'Irjaous,* irepiiraTÜt\' èrrl ttjs
6aXdWr|S.* 26. Kol iSórres aÖToc ol p,o0T|Tals èm tt)|\' GAXacro-ai\'\'
\' *JJ: vi-« ircpiiraTOÜKTO lTOpct)(0r)o,ai\', Xéyoires, "*Oti r dVTao-p.a eori.\'
xvi. 14 Kal Airè tou cj>ópou CKpafae. 27. eüöe\'ws 7 8è e\'XAXr|0-ei\' aÜTOis 4
\'Itjo-oCs,8 X^yur, " Qaputlrt • iy<& eip.1, p.r| ^ofieltrde." 28. \'AiroKpi-
8els 8c oÜTÖ ó ritTpos etire0 " Kupie, el crt> cl, KifXeucróV pc "rrpós are
eXedf10 cm tA uSoto." 29. *0 8è etireF, \'"EXeé." Kol KOTa|3A«
Airè tou ttXoiou é " néVpos TrepieirdTnoei\' iirl tA uSoto, èX0ei> \'2 irpos
1 For pco-ov . . . tjv 13, some verss. and minuss. have here crTaStous iroXXovs otto
tt]s vr|S aireixcv, which W.H. adopt, putting in margin the reading of T.R., which
is the undisputed reading in Mk.
- TjX6cy in ^BS verss.                                     3 Omit o I. ^BCD.
4 fc>$BA several cursives have the accus. here. 6 01 8e po0. lSovtcs o. in BD.
• tt|s 8aXacro-r)s in fc^BCD.
7  evOvs in fc^BD here as always in Mk., whence it may have come. In Mk. thit
is a standing variation. It need not be again referred to.
8  o I. before ovtoiï in B, omitted in fc^D, bracketed in W.H.
8 The order of words varies here. W.H., after B, have oitok. 8c o II. curcv o.
10  J«$BCDA2 many cursives have cXficiv irpoe. «re.
11  Art. omitted in NBD.                                     » «ai ijXSev in BD.
emphasis, and renders: " auctor fuit
discipuüs, ut navem conscenderent".—
?u$ ov airaXua-rj, subjunctive, here used
v/here optntive would be used in classic
Greek. Cf. xviii. 30, and vide Burton,
$ 324.—Ver. 23. Av^p-r) cU tó 6po«.
After dismissing the crowd Jesus retired
into the mountainous country back from
the shore, glad to be alone—kot\' ISlav,
even to be rid of the Twelve for a season.
—jirpo<rev|a.<r9<u: " Good for prayer the
mountain, and the night, and the soli-
tude ((lóvwo-is), affording quiet, freedom
from distraction (rb óirepïo-iraorov), and
calm " (Euthy. Zig.).—èij^as ycv. refers,
of course, to a later hour than in ver. 15.
—Ver. 24. pécrov, an adjective agreeing
with irXoïov (Winer, § 54, 6), signi-
fies not mercly in the middle strictly,
but any appreciable distance from shore.
Pricaeus gives examples of such use.
But the reading of B, probably to be pie-
ferred, implies that the boat was many
stadii (25 or 30, John vi. ig = 3 to 4
miles) from the eastern shore.—i-n-o tüv
KvpÓTwv: not in Mk., and goes without
saying; when there are winds there wil)
be waves.—evorrlo» i óvepoc.: what
wind ? From what quarter blowing ?
What was the starting-point, and the
destination ? Holtz. (H. C.) suggests
that the voyage was either from Beth.
saida Julias at the mouth of the upper
Jordan to the north-westem shore, or
from the south end of the plain E1-
Batiha towards Bethsaida Julias, at the
north end, citing Furrer in support of
the second alternative, vide in Mk.—Ver.
25. Tentpin ij>uX. = 3 to 6, in the early
morning, irpwt.—iirl t. 8.: the readings
in this and the next verse vary between
genitive and accusative. The sense is
much the same. The evangelist means
to represent Jesus as really walking on
the sea, not on the land above the sea level
(Paulus, Schenkel). Holtz. (H. C), re-
garding it as a legend, refers to O. T.
texts in which God walks on the sea.—
Ver. 26. dmvTacrpa: a little touch of
sailor superstition natural in the circum-
stances; presupposes the impression that
they saw something walking on the sea.
—Ver. 27. tXAXT|o-ev: Jesus spoke; the
words given (Sapo-cÏTc, etc), but the
mere sound of His voice would be
enough.
Vv. 28-33. Peter-episode, peculiar to
Mt. The story is true to the character
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E^AITEAION
211
*4—3&
tc> \'Ino-oGr. 30. PKitctÊtv St t4V öVeu.oi\' lo-)typbv* ^oP^Or) * Kal
dpj\'dp.evos * KOTOiroiTiJïirOoi €Kpa$e, Xt\'yuk, " Kiipic, aCtaóv fif. • Ch. xviil
31. >Eü8e\'oas 8è ó \'irjo-oGs tKTfiVas r^v \\elpa éiTeXafkro aüroG, Kal
Xeyci aÜTÜ, " \'OXiYÓiriore, fts Tt \' e\'Surrao-as ; " 32. Kol ifi.fia.yruy 21 Ch. xxviii.
aü-iw ets to irXoïop, ° tKÓtxatjiv 6 óVtuos • 33. ol 8è fV tü TrXoïu) u Mk. iv.39,
e\'XdcWfS3 Trpo<rcKuim)(rai\' aÜTu \\lyovrts, "\'AXtjOws 6eoG ulès ft."
34. Kol 8iairepdo-aiTfS tjXÖok «Is TJ|f YTJf* r«>ftj<rap^T. 35. Kal
iiriycéiTts oÖTèf 01 óVSpes to5 T<5irou intiyou direVreiXai\' els 8X1)1» vLk. vii. 3,
tt\\v ircpixupoc (Ktiyi\\v, koi irpocrr|K«YKav auru irarras tous kokus 24; xxvü.
Ixorras \' 36. Kal irapeKaXouf oütoV, ivo. p,óVov at|/<üKTai toS xx\'vül\'1,4,
xpacnrc^ou toG tuaTiou aufoG • Kal Saoi TJi|farro, T SieawSijaaK.           M.
1 Omitted in fc$B33-            * ovoPovtw» in NBD 33-
4 fr^BD aZ. have «ri instead of «i« and omit rnv yijr.
* Wanting in NBX.
of Peter.—Ver. 30. pXe\'irwv tov aVcpov,
seeing the wind, that is, the effects of it.
It is one thing to see a storm trom the
deck of a stout ship, another to see it in
midst of the waves.—Karavovrflfatiai:
he walked at first, now he begins to sink;
so at the final crisis, so at Antioch (Gal.
ii. 11), so probably all through. A strange
mixture of strength and weakness, bravery
and cowardice ; a man of generous im-
pulses rather than of constant finn will.
" Peter walked on the water but feared
the wind: such is human nature, often
achieving great things, and at fault in
little things." — (iroXXÓKis ra p^ydXa
KaTopSovaa, iv toïs e XaVroo-i «Xt\'vx\'Toi,
Chrys., H. 1.)—Ver. 31. tSio-rao-as:
again in xxviii. 17, nowhere else in N. T.,
from Sis, doublé, hence to be of two
minds, to doubt (cf. 8i\\|ruxos, James i. S).
—Ver. 32. avapdvTuv ainlv : Jesus and
Peter.—Ixóirao-ev: used in narrative of
first sea-anecdote by Mk., iv. 39 = ex-
hausted itself (from koitos).—Ver. 33. oi
Iv tw irXoiu : cf. ol dVOpwiroi in viii. 27 ;
presumably the disciples alone referred
to.—dXr]0üs 6. u. ft, a great advance on
iroTairós (viii. 27). The question it im-
plies now settled : Son of God.
Vv. 34-36. Safe arrival.—Siair«pd-
o-avTes, having covered the distance
between the place where Jesus joined
them and the shore.—iiri -ri\\v yijv: they
got to land; the general fact important
after the storm.—tts Vtvvria-aptT, more
definite indication of locality, yet not
very definite; a district, not a town, the
rich plain of Gennesaret, four miles long
and two broad.—Ver. 35. Kal éiri7vdv-
tە, etc.: again popular excitement with
its usual concomitants. The men of the
place, when they recognised who had
landed from the boat, sent round the
word: Jesus has come 1 They bring
their sick to Him to be healed.—Ver. 36.
irapcKaXovv, etc.: they have now un-
bounded confidence in Christ\'s curative
powers ; think it enough to touch (u.6vov
ai|«*vTai) the hem of His mantle.—Si«ru-
8T)o-ay: they are not disappointed; the
touch brings a complete cure (8ui in com-
position). The expression, Som ïjij/avTo,
implies that all who were cured touched:
that was the uniform means. Mk.\'s
expression, 5o-oi &v ij., leaves that open.
Chapter XV. Washino of Hands;
Syrophq;nician Woman; Second Feed-
inq. The scène changes with dramatic
effect from phenomenal popularity on the
eastern shore, and in Gennesaret, to
embittered, omineus conflict with the
jealous guardians of Jewish orthodoxy
and orthopraxy. The relations between
Jesus and the religious virtnosi are be-
coming more and more strained and the
crisis cannot be far off. That becomes
clear to Jesus now, if it was not before
(zvi. 21).
Vv. 1-20. Wathing of hands (Mk. vii.
1-23).—Ver. 1. Tore connects naturally
with immediately preceding narrative
concerning the people of Gennesaret
with unbounded faith in Jesus seeking
healing by mere touch of His garment.
Probably the one scène led to the other:
growing popular enthusiasm deepening
Pharisaic hostility.—irpoo-ipxovrai (ol)
d.\'I. If ol be omitted, the sense is that
certain persons came to Jesus from Jeru-
salcm. If it be retained, the sense is:
certain persons belonging to Jerusalem
came from it, the preposition iv being
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KA TA MAT9AI0N
XV.
212
*(with lnl) XV. I. TOTE Trpoa^pxon-ai tw \'Ino-ou ot1 dirè \'lepoo-oXüu.wc
b Mk. vii. 3, ypafifiartls Kal ♦apitratoi,2 X£yo»T€s» *. "Aioti ol u.a,0r|Tai o*ou
1 c°r *!•* irapaPaiVouai TfjK irapaSoan\' tï» wpnrptn^JMH\'; oO yop ftinrokTot
M. Col. T;is v^ïpas oütu»\',8 STac apToi» foOibxnP. 3. \'O 8è dTTOKptdelc. etircf
The»§. li. oötoÏs, " Aioti Kal üixeïs irapaBaiveTe Tril/ en-oXrW toO ©€oG Bid Trip
15; iii. 5.                                  ^                  ,
c Mk. vii. irapaSoaiy üixójv; 4. O ydp ©cos ^ereiXaTo, \\iyuv,* \' Tiua toc
10; ix. 39.
Actsxii.9. iraWpa coü,6 Kal Tr)f uTprlpa • «ai, \'\'O *KaKoXoywe iraTt\'pa {j
26; «vii. pynWpa ÖavciTö TtXtuTaTu •\' 5. üii^s Sè Xty€Te, *Os de tiirr) T<J
«6; Heb. iraTpl <) Trj ui)Tpi, ACipov, 8 idv ^{ éu.ou d w^cXn&jc;, Kal • oü ji}|
xiü. 9 a/.
1 ^>B1) omit ou \' *ap. xai ypap. in fc^BD.        \' fc^BA Orig. omit av-r«v.
* For «v«TCtXoTo Xcyuv BD have simply citmv.               * fr^BCD omit o-ov.
1 fe^BCD omit nol, which affects the construction ; vide below.
changed into iwo by attraction of the
verb.—4>ap. Kal yp., usually named in
inverse order, as in T.R. Our evangelist
makes the whole party come from Jeru-
salem ; Mk., with more probability, the
scribes only. The guardians of tradition
in the Capital have their evil eye on Jesus
and co operate with the provincial rigor-
ists.—Ver. 2. SiotC ol (io9. crou irapcf).:
no instance of offence specified in this
case, as in ix. 10 and xii. 1. The zealots
must have been making inquiries or
playing the spy into tbe private habits
of the disciple circle, seeking for grounds
of fault-finding (<ƒ. Mk. vii. 2).—irapa-
(Jtuvovo-i: strong word (Mk.\'s milder),
putting breach of Rabbinical rules on a
level with breaking the greatest moral
laws, as if the former were of equal
importance with the latter. That they
were, was deliberately maintained by the
scribes (vide Lightfoot).—-ri)v irapdSoo-iv
t. ir.: not mercly the opinion, dogma,
placitum, of the elders (Grotius), but
opinion expressed ex cathedra, custom
uriginated with authority by the ancients.
The "elders" here are not the living
rulers of the people, but the past bearers
of religious authority, the more remote
the more venerable. The " tradition "
was unwritten (aypo^ot SiSao-KaXCa,
Hesych.), the " law upon the lip"
reaching back, like the written law (so it
was pretended), to Motet. Baseless asser-
tion, but believed ; therefore to attack the
irapaSoo-i? 2 Herculean, daugerous task.
The assailants regard the act imputed as
an unheard-of monstrous impiety. That
is why they make a general charge before
specifying the particular form under which
Jhe offence is committed, so giving the
latter as serious an aspect as possible.—
oi ydp vfarrovrai, etc.: granting the fact
it did not necessarily mean deliberate
disregard of the tradition. It might be
an occasional carelessness on the part of
some of the disciples (tivos, Mk. vii. 2)
which even the otïenders would not care
to defend. A time-server might easily
have evaded discussion by putting the
matter on this ground. The Pharisees
eagerly put the worst construction on the
act, and Jesus was incapable of time-
serving insincerity; thus conflict was
inevitable.—viwT«o-6ai, the proper word
before meat, airoviirTcerOai, after,
Elsner, citing Athenaeus, lib. ix., cap.
18.—dpTov co-Oiwaiv, Hebrew idiom for
taking food. The neglect charged waa
not that of ordinary cleanliness, but of the
technical rules for securing ceremonial
cleanness. These were innumerable and
ridiculously minute. Lightfoot, referring
to certain Rabbinical tracts, says: " lege,
si vacat, et si per tacdium et nauseam
potes".
Vv. 3-6. Christ\'s reply ; consists of a
counter charge and a prophetic citation
(w. 7-9) in the inverse order to that of
Mk.—Ver. 3. koA ip-cts : the retort, if
justifiable, the best defence possible of
neglect charged = " we transgress the
tradition because we want to keep the
commands of God: choice lies between
these; you make the wrong choice".
Grave issue raised; no compromise
possible here.—Sia t. ir. {ip&v: not rules
made by the parties addressed (Weiss-
Meyer), but the tradition which ye
idolise, your precious paradotit.—Ver. 4.
ó yap ötos : counter charge substantiated.
The question being the validity of the
tradition and its value, its evil tendency
might be illustrated at will in connection
with any moral interest. It might have
been illustrated directly in connection
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EYAITEAION
213
i—«.
Ufirjcnr) l tot iraWpa aÜToü f\\ -n]v p/nTepa auToü * 6. Kal \'VjKupwcraTï eMk. vil. 13.
rijf &toX$)v2 ToO 6«o0 81a ti\\v Trapdooo-if fip.up. 7. \'YiroitpiTeu, f Mlc. vii. t|
\' xaXüs -irpoc^Tcu<7< * irtpl opwip \'Ho-atas, X^ycuf, 8. \' \'Eyyi^et poi 6 Lk.ix. 39.
v %         •                          #                  ia             \\«           \'\\ \'                       i c e * John iv. 17.
Xaos outos tw oTOfian auTaie, Kal tois x«iX«o-i pc Tip.a * r\\ 8« lronic»lly
o\'        » ~ * #           9 #         j»»«            *• /         ©* *o* \'            in Mk. vii.
Kapoia outuk iroppu airtx\'1 olr «ri00, 9- |*\'»T\' M atpotrai pe, 9. a Cor.
xi. 4.
g bete uid in Mk. vii. 7 (fiom Is. xxix. 13).
1 fr^BCDAÏ have np-no-ci. TiptioTj answers to uvi\\, and being made dependent
on 09 av by nat is part of the protasis.
J tok X070V in BD (W.H.); tov vopov in fc$C (Tisch., W.H. marg.).
8 Augment at bcg., tirpof. in fc^BCDL.
4 The T.R. gives the quotation in full. fe»}BDL have o Xaot ovto, tol*, x*\'X«tri
|t€ Ttp.a: Tisch., W.H. Iovto, o Xaos and a-yan-i) for Tip* in margin).
with moral purity versus ceremonial.
The actual selection characteristic of
Jesus as humane, and felicitous as ex-
ceptionalryclear.—tip* , . . TcXivraTu:
fifth commandment (Ex. xx. 12), with its
penai sanction (Ex. xxi. 17).—Ver. 5
shows how that great law is compro-
mised.— vpcts £* Xry. : the emphatic
antithesis of ifuïf to 6cè« a pointed re-
buke of their presumption. The scribes
rivals to the Almighty in legislation.
" Ye say" : the words following give
not the ipsissima verba of scribe-teaching
or what they would acknowledge to be
the drift of their teaching, but that drift
as Jesus Himself understood it = " This
is what it comes to."—" Aüpov" = let it
be a gift or offer ing devoted to God, to
the tempte, to religious purposes, i.e., a
Corban (Mk. vii. n); magie word re-
leasing from obligation to 6how honour
to parents in the practical way of contri-
buting to their support. Of evil omen
even when the " gift " was bondfide, as
involving an artificial divorce between
religion and morality ; easily sliding into
disingenuous pretexts of vows to evade
filial responsibilities ; teaching the lowest
depth of immorality when lawmakers
and unfilial sons were in league for
common pecuniary pront from the
nefarious transaction. Were the fault-
finders in this case chargeable with re-
ceiving a commission for trafficking in
iniq"itous legislation, letting sons off for
a percentage on what they would have to
give their parents ? Origen, Jerome,
Theophy., Lutteroth favour this view,
but there is nothing in the text to justify
it. Christ\'s charge is based on the
practice specified even at its best: honest
pleading of previous obligation to God
as a ground for neglecting duty to
parents. Lightfoot (Hor. Heb.) under-
6tands the law as meaning that the word
Corban, even though profanely and
heartlessly spoken, bound not to help
parents, but did not bind really to give
the property to sacred uses. " Ad
dicanda sua in sacros usus per baec
verba nullateniis tencbatur, ad non
juvandum patrem tenebatur inviola-
biliter."—oi p-rj Tipijo-ei, he shall not
honour = he is exempt from obligation
to: suchtherule in effect, ifnot in words,
of the scribes in the case. The future
here has the force of the impcrative as
often in the Sept. (vide Burton, M. and
T.i 8 °7)- I» tne imperative mean-
ing be denied, then oi pt) t. must be
taken as a comment of Christ\'s. Ye say,
" whosoever," etc.; in these circunv
stances of course he will not, etc. As
the passage stands in T.R. the clause
Kal oi |it| Tip«joT], etc, belongs to the
protasis, and the apodosis remains un-
expressed = he shall be free, or guiltless,
as in A. V.—Ver. 6. <ÏKvpuo-aTc, ye in-
validated, by making such a rule, the
aorist pointing to the time when the rule
was made. Or it may be a gnomic
aorist: so ye are wont to, etc. The
verb aKvpóu belongs to later Greek,
though Elsner calls the phrase " bene
Graeca ".—Sta . . . ip.wv: an account
of your tradition, again to mark it as
their idol, and as theirs alone, God
having no part in it, though the Rabbis
taught that it was given orally by God to
Moses.—Ver. 7. {nroxpiTa.: no thought
of conciliation ; open war at all hazards.
" Actors," in their real for God, as iilus-
trated in the case previously cited. God
first, parents second, yet God not in all
their thoughts.—Ka\\£«, appositely, to the
purpose. Isaiah might not be thinking
of the Pharisees, but certainly the quo-
tation is very felicitous in reference to
them, exactly describing their religious
character. Mt. follows Mk. in quoting ;
-ocr page 226-
KATA MAT0AION
XV.
2I4
hi"nre«r!n 8l8<£<™0»TlS h SiScMTKoXias, lirrA\\p.ara iv9pjntuv.\'" 10. Kol
in Gospp. irpoaKoXeactfiti\'os rbv Ó^Xok, tltrev aÜTots, " \'Akouïtc Kal (ruvitrt.
luk Ül" \'*" °" to «^<r«PX°u•e,\'0,\' «is Tè «rrófia Koifot rbv avOpurnov • dXXa
Col. ii. uTo in-nop(uóp.(vay i< toO OTÓu,a.TOS, touto Koivol tok aVöpuTTOK."
profane i %, Totï irpoo-eXOóires ol iiaÖTiTal aÜToC * errroK * aÜTÜ. " OïSas Sti
authors). c                _             ,                       . ,                    . % ,                 \'„
j hcre cnly ot ♦apuToïoi dxoucraiTes Toe XdyoK èffKaföaXiaötjaoi\';          I3.\'0 8è
k Ch. xxiii. diroKpi6(is ïittï, " fldara * c|>uT£ia, t)K ouk ifyünvatv ó TraTrjp u,ou 6
Acta i. if. oüpdfios, cKpi^(ü0i]O*cTai. 14. a.<?tTe aurovi k 6%nyal elo-i tu^XoI
I here only TU Xwk * • TU<£Xès Sè TU<£XoK 1&V ÓSt|yt}, dfiCpoTfpoi 619 P«5ÖUKOK
xiii. 36, ireo-oOtToi." 15. \'AiroKpi.6«i$ hè ó Mrpos tttrtv aurü, "\'♦paVor
T.R.).
1 i^BT) and several cursives ornit av-rov.                      a Xryovo-iv in BD.
9 Instead ol 081)701 . . . tv<£\\uv BDLZ have rv^Xoi «10-1 o8t|toi (W.H.). ^ has
the same inverted, oS. «ori tik}».
the ethical emphatically the law of God
(T-f|V IvtoXt)» tov 8 tov, ver. 3).
Vv. 12 14. DiscipUs report impression
made on Pharisees by the word spoken to
the people. Not in Mark.—Ver. ia.
iarKavSa\\to-f)tio~ay : doublé offence—(1)
appealingto the people at all; (2) uttering
sucha. word, revolutionary incharacter.—
Ver. 13. o Si airoKpi8tts, etc.: the
disciples were afraid, but Jesus was in-
dignant, and took up high ground.—
<{>vT(Ca for 4>vT«vpa, a plant, " not a
wild flower but a cultivated plant "
(Camb. G. T.), refers to the Rabbinical
tradition; natural Bgure for doctrine,
and so used both by Jesus and Greekt
(vide Schöttgen and Kypke). Kypke re-
marks: " pertinet huc parabola ir«pi tov
onriipovTOï ".—ó irai-ijp |iow : the state-
ment in the reiative clause is really the
main point, that the tradition in question
was a thing with which God as Jesus
conceived Him had nothing to do. This
is an important text for Christ\'s doctrine
of the Fatherhood as taught by dis-
criminating use of the term wo/rijp. The
idea of God implied in the Corban tradi-
tion was that His interest was antago-
nistic to that of humanity. In Christ\'s
idea of God the two interests are coincU
dent. This text should be set beside
xii. 50, which might easily be misunder-
stood as teaching an opposite view.—
IrcpitwOvjo-iTai. This is what will be,
and what Jesus wishes and works for:
uprooting, desuuction, root and branch,
no compromise, the thing wholly evil.
The response of the traditionalists was
crucifixion.—Ver. 14. a$tr* : the case
hopeless, no reform possible; on the
road to ruin.—rv$\\al fUriv 081)701: the
reading in B is very laconic = blind men
neither follows closely the Sept. (Is. xxix.
13).—Ver. 8. t| Si xapSia, etc.: at this
point the citation is particularly apposite.
They were far from the true God in
their thoughts who imagined that He
could be plcased with gifts made at the
expense of tilial piety. Christ\'s God
abhorred such homage, still more the
hypocritical pretence of it.
Vv. 10, 11. Appeal to the people: a
mortal offence to the Pharisees and
scribes, but made inevitable by publicity
of attack, the multitude being in the back-
ground and overhearing all.—okóv€t€
kou ctvvUtc : abrupt, laconic address ; a
fearless, resolute tone audible.—Ver.
11. Simple direct appeal to the moral
sense of mankind ; oneofthose emanci-
pating words which sweep away the cob-
webs of artificial systems ; better than
elaborate argument. It is called a
parable in ver. 15, but it is not a parable
in the strict sense here whatever it may
be in Mk. [vide notes there). Parables
are used to illustrate the ethical by the
natural. This saying is itself ethical: tö
JKiropcvó<jL(vov 4k tov o-TÓaaros refers
to words as expressing thoughts and dc-
gires (ver. ig).—oi tö dmp. ei.3 to o-rójxa:
refers to lood of all sorts ; clean . od taken
with unclean hands, and food in itself
unclean. The drift of the saying there-
fore is: ceremonial uncleanness, how-
ever caused, a small matter, moral un-
cleanness the one tiiing to be dreaded.
This goes beyond the tradition of the
elders, and virtually abrogates the
Levitical distinctions between clean and
unclean. A sentiment worthy of Jesus
and suitable to an occasion when He
was compelled to emphasise the suprème
importance of the ethical in the law—
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EYAÏTEAION
215
IO— 21.
fylv tV 1^apo^oX^lK tuÉn^." » 16. \'O Si \'lr|o-oCs » et™, "-\'AkiiVJ^0;0*;
Kal üfieis "dffucrroi écr*; 17. outt»\' fociTC, 5ti iroK to ei7iropcud- 3!^ I-.}9-
ptvov fis to o-r<5u.a «ïs TT)i\' KOiXiaf XwP"> k<" \'fe d$£op£Va èK0ttX- *\'• ,Lkü:
Xrrat; 18. Ta 8c «•K\'iropeuónci\'a e\'k toó aT<5(iaTOS ük tt)s xapSïas Ix\'v-38-
e\'Êc\'pxcTai, KdKcïka Koiyot toc aV0p<üTroi\'. 19. Ik y&p rijs xupSi\'as 20. Jm.
c&pyofTai •StaXovioruol irornpoi, p$óVoi, \'uoivciai, iropfcïai, kXottcu, p These are
/a                  \'                               n Va a             \\               *              * the only
\\|/£uSop.apTupiai, pXaa IIAtoi. 20. TaÜTa coti to icou\'oui\'Ta toc words
-, 1                        \\i-»              ~ \\ * *               r              common
a|/9p(l)1TOI\'\' TO 06 UVITTT019 XCP°°l 9UY€LK 0U Kot*\'01 TOK afDpUTTOl\'.                to this list
21. Kal c£e>.8<jv iKtLQcv 6 "It)ctous dfexupr|(rfK cis Ta pc\'pi) Tu\'pou in Gal. v.
19; both
doubtful there.
1 )^}BZ omit Tav-rr|r and l^o-out (D also omits I.).                  * o» in BDZ33.
we the leaders, the suggestion being:
we know what happens in that case.
The point is the inevitableness of ruin.
What follows expresses what has been
already hinted.—tv<£Xoc, 81 t. c. AS.: if
blind blind lead; oSiryjj, subjunctive,
with tav as usual in a present general
supposition.—a^ó-rep-ii, both : Rabbis
or scribes and their disciples. Christ
despaired of the teachers, but He tried to
rescue the people; hence w. 10, 11.
Vv. 15-20. Interpretation of saying in
ver. 11.—Ver. 15. rWrpos, spokesman
as usual (o 8«ppoc. Kat iravTaxov
irpo<()8av<iiv, Chrys., Hom. li.).—irapa-
0oXijv, here at least, whatever may be
the case in Mk., can mean only a dark
saying, o-KOTfivoe, X070S (Theophy. in
Mk.), "oratio obscura" (Suicer). The
saying, ver. 11, was above the understand-
ing of the disciples, or rather in advance
of their religious attainments ; for men
often deem thoughts difficult when,
though easy to understand, they are
hard to rtceive. The Twelve had been
a little scandalised by the saying as well
as the Pharisees, though they did not
like to say so (Kal uvtoI ^p<ua 8opvf3ov-
ucvoi, Chrys.).—Ver. 16. aKurjv, accusa-
tive of axuT], the point (of a weapon,
etc.) = kot\' ÓK(i.t|V \\póvov, at this point
of time, still; late Greek, and con-
demned by Phryn., p. 123 (av-rl toO tri).
—Ólo-vvctoC «ere. Christ chides the
Twelve for making a mystery of a plain
matter (" quare parabolice dictum putet
quod perspicue locutus est," Jerome).
Very simple andaxiomatic to the M aster,
but was it ever quite clear to the
disciples? In such matters all depends
on possessing the requisite spiritual
sense. Easy to see when you have eyes.
—Ver. 17. a^eSpüva: here only, pro-
bably a Macedonian word — privy; a
vulgar word and a vulgar subject which
Jesus would gladly have avoided, but He
forces Himself to speak of it for the sake
of His disciples. Theideais: from food
no moral defilement comes to the soul;
such defilement as there is, purely
physical, passing through the bowels
into the place of discharge. Doubtless
Jesus said this, otherwise no one would
have put it into His mouth. Were the
Twelve any the wiser ? Probably the
very rudeness of the speech led them to
think.—Ver. 18. «Kiropavoucva : words
representing thoughts and desires,
morally defiling, or rather revealing
defilement already existing in the heart,
seat of thought and passion.—Ver. 19.
e>ovoi, etc.: breach.es of Sixth, Seventh,
Éighth, and Ninth Commandments in
succession.—Ver. 20. Emphatic final
reassertion of the doctrine.
Vv. 21-28. Woman of Canaan (Mk.
vii. 2 -30). This excursion to the north
is the result of a passionate longing to
escape at once from the fever of popu-
larity and from the odium theologicum of
Pharisees, and to be alone for a while
with the Twelve, with nature, and with
God. One could wish that fuller details
had been given as to its duration, extent,
etc. From Mk. we infer that it had a
wide sweep, lasted for a considerable
time, and was not confined to Jewish
territory. Vide notes there.
Ver. 21. avex\'ip\'no-tv, cf. xii. 15.—
cis to pc\'pi) T. «al X.: towards or into?
Opinion is much divided. De Wette cites
in favour of the latter, Mt. ii. 22, xvi. 13,
and disposes of the argument against it
based on airo tüv óp(ov <kc (v**v (ver. 22)
by the remark that it has force only if
5pia. contrary to the usage of the evan-
gelist, be taken as = boundaries instead
of territories. On the whole, the con-
clusion must be that the narrative leavea
the point uncertain. On psychological
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2l6
KATA MAT9A10N
XV.
Kal ZiSwkos. 22. Kal (Sou, yuni Xaravaia diri tuk óp(w èKciVuc
l(fX9ouva cKpauyao-cy * auTw,* Xlyoucra, "\'EXet|<»cV fit, Kupie, utt *
Aa|3i8\' T| fluyan)p (xou KOKwg 8aiu,oci£eTai." 23. \'O 8è oÜK
direKpïOn au-rn Xóyop. Kal irpoo-eXflóires 01 uaOtiral aÜTOÜ TJpfiTwr*
26 (with auToi», Atyoires, AttoXuctoi\' auTTjK, oti Kpa£ci * oviaOty ij u,üe.
heréi. 24. \'O 8è diroxpiOcl? «iiref, " Oük direordXni\' cl pw) eis t& irpópWa
r Mk. ix. 23, . . » \\ » » .. ,»>. „«..*<»«>                        , ,»
j . Acts Td diroAuAOTa oikou l<rparjA. 25. H 5« cXffouaa irpoaeKuV» auTÜ,
»8. jCor. Xeyoucra, " Küpie, * |3orj9ei p.oi." 26. \'O 8è diroxpidel; eiTrei», "Ouk
IL 18. \' «0T1 koXök\' \\afitlv toc dpTOf tuk tIkvuv, Kal /3aX«ÏK Toïs Kuyapiois."
1 «xpagcv in BDI (W.H.). The aor. fKp*{«* in NZ (Tisch. and W.H. marg.).
The imperfect is truer to life.
*  ^BCZZ omit o.vt*>.                • viot in BD.                   4 ijpwrovv in ^BCDX.
•  ovk «o-ti koXov 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 reading
of D, ovk «£io~rL. has strong claims, just on account of the severity it implies and
because the other reading is that of Mk.
behaviour; a reason for it would not
occur to them. They change place*
with the Master here, the larger-hearted
appearing by comparison the narrow-
hearted.—airoAvo-ov, get rid of her by
granting her request.—5ti Kpagu : they
were moved not so much by pity as by
dread of a sensation. There was far
more sympathy (though hidden) in
Christ\'s heart than in theirs. Deep
natures are often misjudged, and shallow
men praised at their expense.—Ver. 24.
ovk diMo-TaXnv: Jesus is compelled to
explain Himself, and His explanation is
bond Jide, and to be taken in earnest as
meaning that He considered it His duty
to restrict His ministry to Israël, to be a
shepherd exclusively to the lost sheep of
Israël (to irpóp<vra t. i., cf. ix. 36), as
He was wont to call them with affec-
tionate pity. There was probably a
mixture of feelings in Christ\'s mind at
this time; an aversion to recommence
just then a healing ministry at all—
a craving for rest and retirement; •
disinclination to be drawn into a ministry
among a heathen people, which would
mar the unity of His career as a prophet
of God to Israël (the drama of His life to
serve its purpose must respect the limits
of time and place); a secret inclination
to do this woman a kindness if it could
in any way be made exceptional; and last
but not least, a feeling that her request
was really not isolated but representative
= the Gentile world in her inviting Him, a
fugitive from His own land, to corne over
and help them, an omen of the transtèrence
of the kingdom from Jewish to Pagan soil,
grounds the presumption is in favour of
the view that Jesus crossed the border
into heathen territory. After that inter-
view with sanctimonious Pharisees who
thought the whole world outside Judea
unclean, it would bc a refreshment to
Christ\'s spirit to cross over the line and
feel that He was still in God\'s world,
with blue sky overhead and the sea on
this hand and mountains on that, all
showing the glory of their Maker. He
would breathe a ireer, less stifling atmo-
sphere there.—Ver. 22. XavovaC»: the
Phoenicians were descended from a
colony of Canaanites, the original in-
habitants of Palestine, Gen. x. 15 (vide
Benzinger, Heb. Arch., p. 63). Vide
notes on Mk.—JX. |m, pity me, the
mother\'s heart speaks.—vtl A. The title
and the request imply some knowledge
of Jesus. Whence got? Was she a
proselyte? (De Wette.) Or had the
1\'ame of Jesus spread thus far, the report
of a wonderful healer who passed among
the Jews for a descendant of David?
The latter every way likely, cf. Mt iv.
24. There would be some intercourse
between the borderers, though doubtless
also prejudices and enmities.—Ver. 23.
& Si ovk Air.: a new style of behaviour
on the part of Jesus. The rble of in-
difference would cost Him an effort.—
ripuirwv (ovv W. and H. as it contracted
from ipwTc\'w), besought; in classics the
verb means to inquire. In N. T. the
two senses are combined after analogy of
b^ty. The disciplea were probably
Kurprised at their M aster\'s unusual
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EYAITEAION
217
aa—3i.
27.  \'H 8è etirc, "Nai, KÜpie • Kal yap 1 Ta. Kuvapia eVöt\'ei dirè tuk
si|/iXiui\' TÖf \' mirTÓerue diro tt|s \' Tpairejris tuk Kupiuf aÜTÜf." 1 Mk. vil.
28.  TÓtï diroKpidcU 4 *lT|aoCs elittv aürfj, "*fl yüVai, prydXi) <rou xvï. 21
ij irioTis\' ytvT)&r\\Ta aoi is OAeis." Kal lA6r\\ f) öuyarnp aörijs t same\'p\'hr.
» % a «           » »                                                                                                                      *n Lk. xv*-
diro tt]s upas enecn-js.                                                                                  21.
29. Kal p.eTaf3ds ^«TOer 6 \'Itjo-oDs tj\\8e irapa tïji» OdXacrcrav Trjs
TaXiXaias \' Kal dra^as els tó ópos, «"KdBrjTO eKeï. 30. Kal
•wpocrfjXÖoi\' auru SxXoi iroXXoi, Ixovtïs r1^\' ^<*otui\' x.uXous, tu$-
Xou9, Kwcjiou\'s, a kuXXous,3 Kal irtpowi iroXXou;, Kal cppii)«ai\' aÜTOus u Ch. xviii
irapa tous Tró&as toC \'Irjaoü 8 Kal èöepaTreucrev aÜToüs\' 31. ücre 43.
Tois óxXous * Oaujidaai, pX^irorras küj<J>oüs XaXoGiras,6 KuXXoös
iyt«ÏS,a x<0^°^s TrepiiraToGrras, Kal tu$Xou$ (3XeTrorras • Kal
1 B omits yap, which therefore W H. bracket. As Weiss suggests it may have
fallen out per incuriam. It seems needed, vide below. Yet vide Mk.
1 The order in which these four words (xcoXovs, etc.) are given varies. B has
kvXXovs before tv^Xous, which W.H. adopt. The order of T.R. is supported only
by late MSS.
* avrov for tov I. in fc^BDL,                           * tov oxXov in fc^CDA.
8 B has aKovovros.                                          * ,•$ omits this clause.
Vv. 25-28. Entreaty reneneed at close
quarters with success.—Ver. 25. \'t) Si
iXOovaa, etc. Probably the mother read
conflict and irresolution in Christ\'s face,
and thence drew encouragement.—Ver.
26. oük «o-tiv koXov, etc.: seemingly a
hard word, but not so hard as it seems.
First, it is not a simple monosyllabic
negative, leaving no room for parley,
but an argument invtting further dis-
cussion. Next, it is playful, humorous,
hantering in tone, a parable to be taken
cum grano. Third, its harshest word,
wvapiois, contains a loophole, xvvapia
does not compare Gentiles to the dogs
without, in the street, but to the house-
hold dogs belonging to the family, which
got their portion though not the chil-
dren\'s.—Ver. 27. v«i, Kvpif xai yap,
etc.: eager assent, not dissent, with a
gleam in the eye on perceiving the
advantage given by the comparison = Yes,
indeed, Lord, for even, etc. Kypkecitesan
instance from Xenophon of the combina-
tion vat Kal yap in the same sense.—
\\|»iX«ov, dimin. from t|>£{, a bit, crumb,
found only in N. T. (here and Mk. vii. 28,
Lk. xvi. 21 T. R.), another diminutive
answering to Kvvapia = the little pet
dogs, eat of the minute morsels. Curi-
ously felicitous combination of ready
wit, humility and faith: wit in seizing
on the playful Kvvdpia and improving on
it by adding t|uxia, humility in being
content with the smallest crumbs, faith
in conceiving of the healing asked as
only such a crumb for Jesus to give.—
Ver. 28. Immediate compliance with
her request with intense delight in her
faith, which may have recalled to mind
that of another Gentile (Mt. viii. ro).—
w yvvai: exclamation in a tone enriched
by the harmonies of manifold emotions.
What a refreshment to Christ\'s heart to
pass from that dreary pestilential tradi-
tionalism to this utterance of a simple
unsophisticated moral nature on Pagan
soil! The transition from the one scène
to the other unconsciously serves the
purposes of consummate dramatic art.
Vv. 29-31. Return to the Sea oj
Galilee (Mk. vii. 31-37).—Ver. 29. irapa
t. 8. t. TaX., to the neighbourhood of
the Sea of Galilee; on which side ?
According to Mk., the eastern, ap-
proached by a circuitous journey through
Sidon and Decapolis. Weiss contends
that Mt. means the western shore. The
truth seems to be that he leaves it vague.
His account is a meagre colourless re-
production of Mk.\'s. He takes no interest
in the route, but only in the incidents at
the two termini. He takes Jesus north
to the borders of Tyreto meet the woman
of Canaan, and back to Galilee to feed
the multitude a second time.—els to
ópos, as in v. I, and apparently for the
same purpose: tKa.dr\\TO i., sat down
there to teach. This ascent of the hill
bordering the lake is not in Mk.—Ver.
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KATA MAT0AION
218
xv.
""^\'•\'^(JJoaoK TcV 6ïok \'lo-par|X. 32. \'O 8« \'lïjaoGs irpocrKaXeffap.eeos
ing\'»"\'\'"T0US ("i&ItAs auTOu eiTre, "ZirXayx^ïojiai «m toc óy\\ov, Óti 4|Si|
Lkreix »{\' " V^P°S \' TP"S * irpoojicVouat p.01, Kol ouk ?xoucri Ti «{>ÓYüicri. Kal
Act» v 7 a-jroXOffoi qütous * er)o-ms oü 0A<i>, ui^iroTe r?KXudüo-ii< Ir Tij 68ü."
w Mk. viii. 33. Kal X^youaic aü-rw ol uadrjTal aü-roG,2 " n66ev r\\p.ïv iv ipi\\fi.ia
xl. 23; aproi too-oGtoi, <5orr£ x°PTC\'0\'cu ó^Xoc ToaouTOK; " 34. Kal Xc\'yei
.T;m-.T.- \'• auToïs o \'Irio-ous, " flrkrous aprous 2y"ï;" Ol 8t el-iTOf, "\'Eirn£,
x Mk. vin. 3.                      •                 M                   v
yMk. viü. 7. Kal oXiya r lyöuöta. 35. Kaï èKcXcuac toIs SyXois * * iraittatlv
z Mk. vi. 40
(abiol.); |ivl TTjc yr]!\' • 36. Kal Xa^uf * tous euro aprous Kal tous Ixfluas,6
(«VI nj? y,). cuYapio-nio-as ÉKXacrc, Kal êSoKC 8 roïs ua9riTaïs aÜToB,7 ol Sc
Lk. xi. 37
(-aracAfoo,uu). John x»i. »o a/.
1 t]u.cpai in most uncials. jf$ and Origen have the accus. (T|u.cpa« T.R.),
obviously a grammatical correction.
3  ^B omit avTov. * For (kcX. tois o\\. # BI) have vapayyciXa? m oyX».
4  For xai XajW fc$BD have «Xa[3«.         \' ^ BI) inseit Kaï before «vxapio-njo-a».
6 fSiSov in t^BD.                                         7 NBD omit avrov.
30. xw\\oi<$, etc.: the people wanted
healing, not teaching, and so brought
their sick and suffering to Jesus.—ep-
pi^av : they threw them at His feet
either in care-free confidence, or in haste,
because of the greatness of the number.
Among those brought were certain classed
as kvXXovs, which is usually interpreted
"bent," as with rheumatism. But in
«viü. 8 it seems to mean "mutilated".
Euthy. takes kvXXoI m ol ax<ipcs, and
Grotius argues for this sense, and infers
that among Christ\'s works of healing
were restorations of lost limbs, though
we do not read of such anywhere else.
On this view vywis, ver. 31, will mean
<ipTtou$, integros.—Ver. 31. XaXovvTas:
this and the following participles are used
rfubstantively as objects of the verb pXt-
itovtos, the action denoted by the parti-
ciples being that which was seen.—
J!8ó£ao-av t. 6. \'lo-paiiX. The expression
suggests a non-Israelite crowd and seems
to hint that after all for our evangelist
Jesus is on the east side and in heathen
territory. But it may point back to ver.
24 and mean the God who conferred
such favours on Israël as distinct from
the heathen (Weiss-Meyer).
Vv. 32-38. Seeond feeding (Mk. viü.
1.9).—Ver. 32. o~irXaYXv\'£"llai! w\'tn **l
as in xiv. 14, Mk. viü. 2, with irepi in ix.
36. In the first feeding Christ\'s com-
passion is moved by the sickness among
the multitude, here by their hunger.—
•fipepai Tpeis: that this is the true reading
is guaranteedby the unusual construct ion,
the accusative being what one expects.
The reading of D adopted by Fritzsche,
which inserts fto-i icai after Tpcïs, though
not to be accepted as the true reading,
may be viewed as a solution of the
problem presented by the true reading
vide Winer, $ 62, 2.—ktjo-tcis, fasting
(ktj, co-610 similar to vijirtos from vr\\,
firos), here and in parallel text in Mk.
only. The motive of the miracle is not
the distance from supplies but the ex-
hausted condition of the people after
staying three days with Jesus with quite
inadequate provision of food. Mk. states
that some were far from home (viü. 3),
implying that most were not. But even
those whose homes were near might faint
(cVXv6wo-i, Gal. vi. 9) by the way through
long fasting.—Ver. 33. too-ovtoi, üo-tï
XopTao-ai. wrri with infinitive may be
used to express a consequence involved
in the essence or quality of an object or
action, therefore after too-ovtos and
similar words ; vide Kühner, $ 584, 2, aa.
—Ver. 34. iroVovs aprous: the disciples
have larger supplies this time than the
first, after three days, and when the
supplies of the multitude are exhausted:
seven loaves and several small fishes.—
Ver. 36. fix°P"»"r\'io-o.«, a late Greek
word (" does not occur before Polybius
in the sense of gratias agere"—Camb.
N. T.), condemned by Phryn., who
enjoins x<*Plv fttfVmt instead (Lobeck,
p. 18). Elsner dissents from the judg-
rnent of the ancient grammarians, citing
instances from Demosthenes, etc.—Ver.
37. Iittó cnruplSat: baskets different
in number and in name. Hesychius
-ocr page 231-
3»-39- xvi. i.                EYAITEAION                               219
ua0T)Tcu ™ óxXu.1 37. Kal é^ayo^ irdircs, Kal i)(pprd<rBr\\iray •
Kal Tjpaf 2 to -trr.pia<reüov tüiv KXao-p.dTwi\', üirra \'cnrupiSas irXr|peis. » Cb. xvi. 10.
38. oi 8è eVflïocTes TJo-ac TrrpaKKTXiVioi aeSpes, x^P1? ywaiKtav Kal «o. Acti
WtUDlWP.
39. Kal fiTroXuuag toJs óxXous êf^pTj cis to irXolov, Kal T)\\6cc els
to ópia Ma-ySaXd.3
XVI. I. Kal irpoaeXOóWcs oi tapiaaïoi Kal ZaSSouKcuoi ircipd-
Jorres €Tn)p<üTT)cav 4 aÜTov OTjueïoi\' & toö oüpayoG cmS«t£ai aÜToïs.
1 T01.5 oxXois in b^RL al.                   \'\' t|pav after ic\\acrp,aTuv in BD.
» MaynSov in ^^D, adopttd in Tisch., W.H., etc, and doubtless the truc
reading. MaySaAa is a known substituted lor an unknown.
4 firr\\j>wTuv in ^ (Tiscb. and W.H. marg.).
probably the better-known name, and
practically identical with the Herod
leaven. The " Herodians" were, I
imagine, people for whom Herod the
Great was a hero, a kind of Messiah,
all the Messiah they cared for or believed
in, one who could help worldly-minded
Israelites to be proud of their country
(vide Grotius on Mt. xvi. 6). It was
among Sadducees that such hero-
worshippers were likely to be found.—
iiri\\p<aTi\\<r*v: here like the simple verb
(xv. 23) = requested, with infinitive,
ciri8«ijai, completing the object of
desire.—o-r)p«toc ik tov ovpavov : before
(xii. 38) only a sign. Now a sign from
heaven. What might that be? Chrys.
(Hom. liii.J suggests: to stop the course
of the sun, to bridle the moon, to pro-
duce thunder, or to change the air, or
something of that sort. These sugges-
tions will do as well as any. Probably
the interrogators had no definite idea
what they wanted, beyond desiring to
embarrass or nonplus Christ.
Vv. 2-4. Reply of yesus.—Vv. 2 and
3, though not in 13 and bracketed by W.
H., may be regarded as part of the text.
Somewhat similar is Lk. xii. 54-56. On
some occasion Jesus must have con-
trasted the shrewd observation of His
contemporaries in the natural sphere
with their spiritual obtuseness.—Ver 2.
i-iSia, fine weather 1 (cv, Ai<5s genitive of
Ziüs).—Trvppdjti yap o i.: that the sign
= a ruddy sky in the evtning (irvp^tgciv
in Lev. xiii. 19, 24).—Ver. 3. xtlP<»y, a
storm to-day; sign the same, a ruddy
sky in the morning.—tmiyvdtuv, late but
expressive = triste coelum. No special
meteorological skillindicated thereby.only
the average power of observation based
on experience, which is common to man.
kind. Lightfoot credits the Jews with
defines o-irvpte: to twv irvpüv 0770» =
wheat-basket; perhaps connected with
<nr«.\'pij. suggesting a basket made of
rope-net; probably larger than kó<{hvos,
for longer journeys (Grotius). Or does
the different kind of basket point to
different nationality; Gentiles? Hilary
contends for Gentile recipiënt» of the
seco.d blessing, with whom Westcott
(Characteristics 0/ Gospel Miracles, p.
13) agrees. — Ver. 39. MayaSav: the
true reading. place wholly unknown,
whence probably the variants.
Charter XVI. Sion Seekers :
Caesarea Philippi. Again a dramati-
cally impressive juxtaposition of events.
First an ominous encounter with ill-
affected men professedly in quest of a
sign, then in a place of retreat a first
announcement in startlingly plain terms
of an approaching tragic crisis.
Vv. 1-12. Detnand for a sign (Mk.
viii. n-21).—Ver. 1. irpoo-eXOoVTM:
one of Mt.\'s oft-recurring descriptive
words.—<Pap. Kat Ia88.: a new com-
bination, with sinister purpose, of classes
of the community not accustomcd to act
together; wide apart, indeed, in social
position and religieus tendency, but
made allies pro tem. by common dislike
to the movement identified with Jesus.
Already scribes by themselves had asked
a sign (xii. 38). Now they are joined by
a party representing the priestly and
governing classes among whom the
" Sadducees" were to be found (Well-
hausen,D<> Pharisaer und die Sadduciier).
Mk. mentions only the Pharisees (ver.
Il), but be makes Jesus refer to the
leaven of Herod in the subsequent con-
yersation with the disciples, whence
might legitimately be inferred the
{nesence of representatives of that
eaven. These Mt. calls " Sadducees,"
-ocr page 232-
KATA MAT0AION
xvi
220
l Sir. Ui. 13. 2. & 8« diroxpiBcis ctircf aÜTOÏs, "\'Oijiias1 ytvofx^yr]<s \\lytrt, *EüSta-
bActtxxvii. iruppa£ci yap 6 oupcuóg. 3. Kal irput, Xi^fxcpof k ^eipuv • iruppd£ci
20 (samt .                                , , ,                            / 2 s \\          ;            \' «
Bense). yap oruyt\'ajioi\' o oupapos. uirOKpirai,\' to fitv irpotruiroy tou
Ch. xiiv.                                                  ,                -.           .                                 -                .
»o (winter) oupavou yn-uxTKCTt OiaKpiveir, Ta oe o"r|p.tta tuk Katpwk Ou oufaffUe;\'
c Mk. x. m. 4- Y«f«a Trofrjpa Kal pioixaXls orr|U€Ïoi\' «SrijTiTeï • Kal <n\\fulov oü
8o6^a«Tai aürij, cl p.r| tö o-njitïof \'intya tou irpo^Tou."s Kal
d Mk. vili. KaTaXtiri)^ aürous, diriïX9«.
14 (with                                                \'
inf.). Heb. c. Kal e\'X0ó>T€s ol u,a6r>Tal aÜToö* eis to ire\'paK d tSreXaSofTo
vi. 10;            u                                        ,                                                    r
xiii. j, 16 öpTous XaQeïe. 6. ó 8« \'iriaoOs ïirrtf aÜToïs, " \'OpaTe Kal irpoaeyeTt
(with gen.).            * *            *                   /           * ec.         t »>              • *                 #
Phil. iii. 13 dirè rrjs 5ó|n]s tw «bapiaaidiK Kal ZaSSouKaiwp. 7. Ol oc BteXovï.
(accus.).
1 From <H|*tas to 8«va<r0«, end of ver. 3, is bracketed as doubtful by modern editors
The passage is wanting in ^BVXr, Syr. Cur., and Syr. Sin., Orig., etc.
* DLA omit.                 * {<$BDL omit tov irpcx^Tov.                * fe^BCD omit av-rov.
special interest in such observations, and
Christ was willing to give them full
credit for skill in tliat sphere. His com-
plaint was that they showed no such
skill in the ethical sphere; they could
not discern the signs of the times (w
Kaïpür: the reference being, of course,
ïhiefly to their own time). Neither
Pharisees nor Sadducees had any idea
that the end of the Jewish state was so
near. They said eüSta when they should
have said xllp"v- They mistook the
time of day ; thought it was the eve of
a good time coming when it was the
morning of the judgment day. For a
historical parallel, vide Carlyle\'s French
Rcvnlution, book ii., chap. i., Astraea
Rcdux.—Ver. 4. Vide chap. xii. 39.
Vv. 5-r2. The one important thing
in this section is the reflection of Jesus
on what had just taken place. The
historical setting is not clear. Jesus left
the sign seekers after giving them their
answer. The disciples cross the lake;
in which direction ? With or without
their Master ? They forget to take
bread. When ? On setting out or after
arrival at the other side ? l\\66vrw cU
t. ir., ver. 5, naturally suggests the
latter, but, as Grotius remarks, the verb
fpxtcrOat in the Gospels sometimes
means ire not venire (vide, e.g., Lk. xv.
20). Suffice it to say that either in the
boat or after arrival at the oppotite side
Jesus uttered a memorable word.—Ver.
6. apart Kal irpocrc\'xcT<: an abrupt,
urgent admonition to look out for, in
order to take heed of, a phenomenon of
very sinister import; in Scottish idicm
"see and beware of". More impressive
still in Mk.: Apart, pXéirtTt, a duality
giving emphasis to the command
(avaSCirXcHTif, i^i^aivuvcra iiriTariv
ttjs irapaYyc\\{,ac, Euthy.).— ^üa-ns,
leaven, here conceived as an evil in.
fluence, working, however, after the sanie
manner as the leaven in the parable (xiii.
33). It Is a spirit, a teitgeist, insinuat-
ing itself everywhere, and spreading
more and more in society, which Jesus
instinctively shrank from in horror, and
from which He wished to guard His
disciples.—t»v <t>ap. Kal laS.: one
leaven, of two parties viewed as one,
hence no article before IaS. Two
leavens separately named in Mk., but
even there juxtaposition in the warning
impliesaffinity. The leaven ofPharisaism
is made thoroughlv known to us in the
Gospels by detailed characterisation.
Sadducaism very seldom appears on the
stage, and few words of Jesus concerning
it are recorded ; yet enough to indicate
its character as secular or " worldly".
The two classes, antagonistic at many
points of belief and practice, would be
at one in dislike of singlehearted
devotion to truth and righteousness,
whether in the Baptist (iii. 7) or in
Jesus. This common action in reference
to either might not be a matter ol
arrangement, and each might come
with its own characteristic mood: the
Pharisee with bitter animosity, the
Sadducee with good-natured scepticism
and in quest of amusement, as when
they propounded the riddle about the
woman married to seven brothers. Both
moods revealed utter lack of appreciation,
no friendship to be looked for in either
quarter, both to be dreaded.—Ver. 7. J»
favTots: either each man in his own
-ocr page 233-
EYAITEAION
221
Jorro Iv JauTot$, X^yovTes, "*Oti apTous oük i\\Afio\\MV." 8. IVoit
8e ó \'ItjitoSs tl-ntv aÜToIs,1 " Tt SiaXoyiüeo-öï cV €auToïs> iXiyomorou
5ti aprous oük f\\d|3eTe \'-\'• g. ouiru coeÏtc, oüSè * p.rnp.oi\'eüeTe Tois e:Theu.U.
irtVre öprous Tan» TTttraKio-xiXiiüK, Kal irócous KoqWous eXdpert;    ii. 8. Rer.
10. oüSè tous ^irra apTous tCiv TeTpaKi<rvkiXi<iii\', Kal iréaas cnrupiSas3    (W,ih
eAuptTe ; II. irus ou koïitc, oti ou irepi apTou * eiirof ujuf irpoo-e-    qj, ü. Ia
)(eic6 Atto rijs (uu,r|$ tük ♦api.aaiwv Kal IuSSoukcuwv ; 12. TÓtï     Heb"xi!
aurrjxcu\', 5ti oük «iik Trpoo-e\'xen\' Airè ttjs £>Vt]S Toü apTou,8 d\\X\'    &\',£ \'
Airo ttjs 8i8axrjs tuk 4apio-aiUK Kal XaSSouKaiuK.                                        Sen-)-
> ^BDI.AÏ al. omit ovtoii.                                    > NBD have cx«t« (W.H.).
*<r<)>vpiSas in BD.                                                     * aprwv in fc^BCL.
* For irpoo-ix*" fc^BCL have wpoo-fxm 8a. * r»c aprvv in BL.
dogmas and ofiinions of the two parties
in question were not the worst of them,
but the spirit of their life: their dislike
of real godliness.
Vv. 13-28. At Caesarea Pkilippi (Mk.
viii. 27—ix. 1 ; Lk. ix. 18-27). The
Crossing of the lake (ver. 5) proved to be
the prelude to a second long excursion
northwards, similar to that mentioned in
xv. 21; like it following close on an en-
counter with ill-afïected persons, and
originating in a kindred mood and
motive. For those who regard the two
feedings as duplicate accounts of the
same event these two excursions are of
course one. "The idea of twojourneys
on which Jesus oversteps the boundaries
of Galilee is only the result of the
assumption ofa twofold feeding. The
two journeys are, in truth, only parts of
one great journey, on which Jesus,
coming out of heathen territory, first
touches again the soil of the holy land,
in the neighbourhood of Caesarea
Philippi." Weiss, Leben Jesu, ii. 256.
Be this as it may, this visit to that
region was an eventful one, marking a
crisis or turning-point in the career of
Jesus. We are at the beginning of the
fifth act in the tragic drama : the shadow
of the cross now falls across the path.
Practically the ministry in Galilee is
ended, and Jesus is here to collect His
thoughts and to devote Himself to the
disciplining of His disciples. Place and
time invite to reflection and forecast,
and afford leisure for a calm survey of
the whole situation. Note that at this
point Lk. again joins his fellow-evan-
gelists in his narrative. We have missed
him from xiv. 23 onwards (vide notes on
Lk.).
Ver. 13. "EXaiv: here again this verb
mind (Weiss), or among themselves,
apart from the Master (Meyer).—Sti
may be recitative or = " because ". He
gives this warning because, etc. ; sense
the same. They take the Master to
mean: do not buy bread from persons
belonging to the obnoxious sects! or
rather perhaps: do not take your dircc-
tions as to the leaven to be used in
baking from that quarter. Vide Light-
foot ad loc. Stupid mistake, yet pardon-
able when we remember the abruptness
of the warning and the wide gulf between
Master and disciples : He a prophet with
prescient eye, seeing the forces of evil
at work and what they were leading to ;
they very commonplace persons lacking
insight and foresight. Note the sol i tan -
ness of Christ.—Ver. 8. oXiviirio-Tot:
always thinking about bread, bread,
instead of the kingdom and its fortunes,
with which alone the Master was
occupied—Vv. 9, 10. And with so little
excuse in view of quite recent experiences,
of which the vivid details are given as if
to heighten the reproach.—Ver. n.
Trpocre\'xeTe, etc.: warning repeated with-
out further explanation, as the meanin^
would now be self-evident.—Ver. 12.
irvviJKav, they now understood, at least
to the extent of seeing that it was a
question not of loaves but of something
spiritual. One could wish that they had
understood that from the first, and that
they had asked their Master to explain
more precisely the nature of the evil
influences for their and our benefit.
Thereby we might have had in a sentence
a photograph of Sadducaism, e.g.—
SiSax^s, " doctrine" ; that was in a
general way the import of the £vu.i).
But if Jesus had explained Himself He
would have had more to say. The
-ocr page 234-
222                           KATA MAT6AI0N                          xvi.
13. \'EXOi»» Sc ó \'lr)aoG$ ets T&. fiipr\\ Kctio-apeias rijs ♦iXiinrou
^jpwya tous fiaBrjTas aÜTOu, \\eyav, "Tim fut1 \\éyou<riv ot aföpwiroi
etfai, toi> utoe toü dyflpwirou;" 14. Ol 8è eliroy, "Ot fièV \'Iwarnji\'
Tof BairriCTTiÏK • aXXoi 8è \'HXtae • ërepoi oè \'[tptpiav, ff êVa tuk
1 fc$B and most versions omit (ie, which has probably come in from the parallels.
The omission of p.c requires the , after civu to be deleted.
may mean not arriving at, but setting
out for, or on the vvay: untcrwegs, Schanz.
So Grotius : cum prqficiutretur, non cum
venisset. Fritzsche dissents and renders :
postquam venerat. Mk. lias cv Tfl ó&j> to
indicate where the conversation began.
On the whole both expressions are
elastic, and leave us free to locate the
ensuing scène at any point on the road
to Caesarea Philippi, say at the spot
where the city and its surroundings came
into view.—Kato-apeïas t. <fc. : a notable
city, romantically situated at the foot of
the Lebanon range, near the main
sources of the Jordan, in a limestone
cave, in the province of Gaulonitis, ruled
over by the Tetrarch Philip, enlarged
and beaulified by him wilh the Herodian
passion for building, and furnislied with
a new name (Paneas betore, changed
into Caesarea of Philip to distinguish
from Caesarea on the sea). " A place of
exxeedingly beautiful, picturesque sur-
roundings, with which few spots in the
holy land can be compared. What a
rush of many waters ; what a vvealth
and variety of vegetation 1 " Furrer,
Wandcrungen, 414. Vide also the de-
scription in Stanley\'s Sinai and Pulestine,
and in Professor G. A. Smith\'s Historical
Grography of the Holy Land.—tivo
XÉyovo-iv, etc.: with this grand natural
scène possibly or even probably (why
else name it ?) in view, Jesus as!<ed His
disciples a significant question meant to
lead on to important disclosure".. The
question is variously reported by the
synoptists, and it is not easy to decide
between the forms. It would seem
simpler and more natural to ask, " whom
do, etc, that /ara?" (p.« «Tvai, Mk. and
Lk.). But, on the other hand, at a
solemn moment Jesus might prefer to
speak impersonally, and ask: "whom
. . . that the Sou of Man is?" (Mt.). That
title, as hitherto employed by Him,
would not prejudge the question. It
had served rather to keep the question
who He was, how His vocation was to
be defined, in suspense till men had
learned to attach new senses to o\'.d
words. It is intrinsically unlikely that
I Ie would combine the two forms of the
question, and ask : " whom, etc, that /,
the Son of Man, am ? " as in the T. R.
That consideration does not settle what
Mt. wrote, but it is satisfactory that the
best MSS. leave out the IM. The ques-
tion shows that Jesus had been thinking
of His past ministry and its results, and
it may be taken for granted that He had
formed His own esümate, and did not
need to learn from the Twelve how He
stood. He had come to the conclusion
that He was practically without reliable
following outside the disciple circle, and
that conviction is the key to all that
follows in this memorable scène. How
the influential classes, the Pharisees, and
the priests and political men — Sadducees,
were afiected was apparent. Nothing
but hostility was to be looked for there.
With the common people on the other
hand He had to the last been popular.
They liked His preaching, and they took
eager advantage of His healing ministry.
But had they got a definite faith about
Him, as weil as a kindly feeling towards
Him ; an idea well-rooted, likely to be
lasting, epoch-making, the starting-point
of a new religious movement ? He did
not believe they had, and He expected
to have that impression confirmed by the
answer of the Twelve, as indeed it was.
Ver. 14. Reply of disciples : the
general effect being: opinions of the
people, favourable but crude, without re-
ligious definiteness and depth, with no
promise of future outcome.—\'luav.,
\'HXïav.! \'Icpcp.. Historie characters,
recent or more ancient, redivivi—that
the utmost possible : unable to rise to
the idea of a wholly new departure, or a
greater than any character in past his-
tory; conservatism natural tothe common
mind. All three personages whose re-
turn might be expected : the Baptist to
continue his worlt cut short by Herod,
Elijah to prepare the way and day oi\'the
Lord (Mal. iv. 5), Jeremiah to uring back
the ark, etc, which (2 Maccab. ii. 1-12)
he had hid in a cave. Jeremiah is
classed with the other well-known
prophets (r| eva t. ir.), and the supporter»
of that hypothesis are called ÊVepoi, as
if to distinguish them not merely numeri-
-ocr page 235-
EYAITEAION
223
13—17.
irpo^i\\r&v." 15. Afyei aÜTots, a,Y(i€is 8i TtVa fit \\eyrrt etfai; " f Ch. xxvt
16. \'AiroKpi0£\'S 8è lïfiav nlrpa? «lire, "Xö et 6 Xpierrós, é ulès toO iil. »; lx.
9cou TOÜ \' £wtT0S." 17. Kal diroxpidelsl ó \'Irjo-oüs ïtirce aÜTu, (an\'attri-
"Maxcipios et, Zifiuc Bdp \'Iwa, Sn \'cdp$ Kal \'atjia oÜK b direKd\\ui|«c\' God).
g 1 Cor. xv,
50. Gal. 1. 16. Eph. vt 13. Heb. ü. 14 (the time phraae in all). h Ch. xi. 25. Gal. i. 10.
1 o/iroKpiSeis S« in ^HD, cursives.
cally (öXXoi) but generically : a lower
type who did not connect Jesus with
Messiah in any way, even as forerunner,
but simply thought of Him as one in
whom the old prophetic charism had
been revived.
Vv. 15, 16. New question and answer.
—Ver. 15. ip.«is Si, and you ? might
have stood alone, perhaps did originally.
Jesus invites the Twelve to give Him
their own view. The first question was
ceally only introductory to this. Jesus
desires to make sure that He, otherwise
without reliable following, has in His
disciples at least the nucleus of a com-
munity with a definite religious con-
viction as to the meaning of His ministry
and mission.—Ver. 16. HCp-ov rVxpos :
now as always spokesman for the Twelve.
There may be deeper natures among
them (John ?), but he is the most ener-
getic and outspoken, though with al
emotional rather than intellectual; strong,
as passionate character ;s, rather than
with the strength of thought, or of a will
steadily controlled by a firm grasp of
great principles : not a rock in the sense
in which St. Paul was one.—o-u ft . . .
toï (wvros : " Thou art the Christ, the
Son of the living God," in Mk. simply
" Thou art the Christ," in Lk. " the
Christ of God ". One\'s first thought is
that Mk. gives the original form of the
reply; and yet in view of Peter\'s
vehement temperament one cannot be
perfectly sure of that. The form in Mt.
certainly answers best to the reply of
Jesus, vide on ver. 17. In any case the
emphasis lies on that which is common to
the three reports : the affirmation of the
Christkood of Jesus. That was what
differentiated the disciples from the
favourably disposed multitude. The
latter said in effect: at most a forerunner
of Messiah, probably not even that, only
a prophet worthy to be named alongside
of the well-known prophets of Israël.
The Twelve through Peter said : not
merely a prophet or a forerunner of the
Messiah, but the Messiah Uimself. The
remainder of the reply in Mt., whether
«poken by Peter, or added by the evan-
gelist (to correspond, as it were, to Son
of Man in ver. 13), is simply expansion
or epexegesis. If spoken by Peter it
serves to show that he spoke with
emotion, and with a sense of the gravity
of the declaration. The precise theo-
Iogical value of the added clause cannot
be determined.
Vv. 17-19. SoUmn address of Jesus to
Peter, peculiar to Mt., and of doubtful
authenticity in the view of many modern
critics, including Wendt (Die Lehrt
Jesu, i., p. 181), either an addendum by
the evangelist or introduced at a later
date by a reviser. This question cannot
be fully discussed here. It must suffice
to say that psychological reasons are in
favour of something of the kind having
been said by Jesus. It was a great
critical moment in His career, at which
His spirit was doubtless in a state of
high tension. The firm tone of con-
viction in Peter\'s reply would give Him
a thrill of satisfaction demanding ex-
pression. One feels that there is a
hiatus in the narratives of Mk. and Lk.:
no comment on the part of Jesus, as if
Peter had delivered himself of a mere
trite commonplace. We may be sure
the fact was not so. The terms in which
Jesus speaks of Peter are characteristic
—warm, generous, unstinted. The style
is not that of an ecclesiastical editor lay-
ing the foundation for Church power
and prelatic pretensions, but of a
noble-minded Master eulogising in im-
passioned terms a loyal disciple. Even
the reference to the " Church " is not
unseasonable. What more natural than
that Jesus, conscious that His labours,
outside the disciple circle, have been
fruitless, so far as permanent rtsult is
concerned, should fix His hopes on that
circle, and look on it as the nucleus of a
new regenerate Israël, having for its
raison d\'être that it accepts Him as the
Christ ? And the name for the new
Israël, èxKATjo-to.. in His mouth is not an
anachronism. It is an old familiar name
for the congregation of Israël, found in
Deut. (xviii. 16; xxiii. 2) and Psalmi
(xxii. 26), both books well known to
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224                           KATA MAT0AION                           xvi.
ihercindin trol, AM* 6 iraTr)p fiou o iv Toïs 1 oüpavoïs. 18. Kdyu 8^ <roi \\4yu,
Gospels. 5ti <ró «t rit\'Tpos, Kal £iri toutjj ttj TrtTpa oiKoSou.f)o-<i> uou xJ)K
iw.llj; \'^KKXrjo-iai\', Kal iruXai a8ou oü \'Kano^óiro\\m¥ aÜTijs, 19. Kal28ucr<ii
k Lk. xi. 52. o-ol Tas k kXcis * lijs PaaiXeias Twf oüpaKÜf • Kal 6 iav * \' 8qo-T]S ^irl
iii. 7; ix.\' Tijs Y^JS. Iotoi StSejxfVof éV TOlS oüpaeoïs \' Kal 8 ^ac6 \' XuVrjS ïirl
1; xx. 1.
1 Cb. xvüi. 18.
1 B omits tou, which W.H. bracket.                              » ^BD omit «au (W.H.).
» tXtttat in ^BL (W.H.).             \'«armBD.            » o av in D.
Jesus.—Ver. 17. paKapiot : weighty
word chosen to express a rare and high
condition, virtue, or experience (" hoc
vocabulo non solum beata, sed etiara
rara simul conditio significatur," Béng.).
It implies satisfaction with the quality of
Peter\'s faith. Jesus was not easily satis-
fied as to that. He wanted no man to
call Him Christ under a misappre-
hension ; hence the prohibition in ver.
20. He congratulated Peter not merely
on believing Him to be the Messiah,
but on having an essentially right con-
ception of what the title meant.—I.
Bapiuva: full designation, name, and
patronymic, suiting the emotional state
of the speaker and the solemn character
of the utterance, echo of an Aramaic
source, or of the Aramaic dialect used
then, if not always, by Jesus.—o-ap{ koI
oliia : synonym in current Jewish speech
for "man ". " Infinita frequentia hanc
formulam loquendi adhibent Scriptores
Judaici, eaque homines Deo opponunt."
I.ightfoot, Hor. Heb. Vide ver. 23.
There is a tacit contrast between Peter\'s
faith and the opinions of the people just
recited, as to source. Flesh and blood
was the source of these opinions, and
the fact is a clue to the meaning of the
phrase. The contrast between the two
sources of inspiration is not the very
general abstract one between creaturely
weakness and Divine power (Wendt,
Die Begrijfe Fletsch umi Geist, p. 60).
" Flesh and blood " covers all that can
contribute to the formation of religious
opinion of little intrinsic value—tradition,
custom, fashion, education, authority,
regard to outward appearance. Hilary,
and after him Lutteroth, takes the re-
ference to be to Christ\'s flesh and blood,
and finds in the words the idea: if you
had looked to my flesh you would have
called me Christ, the Son of David, but
higher guidance has taught you to call
me Som of God.—6 wa-riip pon : this is
to be taken not in a merely ontological
sense, but ethically, so as to account for
the quality of Peter\'s faith. The true
conception of Christhood was inseparable
from the true conception of God. Jesus
had been steadily working for the trans-
formation of both ideas, and He counted
on the two flnding entrance into the
mind together. No one could truly con-
ceive the Christ who had not learned to
thinkofGod as the Fatlier and as His
Father. There were thus two revelations
in one : of God as Father, and of Christ
by the F\'ather. Peter had become a
Christian.
Ver. 18. xiyi»: emphatic, something
very important about to be said to Peter
and about him.—^irt\'rpos, wfapa, a happy
play of words. Both are appellatives to
be translated " thou art a rock and on
this rock," the two being represented by
the same word in Aramaean (SE^ij).
Elsewhere in the Gospels rVxpo? is a
proper name, and irtTpa only is used in
the sense of rock (vii. 24). What
follows is in form a promise to Peter as
reward of his faith. It is as personal
as the most zealous advocates of Papal
supremacy could desire. Vet it is as
remote as the poles from what they
mean. It is a case of extremes meeting.
Christ did not fight to death against one
form of spiritual despotism to put
another, if possible worse, in its room.
Personal in form, the sense of this
famous logion can be evpressed in
abstract terms without relerence to
Peter\'s personality. And that sense, if
Christ really spoke the word, must be
simple, elementary, suitable to the
initial stage; withal religious and ethica!
rather than ecclesiastical. The more
ecclesiastical we make it, the more we
play into the hands of those who main-
tain that the passage is an interpolation.
I find in it three ideas : (1) The i«K,\\ï]iria
is to consist of men confessing Jesus to
be the Christ. This is the import of iwl
t. t. ir. otKoSopijo-u jiov t. in. Peter,
believing that truth, is the foundation,
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EYAITEAION
i8—ai.
225
rrjs yrjs, co-rai XeXup.eroi\' tV toTs oöpaKots." 20. Tort SicorciXaro1
rots uaOijTats aÜToü 2 Iea UTjotfl e.Tirwo\'Li\', 3ti afreis èctth\' \'It)ctoüs * ó
Xpiorrós.
21. ""\'Airè tót« rjp^aTo ó \'Itio-oGs* SeiKfufK» Toïs uavHi)Tats airoü, mCh.ir.17,
Sri hel aÜTÖi" dircX0cï>> els \'itpoaóXupa,6 Kal iroXXa iraOcïf diro Tojv Lk. xvi. 16.
nptafiuTtpuv Kal dpxicpeW Kal ypau.p.aTeu»\', Kal dirOKTaf&fjfai, Kal
1 €ircTt|ju|<Kv in BD. W.H. place it in text with Suo-mXaTO in margin. Mk.
has «ircTip.T|(r€» in the corresponding place.
9 NBC1\' omit avTov, which so often stands in T. R. where the best texts want it.
* fc<B LX TA omit lr)<rov«.
4  For o It]<tovs fr$B, Cop. have Itprovï Xpurret; D li|o-ov» without the art.
Vide below.
5  »t I. before «vcXdMv in fc$BD cursivei.
ordinarily understood; or merely that
the gates, etc, shall not be stronger
than it, without thought of a conflict
(Weiss), is of minor moment; the point
is that it is not an absolute promise.
The <Ki«Xï|o-ta will be strong, enduring,
only so long as the faith in the Father
and in Christ the Son, and the spirit e>f
the Father and the Son, reign in it.
When the Christ spirit is weak the
Church will be weak, and neither creeds
nor governments, nor keys, nor ecclesi-
astical dignities will be of much help to
her.
Ver. 20. 81co-TCiXa-ro (T. R.)," charged "
(A. V.) not necessarily with any special
emphasis = graviter interdicere, but =
monuit (Loesner and Fritische). Cf.
Heb. xii. 20, where a stronger sense
seerns required. For iircT(p.T]<ri in BD
here aiid in Mk. Euthy. gives ko.ti)-
o-4>aXï<raTo = to make sure by injunc.
tion.—toïs |ia8T|Taïc;: all the disciples
are supposed to say amen to Peter\'s
confession, thinking of God and of Jesus
as he thought, though possibly not with
ermal emphasis of conviction.—ïva . . .
ó Xpiorós : no desire to multiply hastily
recruits for the new community, suprème
regard to quality. Jesus wanted no man
to call Him Christ till he knew what he
was saying: no hearsay or echoed con-
fession of any value in His eyes.—ovtós.
the same concerning whom current
opinions have just been reported (ver.
14). It was hardly necessary to take
pains to prevent the faith in His Messiah-
ship from spreading prematurely in a
crude form. Few would call such ar.
one as yesus Christ, save by the Holy
Ghost. The one temptatlon thereto lay
in the generous beneficence of Jesus.
Vv. 21-28. A/tnouncemtnt of tiu
5
and the building is to be of a piece with
the foundation. Observe the emphatic
positionof pov. The<KK\\n<r(a isChrist\'s;
confessing Him as Christ in Peter\'s
sense and spirit = being Christian. (2)
The new society is to be = the kingdom
realised on earth. This is the import of
ver. 19, clause 1. The keys are the
symbol of this identity. They are the
keys of the gate without, not of the doors
within. Peter is the gate-keener, not
the oIkovó;i.<k with a bunch of keys that
open all doors in hts hands (against
Weiss) — kXclSovxou cpyov to ilo-ay«tv,
Euthy. Observe it is not the keys of the
church but of the kingdom. The mean-
ing is: Peter like faith in Jesus as the
Christ admits into the Kingdom of
Heaven. A society of men so believing
= the kingdom realised. (3) In the new
society the rigkteousness of the kingdom
will find approximate embodiment. This
is the import of ver. 19, second clause.
Binding and loosing, in Rabbinical
dialect, meant forbidding and permitting
to be done. The judgment of the
Rabbis was mostly wrong: the reverse
of the righteousness of the kingdom.
The judgment of the new society as to
conduct would bein accordance with the
truth of things, therefore valid in heaven.
That is what Jesus meant to say. Note
the perfect participles SfStpcVov,
XcXvp.cvov = shall be a thing bound or
loosed once for all. The truth of all
three statements is conditional on the
Christ spirit continuing to rule in the
new society. Only on that condition is
the statement about the trvXai a&ov,
ver. 18, clause 2, valid. What precisely
the verbal meaning of the statement is—
whether that the gates of Hades shall
not prevail in conflict against it, as
I
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KATA MAT9AI0N
226
xvi
a Mk. vill. t§ TpiTj) r|fj.<?pa ^yïpOrjcoi. 22. Kal * irpoaXa^iSfJiCfOS aêTOK 6 fléVpos
Act» xyii. Tjpgcrro «ViTiuav oOtü \\iyuv,1 "\'"iXtoSs o-oi, Kupie• oü u,t) torai croi
26.XV1" toüto." 23. \'O 8è orpa<))€is etire tu> n«Tp<u, ""Ywaye èmcr<i> p.ou,
" ïli\'i, 1».\' ZaTora, o-KdV8aXoV p.ou el2 • Sn oü p <J)poc€Ïs Ta toO ©eoG, dXXa Ta
p Mk. viii.
j3. Kom. viü. 5. Phfl. ü. 5 : \'"• »9-
1 For tjo. ciunuav a. Xryuv, which conforms to Mk., B nas X«yu a. rrm|iMV
(W.H. marg.).
\' « fpou in NB (Tisch., W.H.).
righteous man Messiah must be, said
Peter; but why a man of sorrow he
had yet to learn.—ov ut| ë\'o-tcu, future
of perfect assurance : it will not, cannot
be.—Ver. 23. fiirayc 4. u. Z.: tremendous
crushing reply of the Master, showing
how much He feit the temptation ; calm
on the surface, deep down in the soul a
very real struggle. Some of the Fathers
(Origen, Jerome) strive to soften the
severity of the utterance by taking
Satanas as an appellative = avTiicc£p.evos,
adversarius, contrarius, and pointing out
that in the Temptation in the wilderness
Jesus says to Satan simply vira-yc =
depart, but to Peter Cir. oirio-u pov =
take thy place behind me and be fol-
lower, not leader. But these refinements
only weaken the effect of a word which
shows that Jesus recognises here His
old enemy in a new and even more
dangerous form. For none are more
formidable instruments of temptation
than well-meaning friends, who care
more for our comfort than for out
character.—o-xdvSaXov: not " offensive
to me," but " a temptation to me to
offend," to do wrong; a virtual apology
for using the strong word Zaravd.—ov
tpooveïs to, etc, indicates the point oi
temptation = non stas a Dei partibus
(Wolf), or <fcpove:v, etc. = studere rebus,
etc. (Kypke), to be on God\'s side, or to
study the Divine interest instead of the
human. The important question is:
What precisely are the two interests ?
They must be so conceived as not
entirely to cancel the eulogium on Peter\'s
faith, which was declared to be not of
man but of God. Meyer\'s comment on
to t. d.—concerned about having for
Messiah a mere earthly hero and prince
(so Weiss also)—is too wide. We must
restrict the phrase to the instinct of s;lf-
preservation = save your life at all
hazards. From Christ\'s point of view
that was the import of Peter\'s suggestion;
preference of natural life to duty = God\'s
interest. Peter himself did not see that
these were the alternatives; he thoughl
Passion ufith relative conversation (Mk.
viii. 31—ix. 1 ; Lk. ix. 22-27).—Ver. 21.
airo roVe tjp|oTO {vide iv. 17) marks
pointedly a new departure in the form of
explicit intimation of an approaching
final *nd fatal crisis. Time suitable.
Disciples could now bear it, it could not
be much longer delayed. Jesus could
now face the crisis with composure,
having been satisfied by Peter\'s con-
fession that His labour was not going to
be in vain. He then began to show,
etc, for this was only the first of several
Communications of the same kind.—
Xpio-Tot after !i)o-ove in fc$B is an in-
trinsically probable reading, as suiting
the solemnity of the occasion and greatly
enhancing the impressiveness of the
announcement. Jesus, the Christ, to be
crucified I But one would have expected
the article before Xp.—ttoMo, irafliïv, the
general fact.—airo . . . ypap-portuv, the
three constituent parts of the Sanhedrim—
elders, priests, scribes.—ö.iroKTavBrji\'ai:
one hard special fact, be killed.—
iycp0r)vai: this added to make the
other fact not altogether intolerable.
Ver. 22. Peter here appears in a new
character; a minute ago speaking under
inspiration from heaven, now under in-
spiration from the opposite quarter.—
TJpijaTO, began to chide or admonish. He
did not get far. As soon as his meaning
became apparent he encountered prompt,
abrupt, peremptory contradiction.—TX-
cus o-ot: Elsner renders sis bono placi-
dogueanimo, but most (Erasmus, Grotius,
Kypke, Fritzsche, etc.) take it = absitl
God avert it 1 Vehement utterance of a
man confounded and horrified. Perfectly
honest and in one sense thoroughly
creditable, but suggesting the question:
Did Peter after all call Jesus Christ in
the true sense ? The answer must be:
Yes, ethically. He understood what
kind of man was fit to be a Christ. But
he did not yet understand what kind of
treatment such a man might expect from
the world. A noble, benignant, really
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EYAITEAION
m—a&
227
tuk ivOpdmtv." 34. TdVe 6 *lt)<rous etire rots (ia&t)Taïs aüroG, 1 JJk- £{j-
" Ei tis WXei dirtoVu pou OuSur, * dirapiT|<r(£<r6cü éauToV, Kal dparu "fVj!; M.
Tic \'oTaupof auTOÜ, Kal dKoXou8ciT<i> fiov. 25- Ss ydp av1 6«Xr) demal).
t}|K uxr)f aÜTOÜ crütrai, diroXe\'u-£i auTrjt • os 8\' Of " diroX&r») ri\\v Mk. viii.
t|fUX\')>\' aÜToü ëcïKCf èj.ioG, eüpqüei aÜTii>\'• 26. t£ ydp (u<peX£ÏTa.t2 T.K:i.
dVOpuiros, èdf tok *K<5o-p.oi\' \' SXok KepSi^crr), tt)k oè ^u\\i)y aÜToü xiv. 27.
* £t|fu<o8jj; I) ti Sucrci aeöpwiros drrdXXayu,a Ttjs UXÏS aÓTOÜ ; Mk. vul.
27. peXX^i yup ó uiÓ9 ToG df6p(Ó7rou êpxecöai eV ttj Só^-j) Tofl iraTpos xvü. 33.
auToG p.ïTd Twf dyyé\'Xwi\' auToü • Kal tótï diroScóo-ei éVdorw koto 13.\' R0m.
Tril\' \'irpali»\' aÜToü. 28. \'Afi^f Xlyu ufiïf, euri tikïs tuk i»Se u Mk. viii.
&jt>]k<5t(iH\',8 omcïs oö jjlt) w yeiicrwnrat Öai-drou, è\'us &K ïSuo-l tok ajaiavrir).
iuök toö dffipuirou * ipy6y.tvov eV tq pao iXtta auToO."                             5,.\' A*tB\'
xix. 18.
x Lk. xxiii. 42.
Rom. viii. 13. w John viii. 32. Heb. ii. g.
•^tX^STjo-crat in fc$BI. cursives.
1 w in NBC.
1 to~r<DT<i>v in fc^BCDLI.
Ver. 26. This and the following verses
suggest aids to practice of the philo-
sophy of "dying to live", The state-
ment in this verse is self-evident in the
sphere of the lower life. It profits not
to gain the whole world if you lose your
life, for you cannot enjoy your possession;
a life lost cannot be recovered at any
price. Jesus wishes His disciples tounder-
stand that the same law obtains in the
higher life: that the soul, the spiritual
life, is incor.imensurable with any out-
ward possession however gTeat, and if
forfeited the loss is irrevocable. This is
one of the chief texts containing Christ\'s
doctrine of the absolute worth of man as
a moral subject. For the man who grasps
it, it is easy to be a hero and face any
experience. To Jesus Christ it was a
self-evident truth.—{i)p.iu0fj, not suffer
injury to, but forfeit. Grotius says that
the verb in classics has only the dative
after it = mulctare morte, but Kypke and
Elsner cite instances from Herod., Dion.,
Hal., Thetnis., etc, of its use with accus-
ative.—dvTaXXaypa : something given in
exchange. Cf. 1 Kingsxxi. 2, Job xxviii.
15 (Sept.), a price to buy back the life
lower or higher; both impossible.—Ver.
27. plXXci points to something near and
certain ; note the emphatic position.—
épx«o-0ai iv t. 8., the counterpart ex-
perience to the passion ; stated objec-
tively in reference to the Son 0} Man,
the passion spoken of in the second perion
(ver. 21). In Mk. both are ohjectively
put; but the disciples took the reference
as personal (Mk. viii. 32).—Ver. 27.
This belongs to a third group of texts
to he taken into account in an attempt
the two opposite interests compatible,
and both attainable.
Vv. 24-2S. General instruction on the
subject of the two interests.—Ver. 24.
ftirt toIs 110.6.: in calm, self-coliected,
didactic tone Jesus proceeds to give the
disciples, in a body, a lesson arising out
of the situation.— tl tis flt\'Xci; wishes,
no compulsion; oü p<.a£opai, Chrys.,
who remarks on the wisdom of Jesus in
leaving every man free, and trusting to
the attxaction of the life : oirr) toO irpóy-
(jtaros T| 4>vo~cs iKav-fj c^iAKvtru\'jPui..—
airopvqo\'aa\'öu» covtov: here only, in-
timates that discipleship will call for
self-denial, or self-subordination. Chrys.
illustrates the meaning by consideiing
what it is to deny another — not to
assist him, bewail him or suffer on his
account when he is in distress.—tok
o-Tavpov looks like a trait introduced
after Christ\'s passion. It need not be,
however. Punishment by crucifixion
was known to the Jews through the
Romans, and it might be used by Jesus
as the symbol of extreme torment and
disgrace, even tliough He did not then
know ccrtainly that He Himseli\' should
meet death in that particular form. It
became a common expression, but the
phrase dpoVru t. ar. would sound harsh
and startling when first used. Vide on
Mt. x. 38__Ver. 25. Vide x. 39. The
Caesarea crisis was the most appropriate
occasion for the first promulgation of
this great ethical principle. It was
Christ\'s first contribution towards un-
folding the signiiicance of His suffering,
setting it forth as the result of a fidelity
to righteousness incumbent on all-
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228 KATA MAT9AI0N                          xvn.
i Mk. li. i. XVII. I. KAI fieff rjp.é\'pas i% Trapa\\au,pafei 4 \'Itjo-oGs tok flér-po»
51 (T.K.). Kal \'idKUpor Kal \'\\<iiii.vv(\\v T&v dSeX^or auTou, Kal * dpa<|>t?p£i aÜTOus
Kom. \'lii\'. els ópo; üt|rr]Xèi\' kot\' ÏStav.     2. Kal b p.eTeu.op4>w9n lp.irpoa0cf aurüf,
iii. 18. Kal l\\ap.\\|/< to irpoauirof aÜTOÜ (is 6 rjXios, Ta Sc IjjiaTia aÜTOÜ
to fix the import of the title—those which    yti<rwvra.i 9.: a Hebrew idiom, but not
refer to apocalyptic glory in terms drawn    exclusively so. For examples of the figure
from Daniel vii. 13.—tót airoSucrti:    of tasting applied to txj>rriences, vide
the Son of Man comes to make final    Elsner in Mk. For Rabbinical use, vide
awards. The reference to judgment    Schöttgen and Wetstein.—tu>% av tSucri.
comes in to brace up disciples to a   subjunctive alter i. 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 verh
nobleness; yet not much of an aid to    referring to future time.
those to whom the heroic life is not in       Chapter XVII. The Transfioura-
itself an attraction. The absolute worth    tion ; The Epileptic Boy; The
ofthetrue life is Christ\'s first and chief line    Temple Tribute. 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. 1-13. The Transfiguration (Mk.
by others to the destruction of Jerusalem    ix. 2-13, Lk. ix. 28-36).—Ver. 1. |i.cO*
(Wetstein, etc.); by others again to the    -f|(Wpas {{. 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 cvythical
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 tno soon to be    three a sacrcd weck 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
Kintjdom of üod 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 Setof 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
Israël. If the logion 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 tra 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 wa3    28.—nfr., la*., IwaV.: Jesus takes with
to come in a fewyears? 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 indefinitcly postponed advent,    exist in all disciple-circles, and they
His promises naturally contemplate the    cannot be igncred by the teacher.—
former; much of His teaching about the    ava<j>lpo, leadeth up ; in this sense not
kingdom easily fits into the latter.—    usual; of sacrifice in Jas. ii. 11 and in
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i-6.                               EYArrEAION                               229
lyivtTO Xtuxct <J>s Tf> $«s. 3. Kal tSoiS, &$Qr\\<rtH>l auTot; Muia-fjs c *ƒ\'""
nal "HXt\'as, ijlït\' aÜToG c auXXaXoCtres.* 4. airoKpiOtls hè 6 rieTpos Mk"ix 4
itltt Tw \'lijcroü, " Kupic, *KaXóV io~nv rjp.as u8« «Tfai • cl 6eXcis, Lk.ix. 30;
irot^ffwp.ci\' * £8e Tpeïs o-kijkos, <xol p-iav, Kal Mucrfj iiiae, Kal p.ïai\' [<•«\'•)• Lk
"HXia." 5. "Eti aÜTou XaXoürros, ISou, vccfi/Xr) ^uTeifT) iTrco-Kiacrcf ("•«»< «*•
auTou\'s • Kal ISou, <j)u)i\'7| ck ttjs kec^Xrjs, Xt\'youaa, " Out<5s icniv ó d Ch xvüi.
uiós iiou 6 dvaTTTiTos, €k u cüSÓKiiffa * aÜTou &KoueTC." * 6. Kal «xvi. 24.
r               \'                         \'                                                                                   Kom. xiv
ti. 1 Cor. vii. 8; ix. 15.
1 u<^0t| fc^BD, which, the verb coming bcfore the two nom., is legitimate. The
T. R. is a grammatical correction of ancient revisert.
* J^B place uit\' ovtov after irvXXaXovvrts.
*»oiT|<rtt> in t>)BC. Vide below.                      * «komt» ovtov in HBD33.
tion is that Moses appeared with the law
in his hand, and Elias in his fiery
chariot.—<™XXa\\ovvT« p» a., convers-
ing with Jesus, and, it goes without
saying (Ek. does say it), on the theme
uppermost in all minds, the main topic
of recent conversations, the cross; the
vision, in its dramalis persona and their
talk, reflecting the state of mind of the
seers.—Ver. 4. airoKpiOels & H. Peter
to the front again, but not greatly to his
credit.—KaXóv loriv, etc, either it is
good for us to be here = the place is
pleasant—so usually; or it is weli that
we are here—we the disciples to serve
you and your visitants—Weiss and
Holtzmann (H. C). Pricaeus, in illus-
tration of the former, cites Anacreon:
Papa rr)v ctkitii\' BaövXXt
Kadurov * KaXov tu SeVSpor.
Tis av ovv 6puv irape\'XOoi
KaTaywviov toiovtov.
—Ode 22.
This sense—amoenus est, in quo com.
moremur, locus, Fritzsche—is certainly
the more poetical, but not necessarily on
that account the truer to the thought of
the speaker, in view of the remark o)
Lk. omitted in Mt., that Peter did not
know what he was saying.—iroi^o-w,
deliberative substantive with Oc\'Xcis pre-
ceding and without lva.% the singular—
shall I make?—suits the forwardness of
the man; it is his idea, and he will
carry it out himsclf.—roti* o-Ki]vas :
material at hand, branches of trees,
shrubs, etc. Why three ? One better
for persons in converse. The whole
scheme a stupidity. Peter imagined
that Moses and Elias had come to stay.
Chrys. suggests that Peter here in.
directly renews the policy of resistance
to going up to Jerusalem (Hom. lvi.).
Vv. 5-8. v<$<Xi) ^utci.vt), a luminouf
Heb. vii. 27, xiii. 15.—8po« i^-qXöv:
Tabor the traditional mountain, a tradi-
tion originating in fourth century
with Cyril of Jerusalem and Jerome.
Recent opinion favours Hermon. All
depends on whether the six days were
spent near Caesarea Philippi ot in con-
tinuous journeying. Six days would
take them far. " The Mount of Trans-
figuiation does not concern geography"
—Holtz. (H. C).—Ver. 2. pc-rcp.op<j>u6v),
transfifruratut est, Vulgate; became
altcred in appearance. Such trans-
formation in exalted States of mind is
predicated of others, e.g., of Iamblichus
(Eunapius in I. Vita 22, cited by Elsner),
and of Adam when naming the beasts
(Fabricius, Cod. Pseud. V. T., p. 10).—
f^upotrScv avTur, 90 as to be visible
to them, vide vi. 1. Luke\'s narrative
seems to imply that the three disciples
were asleep at the begtnning of the
scène, but wakened up before its close.
—xal «XajuJ/t . . . 4><is: these words
describe the aspect of the transformed
person ; face sun-bright, raimenl: pure
white.—Ver. 3. Kal ISov introduces a
leading and remarkable feature in the
scène : <J<f>9r) avroi?, tliere appeared to
the three disciples, not necessarily an
absolutely real, objective presence of
Moses and Elias. All purposes would
be scrvcd by an appearance in vision.
Sufficiënt objectivity is guaranteed by
the vision being enjoyed by all the three,
which would have been improbable if
purely subjective. Recognition of Moses
and Elias was of course involved in the
vision. For a realistic view of the
occurrence the question arises, how was
recognition possible ? Euthy. Zig. says
the disciples had read descriptions of
famous men, including Moses and Elias,
in old Hebrew books Another sugges-
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KATA MAT0AION
XVII.
23°
e Ch. xxvl. dKO&raires ot p.a9r)Tal êirco-or iici irpóVuiroe aÜTwy, «al l$ofir\\-
u; xvii. ö-rjcrai\' o-ificSSpa. 7. koi Trpoo-£X9<bi\'\' o \'Irjo-ous tj<|>oto auTwi\', Kal
const.). ttirtv, "\'Eyipfa\\Te Kal * |i.r) <|>o0eïo-0e." 8. \'Eiraporrts 8è tqus
fCh. xxvii. . _ . .             m                                       .                   ,
54.           o<pt)a\\p.ous auTui\', ouocpa eiöoi», ei p-ï) tok Itjo-oui» povoy.
rCh. xiviii. _ „ » k o ; .-J52-» 1 »\\        .,> -
5,10. 9. Kat KaTapaivorr&ie auTuf drro * tou opous, «yeTïtAaTO auTois
h Ch. viii. i. , , . \' < „ , ,„ „ . ,     ,,
(with init, o Irjcrous, Kiyiav, M-^bevi eiirnre to opapa, ews ou o  uios tou
moreconv , n , , « » .. »» a ^ * /                   >\\i
monly dyppWTfOU €K C€Kp(i»> draoTT). " IO. Kal £irt)p(i)TT|0-aK    auTOK Ol
herein\' p.a8r|Tal aÖTOÖ,4 XeVorres, "Tl ouV ot vpauuaTCÏS Xtyoucui\', oti
W.H.).
i here only in Gospels and in Acts (vii. 31, etc).
1 wpoo~T]\\6ev o I. K01 in ^BD ; ai|rau.evo$ avTuv fiirfr in t^B.
* ck in ^BCD al.; oiro in 2.
\' ryepfl-n in BD; avoerri) in fr$C. W.H. place the former in the text and the
latter in margin.
4 avTOV in BCD but wanting in ALZ33.
Vv. 9-13. Conversation tthile de-
scending the hill. —Ver. 9. ur|Scvl «ïirt)T«:
injunction of secrecy. The reason of the
injunction lies in the nature of the ex-
perience. Visions are for those who are
prepared for them. It boots not to re-
late them to those who are not fit to
receive them. Even the three were
only partially fit; witness their terror
(ver. 6).—to Spapa, the vision, justifying
the view above given of the experience,
held, among others, by Elsner, Herder,
Bleek and Weiss. Herder has some
fine remarks on the analogy between the
experiences of Jesus at His baptism and
on the Mount, six days after the
announcement at Caesarea Philippi, and
those of other men at the time of moral
decisions in youth and in the near pre-
sence of death (vide his Vom Erlöser der
Menschen, §§ 18, 19).—lus ov, foliowed
by subjunctive without óv; in this case
(cf. xvi. 28) one of future contingency at
a past time. The optative is used in
classics (vide Burton, § 324). Not till
the resurrection. It is not implied that
Jesus was very desirous that they should
then begin to speak, but only that they
could then speak of the vision intelli-
gently and intelligibly. Christ\'s tc-ne
seems to have been that of one making
light ot the recent experience (as in Lk.
x. 20).—Ver. 10. t£ ovv, etc. : does the
ovv reter to the prohibition in ver. g
(Meyer), or to the appearance of Mosea
and Elias, still in the minds of the three
disciples, and the lateness of their coming
(Euthy., Weiss), or to the shortness o)
their stay ? (Grotius, Fritzsche, Olsh.,
Bleek, etc). Diiiicult to decide, owing
to fragmentariness of report; but it il
cloud, still a cloud capable of casting a
shadow, though a ïaint one (" non
admodum atram," Fritzsche). Some,
thinking a shadow incornpatible with
the light, render lireo-xioortv tegcbat, cir-
cumdabat. Loesner cites passages from
Philo in support of this meaning.—
oïitovs. Whom ? the disciples ? Jesus,
Moses, and Elias ? all the six ? or the
two celestial visitants alone ? All these
views have been held. The second the
more probable, but impossible to be
certain.—koI ISov, again introducing a
main feature: first the visitants, now
the voice from heaven. Relation of the
ear to the voice the same as that of the
eye to the visitants.—ovtos : the voice
spoken this time about Jesus; at the
baptism to Him (Mk. i. ir), meant for
the ear of the three disciples. The voice
to be taken in conncction with the
announcement of the coming passion.
Jesus God\'s well-beloved as self-sacrific-
ïng.—atcoufTc ovtov : to be taken in the
same connection = hear Htm when He
speaks to you of the cross. Hunc audite,
ncmpt. solum, plena fide, pcrfectissimo
obsequio, universi apostoli et pastores
pracsertim, Elsner.—Ver. 6. Kal dicov-
o-avT«s. etc.: divine voices terrify poor
mortals, especially when they echo and
reinforce deep moving thoughts vvithin.
—Ver. 7. at|idpcvo? . . . flirev: a touch
and a word, human and kindly, from
Jesus, restore strength and composure.—
Ver. 8. And so ends the vision.—
iirdpavTcs t. 4., etc, raising their eyes
they see no one but Jesus. Moses and
Elias gone, and Jesus in His familiar
aspect; the dazzling brightness about
face and garments vanished.
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EYATTEAION
231
7—X4-
\'HXiac Set £k@elv irpwroc;" 11. \'O 8c \'ItjctoOs * AiraxpiOcts cTircK
oütoÏs,2 " \'HXias pvèV é\'pxeToi TrpwToy,8 Kal \' diroKaToem^aei irdWa • j vide at Ch
12. \\iyu> Sè üfjuïf, 8ti \'HXias r)8r| T]X8e, koi oük ^iriyi\'<ü<ra»\' aÜTÓV>
&XX\' tTtoincrav ie aÜToi Sera T|0€XT|a,ai\' • outw Kal 6 ulos toG dcörxiirou
pc\'XXei irdaxei»" uit\' aê-rwe." 13. Tóre awfJKai\' ot u,a6r|Tai, 3ti
iiepl \'Iwdn\'ou tou Baimcrrou etrrei\' auToïs.
14. Kal i\\Qóm>v ainitv* irpos top SxXoe, TrpocrfjX6ei\' auTu dV6pu-
1 fc^BDLZ omit Irjcrovs.                                     * BD omit avroif.
* t^BD omit irpuTov, which probably has come in from ver. 10.
4 ^BZ sah. omit avrwv.
late vision. The contrast between the
mechanical literalism of the scribes and
the free spiritual interpretation of Jesus
comes out here. Our Lord expected no
literal coming of Elijah, such as the
Patristic interpreters (Hilary, Chrys.,
Theophy., Euthy., etc.) supposed Him
to refer to in ver. 11. The Baptist was
all the Elijah He looked for.—ovk lirl-
yvuvav: they did not recognise him as
Elijah, especially those who profes-
sionally taught that Elijah must come,
the scribes.—a\\V èiroi^a-av iv avTu,
etc. Far from recognising in him Elijah,
and complying with his summons to
repentance, they murdered him in re-
sentment of the earnestness of his
efforts towards a moral airoKaTao-Ta<ri«
(Herod, as representing the Zeitgeist.).—
èv atTw ; literally, in him, not classical,
but similar construction found in Gen.
xl. 14, and elsewhere (Sept.).—ovtcos:
Jesus reads His own fate in the Baptist\'s.
How thoroughly He understood His
time, and how free He was from
illusions 1—Ver. 13. t&n cr-jvijitav : the
parallel drawn let the three disciples see
who the Elijah was, alluded to by their
Master. VVhat a disenchantment: not
the glorified visitant of\' the night vision,
but the beheaded preacher of the wilder-
ness, the truc Elijah I
Vv. ri-21. The epileptic boy (Mk.
ix. 14-29 ; Lk. ix. 37-43).—Very brief
report compared with Mk.—Ver. 14.
ÈXffóvTuv; the avTwv of T. R. might
easily be omitted as understood from
the connection.—yovvirtrüv, literally,
falling upon the knees, in which sense it
would naturally take the dative (T. R.,
a*T$); here used actively with accusa-
tive = to bekitcc him (Schanz, Weiss).—
Ver. 15. <rcXt|vi.a£<Tai, he is moon-
struck; the symptoms as described are
those of epilepsy, which were supposed
to become aggravated with the phases 01
most natural to take ovv in connection
with preceding verse, only not as re-
ferring to the prohibition of speech pro
tem., but to the apparently slighting tone
in which Jesus spoke. If the recent
occurrence is not of vital importance,
why then do the scribes say etc. ? To
lay the emphasis (with Weiss) on irpwrov,
as if the disciples were surprised that
Moses and Eüas had not come sooner,
before the Christ, is a mistake. The
adventwould appear to them soon enough
to satisfy the requirements of the scribes—
just at the right time, after they had re-
cognised in Jesus the Christ = Thou art
the Christ we know, and lo 1 Elias is
here to prepare the way for Thy public
recognition and actual entry into
Messianic power and glory. The sudden
disappearance of the celestials would tend
to deepen the disappointment created by
the Master\'s chilling tone, so that there
is some ground for finding in olv a
reference to that also.—Ver II. ïf>xlTal:
present, as in ii. 4, praesens pro/uturo,
Raphel (Annolationes in S.S.), who cites
instances of this mallage temporis from
Xenophon. Wolf (Curtie PhilX referring
to Raphel, prefers to find in the present
here no note of time, but only of the
order of coming as between Elias and
Christ. It is adidactic, timeless present.
So Weiss.— ÖTroKOTao-Tiitrti iravra. This
word occurs in Sept., Mal. iv. 5, for which
stands in Lk. i. 17: «irwrrp^l/cu ; the
reference is to restitution of right moral
relations between fathers and children,
etc. Raphel cites instances of similar
use from Polyb. The function of Elias,
as conceived by the scribes, was to lead
Israël to the Great Repentance. Vide
on this, Weber, Die Lehrcn des T., pp.
337-8.—Ver. 12. Xc\'yuSi: Jesus finds
the prophecy as to the advent of Elias
fulfilled in John the Baptist, so still
fürther reducing the significance of the
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KATA MAT9AI0N
232
XVII.
k he\'« (W*lr0S *y°yul\'tr^y ttÖTu,1 Kal \\iyuv, 15. " Kupie, <?\\^r|cróv u.ou tok ulóV,
H.)and in óti acXr)yia£ETai Kal KaKÜs iTaax*1*\' woXX<£kis ydp mirrei els to
-.viih irOp, Kal TToWaKig eïs to üScop. 16. Kal irpooVjfcvKa aüroi\' to«
ri""<, Ch. uaüYiTais cou, «ai ouk rjouraöinaai\' auTO>> öepaTreüuai." 17. \'Atto-
XXVÜ. 29.            A\\CX!»            "                              *                          »                            \\
1 t\'h1. ü. 15. KpiVHf o« ó Itjo-oüs turec, " Q ytk€a amaTos Kal 8ieaTpau.u.£rn,
xwü. 5). lus irÓTt êaojxat u.e8\' óu.wi\'\'; ?u>9 Tróre " dr/{ouat uuüf; <j)^p€Té
mMk. ix. 19.            »%*•••        o         »»/                          c*                    \\*%a
Lk. ix. 41. (ioi auToi> <üö«. Iö. Kaï ÉircTijirjo-ci\' outw o Irjaous. Kaï i$T]\\f}ev
19. Éph! A7r\' auToü to SaipLÓViOf, Kal t9epaTreu0ï] 6 iraïs dTfö ttjs <3pas £<£iW:s.
iii. 13 (ali 19. TÓtï irpoo-eXöótres oï p.aOr)Tal ra \'Ir|<ro0 kot\' iSiac ilirov,
«ccus.more " AtaTi Y|U.eïs ouk T|8u>\'rj6Tiu.ei\' cVpaXeïi\' auTÓ;" 20. \'O 8è \'lT|0rous4
in classks). etirei\'6 aÜToïs, "Aid ttjc ATrioTtac6 üpüf. du-ri»» ydp \\iyu> ujitc,
1 avrov in nearly all uncials. avr» is 2 "mechanical repetition " (Weiss) of the
previous ovtw.
9 cxii in t^BLZ ; as the more usual word it is to be suspected. W.H. introducé
it with hesitation.
» u.c6 vu.uv co-opai in ^BCDZ 33.                        4 fc^BD 33, omit li)<rovf.
8 fr$BD 33, etc, have Xrytu
• oXiyoirioTiav in fc$B cursives, and adopted by most editors, though airurcav
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).—kclküs irdo*x<i    and then, aloud : 4>tPt r€\' H-01 • bring him
H\\ii W. H. text), good Greek. Kaphel    to me, said tothe crowd generally, there-
(Annot.) gives examples from Polyb. =     fore plural.—Ver. 18. to Saiu-öViov : the
suffers badly.—Ver. 16. Tots naÖT)Tats :     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.—ovk i7j8vi\'ij8T]o-av: the case baffled    foreign will, and all diseases with which
the men of the Galilean mission.—Ver.    the notion of demoniacal possession was
17. uyevta.: 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 av-rü after €ireTt-
14). Jesus was far away in spirit from    u.t]<rcv 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
tt<St€, etc.) shows. It is the utterance of    of Mk.
a fine-strung nature, weary of the dul- Ver. 19. kot\' ISiav: the disciples
ness, stupidity, spiritual insuscepti-    have some private talk with the Master
bility (Sirioros), not to speak of the    as to what has just happened.—8iot£
moral perversity (8ieo~rpau.u.«vT|) all    oük TJ8uvii6i]|MV: the question implies
around Him. Üut 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. Sta tt|v óXiyoTrurTiav,
smoking taper. The tone of His voice,    here only, and just on that account to be
gently reproachlul, would show that.    preferred to Amo-Tiav (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. ziv. 31),
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EYAITEAION
*33
15—*3-
tav txr]T£ wiCTTck 1I5 k(5kkok trivdircus, èperre t5 Spet toutw MertiPrjOi
* JfT€Ü6«c J * «Vet, Kal (iSTaP^o-erai • Kal ouScV * dSuKOT^aei öjilc. n Mn> (W.
21. toOto 8è to ycVos ouk «ViropcucTai, ïl p.T) ie irpoatuxjj Ka\' »"dinLk
PT]<rreia."2                                                                                                    (vftfa
»                                   « e* i                              r m         » •. critica!
22. ANA2TPE4>OMENCN 8 ö€ auToc èV tt) TaXiXaia, eiitct» auTois notcthere)
(9               «           u         M \\             c         «*                « » A /                                  C- \'C-         rt               >                *             O ftl/l" Ch. U
o Irjaous, McXXci o uios tou dyppuTrou irapaoioaavai eis X£lPas M for
dk\'dpciirui\', 23. Kal diroKTefoüorif aÜTÓV, Kal Tjj Tpirrj ^p.épa eY£p0^- p" Lk. i. «
crtTai." * Kal e,Xinrr)8ï)ffae <7<)>ó8pa.                                                          ,4°°\'"
1  fjHTaPa in NB ; evOev in ^ Hl).
2 This whole verse is wanting in fc$B 33> some Latin verss., Syrr. verss. (Cur.
Hier. Sin.). CDLAI and many otJ>er uncials have it. It ia doubtless a gloss
foisted into the text.
8 fc$B 1 it. vg. have <rv(rrpe^o|icv<av j changed into the more easily understood
avaUTp. (T. R.).
4 B has avao-rn<r«T<u (W.H. margin).
doctrine of the cross.—irapaS(8oo-0ai: a
new feature not in the first announce-
ment. Grotius, in view of the words ds
vtïpas av€puiruv, thinks the reference is
to God the Father deüvering up the Son.
It is rather to recent revelations of dis-
affection within the disciple-circle. For
if there were three disciples who showed
some receptivity to the doctrine of the
cross, there was one to whom it would
be very unwelcome, and who doubtless
had feit very uncomfortable since the
Caesarea announcement.—irapaS. con-
tains a covert allusion to the part He is
to play.—Ver. 23. eXim7J9ir)<rav <r<f>^8pa,
they were all greatly distressed ; but no
one this time ventured to remonstrate or
even to ask a question (Mk. ix. 32). The
prediction of resurrection seems to have
counted for nothing.
Vv. 24-27. The temple tax.—In Mt.
only, but unmistakably a genuine historie
reminiscence in the main. Even Holtz-
mann (H. C.) regards it as history, only
half developed into legend.—Ver. 24. cU
Kaïr.: home again alter lengthened wan-
dering with the satisfaction home gives
even after the most exhilarating holiday
excursions.—Ver. 24 irpo<HjX0ov ol, etc.:
home-coming often ineans return 10
care. Here are the receivers of custom,
as soon as they hear of the arrival, de-
manding tribute. From the Mount of
Transfiguration to money demands
which one is too poor to meet, what a
descent 1 The experience has been often
repeated in the lives of saints, sons ol
God, men of genius.—to StSpayjia: a
8tSpa.xp.ov was a coin equal to two Attic
drachmae, and to the Jewish half shekfl
That was a part of the truth at least,
and the part it became them to lay to
heart.—&p.T)v, introducing, as usual, a
weighty saying.—eav «xlTt, if ye have,
a present general supposition.—kókkov
irivdirfus proverbial for a small quantity
(xiii. 31), a minimum of faith. The
purpose is to exalt the power of faith,
not to insinuate that the disciples have
not even the minimum. Schanz says
they had no miracle faith (" fides miracu-
lorum").—t$ ópn tovtcji, the Mount of
Transfiguration visible and pointed to.
—|HTapa (-Pti8i T. R.), a poetical form
of imperative like ivapa in Rev. iv. 1.
Vide Schmiedel\'s Winer, p. 115.— IvOtv
CKct for evTciöcv CKciac.—peTa-PtjircTai:
said, done. Jesus here in effect calls
faith an " uprooter of mountains," a
phrase current in the Jewish schools for
a Rabbi distinguished by legal lore or
personal excellence (Lightfoot, Hor.
Heb., ad Mt. xxi. 21, VVünsche).—
aSuvaTTJcei used in the third person
singular only in N. T. with dative = to
be impossible; a reminiscence of Mk.
ix. 23 (Weiss).—Ver. 21. Vide on Mk.
ix. 2g.
Vv. 22-23. Second announcement of
the Passion (Mk. ix. 30, 31; Lk. ix. 44,
45).—Ver. 22. 0Tj<rTp«<J>opéV<i>v a., while
they were moving about, a reunited band.
—cv t. T.: they had got back to Galilee
when the second announcement was
made. Mk. states that though returned
to familiar scènes Jesus did not wish to
be recognised, that He might carry on
undisturbed the instruction of the
Twelve.—pïXXf 1, etc.: the great engross-
ing subject of instruction was the
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KA TA MAT0AION
XVII.
234
q her» only 24. \'EXOÓktwi\' Si aÜTwc els Kaïrepraoup., irpocrfjXÖov ot to
Frequent *> SiSpavjia Xau.jSdi\'oi\'Tes tw Hlrpia, Kal etiroi», "\'O 8i8d<ntaXo$
I \'. óu.ük ou \'TeXei Ta1 SiSpaxp-a;" 25. Ae\'yei, "Nat." Kal óVe
\'••• v... elo-TJXÖci\' 2 els TTif olittai\', TTpo^iböaa-ef auToi» ó \'Incoüs, \\iyav, " Ti
r Rom. xiil.         \'                            \'                           \'                                                           „
6-            «rol ookci, Siaau»; ol BacriXeïs ttjs yfjs dirè tii\'wi\'3 XaixBdi\'oucri
s Ch. xxii.                                    \'                                                 «                                        t                 » ••
17. Mk. rAt) ïj * Krji\'o\'oi\'; Airo tui» ui»? aÜTÜi\', I] Airo tü? dXXorpiwi»;
tjohnx. 5. 26. Aéyei auTÖ é rWTpos,4 "\'Airo töi» AXXoTpi*»»." "Edm auTu é
Acts vii.                                                                                             it.
6. Heb. zi. 9, 34-
1 ^D omit ra here (Tisch.); BC retain it (W.H.).
a «wreXBovTo in fc$ (-ti D); iXOovTa in B. Tisch. adopts the fermer; W.H. the
latter, with fKrtXOovTa in margin.
8 B has tivos, which W.H. place in the margin.
« For Xeyei . , . n. fc$BCL have ciitovtos 8« (Tisch., W.H.). The T. R. is a
grammatical correction. The adoption of ciitovtoc, requires a comma before €$»)
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.—tiVoi
post-exilic time based on Exodus xxx.    Sokeï ; phrase often found in Mt. (xviii.
13-16. After the destruction of the    12, xxi. 28, etc.) with lively colloquial
Temple the tax continued to be paid to    effect: what think you ?—ri\\j] ^ Kfjvtrov,
the Capitol (joseph. Bel. I. vii. 6, 7). The    customs or tribute ; the former taxes or
time of collection was in the month    wares, the latter a tax on persons = in-
Adar (March).—tü fl. Peter evidently    direct and direct taxation. The question
the principal man of the Jesus-circle for    refers speciallyto the latter.—öXXoTpiuv,
outsiders as well as internally.—oi    foreigners, in rei\'erence not to the nation,
Tf\\d. The receivers are feeling their    but to the royal family, who have the
way. Respect for the Master (BiSdo-KaXos)    privilege of exemption.—Ver. 26. apa-yt
raakes them go to the disciples for in-    on the force of this partiele vide at vii.
formation, and possibly the question was    20. The yt ler.ds emphasis to the
simply a roundabout hint that the tax    exemption of the vtoC. It virtualty
was overdue.—Ver. 25. vaC: this    replies to Peter\'s vat = then you must
prompt, confident answer may be etther    admit, what your answer to the collectors
an inference from Christ\'s general bear-    seemed to deny, that the children are
ing, as Peter understood it, or a state-    free. The reply is ajeu d\'csprit. Christ\'s
ment of fact implying past payment.—   purpose is not seriously to argue for
ÏX6<$vra i. t. 4. The meeting of the tax    exemption, but to prepare the way for
collectors with Peter had taken place    a moral lessen.
outside ; it had been noticed by Jesus,       Ver. 27. ïva prj cricavSaX., that we may
and the drift of the interview instinctively    not create misunderstanding as to our
understood by Him.—Trpoé$8a<rtv, antici-    attitude by asking exemption or refusing
pated him, here only in N. T. Peter    to pay. Nösgen, with a singular lack of
meant to report, but Jesus spoke first,    exegetical insight, thinks the scandal
having something special to say, and a    dreadcd is an appearance of disagree-
good reason for saying it. In other    ment between Master and disciple 1 It
circumstances He would probably have    is rather creating the impression that
taken no r.otice, but left Peter to manage    Jesus and His followers despise the
the matter as he pleascd. 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 Mis 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 ot   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 -\'b    to show itself among His disciples, He
-ocr page 247-
EYAfTEAlON
235
ï4—*7\'
\'lr]croüs-, M"Apoy« Acudcpoi tlaiv oi utoi. 27. Iva 8*1 fif| axavSa-n here only
\\ï<rw[i.t;\'* aÜToüs, irop«u0els «U Tr)C 2 OdXao-o-ai\', {SdXe " ayKiorpoi\', v here only
ical Toi» cU afidrrci irpwTOf [)(0ue opoi> • koi dcoï^as to aróiia aÜTofl, w c/. im
cuprjc/Eis \'crra-rnpa- «KCiyw Aapuf 009 aOTOis den cjiou Kaï aou. Ch.xx.j8
1 0TKu.v5oXiJuip,€v in fc^LX, adopted by Tisch. and placed in marg. by W.H.
* Many uncials (NBLA <*l-) omit tij».
only for Peter along with Himself?
Were all the disciples not liable:
Andrew, James and John there, in
Capernaum, not less than Peter ? Was
the tax strictly collected, or for lack of
power to enforce it had it become prac-
tically a voluntary contribution, paid by
many, neglected by not a few ? In that
case it would be a surprise to many that
Jesus, while so uncompromising on
other matters, was so accommodating in
regard to money questions. He would
not conform to custom in fasting,
Sabbath keeping, washing, etc, but He
would pay the temple tax, thougli refusal
would have had no more serious result
than slightly to increase aheady existing
ill-will. This view sets the generosity
and nobility of Christ\'s spirit in a clearer
light.
Chapter XVIII. Moral Training
of the Disciples. In this and the
next two chapters the centre of interest
is the spiritual condition of the Twelve,
and the necessity thereby imposed on
their Master to subject them to a stern
moral discipline. The day of Caesarea
had inaugurated a spiritual crisis in the
disciple-circle, which searched them
through and through, and revealed in
them all in one form or another, and in
a greater or less degree, moral weak-
ness : disloyalty to the Master (xvii. 22),
vain ambition, jealousy, party spirit.
The disloyal disciple seems to have
taken to heart more than the others the
gloomy side of the Maattr\'s predictions,
the announcement of the Passion ; his
more honest-hearted companions let
their minds rest on the more pleasing
side of the prophetic picture, the near
approach of the kingdom in power and
glory, so that while remaining true to
the Master their hearts became fired with
ambitious passions.
Vv. 1-14. Ambition rebuked (Mk. ix.
33-50 ; Lk. ix. 46-50, xv. 3.7, xvii. 1-4).—
Ver. 1. iv Ik. t. «5pij, in that hour ; the
expression connects what follows very
closely with the tax incident, and showf
that the two things were intimately asso-
ciated in the mind of the evangelist.—
sets His own spirit of self-effacement
and desire as far as possible to live
peaceably with all men, even with those
with vvhom He has no religious affinity.
—iropevfltts «. 8. Generally the instruc-
tion given is : go and fisb for the money
needful to pay the tax.—avKurrpov, a
hook, not a net, because very little would
suffice ; one or two fish at most.—
irpuTov lx9«v: the very first fish that
comes up will be enough, for a reason
given in the following clause.—avotfas
. . . o~raffjpa: the words point to some-
thing marvellous, a fish with a stater,
the sum wanted, in its mouth. Paulus
sought to eliminate the marvellous by
rendering fipiio-eis not "find" but
" obtain," i.e., by sale. Beyschlag (Das
Leben Jcsu, p. 304) suggests that the
use of an ambiguous word created the
impression that Jesus directed Peter to
catch a fish with a coin in its mouth.
Ewald (Geschichte Christus, p. 467)
thinks Jesus spoke very much as re-
ported, but from the fact that it is not
stated that a fish with a coin in its
mouth was actually found, he infers that
the words were not meant seriously as a
practical direction, but were a spirited
proverbial utterance, based on rare
examples of money found in fishes.
Weiss is of opinion that a simple direc-
tion to go and fish for the means of pay-
ment was in the course of oral tradition
changed into a form of language imply-
ing a miraculous element. This view
assumts that the report in Mt. was
derived from oral tradition (vide Weiss,
Das Leben Jesu, ii. 47, and my Miraculous
Element in the Gospels, pp. 231-5). In
any case the miracle, not being reported
as having happened, cannot have been
the important point for the evangelist.
What he is chiefly concerned about is to
report the behaviour of Jesus on the
occasion, and the words He spoke re-
vealing its motive.—Avt\\ ip.oO ieaA oroï:
various questions occur to one here.
Did the collectors expect Jesus only to
pay (for Himself and His whole com-
pany), or did their question mean, does
He also, even He, pay ? And why pay
-ocr page 248-
236                        KATA MATÜA10N                       xviu
• Ch-ri. 111 XVIII. I. \'EN ^kciVtj Tfj «Spa TrpcaTJXflov 01 pa&SjTal tu \'Itjo-oG,
Mk. ix. 34. Xtyorres, " Tis opa \'peijtui\' iarlv iv ttj /3amX«ia tZiv oüpavSiv;
b John xü. 2. ICai irpocrKoXsCTüiJiei\'os 4 Itjo-oCs iroiSioi\' t<m\\<rev outo tV pcVu
T.R.). aÜTÜf, 3. Kal cTitck, "\'Apqv \\éyw 6fi.lv, i&v pt| borpac)>fJT£ Kaï
Acts vii. , a«         »          * *                 , , .               , \\ n \\ \'
»            Y«Tr"* <">S Ta iraioia, ou jitj £icrc\\9r]Tc ets TT|e pacriXEiar tuv
1». Lk. oupafui\'. 4. oorts ouk Taireti\'waT) * iaurov ws to iraioiop touto,
rviit 14. out(5s èoTie 6 pei^uf «V TJj pacriXcia tui\' oüparwe. 5. Kal Ss iav
par»u. oe\'ÊTjTal iratSiOK ToiouTOC iv* *firl tü orópaTi pou, ept Bé^eTat •
- fc^BL ai. omit o I.                               * rairtivuiru in all uncials.
1 tv before iraiSiov in BDI.Z ; toiovto in fc^BLA for the more usual toiovtov in
T. R. (tv iraiSiov toiovto in \'f isch. and W.H.).
ris apa fii ir,wv : who then is greater, etc. ?
\'Phe apa may be taken as pointing back
to the tax incident as suggesting the
ijuestion, but not to it alone, rather to it
as the last of a series of\' circumstances
tending to force the question to the
front: address to Peter at Caesarea
Phiiippi ; three disciples selected to be
with the Master on the Hill of Trans-
riguration. From Mk. we learn that
they had been discussing it on the way
home.—iv r. f3ao-.T.oip.,inthe Kingdom
of Heaven ; this Is wanting in Mk.,
where the question is a purely personal
one; who is the greater (among us,
now, in your esteem) ? In Mk. the
question, though referringto the present,
who is, etc, points to the future, and
presents a more general aspect, but
though it wears an abstract look it too
is personal in reality = which of us now
is the greater for you, and shall there-
fore have the higher place in the king-
dom when it comes ? It is not necessary
to conceive every one of the Twelve
fancying it possible he might be the
first man. The question for the majority
may have been one as to the respective
claims of the more prominent men,
Peter, James, John, each of whom may
have had his partisans in the little band.
—Ver. 2. iratSïov : the task of Jesus is
not merely to communicate instruction
but to rebuke and exorcise an evil
spirit, therefore He does not trust to
words alone, but for the greater im-
pressiveness uses a child who happens to
be present as a vehicle of instruction
The legendary spirit which dearly loves
certainty in detail identified the child
with Ignatius, as if that would make
the lesson any the more valuable!—
Ver. 3. io.v pr| o~Tpa4>i]T* : unless ye.
uirn round so as to go in an opposite
i\'trection. " Conversion " needed and
demanded, even in the case of these men
who have left all to follow Jesus! How
many who pass for converted. re^enerate
persons have need to be converied over
again, more radically I Chrys. remarks :
" We are not able to reach even
the faults of the Twelve; we ask not
who is the greatest in the Kingdom of
Heaven, but who is the greater in the
Kingdom of Earth : the richcr the more
powerful " (Hom. Iviii.). The remark is
not true to the spirit of Christ. In His
eyes vanity and ambition in the sphere
of religion were graver offences than the
sins of the worldly. His tone at this
time is markedly severe, as much so as
when He denounced the vices of the
Pharisees. It was indeed Pharisaism
in the bud He had to deal with. Resch
suggests that o-Tpac)>TJTe here simply re-
presents the idea of becoming again
children, corresponding to the Hebrew
idiom which uses ^tt? = *<£Xiv (Ausser-
canonische Paralleltexte in Mt. and Mk.,
p. 213).—uis Ta iraiSïa, like the children,
in unpretentiousness. A king\'s child
has no more thought of greatness than a
beggar\'s.—ov prj <to-c\\6S]Te, ye shall
not enter the kingdom, not to speak of
being greut there. Just what He said to
the Pharisees (vide on chap. v. 17-20).—
Ver. 4. raTTfivuijii «vtov: the most
difficult thing in the world for saint as
for sinner. Kaphel (Annnt. in S. S.) dis-
tinguishes thrce f\'ormsof self-humiliation:
in mind (Phil. ii. 3), by words, and by
acts, giving classical examples of the latter
two. It is easy to humble oneself by
self-disparaging words, or by symbolic
acts, as when the Egyptian monks wore
hoods, like children\'s caps (Elsner), but to
be humble in \'pirit, and so child-like 1—
o uet^uiv. The really humble man is at
greru in the nioral world as he is rare.
-ocr page 249-
i-7.                               EYAITEA10N                               237
6.   $s 8\' ok oxaySaXiirn tVa tuk * piKp«M> toutok tüc mvTtutfriw • c/. Uax<-
CIS Ijze", \' truu^cpci aÜTÜ, "ca KpefiaaSrj p-üXos cVikos eVl\' tok Ch. xr».
TpdxrjXoi» auTofl, Kal e KaTOTrorrio-ÖTJ eV tw " TreXdyti Tfjs 8a\\ao-crt)s. f Ch. ». ig,
7.  Oöai T<ü KÓo-p.o) aitó twv o-KavSdXo»\' • dfdyKrj ydp ï\'cttiv2 e\'Xöelv g here and
Ta crxai\'SaXa. TrXrp" oüat TÜ dvOpüiru èxeii-o),3 Si* 08 to oxdvSaXov 30.
h fiere and
Acti ixvü. 3. The phrue ir r. w. r. 0oA<i<r<ni; here only
•  For nri fr^BLZ have mpu
• Omitted in BL (W.H.); found in ^D (Tisch.).
• «kwu wanting i-, ^1)1.2; found in B but not adopted by W.H. It looks
üke an echo of xxvi. 24, yet it answers well to the solemn tone of oui Lord s
utterance on this occasion.
<rOï)i\'ai . • • tva KaTairovria\'S\'Q, the
writer puts both verbs in the subjunctivc
after Ivo.—pvXof ovmie.. The Greeks
called the upper millstone óvo«. the ass
(4 avwTcpof X£8ot, Hesychius), but they
did not use the adjective 6vik4«. The
meaning therefore is a millstone driven
by an ass, «\'.*., a large one, as distinct
from smaller-sized ones driven by the
hand, commonly used in Hebrew houses
in ancient times. " Let such a large
stone be hung about the neck of the
offender to make sure that he sink to
the bottom to rise no more "—such is
the thought of Jesus; strong in con-
ception and expression, revealing intense
abhorrence.—iv t$ Tr«Xayti t. •.: in
the deep part of the sea. So Kypke,
who gives examples; another signifi-
cantly strong phrase. Both these ex-
pressions have been toned down by
Luke.—KOTairovTurflij : drowning was
not a form of capital punishment in use
among the Jewg. The idea may have
been suggested by the word denoting
the oiïence, aKavSaXïo-fj. Bengel rt-
mark.s: " apposita locutio in sermone de
SCandalo, nam ad lapidem offensio est " =
" let the man who puts a stone in the
path of a brother have a stone hung
about hisneck," etc. Lightfoot suggests
as the place of drowning the Dead Sea,
in whose waters nothing would sink
without a weight attached to it, and in
which to be drowned wat a mark oi
execration.—Ver. 7. oiol tv i:J<rp^),
woe to the world, an exciatnation of
pity at thought of the miseries that
come upon mankind through ambitieus
passions. Some (Bleek, Weiss, etc.)
take iróa|i.o; in the sense of the ungodly
world, as in later apostoüc usage, and
therefore as causing, not Ruffering from,
the otïcncer. deplored. This interpreta-
tion is legitimate but nol inevitable, and
it seems bcttrr to take ihe word ir. the
Vv. 5-7.—Ver. 5. 8<|T|Tai: the dis-
course passes at this point from being
child-like to gracious treatment of a
child and what it represents.—tv ttciSïov
toioüto: the real child present in the
room passes into an ideal child, repre-
senting all that the spirit of ambition in
its struggle for place and power is apt to
trample under foot. So in effect the
majority of commentators; a few, in-
cluding Bengel, De Wette, Bleek,
Weiss, hold that the reference is still to
a real child. In favour of this view is
LuUe\'s version : " Whoso receiveth this
child," etc. (ix. 48). But the clause lir\\
rif ivófiart |j.ov raises the child into the
ideal sphere. The reception required
does not mean natural kindness to
children (though that also Christ valued),
but esteeming them as fellow-disciples in
spite of their insignificance. A child
may be such a disciple, but it may also
represent such disciples, and it is its
representative function that is to be em-
phasised.—Ver. 6. «ricav8aXierr|: the
opposite of receiving; treating harshly
and contemptuously, so as to tempt to
unbelief and apostasy. The pr de and
selfish ambition of those who pass for
eminent Christians make many inlidels.
—ïvo t. (i. t. : one of the large class of
little ones; not merely child believers
surely, but all of whom a child is the
emblem, as regards social or ecclesias-
tical importance. Those who are caused
to stumble are ahvays little ones:
" majores enim scandala non recipiunt,"
Jerome. One of them: " trequens unius
in hoc capite mentio," Bengel. This is
the one text in which Jesus speaks of
Himself as the object of faith [vide The
Kingdom of God, p. 263).— iM/|i<)jfp«i . • .
ivo: vide on v. 20. Fritzsche finds
here an instance of attraction sirnilar to
that in x. 25—Kal 4 SoOXos, <!>* 4 k. a.
Instead of saying <rup.e><pci a. Kpfpo-
-ocr page 250-
238
KATA MAT0AION
XVIII.
cpx«Tcu. 8. El 8e f) xe^P <rou *) * lr0l\'S <rou oTtw&aXiJei at, ?KKOi|ror
aÖTa \' «al |3dXe dirè o-oü • KaXóV <roi (Vrir elo-eXÖeïf els ri\\v i<ri\\v
X"Xof ïj kuXXiSi\',3 fj 8iio x<ïpaS ^ 8uo iróSas éxoira pX^Öijroi els to
nijp to aï^Kiof. 9. xal el ó ö<J>9aXu,ós o-ou o-Kaf8aXi£ei o-e, é$eXe
; here and in auTov Kal pVXe diro ffoü • KaXdV aot èorl \' poró^öaX^or els ttji\' Juijf
j Mk. v. 5, eicrcXöïii\', r\\ 8uo ocj)8aX;j.ous i\\orra BXr|öf|i\'ai els t9|I> yitvvav toG
Lk. xxiv.          ,                   «-, „          .              .        ,             « *        -              -          /
53 Acts!;. iTupos. 10. OpuTe (ir| KaTa(pporyr|(rTjTe «Vos twc p.iKpui\' TouTOjr •
ii. 10 al" Xeyw yap uu,ie, oti ol ayyeXoi aürüy éV oüpaeoïs J 81a J Trat/Tos
1 avrov in £.y 1])],5,, avra a grammatical correction.
" kvXXov ^ X"Xov in jf^B (Tisch., W.H.).
lated ; wanting one or both hands.—
XwXdV: in a similar condition regarding
the feet (<ƒ. xi. 5 ; xv. 30).—Ver. 9.
è^flaXfiói!, the eye, referred to as the
means of expressing contempt; in chap. v.
2g as inciting to lust.—povi4<|>0<iXp.ov,
properly should mean having only one
eye by nature, but here = wanting an
eye, for which the more exact term is
«Tepi<(>0aX)»os, v\'ule Lobeck, Phryn., p.
136.
Vv. 10-14. Still the subject is the
child as the ideal representative of the
insigniticant, apt to be despised by the
ambitious. From this point onwards
Mt. goes pretty much his own way,
giving logia of Jesus in general sympathy
with the preceding discourse, servingthe
purpose of moral discipline for disciples
aspiring to places of distinction.—Ver.
10. óp&Te p.r) kcto*, : p-f) with the
subj. in an object clause after a verb
meaning to take heed; common N. T.
usage; vide Matt. xxiv. 4; Acts xiii.
40, etc.—hos, one, again.—Xc\'yw yap:
something solemn to be said.—ot
a-y-yeXoi aii-wv, etc. In general abstract
language, the truth Jesus solemnly
declares is that God, His Father, takes a
special interest in the little ones in all
senses of the word. This truth is ex-
pressed in terms of the current Jewish
belief in guardian angels. In the later
books of O. T. (Daniël), there are guar-
dian angels of nations ; the extension of
the privilege to individuals was a further
development. Christ\'s words are not to
be taken as a dogmatic endorsement of
this post-exilian belief exemplified in the
story of Tobit (chap. v.). The same
remark applies to the passages in which
the law is spoken of as given through
angelic mediation (Acts vii. 53 j Gal. iii.
19 ; Heb. ii. 2). The Xc-yu yap does not
mean " this belief is true," but " the
idea it embodies, God\'s special care for
more general sense of humanity con-
ceived of as grievously afflicted with
\'• scandals " without reference to who is
to blame. They are a great fact in the
history of mankind, by whomsoever
caused.—airo t. o-. : by reason of; points
to the ultimate source of the misery.—
tmv o-xavSaXwv : the scandals ; a general
category, and a black one.—üva-yKt] yap :
they are inovitable ; a fatality as well as
a fact, on the wide scale of the world;
they cannot be prevented, only deplored.
No shallow optimism in Christ\'s view of
life.—irXt|v: adversative here, setting
the woe that overtakes the cause of
offences, over against that of those who
;ujfer from them. Weiss contends that
it is not adversative here any more than
in xi. 24, but simply conducts from the
general culpability of the world to the
guilt of every one who is a cause of
scandal, even when he does not belong
to the world,
Vv. 8, 9. These verses are one of
Mt.\'s dualities, being found with some
variations in the Sermon on the Mount
(w, 29-30). Repetition perhaps due to
«se ot two sources, but in sympathy
with the connection of thought in both
place». Since the offender is the greater
loser in the end, it is worth his while
to take precautions against being an
offender.—Ver. 8. xe^P» \'r<>vs \' men-
tioned together as instruments of
violence.—kgXóv . . . tf. the positive
tor the comparative, or 4j used in sense
of magis i/iutm. Raphel and Kypke cite
instances ot\' this use from classics. It
nuy be an imitation of Hebrew usage,
i,i which the comparative is expressed
by the positive, foliowed by the preposi-
üon min. " A rare classical usage tends
i<) become frequent in Hellenistic Greek if
il be found to correspond to a common
Hebrew idiom " (Carr, in Camb. N. T.).
kvXAAv : with reference to hand, muti-
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8-ie.                              EYAITEAION                               239
k pXéirouox to * irpoffcuiroi\' tou waTpos (lou tou Iv oflpaeots.1 ti.kthbphrau
fj\\0e yao é utos tou dfOpuirou auaai to diroXwXós.2 12. TÏ uu.Ïk
BokcÏ; Mc véVrtTcu tici dfdpuiru <?ko,tov TTpoSara, xai TrXayrtdri «VI Act» xx. 16.
è| aÜTwi/ • oüxi d<j>ei9 Ta eWci\'T)Koi\'Taei\'ire\'a, c-m Ta Spin * Tropcudcts (same
Ji)T6Ï to irXoftiufVOl\'; 13. Kal iè\\v \'yéVïlTai eupeti> airó, dp.i]f Xéyu with tof.
m 1          .                                                      «                                            as here,
u\\iïv, óri x.<upei ^ir aÜT<3 hAXaoP, r( <?m Toïs cWïmjKoiraei\'ve\'a tois <ƒ•\'° ver.
ar) ir€TrXam)u.eVois. 14. ouTtos oÜK lort 8e\\ir)u.a " SfïwpooQtv tou m Ch.xi.26.
...«_,, » •> » ^               *«»               « 1              Lk. x. ai.
waTpos uawf " tou tv oupavois, tva diro\\r|Tai «is tui» p.iKpioi\' toutuc.
.. »—V n% «              *            »          *7ï3©\\a.é                  «                    * S n »\\ > n kk. Üi. 19.
15. Eac oe au.apT«]o-j) eis "\'s \' o doeX<pos aou, uiraye kui ° eXeygoi/ 1 Tim. v.
oütoi» u.era|u aofl Kal aÜToG p:óVou. ló.v o-ou dKOiio-j), ° éKepor|o-as o 1 Cor. ix.
tok d8«\\4>óV ctou • 16. «laf 8è u.t) dKouar), irapdXa^c |xeTa o-oü Iti éVa j?et. iü, 1.
1 B has tv Tc* ovpavu (W.H. margin, bracketed).
* Ver. 11 is wanting in fc^BL, 1, 13, 33, Egyptian veris., Syrr. Jerus. Sin., Orig.,
etc; doubtless imported from Lk. xix. 10.
* a<f>r|o-<i in BL (Tisch., W.H.); D has a$ii)o-iv.          4 xai after opi) in BL.
\' |iov in B al. 8 <v in fc^BDL. ci« is a grainmatic.il correct ion.
7 NB omit ut o-t, \' NBD omit kou
the little, is true ". This is an important
text for Christ\'s doctrine of the Father-
hood. It teaches that, contrary to the
spirit of the world, which values only
the great, the Father-God cares specially
for that which is apt to be despised.—
pXtVovtrt t. irp. In Eastern courts it is
the confidential servants who see the
face of the king. The figure is not to be
pressed to the extent of making God like
an Eastern despot.—Ver. 11 an inter-
polation from Lk. xix. 10, q. v.
Vv. 12-14. Parabit of straying sheep
(Lk. xv. 4-7); may seem less appropriate
here than in Lk., but has even here a
good setting, amounting to a climax =
God cares not only for the lowly and
little but even for the low—the niorally
erring. In both places the parable
teaches the precieus characteristically
Christian doctrine of the worth of the
individual at the worst to God.—Ver. 12.
Ti v. 8oKct as in xvii. 25.—tav ytVTjTai T.
a. I. irpcSptrra : if a man happen to have
as large a number, yet, etc.—Kal ir. tv :
only one wanderer, out of so many.—
iropcvfltis tlT«ï: does he not go and
seek the one ?—Ver. 13. xal . . . avTci:
if it happen that he finds it. In Lk. he
searches till he finds it.—óp.rjv Xe\'yu:
specially solemn, with a view to the
application to the moral sphere of what
in the natural sphere is self-evident.—
Ver. 14, application of the parable less
emphatic than in Lk.—8é\\ï|ua, a will,
for an object of will.—cu.irpoo-0«v t. *.
u..: before the face of = for, etc.
Vv. 15-17. How to deal with an
erring brotker.—The transition here is
easy from warning against giving, to
counsel how to receive, offences. The
terms are changed : piicpbs becomes
aS£\\<|>ós, g\'ving offence not suiting the
idea of the former, and for o-KavSaXi£eiv
we have the more general apapTaveiv.
—Vv. 16 and 17 have something
answering to them in Lk. xvii. 3, coming
in there after the group of parables in
chaps. xv. and xvi., in which that of the
Shepherd has its place ; whence Wendt
recognises these verses as an authentic
logion probably closely connected with
the parable in the common source. Ver.
17 he regards as an addition by tlic
evangelist or a later hand. Holtzmann
(H. C.) regards the whole section (15-17)
as a piece of Cliurch order in the forrn 01
a logioii of the Lord.
Ver. 15. üuapTYJaT]: apart from the
doubtful ei; ere following, the reference
appears to be to private personal offences,
not to sin against the Christian name,
which every brother in the community
has a right to challenge, especially
those closely connected with the offender.
Yet perhaps we ought not too rigidly to
draw a line between the two in an ideal
community of love.—pcTagv ar. k. a. ji. :
the phrase implies that some one nas
the right and duty of taking the initia-
tive; So far it is a personal aflfair to
begin with. The simpler and more
classical expression would be imïvos
udvov.—Akov<tti hear, in the sense o)
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KATA MAT0AION
XVIII
14.0
1) 8uo, ïvo liri (rrdfiaTas 8uo u.ap-rupui\' f) Tpiüc oraOjj war [>r\\p-a-
p here onljr 17, iav 8c p irapaKOucrg] aüiw, clirè Trj ^kkXtjo-Ïoi * èa^ 8è Kal Trjs
üi.3,8). eVicXTjcrias TrapaKou<rn, ëcttcj <roi ucnrep ó èÖviko; Kal £ tc\\(Óit)$.
18. \'Ap-rp» Xé/w üfüf, óaa ia* 8rj<rr|Te c\'ttI rrjs y»js> ?°t<*i 8«8ep.éVa
5 Ch. xx.«, iv tü * oüpavü • Kal Sora i&v Xi!<rr)Te irrl ttjs Y*JS> ?<rax XeXupéVa
ji! Act» 4V tü * oupaKÜ. 19. irrfXiP 5 Xé\'vco üp,ïr, 3ti ^dc 8uo óuük q <ru)i$wrr|-
XJ.         \'oüOTiK8 ^irl TÏjs YHS **P\' wmtos irpdy [ia-ros oü ièur aiTTjoruiTai,
1 B omits tu first time and fr$B second time.
1 B and many other uncials add auijv alter iraXiv (W.H. in brackets).
* ev|t<j>«»vT|<rov<riv in jf^BDLA (Tisch.).
submitting to admonition.—(WpSiprof :
gained as a friend, as a fellote-member
of the Kingdom of God, or as a man =
saved him from moral ruin ? All three
alternatives find support. Is it necessary
or possible to decide peremptorily
between them ?—Ver. 16. la.* Si (4t| a.
After a first failuretry again, with added
influence.—iropaXoP« . . . ïva f[ 8vo.
This bears a juridical aspect (Schanz),
but it does not really pass out of the
moral sphere: ethical influence alone
contemplated ; consensus in moral judg-
ment carries weight with the conscience.
—tva lm cTiSjiaTos, etc. : reference to
the legal provision in Deut. xix. 15 in a
literary rather than in a legal spirit.- -
Ver. 17. iav Si ir. a. Try first a mini-
mum of social pressuie and publicity, and
if that fail have recourse to the maximum.
—tliri tjj <KKXr|cri/j: speak to the
" Church "—the brotlierhood of believers
in the Christ. This to be the widest
limit for the ultimate sphere of moral
influence, as e* hypothisi the judgment
of this nevv community will count for
more to its members than that of all the
world bevond.—lorra <roi, etc. : this
failing, the offender puts himself outside
the society, and there is nothing for it
but to treat him as a heathen or a pub-
lican ; which does not mean with in-
difference or abhorrence, but carefully
avoiding fellowship with him in sin, and
seeking his good only as one without.
There is no reference in this passage to
ecclesiastical discipline and Church cen-
sures. The older interpreters, in a
theologico-polemical interest, were very
anxious to find in it support for their
developed ideas on these topics. The
eilief interest of historie exegesis is to
divest it of an ecclesiastical aspect as
much as possible, for only so can it suit
the initial period, and be with any pro-
hability regarded as an utteran\'ce of
Jesus. As such it may be accepted,
when interpreted, as above. If, as we
have tried to show, it was natural for
Jesus to speak of a new community ol
faith at Caesarea, it was equally natural
that He should return upon the idea in
the Capernaum lesson on humility and
kindred virtues, and refer to it as an in-
strument for promoting right feeling and
conduct among professed disciples. —
Ver. 18. Renewed promise of power to
bind and loose, this time not to Peter
alone, as in xvi. 19, but to all the
Twelve, not qua apostles, with ecclesias-
tical authority, but qua disciples, with
the ethical power of morally disciplined
men. The Twelve for the moment are
for Jesus = the ecclesia : they were the
nucleus of it. The binding and loosing
generically = exercising judgment on
conduct; here specilically = treating sin
as pardonable or the reverse—a particu-
lar exercise of the function of judging.
Vv. 19, 20. Promise 0/the power and
presence of God to encourage concord.—
Ver. ig. traXiv aurjv : a second amen,
introducing a new thought of parallel
importance to the former, in ver. 18.
—iav 8tio: two ; not the measure of
Christ\'s expectation of agreement among
His disciples, but of the moral power
that lies in the sincere consent of even
two minds. It outweigha the nominal
agreement of thousands who have no
real bond of union.—<rvficf>iiiviicu<ri.v :
agree, about what ? not necessarily only
the matters referred to in previous con-
text, but anything concerning the King-
dom of God.—irepi ttoktos irpaYiiaros :
concerning every or any matter, offences
committed by brethren included of
course.—vtvTJa-eTai: it shall be ; what
absolute confidence in the laws of the
moral world!—rrapa t. it. u,: from my
Father. The Father-God1 of Jesus ia
here defined as a lover of peace and
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EYAITEAION
241
i7—aa.
ye rf)0-crat auroüs irapA tou irorpés jm»u tou iv oApavots. 30. 08 r Ch. xxvM
yap eio-i 8uo ?j Tpets ffuia)YU.fVoi \'ets rè èu.oi\' óVou.a, exil eiuA «V vii. 16;
.            1 . •• 1                                                                                                                              ï.,x\' \'.• *
u-itria auTdjf. l                                                                                              ~-«t. \'• «3
>                    i          (allofb»p-
21. T<St« TTpoixeXOwv clütö o n«Tpos «Tire," " Kupie, "iroaoicis tam ""o
óp.apTr)0-ei ets «p* 6 d8eX4>ós p.ou, Kal d<pqcra> aÜT<J ; êws \'eirrdias ; \' mme;.
,„,,,. „ * «, \\ /                «        «.           »w> « * Ch. xxiii.
22. Aeyci aÖT(£ o lr|trous, Ou Acyu o-oi tot% eirraKis, dAA cws 37. Lk.
xiii. 34.
t Lk. xvii. 4.
1 This verse in Codex Bezae run» "for there are not (ovu ewriv yap), etc, with
whom (irop\' Mt) I ara nr* in the midst of them ". Syr. Sin. has a similar reading.
3 outw after tiir« in BD (Tïsch., W.H., bracketed). J^ omits on™,
ing brother, which could only be carried
out by one of placabledisposition. Their
presupposition is that a fault confe^sed is
to be forgiven. But how far is tms to
go ? In Lk. xvii. 3 the case is put of
seven orTences in a day, each in turn re-
pented of and confessed. Is there not
reason for doubting the sincerity of
repentance in such a case ? Or is this
not at least the extreme limit ? Such
is Peter\'s feeling.—au-ap-r^o-ei, acpijcrcD :
two futures instead of ttoct. auap-róvrt
a4>T]o-io : Hebrew idiom instead of Greek.
—é\'ws iirraKis: Peter meant to be
generous, and he went considerably
beyond the Rabbinical measure, which
was three times (Amos i. 6) : " quicunque
remissionem petit a proximo, ne ultra
quam ter petat," Schöttgen.—Ver. 22.
oi : emphatic " no " to be connected
with Ï0.5 cirrdicit. lts force may be
brought out by translating: no, I teil
you, not till, etc—itti i. i. I.: Christ\'s
reply lifts the subject out of the legal
sphere, where even Peter\'s suggestion
left iv (seven times and no more—a hard
ruit), into the evangelie, and means:
timet without number, infinite placability.
This alone decides between the two
renderings of <{3Sou.T]Kov-rdKi.$ éir-ra:
seventy-seven times and seventy times
seven, in favour of the latter as giving a
number (400) practically equal to infini.
tude. Bengel leans to the former, taking
the termination -kis as covering the
whole number seventy-seven, and re-
ferring to Gen. iv. 24 as the probable
source of the expression. Similarly
some of the Fathers (Orig., Aug.), De
Wette and Meyer. The majority adopt
the opposite view, among whom may be
named Grotius and Fritzsche, who cite
the Syriac version in support. On
either view there is inexactness in the
expression. Seventy times seven re-
quires the termination -kis at both words.
Seventy-seven times requires the -kis at
fraternal concord. In this verse we
have a case of attraction, of the main
subject into the conditional clause.
Resolved, the sentence would run : irav
irpaypa, o ^a.v al-n}<ru0-iv, eav ctvul^qh
vT[a-ova-ivTr€pi av-rov,-y«VTJa-cTai clvtois.—-
Ver. 20. hvo t[ Tp«ïs. Jesus deals in
small numbers, not from modesty in His
anticipations, but because they suit the
present condition, and in jealousy for the
moral quality of the new society.—
TvvijypéVoi tts, etc, not gathered to con-
fess or worship my name, but gathered
as believers in me. It is a synonym for
the new society. The ecclesia is a body
of men gathered together by a common
relation to the name of the Christ : a
Christian synagogue as yet consisting of
the Twelve, or as many of them as were
really one in heart.—j«ï «ivA Iv, etc. :
there am I, now, with as many of you,
my disciples, as are one in faith and
brotherly love ; not with any more even
of you: far away from the man of am-
bitious, not to say traitorous, mind.
There am I in rcfcrcnce to the future.
His presence axioinatically certain,
therefore expressed as a present fact,
even with reference to a future time—a
promise natural from One looking forward
to an early death. Similar in import to
Mt. xxviü. 20. For similar sayings of
the Rabbis concerning the presence of
the Divine Majesty, or the Shechinah,
among two or three sitting in judgment
or studying the law, vide Lightfoot and
Schöttgen.
Vv. 21, 22. Peter\'s question about for-
giving.—The second of two interpella-
tions in the course of Christ\'s discourse
(vide Mk. ix. 38-41 ; Lk. ix. 49, 50).
Such words touch sensitive consciences,
and the interruptions would be wel-
comed by Jesus as proof that He had
not spoken in vain.—Ver. ai. irooaius,
etc. : the question naturally arose out of
the directions for dealing with an offend-
16
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KATA MAT0AION
242
XVIII.
i here onIy" ÉfJoopyoKorraxis lirrd. 93. AiA touto (ipoioiOï) ^ PaaiXeia Tuv
34)-           oöpaiw dvOpciiru fSacriXt?, 05 tj6At)<tc T(rufapai XoyoK fMTcL tüc
InCh x*v. SouXwk aÜTOu. 24. dplajicVou 8è auTou awai\'peiv, irpoini)^)(9rj *
const). auTu ets2 4<(>ïiX^t»|S (lupiuc wTaXdiTOH\'. 25. (iï) t)(orro9 8è aÜTou
inCh.xiv. diroSoGVai, iK.£kcv<Tev avrbv 6 Kiipios auToG8 Trpaöïjcai, nat ttjc
i\'Lk. xviü. Yu,,a^Ka oütou * Kol Ta t£ki>o, Kal irdtra óaa etx« 6 Kal &7ro8o9rji\'ai.
jtiii. 4. 26. ireo-i»\' ouf 6 SoüXos irpocrtKui\'ïi auTÜ, \\eycoy, Kiipiê,6 * p.o.Kpo-
\'"\'Oujitjcroi\'èV tu.oi,T Kal irdrra ctoi8 diroSwcr». 27. auXay^iaaücls Zi
> wPo<rT)x&T| in BD (W.H.); as in T. R., tfLA a/. (Tisch.)
1 fH auTu in fr$B (Tisch., W.H.).                        » NBDL omit avro».
4 NB omit this avxov also (Tisch., W.H.).
•  B has €x«i, which, just because of its singularity as a present among preteritei,
il to be preferred to «x«, though found in most uncials.
•  BD omit.                7 DL have «ir\' «u*.                6 ooi after airoSucru in fr^BL.
the end of the sccond word rather thart
at end of first: either i-ir-ra Kal é(3So . . .
kis, or c-SSofjL ... ra lirraKis.
Vv. 23-35. Parable of\' unmtrciful ser-
vant.—Ver. 23. Sta. toBto suggests
that the aim of the parable is to justify
the apparently unreasonable demand in
ver. 22: unlimited forgiveness of in-
juries. After all, says Jesus, suppose
ye comply with the demand, what do
your remissions amount to compared to
what has been remitted to you by God ?
—avöpwTTöi 3acriA€t: a man, a king;
king an afterthoüght demanded by the
nature of the case. Only a great
monaich can have such debtors, and
Opportunity to forgivc such debts.—
avvüpai X<5yov (found again in xxv. 19),
to hold a reckoning.—SovXojv: all alike
servants or slaves in relation to the
king. So human distinctions are
dwarfed into insignificance by the dis-
tance between all men and God.—Ver.
24. els : one stood out above all the
rest for the magnitude of his debt, who,
therefore, becomes the subject of the
story.—è^eiXeVijs u.. t. : a debtor of, or
to the extent of, a thousand talents—an
immer.se sum, say millions sterling;
payment hopeless; that the point; exact
calculations idle or pedantic. It may
seem to violate natural probability that
time was allowed to incur such a debt,
which speaks to malversation for years.
But the indolcnce oi an Eastern monarch
must be taken into account, and the
absence of system in the management
of nnance. As Koetsveld {De Gelijk.,
p. 2S6) remarks : " A regular control is
not in the spirit of the Eastern. He
. trasts utterly when he does trust, and
when he loses confidence it is for ever."
—Ver. 25. irpaflijvai . . . éxei: the
order is given that the debtor be sold,
with all he has, including his wife and
childrcn; hard lines, but according to
ancient law, in the view of which wife
and children were simply propcrty,
Think of their fate in those barbarous
times 1 But parables are not scrupulous
on the score of morality.—Kal onroSo-
Oijvai: the proceeds of sale to be applied
in payment of the debt.—Ver. 26. uax-
po9«at]!rov: a Hellenistic word. some-
times used in the sense of deferring
anger (Prov. xix. 11 (Sept.), the corre-
sponding adjective in Ps. lxxxvi. 15 ; cf.
1 Cor. xiii. 4 ; 1 Thess. v. 14). That sense
is suitable here, but the prominent idea
is: give me time ; wrath comes in at a
later stage (ver. 34K-—irdvra airoSua*»:
easy to promise ; his plea : bettcr wait
and get all than take hasty measures
and get only a part.—Ver. 27. o~n-Xay-
Xvwöels : touched with pity, not un-
mixed perhaps with contempt, and asso-
ciated possibly wiih rapid reliection as
to the best course, the king decides on
a magnanimous policy.—aireXvo-e», rh
8avciov a^Kev : two benerits conferred;
set free from impiisonment, debt abso-
lutely cancelled, not merely time given
for payment. A third benefit implied,
continuance in office. The policy adopted
in hope that it will ensure good be-
haviour in time to corne (Ps. cxxx. 4);
perfectly credible even in an Eastern
monarch.
Vv. 28-34. The other side of the pic-
ture.—Ver. 28. Iva t. crvvSovXuv a. : a
fellow-s\\ave though a humble one, which
he should have remembered, but did not.
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EYAITEAION
243
*3—31.
4 Kiipios tou Sou\'Xou éVeirou l Atrikvo-cv aÜTÓV, Kal to t SaVeioy d^fJKty y here only
aÜTw. 28. \'EteKQïüv 8c 6 80GX09 èiceïVos * eupev ïva rStv auviou\\u>v 8; xxiv.
auTOu, 09 <5<f>ciXci\' outü èKarbv Sïjpdpia, xai KpaTrjo-as aÜToi\' \' êWiye, z here and
Xeyui\', \'AiróSos fioi\' ó ti\' d<j>etX€is. 29. Tree-i)!» o!f 6 cruVSouXos 13 (of
aÜToG els tous ir<58os auroü 4 irapcxaXci aïnóv, Xé\'yaji\', MaKpoOuu/no-OK ing).
itr\' e*|ioi,* Kal irdira6 diroScuau <roi. 30. o 8è ouk fjöeXee, dXXa
direXöi»\' c^aXcf auToe els <J>uXaKr|i\', 6019 08 r diroSü Tè difieiXóu.ei\'OK.
3l. Ihóvrts 8è 8 01 cruVSouXoi aÜToO Ta ye.v6p.eva è\\uTri)Sr\\aav o~<j)ó8pa*
1 B omits ciaivov heie (W.H. in brackets) and «kcivoi in ver. 28.
J NBDL omit p.ou
• fr$BCD and other uncials have <i tu o Ti (T. R.) only in minus., rejected by
modern editors.
* eis t. ir. avTov omitted in t^BCDL and by modern editors.
5 So in fr$B and many uncials. CDL have eir\' cpc.
5 iravra is feebly attested and unsuitable to the case.
\'tsjsin^BCL.                            8 ovv in ^BD 33 e.
—CKa-rov Srjvdpia: some fifty shillings ;
an utterly insignificant debt, which,
coming out from the presence of a king,
who had remitted so much to him, he
should not even have remembered, far
less been in the mood to exact.—
xpartjcraf a. cVvryt: seizing, he choked,
throttled him, after the brutal manner
allowed by ancient custom, and even by
Roman law. The act foretokens merci-
less treatment: no remission of debt to
be looked for in this quarter.—diró\'Sos cf
ti o<f>. In the eï ti some ingenious com-
mentators (Fritzsche, e.g.) have dis-
covered Greek urbanity! (" Non sine
urbanitate Graeci a conditionis vinculo
aptarunt, quod a nulla conditione sus-
pensum sit.") Weiss comes nearer the
truth when he sees in it an expression
of" merciless logic ". He will have
payment of whatever is due, were it
only a penny.—Ver. 29. u,aKpo0up.r]o-ov,
etc.: the identical words he used him-
self just a few minutes ago, reminding
him surely of his position as a pardoned
debtor, and moving him to like conduct.
—Ver. 30. oükt]6cXcv: no pity awakened
by the words which echoed his own
petition. " He would not." Is such
conduct credible? Two remarks may
be made on this. In parabolic narra-
tions the improbablehas sometimes to be
resorted to, to illustrate the unnatural
behaviour of men in the spiritual sphere,
s.g., in the parable 01 the least (T.k. xiv.
16-24) all refuse; how unlikely I But
the action ot the pardoned debtor is not
so improbable as it seems. He acts on
the instinct of a base nature, and also
doubtless in accordance with long habits
of harsh tyrannical behaviour towards
men in his power. Every way a bad
man : greedy, grasping in acquisition of
wealth, prodigal in spending it, un-
scrupulous in using what is not his own.
—Ver. 31. ISóVtcï ol <r. êXun-TJOiicrav:
the other fellow-servants were greatly
vexed or grieved. At what ? the fate of
the poor debtor ? Why then not pay
the debt ? (Koetsveld). Not sympathy
so much as annoyance at the nnbecoming
conduct of the merciless one who had
obtained mercy was the feeling.—Sico-d-
qStjo-av: reported the f acts (narravtrunt.
Vuig.), and so threw light on the charac-
terofthe man (cf. Mt. xiii. 36, W. and
H.).—t4> k. éoAiTüv, to their own master,
to whom therefore they might speak on
a matter affecting his interest.—Ver. 32.
8. irovTipe: the king could understand
and overlook dishonesty in money
matters, but not such inhumanity and
villainy.—ir. t. o^ieiXïjv. i.: huge, un-
countable.—tirel irapcKaXccra? u.e, when
you entreated me. In point of fact he
had not, at least in words, asked re-
mission but only time to pay. Ungenerous
himself, he was incapable of conceiving,
and therefore of appreciating such mag-
nificent generosity.—Ver. 33. otucfSci.;
was it not your duty ? an appeal to the
sense of decency and gratitude.—nol o-J
. . . TjXtijo-a. There was condescension
in putting the two cases togeiher as
parallel. Ten thousand acts ol iorgive-
ness such as the culprit was asked to
-ocr page 256-
KATA MAT9AI0N               xvm. 32-35.
244
Kat èXflórres 8iecrd(f>Tjo\'a>\' tw Kupuo aörüc1 irdira tol yevófxtva.
32. TÓtc irpoaKaXcarfficfo? airbv 6 Kupio; auTOu Xe\'yei auTÜ, AoüX*
• Rom. «iii.ironjp^, irdaaf rr)V *ó<J>ei\\ï]i\' ÈxciVrji\' drf>f)K.d (rot, ^irei irap€KaX«<rds
vü. 3. I16 \' 33- ouk coci Kaï CTê t\\er]<rcu row owoouXoy aou, u; Kal tyui at
T|X<?r|o-a; 34. Kal ópyiu-Oeïs 4 Kupio; auTOÜ irap^SuKEK aiiTof toÏs
shereonly fiaoavarrais, luis ou diroSü irdf to di^ci.Xdp.o\'ov aiVru.\' 35. OStu
Kal 6 iraTrjp uou 6 èiroupduos s Troifjo\'ei up.IV, edt\' u,t) ddtrJTC 4\'K.acrros
tui dSeXijïü auroG diró tuk Kapoiui* óuóV Ta irapairruuaTa auTÜr." 4
> lavrwv in NHC. D bas anw as In T. R. Vide below.
1 av™ omitted in BD (W.H.).
* ovpavug in fc^BDL. rrovpaviof is not found elsewhere in Mt
4 ra »»p. qutmv are wanting in fr^BDLS and most editors omit them.
perform would not have equalled in
amount one act such as he had got the
benefit of. The fact in the spiritual sphere
corresponds to ihis.—Ver. 34. Ap-yiardiit:
roused tojust and extreme anger.—f3a<ra-
viarais: not merely to the gaolers, but
to the tormentors, with instructions not
merely to keep him safe in prison till the
debt was paid, but still more to make
the life of the wretch as miserable as
possible, by place of imprisonment,
position of body, diet, bed, etc, if not by
instruments of pain. The word, chosen
to suit the king\'s mood, represents a
subjective feeling rather than an objective
fact.
Ver. 35. Application. — ovtw* : so,
mutatis mutandis, for feelings, motives,
methods rise in the moral scale when
we pass to the spiritual sphere. So in
general, not in all details, on the same
principle; merciless to the merciless.—
ó Tra-nip fi. ó ovp.: Jesus is not af raid to
bring the Father in in such a connection.
Rather He is here again defining the
Father by discriminating use of the
name, as One who above all things abhors
mercilessness.—p.ov: Christ is in full
sympathy with the Father in this.—
vptv: to yon, my own chosen disciples.
—ïicaoros : every man of you.—diri
tüv xapSiüv: from your hearts, no sham
or lip pardon; real, unreserved, thorough-
going, and in consequence again and
again, times without number, because
the heart inclines that way.
Chapter XIX. Farewell to Gali-
lee. In Mt.\'s narrative the journey of
Jesus to the south, reported in ver. 1,
marks the close of the Gaülean ministry.
Not so obviously so in Mk.\'s (see notes
there), though no hint is given of a return
to Galilee. It is not perfectly clear
whether the incidents reported are to be
conceived as occurring at the southern
end of the journey, or on the way within
Galilee or without. The latter alterna-
tive is possible {vide Holtz., H.C.,p. 214).
The incidents bring under our notice
a variety of interesting characters:
Pharisees with captious questions,
mothers with their children, a man in
quest of the summum bonum, with words
and acts of Jesus corresponding. But
the disciplining of the Twelve still holds
the central place of interest. Last chap-
ter showed them at school in the house,
this shows them at school on the way.
Vv. 1, 2. Inlroductory, cf. Mk. x. 1.—
Ver. 1. Kal «76veto . . . Xdvov? tovtovs:
similar formulae after important groups
of logia in vü. 28, xi. i, xiii. 53.—
p.c-rrjp<v : also in xiii. 53, vide notes
there ; points to a change of scène
worthy of note, as to Nazareth, which
Jesus rarely visited, or to Judaea, as here.
—irro t. raAiXaias. The visit to
Nazareth was a movement within Gali-
lee. This is a journey out of it not
necessarily final, but so thought of to all
appearance by the evangelist.—ets Ta Spia
t.\'I.tt. t. "(.: indicates either the desti-
nation = to the coasts of Judaea beyond
the Jordan ; or the end and the way =
to the Judaea territory by the way ol
Pcraea, i.e., along the eastern shore ol
Jordan. It is not likely that the writer
would describe Southern Pcraea as a
part of Judaea, therefore the second
alternative is to be preferred. Mk.\'s
statement is that Jesus went to the
coasts of Judaea and («al, approved read-
ing, instead of 81a tov in T. R.) beyond
Jordan. Weiss tbinks that Mt.\'s version
arose from misunderstanding of Mk,
But his understanding may have been 1
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EYAITEA10N
XIX. i—5.
*45
XIX, I. KAI fycVcro ore ÉTtXeow 3 \'Itjo-ous Toös Xóyous toiitous,
•fit-riipïi\' diro lijs ToXiXaioS) Kal TJ\\6«f cïs T& ópta ttjs \'lou8a1asaCh.ztil.j3.
\'\'irepaf toO \'lopSdVou. 2. Kal T|KoXou8r](rai\' outu ó)(Xoi iroXXoï, xai b Ch. Ir. 13.
i6«pair«uff£V ai»Tous eVtï. 3. Kal Trpoo-TJXoW aürw ot * ♦apiaatoi
ireipd£otr«s aÜTÓV, Kal Xe\'-yotres aü-rcS,8 " El tfaariv deOpwiru *
diroXixrai "rijf Yu"0^Ka auToO Kani irdaai\' aiTiaf; " 4. \'O ii
diroKpiöïls cittci\' auVols,4 " OÜk ivéyvuTt óri 6 Troi^aas5 air\'
dpX\'iS apo,£i\' Kal ÖtjXu i-noï-^dtv outou\'s, 5. Kal elirtv, \'"Evenev
toutou \' KOTaXei Ei ai\'OpwTrüs TÓf iraTï\'pa xal t$)i< u.r)Wpa • Kal Eph.T.31,
w a>            &                      \\ * « « *                i«i i 1            ir. Gen. ü.
»püCTKOAAi]Or)atTai" tt] yuraiKi auTOU, Kal ccrarrai 01 ouo cis aapxa ^
1 01 omitted in BCLA al                 2 av-ru omitted in fr$BCL2 al. D has it.
*  fc^BL omit avSpo-rru.                    4 fc^BDL omit av-rois.
*  KTio-as in B, I, 22, 33, 124, sah. cop. (W.H.).
*  The simple KoXXr|8i](rcTai in BD al. (modern editors). The compound (T.R.) ia
from the Sept.
characteristic. Whether the interroganU
knew what Jesus had taught on the sub-
ject of marriage and divorce in the
Sermon on the Mount is uncertain, but
in any case all scribes and Pharisees
knew by this time what to expect from
Him. Por Ka-ra in the sense of propter,
vide instances in Hermann\'s Viger, 6321
and Kypke.\'—Ver. 4. ovk avcYvuTi: the
words quoted are to be found in Gen. i.
27, ii. 24.—ó KTio-as: the participle with
article used substantively = the Creator.
—air\' apx\'W goes along with what
follows, Christ\'s purpose being to em-
phasise the primitive state of things.
From the beginning God made man, male
and female ; suited to each other, need-
ing each other.—apo-tv Kal 6^Xu : " one
male and one female, so that the one
should have the one; for if He had
wished that the male should dismiss one
and marry another He would have made
more females at the first," Luthy.—
Ver. 5. koI cimv: God said, though the
words as they stand in Gen. may be a
continuation of Adam\'s reflections, or a
remark of the writer.—Ivckcv tovtov :
connected in Gen. with the story of the
woman made from the rib of the man,
here with the origin of sex. The sex
principle imperiously demands that all
other relations and ties, however inti-
mate and strong, shall yield to it. The
cohesion this force creates is the greatest
possible.—ot Svo: these words in the
Sept. have nothing answering to them
in the Hebrew, but they are true to the
spirit ot the original.—els o-dpKa juav:
the reference is primarilv to the physical
true one, for Mk.\'s statement may mean
that Peraea was the first reached station
(Holtz., H. C.),imp1yingajourney on the
eastem side. The suggestion that the
writer of the first Gospel lived on the
eastem side, and means hy ir^pav the
western side (Delitsch and others), has
met with little f\'avour.—Ver. 2. J|koXou-
8t)u-iiv : the crowds follow as if there
had been no interruption, in Mt. ; in
Mk., who knows of a time of hiding
(ix. 30), they reassemhle (x. i).—iStpa-
irev<rev a. ixti: a healing rrinistry com-
mences in the south ; in Mk. a teaching
ministry (x. il.
Vv. 3-9. The marriage question (Mk. x.
2-0).—Ver. 3. ♦. ireipd£ovr«s: Pharisees
again, tempting of course; could not ask
a question at Jesus without sinister
motives.—cl f£«ni.v : direct question in
indirect form, vide on xii. 10.—diroXvoxu
. . . «ara ira<rav al-rïav: the question
is differently formulated in the two
accounts, and the answer differently
arranged. In Mk. the question is abso-
lute = may a man put away his wife at
all ? in Mt. relaüve = may, etc. ... for
every reason ? Under the latter form
the question was an attempt to draw
Jesus into an intemal controversy of the
Jewish schools as to the meaning of
Peut. xxiv. 1, and put Him in the
dilemma of either ha\\ ing to choose the
unpopular side of the school of Shummai,
who interpreted IQrl IVT)^ strictly,
or exposing Himself to a charge of
laxity by siding with the school of
Hillel. It was a petty scheme, but
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KATA MAT9A10N
246
XIX.
filav;\' 6. &crrt oÜkc\'ti cïal 8uo, d\\\\a trap? pia • S ouV ó 6eós
d heie and d oWcl«u(cr, óVöpwTros u.t] xuPlt^™-" 7- AéyoiKru» auTw, "Tl oflV
9.             M&kttjs éVeTeiXaTO oouyai pVpXïoy dTroorao-ioii, Kal diroXGaai auTrji\'1;
e Mk. x. 3; 8. Ae\'yei au-rots, "°Oti Mworfjs irpos ttjc \'o-KX\'r|poKap8iai\' êp-wf iiti-
(Deut.x. Tpï4,£" üp.ii\' diroXGaai Tets yuvaiKas üp-3i\' • dir\' dpx*)S 8è ou ytyovev
16. Sir. w           .* \\./ c*c~«»2**»\\/         \\             ~          » « »
xvi. 10.) out<i>. 9. Aeyw oe upie, on " os av airoAucrj] T(]y yueaiKa auTOu, ei
f John xviii. x , \\             \' ft ^          1        *\\\\                 *                y 1 m \\ \\ 1
14 (accus. p-T) eiri ïropma," Kat yapVjo-r) aAA\'ni\', p,oixaTai • koi o diroA€Aup,ei\'r|i\'
and inf.).           /                  « t» 4 __ . §                  » « <        e \\ . - *, t£ ,_,
2 Cor. jii. yapr)rxas poixarai. * 10. Aeyouo-ii\' auTu 01 p,aör)Tai au-rou. Ei
1 (inf. as o         i\\t»/~j/\\,                 v"                  \'        * t         \\ 1
here). outus er/Til\' t) aina tou dfOpuTrou perd ttjs yucaiKos, ou auufcpci
1 fc^DLZ omit aternv.                            * BDZ old Lat. verss. omit on.
\' pi) for ei pt] in most uncial9. The explanatory <i (T. R.) is only in minus
BD have irapeKTos Xoyov iropvctag, foliowed by iroici ovttjv pin ;nuSnvai in B.
4 The clause Kaï o airoX. yapijo-as poixaTai is omitted in ^DLZ but found in
BCAZ. The true reading is doubtful and the passage has puzzled editors.
* fr$B omit av-rov, found in the greater number of uncials.
gladly have welcomed a better state of
things ; no blame imputed except to the
people who compelled or welcomed such
imperfect legislation (vpüv twice in ver
8).—air\' ó.pvf;9, etc. : the state of things
which made the Mosaic rule necessary
was a declension from the primitive
ideal.—Ver. 9, vide notes on Mt. v. 31,32.
Vv. 10-12. Subseqvent conversation
with the disciples.—Christ\'s doctrine on
marriage not only separated Him toto
caelo from Pharisaic opinions of all
shades, but was too high even for the
Twelve. It was indeed far in advance of
all previous or contemporary theory and
practice in Israël. Probably no one
before Him had found as much in what
is said on the subject in Gen. It
was a new reading of old texts by one
who brought to them a new view of
man\'s worth, and still more of woman\'s.
The Jews had very low views of woman,
and therefore of marriage. A wife was
bought, regarded as property, used as a
household drudge, and dismissed at
pleasure—vide Benzinger, Heb. Arch.,
pp. 138-146.—Ver. 10. atria: a vague
word. We should say: if such be the
state of matters as between husband and
wife, and that is doubtless what is
meant. So interpreted, atria would =
rei, conditio. (So Grotius.) Fritzsche
regards the phrase i\\ atria. t. &. p. r. y.
as in a negligent way expressing the
idea: if the reason compelling a man to
live with a wife be so stringent (no
separation save for adultery). If we inter-
pret at-ria in the light of ver. 3 (Ka-ra ir.
airlav) the word will mean cause of
separation. The sense is the same, but
fleshly unity. But flesh in Hebrew
thought represents the entire man, and
the ideal unity of marriage covers the
whole nature. It is a unity of soul as
well as of body: of sympathy, interest,
purpose.—Ver. 6. £<rrc with indicative,
expressing actual result as Christ views
the matter. They are no longer two,
but 00e fiesh, one spirit, one person.—
& ovv: inference from God\'s will to
man\'s duty. The creation of sex, and
the high doctrine as to the cohesion it
produces between man and woman, laid
down in Gen., interdict separation. Let
the Divinc Syzygy be held sacred 1
How smal! the Pharisaic disputants must
have feit in presence of such holy tcach-
ing, which soars above the partisan
views of contemporary controversialists
nto the serene region of ideal, universal,
eternal truth I
Vv. 7-9. ri oïv, etc.: such doctrine
could not be directly gainsaid, but a
difficulty might be raised by an appeal to
Moses and his enactment about a bill of
divorce (Deut. xxiv. 1); The Pharisees
seem to have regarded Moses as a
patron o!\' the practice of putting away,
rather than as one bent on mitigating its
evil results. Jesus corrects this false
impression.—Ver. 8. irpos t., with
reference to.—<ncXnponapS£ay : a word
found here and in several places in O. T.
(Sept.), not in protane writers; points to
a state of heart which cannot submit to
the restraints of a high and holy law,
literally uncircumcisedness of heart
(Deut. x. 16; Jer. iv. 4).—ivtVpeilxv,
permitted, not enjoined. Moses is re-
apectfully spoken of at one who would
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EYAITEAION
»47
6—14*
Yo^lr)<ro^.,* IT. \'O M ttirer aurots, " Oü vdrrcf *x<"poöcri tok XoyoK g <t Cor. vil.
toOtoi\',1 AXX* ots Se\'fioTcu. 12. floi yAp k euVouxoi, o"tik«s i< h Acu vilt
KoiXi\'as fiT]Tpès iy€vvr\\9r]<r<u> oSra • ko.1 tl<nv cuVoüxoi, olrifcs euVou-
XiVOt) trav öiro twk AyOpiüirwK • kcu eïo-iK cuVoüxoi, otTti\'CS cuVouxicrar
dauTous 8id TT)f j3acriXciai> tuk oupcuw. A 8uvu|i.eyos xuPc^K
XUpClTU."                                                                                                                                   lLk.xxlil.3
.                       #*«i               »/ m          \\          •»          tA*s>«         Acts xvi
13. TóTe irpocnjwxöi) * outco iratoia, b>a Tds XelPaS ei"»Ü «wtois, 61.cxiv.33.
*                    /*                   t *.          a \\ * \'                     > «                    1 c* Heb. vii.
kcu irpocr£u§T|Tai • 01 8e p,aot|Tai tTTfTi.fn\\a-av aurois • 14. o öe 33 (same
\'lijaoGs el-niv,* ""A<J>«Te tA iraxSia, kcu pj) *lt*iXu€T« aürA i\\6eir ancTüif.).
1 B Orïg. omit tovtov (W.H.).
•fc^BCDL and most other uncials have the pi. »poo-i)v«xfc\'|o-o.»\'. The sing. (T.
R. after late uncials) is a gram. cor. to correspond with neut. pi. nom. (ircuSia).
• If^CDL add avrouj.(Tisch., W.H. in margin).
8IS0TC11.—rtvovxos: keeper of the bed-
chamber in an Oriental harem (from
«ivrj, bed, and <?xu)< a jealous office,
which could be entrusted only to such
as were incapable of abusing their trust;
hence one who has been emasculated.
Jesus distinguishes three sorts, two
physical and one ethical: (1) those born
with a defect (^ycvvi]8t]o-o.v ovtais) ; (2)
those made such by art (€ivovxi<r6i]\'ray
vrró t«v avdpwiroiv); (3) those who
make themselves eunuchs (tivovxto-av
javToiif).—Sia tt|V p. t. o., for the King-
dom of Heaven\'s sake. This explains
the motive and the nature of ethical
eunuchism. Here, as in xv. 17, Jesus
touches on a delicate subject to teach
His disciples a very important lesson,
pin., that the claims oi the Kingdom of
God are paramount; that when necessary
even the powerful impulses leading to
marriage must be resisted out of regard
to them.—6 Svvafiicvos xuPc^v X\'°P€^rm \'•
by this final word Jesus recognises the
severity of the demand as going beyond
the capacity of all but a select number.
We may take it also as an appeal to the
spiritual intelligence of His followers =
see that ye do not misconceive my mean-
ing. Is not monasticism, based on vows
of life-long celibacy, a vast baleful mis-
conception, turning a military requirement
to subordinate personal to imperial in-
terests, as occasion demands, into an
elaborate ascetic system ?
Vv. 13-15. Children brought for a
bltssing (Mk. x. 13-16; Lk. xviii. 15-17).
—Ver. 13. ToVe: if the order of the
narrative reflect the order of events.
this invasion by the children was a
happy coincidence after those words
about the sacred and indissoluble tic 01
in any view the manner of expression is
somewhat helpless, as was not unnatural
in the circumstances. Euthy. gives both
meanings m cUria crv^vytas and at-ria
8ta£evvvvovcra. with a preference for the
former.—avflpwirov here = vir, maritus ;
instances of this use in Kypke, Palairet,
etc.
Ver. 11. ASictircv. Jesuscatchesup
the remark of the disciples, and attaches
to it a deeper sense than they thought
of. Their idea was that marriage was
not worth having if a man must put up
with all the faults and caprices of a woman,
without possibility of escape, except by
gross misconduct. He thinks of the
celibate state as in certain cases desirable
or preferable, irrespective of the draw-
backs of married life, and taking it even
at the best.—tok \\6yov thus will mean :
what you have said, the suggestion that
the unmarried condition is preferable.—
X<apo5cri = capere, receive, intellectually
and morally, for in such a case the two
are inseparable. No man can understand
as a matter of theory the preferableness
of celibacy ander certain circumstances,
unless he be capable morally of appre-
ciating the force of the circumstances.—
AW ots 8é8oTcu: this phrase points
chiefly to the n.oral capacity. It is not
a question of intelligence, nor of a
merely natural power of continence, but
of attaining to such a spiritual state that
the reasons for remaining free from
married ties shall prevail over all forces
urging on to marriage. Jesus lifts the
whole subject up out of the low region
of mere personal taste, pleasure, or con-
venience, into the high region of the
Kingdom of God and its claims.—Ver.
11 ii au explanatory commentary on
-ocr page 260-
248
KATA MAT6AI0N
XIX.
j for const. irpós (iel\' \' T&v ycip toiouTup èorii\' ir) fiauiKeia T&V oöpwur."
iii. «i;vL \'S\' "•i «^iriflels aÜToïs T&s Xe^PaS\'2 «\'\'n\'op£u8ir| ckcÏ6ev.
k he\'re and I^- KA\' ïSoii, ets irp<xr«X9i)i\' eiTrei\' aÜTÜ,8 " AiSaaxaXe iyatit,* Tl
lmd\'paran.*Ya^\'\' w<>"1<">>. iva éx""5 k SUV k»USwoK,-" 17. \'O 8è etircK aÜTw,
Ch. xxv.         , .                             , „          _
46. Lk. x. a5» *or l"e summum bonum in Synop. Gospel*.
1 pc in I3CD ; cpc in ^I.A.
tfe^BDLA place ovtois after x<lPa? (Tisch., W.H.). \' fc$B have avrw ci-rrcv.
* J^BDI, Orig. Hil. omit ayaSt, which probably comes in from the parall., to which,
indeed, Mt.\'s version has been assimilated throughout (ver. 17) in T.R.
« o-x<-> in BD Orig. (W.H.).
marriage and the duty of subordinating
even it to the claims of the kingdom.
—irpoo-T]vex0T]<rav, passive, by whom
brought not said, the point of the story
being how Jesus treated the children.—
tva t. x- ^\'ïT-tö-jj, that he may lay His
hands on them : the action being con-
ceived of as present {Klotz ad Devar,
p. 61b).—Kal irpocr«v|r]Tai: the imposi-
tion of hands was a symbol of prayer
and blessing, possibly in the minds of
those who brought the children it was
also a protection from evil spirits (Orig.).
—6ir€Tipino-av ovtois\'. the outoïs ought
in stnct grammar to mean the children,
but it doubtless relers to those who
brought them. The action of the dis-
ciples wa» not necessarily mere officious-
ness. It may have been a Galilean
incident, mothers in large numbers
bringing their little ones to get a parting
blessing from the good, wise man who
is leaving their country, unceremoniously
crowding around Rim, affectionately
mobbing Him in a way that seemed to
call for interference. This act of the
mothers of Galilee revealed how much
they thought of Jesus.—Ver 14. £(J>eTe,
p.T| Kw\\v«T€: visits of the children never
unseasonable; Jesus ever delighted to
look on the living emblems of the true
citizen of the Kingdom of God; pleased
with them for what they were naturally,
and ior what they signified.—toiotJtojv,
of such, i.e., the chi\\d-like; repetition
of an old lesson (xviii. 3).—Ver. 15.
^iroptvSrj ix€Ï9ev ; He departed thence,
no indication whence or whither. The
results of this meeting are conceivable.
Christians may have come out uf that
company. Mothers would not forget
Him who blessed their children on the
way to His cross, or fail to speak of the
event to them when they were older.
Vv. 16-22.—A man in quest of the
"summum bonttm" (Mk. x. 17-22; Lk.
xviii. 18-23). A phenomenon as welcome
to Jesus as the visit of the mothers with
their children: a man not belonging to
the class of self-satisfied religionists of
whom He had had ample experience;
with moral ingenuousness, an open
mind, and a good, honest heart; a mal-
content probably with the teaching and
practice of the Kabbis and scribes coming
to the anti-Rabbinical Teacher in hope
of hearing from Him something more
satisfying. The main interest of the
story for us lies in the revelation it
makes of Christ\'s method of dealing
with inquirers, and in the subsequent
conversation with the disciples.
Ver. 16. 18oi5, lo 1 introduces a story
worth telling.—els: one, singled out
from the crowd by his approach towards
Jesus, and, as the narrative shows, by
his spiritual state.—AiSao-xaXc: this
reading, which omits the epithet dvaöe\',
doubtless gives us the true text of Mt.,
but in all probability not the exact terms
in which the man addressed Jesus. Such
a man was likely to accost Jesus
courteously as " good Master," as Mk.
and Lk. both report. The omission of
the epithet eliminates from the story the
basis for a very important and charac-
teristic element in Christ\'s dealing with
this inquirer contained in the question:
"Why callest thou me good?" which
means not " the epithet is not applicable
to me, but to God only," but " do not
make ascriptions of goodness a matter of
mere courtesy or politeness". The case
is parallel to the unwillingness of Jesus
to be called Christ indiscriminately. He
wished no man to give Him any title of
honour till he knew what he was doing.
He wished this man in particular to think
carefully on what is good, and who, all
the more that there were competing
types of goodness to choose from, that
of the Pharisees, and that exhibited in
His own teaching.—tC ivaflov itoitjo-w .
the iyaOèv is omitted in the parallels,
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EYAITEAION
249
15—»
" Ti fu Xeye\'S dyafloV; ouSeis ayafiós, cl pi ets, * ©eos.1 cl Si
9Aeis eiaeXOïïi\' €is Tril\' torói\',5 \' T^prio\'Oi\'8 Tas tWoXds.\' 18. At\'yei 1 Ch. xxiii.
» 3; xxviii.
auTÜ, ""rioias;" \'O 8t \'iticroüï etrre, " TÓ, ou aVopfiiotis • ou aoiinsense
>                                 >            ©                   #                               »             * ofobserve).
fxoixcu\'creis * ou k\\ci|<ci$ • ou iJrfuOou.apTupTjO\'Cis\' I9- Tiu.a to>" m Ch. xxü.
ïra-rc\'pa erou * Kal tt)c p-nTepa • koi, ayairr|o-eis toi» irXYjatoi\' aou is
o-tauTÓV." 20. At\'yti oiiTÜ 6 pcanoxos, " fldrro Toura6 e\'<f>uXa£a-
1 For the clause w n« Xrytu . . . 0tos in T. R., fr^BDL, many verss. (including
Syr. Cur. and Sin.) Orig. read ti u.c cpuTas ircpi tov ayaOou; fis ea-riv o ayaöos,
which the R. V. and most modern editors adopt. Harmonistic assimilation is
probably responsible lor the T. R.
1 j^BCDL place «io*«X0fiv after (ui)V.
* n)p«i in BD.              * fc^BCD omit «ren»              * Ttnira wevr» in BD.
but it is implied; of course it was some-
thing good that would have to be done
in order to obtain eternal life. What
good shall T do ? Fritzsche takes this as
not = quid boni faciam ? but = quid,
quod bonum sit, faciam ? that is, not =
what particular good action shall, etc.,
but = what in the name of good, etc.
This is probably right. The man wants
to know what the good really is , .
that by doing it he may attain eternal
life. It was a natural question for a
thoughtful man in those days when the
teaching and practice of the religious
guides made it the hardest thingpossible
to know what the good really was. It is
a mistake to conceive of this man as
asking what specially good thing he
might do in the spirit of the type of
Pharisee who was always asking, What is
my duty and I will do it ? (Schöttgen).
Would Jesus have loved such a man, or
would such a man have left His presence
wrrowful?—tcuTjv a\'iuviov: an alternative
name for the summum bonum in Christ\'s
teaching, and also in current Jewish
speech (Wünsche, Beitrage). The King-
dom of God is the more common in the
Synoptics, the other in the fourth Gospel.
—Ver. 17. t£ |m {pur^s, etc. : it seems
as if Jesus thought the question super-
fluous (so Weiss and Meyer), but this
was only a teacher\'s way of leading on
a pupil = "ofcourse there is only one
answer to that: God is the one good
being, and His revealed will shows us
the good He would have us do ". A
familiar old truth, yet new as Christ
meant it. How opposed to current
teaching we know trom Mt. xv. 4-9.—
«1 82 OlAcis. etc, but, to answer your
question directly, if, etc.—Tijp-ei (-r)irov)
t. iv.: a vaguer direction then than it
seems to us now. We now think only
of the Ten Words. Then there were
many commands of God besides these;
and many more still of the scribes,
hence most naturally the following ques-
tion.—Ver. 18. iroias ; not=Tivas
(Grotius), but what sort of commands:
out of the multitude of commands divine
and human, which do you mean ? He
bad a shrewd guess doubtless, but
wanted to be sure. Christ\'s reply
follows in this and subsequent verse,
quoting in direct form prefaced with tó
the sixth, seventh, eighth, ninth, and
fifth commands of the Decalogue with
that to love a neighbour as ourselves
from Lev. xix. 18. This last Origen re-
garded as an interpolation, and Weiss
thinks that the evangelist has introduced
it from xxii. 39 as one that could not be
left out. If it be omitted the list ends with
the fifth, a significantly emphatic position,
reminding us of Mt. xv. 4, and giving to
the whole list an antithetic reference to
the teaching of the scribes. In sending
the inquirer to the tecond table of the
Decalogue as the sum of duty, Jesus
gave an instruction any thing but common.
place, though it seem so to us. He was
proclaiming the supremacy of the
ttkical, a most important second lesson
for the inquirer, the first being the
necessity of using moral epithets care-
fully and sincerely. From the answer
given to this second lesson it will appear
whereabouts the inquirer is, a point
Jesus desired to ascertain.
Vv. 20-22. i YfavltrKOt, the youth;
whence known ? from a special tradition
(Meyer); an inference from the expression
Jk vt<$-rr|TÓ« p.ov in Mk. x. 20 (Weiss).—
<c|>y\\a£a (-óu.7]i\'). Kypke and Elsner take
pains to show that the use of this verb
(and of TT)p«!v, ver. 17) in the sense of
obeying commands is good Grcek. More
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KATA MATGAION
250
XIX.
|M)r Ik fcornTÓ\'s pou1* t£ Jrt 4<rrepö;" ai. "E«frrj oJtö 4 \'lijtrout,
avideCh.r. " Et 6<?Xeis "tAiios ctccu, uiraye, " irciXtjo-oV crou tA ü-n-dpxoira,
0Ch.xiii.44. Kal 8os ittwxoiS\' Kol IJïis Otjo-oupAi» cV oupai-w\' • Kal \'Scupo,
xl. >8 (pi.\' axoXouöei p.01." 33. \'AkouWs Sè 6 feapio-Kos Tof X(5yoK,8 dirf]X8e
jfüTf). Xuiroup.evos • ty yap cx<w kt^jioto4 iroXXd.
33. \'O Sè \'irjcroüs etire toïs u,a8T]Tats outoO, M*A|(^l> Xt-yu ü|xtK,
In parall. 8ti * 8uctkóX(j9 irXouaios * cïaeXcuacrai els tV PaaiXeiac tAk
1 For «(j>vXa£a|n]v «k vtorr)Tof |iov (from the parall.) fc^BL have simply «4>vXa{a.
* tv ovpavois in BCD.
* tov Xoyov (as in T. R.) in CD ; tov Xoyov tovtov in B (W.H. in brackets).
4 B has xpiip-aTa, which even W.H. have disregarded,
* n-Xovo-ioï SwkoXms in fc^BCÜLZ 33.
important is it to note the declaration
the verb contains: all these I have kept
Trom youth. To be taken as a simpie
fact, not stated in a self-righteous spirit
(Weiss-Meyer), rather sadly as by one
conscious that he has not thereby reached
the desired goal, real rest in the highest
good found The exemplary life plus
the dissatisfaction meant much : that he
was not a morally commonplace man,
but one with affinities for the noble and
the heroic. No wonder Jesus feit in-
terested in him, " loved him " (Mk. x. 21),
and tried to win him completely. It may
be assumed that the man appreciated
the suprème importance of the ethical,
and was not in sympathy with the
tendency of the scribes to subordinate
the moral to the ritual, the commands of
God to the traditions of the elders.—
t-C «ti vo-TEpü: the question interesting
first of all as revealing a feit want: a
good symptom ; next as betraying per-
plexity = I am on the right road, accord-
ing to your teaching ; why then do I not
attain the rest of the true godly life ?
The question, not in Mk., is implied in
the tone of the previous statement,
whether uttered or not.—Ver. ai. et
ii\\ts rlXfios clvai (on Tc\'Xciof vide v.
48): if you wish to reach your end, the
true life and the rest it brings.—vira-yf,
etc. : go, sell off, distribute to the poor,
and then come, follow me—such is the
advice Christ gives : His final lesson for
this inquirer. It is a subjective counsel
relative to the individual. Jesus sees he
is well-to-do, and divines where the evil
lies. It is doubtful if he cares passionately,
supremely for the true life; doubtful if
he be WXcioc in the sense of single-
rmndedness. It is not a question of one
more thing to do, but of the state of the
heart, which the suggestion to sell off
wilt test. The invitation to become a
disciple is seriously meant. Jesus, who
repelled some offering themselves, thinks
so well of this man as to desire him for a
disciple. He makes the proposal hope-
fully. Why should so noble a man not
be equal to the sacrifice ? He makes it
with the firm belief that in no other way
can this man become happy. Noblesse
oblige. The nobler the man, the more
imperative that the heroic element in
him have full scope. A potential apostle,
a possible Paul even, cannot be happy as
a mere wealthy merchant or landowner.
It is " a counsel of perfection," but not
in the ascetic sense, as if poverty were
the sure way to the higher Christian
life ; rather in the sense of the adage : ot
him to whom much is given shall much
be required.—Ver. 22. &irijX0cv: he
would have to go away in any case, even
if he meant to comply with the advice in
order to carry it into effect. But he
went away Xvirovficvos, in genuine dis-
tress, because placed in a dilemma
between parting with wealth and social
position, and forfeiting the joy of dis-
ciplehood under an admired Master.
What was the final issue ? Did " the
thorns of avarice defile the rich soil of
his soul " (Euthy.), and render him per-
manently unfruitful, or did he at last
decide for the disciple life ? At the
worst see here the miscarriage of a really
noble nature, and take care not to fall
into the vulgar mistake of seeing in this
man a Pharisee who came to tempt
Jesus, and who in professing to have
kept the commandments was simply a
boastful Har. (So Jerome: " Non voto
discentis sed tentantis interrogat « • •
mentitur adolescens ".)
Vv. 23-27. Conversation tnsuing (Mk.
x. 33-37 ; Lk. xviii. 34-37).—Ver. 33.
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EYArrEAION
251
*I—27.
oupacüy. 24. TTaXif 8è \\iy<a ufüv, eÜKowrepóV ion \' KdjinXoi» 81a r Ch. UI. 4
Tpuir^fiaros1 pa^ïSos BicXOeïc,3 1) irXoifoioK els Tqi\' pao-iXeiay toG
8eou tio-e\\delv." 25. \'AkoüVcutcs 81 01 |xa0r)Tal aÜTOu 3 èJsirX-.]or-
aorro a<J>óSpa, Xtyoires» "Tis apo SuVaTtu cruörjcai;" 26. \'E|j.(3\\f--
<|»as 8c 6 \'Irjaous ctircf aÜTOÏs, \'"Hapd dyOpwrrois touto dSuVo.-rói\'
ion, \'rrapa 8è QeiS irdira Suva-rd itm." *                                              sRom.il. 13
27. To>e diroKpt0els 6 rWTpos «Zwcv aürü, "\'l8ou, r]u,«is d<}>T)Kau,ei\' \'^J?\'
1 Tpi)|taTot in fc$B.
5 The majority of uncials have acrt\\Qiiv (Tisch.),but EDXhave SuXOcivas in T. R.
This reading requires «urtXfleLv in the next clause (so in BD).
3 avrov wanting in fe^BCDLZA.
4 to-Ti is omitted in BCA al. Though found in parall. (Lk.), from which it has
piobably been imported, the sentence is more impressive without it.
trying to put a coarse thread through
the eye of a needie with which he sews
his sacks, and, failing, saying witb
comical exaggeration: I might put the
camel through the eye easier than this
thread (Tscht.,fürM.undR.).—Tpij|iaTOï
from TiTpaw, to pierce.—patfuSos, a
word disapproved by Phryn., who gives
PeXóVt] as the correct term. But vide
Lobeck\'s note, p. go. It is noticeabla
that Christ\'s tone is much more severe
in reference to wealth than to wedlock.
Eunuchism for the kingdom is optional j
possession of wealth on the other hand
seems to be viewed as all but incom-
patible with citizenship in the kingdom.
Ver. 25. ileirXijo-o-oKTO o-<f>óSpa : the
severity of the Master\'s doctrine on
wealth as on divorce (ver. 12) was more
than the disciples could bear. It took
their breath away, so to speak.—tIs
Spa, etc. : it seemed to them to raise the
question as to the possibility of salva-
tion generally. The question may re-
present the cumulative effect of the
austere teaching of the Master since the
day of Caesarea. The imperfect tense of
J£cir\\if<rcrovTo may point to a continuous
mood, culminating at that moment.—Ver.
26. tu.pXA|ras denotes a look of observa-
tion and sympathy. Jesus sees that Hehas
made too deep an impression, depressing
in effect, and hastens to qualify what He
had said: " with mild, meek eye sooth-
ing their scared mind, and relieving their
distress " (Chrys., Hom. lxiii.).—i-apa.
avSpuirois, etc. : practically this re-
flection amounted to saying that the
previous rem ark was to be taken cum
grano, as referring to tendeney rather
than tofact. He did not mean that it
was as impossible for a rich man to be
saved as for a camel to pass through a
i(iT)v. introduces as usual a solemn utter-
ance.—irXouo-105: the rich man is brought
on the stage, not as an object of envy or
admiration, which he is to the worldly-
mindeil, but as an object ofcommiseration.
—SucritiXiüs eiu\'cXeuccTai, etc.: because
with difficulty shall he enter the Kingdom
of Heaven. This is stated as a matter of
observation, not without sympathy, and
not with any intention to pronounce
dogmatically on the case of the inquirer
who had just departed, as if he were an
absolutely lost soul. His case suggested
the topic of wealth as a hindrance in the
divine life.—SvctkóXus : the adjective
Süo-koXos means difncult to please as to
food (Sus, kóXov), hence morose; here
used of things, occurs only in this saying
in N. T.—Ver. 24. iróXiv 8) Xt\'y»: re-
iteration with greater emphasis. The
strong language of Jesus here reveals a
keen sense of disappointment at the loss
of so promising a man to the ranks of
disciplehood. He sees so clearly what
he might be, were it not forthat miserable
money.—eikottürtpov, etc.: a comparison
to express the idea of the impossible.
The figure of a camel going through a
needle-eye savours of Eastern exaggera-
tion. It has been remarked that the
variation in the parallel accounts in
respect to the words for a needie and its
eye shows that no corresponding proverb
existed in the Greek tongue (Camb.
G. T.). The figure is to be taken as it
stands, and not to be " civilised " {vide
H. C.) by taking kóu.t|Xos (or Kau.iXos,
Suidas) = a cable, or the wicket of an
Oriental house. It may be more legiti-
mate to try to explain how so grotesque
a figure could become current even in
Palestine. Furrer suggestg a camel
diivei leaning against his camel and
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KATA MAT6AI0N                   xix. 28-30.
252
Trdr.-o, «at fJKoXouflrjo-auii» «rot* Tl Spa corat fair;" 28. \'O 8«
\'li)<roüs «Iiree aÜTots, " \'A(i^|i» \\(yu ópZv, 5tc üu.ets oï &Ko\\ov6riaairr4s
ITItmili.5. fioi, éV Ttj \' iraXtyy«f«<rïo, Ótoc KadiVrj ó ulos toö dkOpw-rrou e\'-rri
6póVou S<S£tjs aÜTOü, na6icr«r6c Kal üficts\' «\'m SuScxa ÖpoVous,
o Lk. zzii. * KpiVoiTes Taf SuSexa 4>u^üs T0" \'icrparjX. 29. Kal iras Ss 2
vi. 2,3. d^rjxef o\'iKtfts, f| &8<X<f>ous, ff d8tX(j>d;, fj irarepa, rj fiviTtpa, fj
TLk-rii. 13. yukaixa,8 t\\ tckuo., ^ dypous, \'twni» toC óixfia-rós u.ou,4 €Ka,Torra-
irXautom5 X^i|/crai, Kal ^ur)f alwfiOK KXr|poyou,rjO\'«i. 30. troXXol
8* tcrorrai vpÜTOi l<r)(aTOi, Kal ca^aroi irpÜToi.
1 fr^DT.Z have xai ovtoi (Tisch.), xai u|xci« in BCX, which Weist thinks
ft meciianical conformation to vjjkis in first clause. W.H. retain vpen, but in
brackets.
* orrTiï in most uncials.              * BD omit i) yvvaiKa—a most probable omission.
4 tov ffiov ovo|iaTo« in NB.        * troXXairXao-iova in BL.
needle-eye, but that the tendency of
wealth was to act powerfully as an ob-
structive to the spiritual life.
Vv. 2730. A reactian (Mk. x. 28-31;
Lk. xviii. 28-30).—Ver. 27. flirt» Si (1.:
from depression the disciples, repre-
sented by Peter, pass to seli\'-complacent
buoyancy—their natural mood.—iSov
points to a fact deserving special notice
in view of the recent incident.—^(t»i«,
we, have done what that man failed to
do: left all and foliowed Thee.—ri ópa,
etc: a question not given in Mk. and
Lk., but implied in Peter\'s remark and
the tone in which it was uttered : what
shall be to us by way of recompense ?
Surely we 6hall attain what seems so
hard for some to reach.—Ver. 28. ifitjv :
intioducing a solemn statement.—vp.cit
el 6.K. : not a nominative absolute
(Palairet, Observ.), but being far from
the verb, vpeüe is repeated (with Kal)
after Ka6i<rc<r8«.—«V f. iraXu-ytvcoïa to
be connected with xa6i<reav< lollowing.
This is a new word in the Gospel vccabu-
lary, and points to the general renewal
—"re-genesis (nova erit genesis cui
praeerit Adamus ii., Béng.)"—in the end
of the days, which occupied a prominent
place in Jewisb apocalyptic hopes. The
colourir.g in this verse is so strongly
apocalyptic as to have suggested the
hypothesis of interpolation (Weizsacker),
or of a Jcwish-Christian source (Hilgen»
feld). It is not in the parallels, but
something similar occurs in Lk. xxii. 30.
Commentators translate this promise, so
strongly Jewish in form, into Christian
ideas, according to their taste, reading
into it what was not there for the
disciples when it was spoken.—Ver. 29.
General promise for all faithful ones.—
a?«Xd>ovs, etc: detailed specincation of
the things renounced for Christ.—iroXXa-
irXao-£ova Xi)\\|ifTai; shall reccive mani-
foldly the things renounced, i.e., in the
final order of things, in the new-born
world, as nothing is said to the con-
trary. Mk. and Lk. make the com-
pensation present.—Kal C*")" altjvior :
this higher boon, the summum bonum,
over and above the compensation in
kind. Here the latter comes first; in
chap. vi. 33 the order is reversed.—Ver.
30. •roXXol Si ccovrai, etc, but many
tirst ones shall be last, and last ones
first. Fritzsche reverses the meaning m
many being last shall be first, so making
it accord with xx. 16. The words are so
arranged as to suggest taking irpür. ?<rx.
and i<r\\. irpür. as composite ideas, and
rendering : many shall be first-laets, and
last firsts = there shall be many reversals
of position both ways. This aphorism
admits of many applications. There are
not only many instances under the same
category but many categories : e.g., first
in this world, last in the Kingdom of
God (e.g., the wealthy inquirer and the
Twelve) ; first in rim«, last in power and
fame (the Twelve and Paul) ; first in
privilege, last in Christian faith (Jews
and Gentiles); first in xeal and self-
eacrifice, last in quality of service through
vitiating influence of low motive (legal
and evangelie piety). The aphorism is
adapted to frequent use in various con-
nections, and may have been uttered on
different occasions by Jesus (cf. Lk. xiii.
30: Jew and Gentile), and the sphere of
its application can only be determined
by the context. Here it is the last of
those above indicated, not the first, aa
Weiss hoMs, also Holtzmann (H. C),
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EYAITEAION
253
XX. i—6.
XX. I. \'0(1010 ydp Iotiv 4\\ 0a<uX</a tCiv o&pavSiv d^pwiru
oIkoSsottcStti, Sotis e^ïj\\8«i\' au,a wpui u.io-0wo-ao-8at ipyiras els
top du.ireXön\'a aurou. 2. aujiijju^cros 8è u,eT& Tuf êpyaTwi\' "i«i
\'Stji\'opiou TTif ^p^pae, &Tti<nti\\ev aÜTOus els Tèf dp-ireXüva aÜToC.
3. Kat t^eXOüv \'irepl •rijf1 Tp\'iTt\\v upav, ttSev aXXous éWÜTas cV b
T§ dyopa \' dpyoiis • 4. K&Keivois 2 eltrey, \'Yirdyere Kal üfieïs eïs to»>
du/rreXüfa, Kal o €a>< r{ oiKaiov ScScru fifj.lv. 01 8è drrijXOoi\'.
5.   naXii»8 ^eXöuic irepi iivn\\v Kal cWdTTji» upac litoLr\\<rty (uaraÜTus.
6.    riepl 8è tijk «V8eKdrr|i\' fipaf* ^|eX9(ic, super aXXou? eoTÜTas
dpyoiis,5 Kal Xéy€i aÜTots, Ti w8e ücmiKaTe d ö\\i\\v TÏJr rju.epai\' dpyoi;
C/. Ch.
xxvii. 7.
Lk. xvt. 9.
Acts i. 18.
Ch. xxvii.
46. Acts
x. 9.
Ch. xii. 36.
1 Tim. v.
13. Titus
i. il.
Rom. vüi.
36; x. ai.
1 Tt|V (T. R.), found in A, is omitted in NBCD.
*  So in CDLZ ; xai ckcivois in {^B and many others.
\' 8c after iraXiv in NCDL33. BX omit 8e (W.H. in brackets).
♦  NBDL omit «pav (Tisch., W.H.). » fc*BDL omit apyovs (Tisch., W.H.).
(soMeyer.Weiss.etc).—TV^pcpav = per
diem, only a single day is contemplated
in the parable.— Ver. 3. Tp(Tt)V 2.: the
article -rt\\v before rplrrf/ in T. R., omitted
in W. H., is not necessary before an
ordinal.—cciÜTas l. r. ay.: the market-
place there as here, the place where
masters and men met.—ip-yovs (a and
Ipyov), not = idle in habit, but unenv
ployed and looking for work.—Ver. 4.
Kal üpcts : he had got a fair number of
workers in the morning, but he ispleased
to have more for an urgent piece of
work. The expression has reference to
the Master\'s mood rather than to the
men\'s knowledge of what had taken
place at the first hour.—8 tav SUaiov :
no bargain this time, only a promise of
fair equitable dealing, will be just at
least, give in proportion to length of
service; privately intends to do more, or
at least is that way inclined.—Ver. 5.
«\'iroiTjccv «ixrav-nos: repetition of the
action at sixth and ninth hours; more
men still on similar footing.—Ver. 6.
irepl 82 t?|v cVSck. : the 82 marks this
final procedure as noteworthy. We
begin to wonder at all this hiring, when
we see it going on even at the last hour.
Is the master a humorist hiring out of
benevolence rather than from regard to
the exigencies of the work ? Some have
thought so (Olshausen, Goebel, Koets-
veld), and there seems good ground for
the suggestion, though even this un-
usual procedure may be made to appear
probable by conceiving the master as
anxious to finish the work on hand that
day, in which case even an hour\'s work
from a sufficiënt number of willing hands
though admitting that there may be
reference also to the self-complacent
mood of Peter. The 8c after iroXXol
implies that this is the reference. It
does not introducé a new 6ubject, but a
contrasted view of the same subject.
The connection of thought is: self-
sacrifice such as yours, Peter, has a
great reward, but beware of self-com-
placency, which may so vitiate the
quality of service as to make one first in
sacrifice last in the esteem of God.
Chapter XX. Parable of the
Hours ; Two Sons of Zebedee ;
Blind Man at Jericho.
Vv. 1-16. Parable of the Aourj, peculiar
to Mt., and, whatever its real connection
as spoken by Jesus, to be interpreted
in relation to its setting as here
given, which is not impossible. The
parable is brought in as illustrating the
aphorism in xix. 30.—Ver. 1. ójioia
yap etc.: yap points back to previous
sentence about first-lasts and last-firsts.
—dv6. oIkoS. : vide xiii. 52.—ap.a Tpwt: at
early dawn (similar use of av,a in classics),
at the beginning of the day, which was
reckoned from six to six.—iiio-SücracrSai:
hiring has a prominent place in this
parable, at the first, third, sixth, ninth,
eleventh hour. Why so many servants
wanted that day ? This feature obtains
natural probability by conceiving that it
is the season of grape-gathering, which
must be done at the proper time and
promptly, the more hands the better
[Koetsveld, De Gelijk.).—Va. 2. ck
OT|vap(ov: on the basis of a penny; the
agreement sprang out of the offer, and
acceptance, of » denarius as a day\'s wage
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KATA MAT9AI0N
254
XX
e Lk. vill. 3.
Gal. iv. 2.
f Lk. xxiii. 5;
xxiv. 27,
47. Acts
1. 22, etc.
f Lk. ix. 3;
x. 1. John
ii. ö.Rev.
Iv. 8; xxi.
21.
b Lk. v. 30
{npót Ttva).
John vi.
41,61 (trtpi
tu\'ov) ; vi.
"(3 <M«t\'
aAA^Acor).
1 Cor x.
io(absoL).
1 Acts xv. 33
7.   XeyoutriK auTÜ, "Oti oüoels ^|ias i\\ua66aaro. Xt"yei au-roïs,
\'YirdyeT* Kol öu-ets ets tA» dp.ireXwi\'a, Kol 8 ièm rf oucaioK X^tjieo-Oe.1
8.  \'Oi|>ias 8è yeKop.ïVr|S Xe\'yEt ó Ktipios toG djiTreXüi\'os tu \'ihrrrpoiTU
aÜToO, KdXeo-of tous èpydras, Kal d 1:0805 auToïs 2 Tof p.io-8oV,\' dp£d-
fiei\'os \' dtro tuk «"o-xciTuK lus tuk irpuruK. 9. Kal é\'XBórres* 01 irepl
•n)K «V8eKdTT|K upaK ëXafW * &fa *§i\\vdpiov. IO. tXOóvrcs Si* 01
irpÜTOi éVóu.io-aK Sti irXeiom 5 Xi^iJ/otrai * Kal ?Xaj3oK Kal auTol &Ka
SnmpioK.* II. XaPÓKres 8è h ^yóyyuJoK kot& tou oiKoSeaTroTou,
12. Xe\'yoKTes, "Oti 7 outoi ol toxaToi (xiok upaf \' èiroiii)i7aK, Kal
ïo-ous tJ|«k aOrous 8 éiroirjo-as, tois 0aoTdcrao-i to (Sdpos tï)s Toepas
2 Cor il. 33. James iv. 13.
1 The words Kat o <av . . . Xi]\\|/«rBc come in from ver. 4, and are wanting in
NBDLZ.
3 aiiTois wanting in fc^CLZ, but found in BD and many other uncials (W.H. In
margin).
• So in fr$CL and many other uncials ; tXSovTW S« in BD (W.H.).
• koi «X6ovt«s in BCD (W.H.).           " irXtiov in BCNZÏ.
9 ava Si)V. Kal avroi in fr^BLZ.          7 fr$I3D omit oti.
8 ovtous T];av in ^ ULZ. BCN as in text. W.H., former in text, latter in mar-
gin.
may be of value.—t£ SSs «o-i-rfKaTC, etc,
why stand ye here {lm\\K., perfect
active, netter in sense, and used as a
present) all the day idle ? The question
answers itself: no man would stand all
the day in the market-place idle unless
because he wanted work and could not
get it.—Ver. 7. iiróyeTe Kal ijieis:
these words said this time with marked
emphasis =you ioo go, though it be so late.
This employer would probably be talked
of among the workers as a man who had
a hobby—a character; they might even
laugh at his peculiar ways. The clause
about payment in T. R. is obviously out
of place in this case. The pay the last
gang were entitled to was not worth
speaking about.
Vv. 8-12. The evening settlement.—
Ver. 8. ipjaaevos : a pregnant word,
including not only the commencement of
the process of paying but its progress.
There is an ellipsis, Kal cXBuv being
understood before tut (Kypke). Grotius
thinks this does not really mean
beginning with the last corners, but
without regard to order of coming in,
so that no one should be overlooked.
He fails to see that the idiosyncrasy of
the master is a leading point, indeed the
key to the meaning ol the parable. This
beginning with the last is an eccentneity
from an ordinary everyday-life point of
view. The master chooses to do so:
to begin with those who have no
claims.—Ver. g. óvd Sr)vapiov, a denarius
each ; ava is distributive = " accipiebant
singuli denar.". For this use of öva vide
Herrmann\'s Viger, p. 576.—Ver. 10. ol
irpwToi: the intermediates passed over,
as non-essential to the didactic purpose,
we arrive at the first, the men hired on
a regular bargain in the morning.—
ivófLurav: they had noticed the paying
of the last first, and had curiously
watched to see or hear what they got,
and they come with great expectations:
twelve hours\'work, therefore twelve times
the sum given to the one-hour men.—Kal
avTot: surprising I only a penny 1 What
a strange, eccentric master 1 He had
seen expectation in their faces, and
anticipated with amusement their chagrin.
The money was paid by the over-
seer, but he was standing by enjoying
the scène.—Ver. 11. iyóyyujov : im-
perfect; the grumbling went on from
man to man as they were being paid ; to
the overseer, but at (koto.) the master,
and so that he could overhear.—Ver. 12.
Their grievous complaint.—oi-roi, these,
with a workman\'s contempt for a sham-
worker.—iiroïrjo-av. Some (Wetstein,
Meyer, Goebel, etc.) render, spent m
they put in their one hour: without
doing any work to speak of. The verb
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EYAITEAION
7—1«.
ns
(cal tcV \' xauawa. 13. 8 U AiroxpiOcls ttittv tv\\ airwv, \'ETaïpt, ] Lk. xü. 55
OÓK &8ikü at * oityl orjeapiou aum^üvqcrd\'s p.01; 14. apot» rè aóf
Kal ffiraye. 8e\\u 8<\' toutu tü fcrxaTu SoSkcu <2>9 Kal 0-01 •
15. f|2 oük ï$eori p.01 irotfjam 8 6i\\ü>8 iv Toï$ ^fxoïs; «1* 6
ó<j>0aX|j.ós <rou iromripós i<mv, Sn êyw dyaöós tl/u; 16. outus
ëaovTai 01 ccrxaT01 irpÜTOi, Kal ol vpÜTOi ioxaroi • iroXXol ydp
flirt kXtjtoi, oXiyoi 8è cVXcktoi." •
1 6eXu ry» in B (W.H. in margin).                        * BDLZ omit i|.
3 o fltXuj voii|o-ai in ^ ÜDLZ, so giving to e 6tXw due emphasis (Tisch., W.H.).
«i| in NBCDNÏ (Tisch., W.H.).
\' iroXXoi yap . . . ikX<ktoi wanting in ^BLZ ; brought in from cbap. xxii. 14.
is uscd in this sense (e.g.. Acts xv. 33),
and one is strongly tempted to adopt
this rendering as true to the con-
temptuous feeling of the twelve-hour men
for the one-hour men. Kypke remarks
against it that if iiroCi)crav had been
meant in this sense = " commorati sunt,"
the word w8c = lv to ainrfXivi would
have been added. Per\'haps the strongest
reason against it is that the one-hour
men had worked with such good will
(that goes without saying) that even pre-
judiced fellow-workers could not ignore
the fact. So we must take iiroty\\<rav =
worked.—to fïapos, tov xavawva : these
the points of their case: not that they
bad worked hard while the others had
not, but that they had borne the burden
of a whole day\'s work, and worked
through the heat of the day, and now
came to be paid, weary and sweat-
stained. (Some take Kawoivo as re-
ferring to the sirocco or south-east
wind; hot, dry and dust-laden. On the
winds of Palestine, vide Benzinger, Heb.
Arch., p. 30.) What was one hour in
the late afternoon, however hard the last
corners worked, to that I And yet they
are made equal (ïo-ous)! Surely good
ground for complaint I
Vv. 13-15. The master\'s reply.—Ver.
13. ivX, to one of them. It would have
been undignified to make a speech in
self-defence to the whole gang. That
would have been to take the matter too
seriously. The master selects a man,
and quietly speaks his mind to him.—
cTcüpe, friend, comrade; familiar and
kindly. Cf. Lk. xv. 31.—Ver. 14. opov
to o-ov, take thine, thy stipulated
denarius. It looks as if this particular
worker had refused the penny, or was
saucily handing it back.—6A», I choose,
it is my pleasure ; emphatically spoken.
Summa hujut vtrbi fotesttu, Béng.—
TOuTip t. i<r\\.: one of the eleventh-hont
men singled out and pointed to.—Ver.
15. ovk «£«ori: right asserted to act
as he chooses in the matter.—iv toï»
<p.ots, in matters within my own dis-
cretion—a truism ; the question is: what
belongs to that category ? Fritzsche and
De Wette render: in my own affairs;
Meyer: in the matter of my own property.
—<j (W.H.) introduces an alternative
mode of putting the case, which explains
how the complainants and the master see
the matter so differently, they seeing in
it an injustice, he a legitimate exercise of
his discretion.—irovrjpctf, vide on vi. 22-24.
—óyciGós, generous ; doing more than
justice demands. So Bengel. Cf. Rom.
v. 7 for the distinction between S(Kau>«
and ayaOós.
Ver. 16. Christ here points the moral
of the parable = xix. 30, the terms
&tx<itoi irpÜToi changing places, the
better to suit the story. The meaning is
not: the last as the first, and the first as
the last, all treated alike. True, all get
the same sum ; at least the last and
first do, nothing being said of those
between; but the point of the parable is
not that the reward is the same. The
denarius given to all is not the central
feature of the story, but the will of the
master, whose character from a com-
mercial point of view is distinctly
eccentric, and is so represented to make
it serve the didactic purpose. The
method of this master is commercially
unworkable ; combination of the two
systems of legal contract and benevolence
must lead to perpetual trouble. All
must be dealt with on one footing. And
that is what it will come to with a
master of the type indicated. He will
abolish contract, and engage all on the
footing of generously rewarding generous
service. The parable does not bring
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256                             KA TA MATGAIOJV                              XX
I7< KAI ivafiaiviav 6 Irjcroüs * «is \'ifpocro\'Xufia irapAa|3e tous
StSScKa aaBrj-rds kot\' ïotac iv ttj 68w, Kal* elTrei" cutoÏs, i8. "\'looü,
i.vo.$aivo\\>.tv €Ïs \'lepoa<5Xup.a, Kal 6 11Ï09 toG dvOpurrou iraoaooöijorïTai
toIs dpxiepïüox Kal ypau-uaTtCcri • Kal KaTaxpii\'oOcrii\' aürov ÖavaTW,3
19. Kal irapaSwroucrii\' auTÓv Toïs töcïcrii\' et; tö eu.Trat£ai Kal ua<r-
Tiyiaai Kal cnaupücrai • Kal TT) Tpirt) rjjiepa dfacmïcrtTai.
20. Totc TTpoa.\'jXOti\' aÜTÜ ij ^Tr)p rdv uiu>v Zc(3e8cu\'ou u-erd tü»
1 B begins this section thus: ueXXwv Sc ava(3aivfiv I., which W.H. adopt and Tr.
places on margin, Weiss approvmg, viewing the reading in T. R. as a renu ïiscence
of Mk.
\' Kai «v tt| 08» in NBLZ (Tisch., W.H.).
3 etc 8avaTov in ^ (Tisch.). B omits (W.H. OavaTw within bracketi).
how different the thoughts of the Master
from those of His followers I—«ito
Kpivolo-i. they shall sentence Him to
death ; a new feature.—Ver. 19. £p.iraï£ai,
p-acrTL-ydia-at, «TTavpüo-ai, mock, scourge,
crucify ; all new features, the details of
the iroXXa ira8«Iv. Note the parts
assigned to the various actors : the Jews
condemn, the Gentiles scourge and
crucify.
Vv. 20-28. The tao som of Zebedee
(Mk. x. 35-45).—Ver. 20. t6t* (in Mk.
the vaguer Kal), then ; Iet us hope not
quite immediately after. but it need not
have been long after. How soon children
forget doleful news and return to their.
play; a benencent provision of nature
in their case, that grief should be but a
surnmer shower. Or did James and
John with their mother not hear the sad
announcement, plotting perhaps when
the Master was prrdicting?—r\\ (itj\'-rnp:
in Mk. the two brothers speak for them-
selves, but this representation is true to
life. Mothers can be very bold in their
children\'s interest.—alrovira, begging;
the petitioner a woman and a near rela-
tive, not easy to resist.—ti : vague; no
verbal indication as yet what is wanted ;
her attitude showed she bad a request to
make, the manner revealing that it is
something important, and also perhaps
that it is something that should not be
asked.—Ver. 2t. etirj Xva: vide on
iv. 3.—KoSUruo-iv, etc. = let them have
the first places in the kingdom, sit-
ting on Thy right and left hand re-
spectively. After Ik 8c£iüv, <£ tvovvfiov,
fiepüv is understood = on the right and
eft parts. Vide Bos, Ellipses Graecae,
p. 184, who cites an instance of the latter
phrase from Diod. Sic. So this was all that
came out of the discourse on child-like-
nessl (xviii. 3 ft.). But Jesus had also
this out fully, aa it gives the story only
of a single day. It suggests rather than
adequately illustrates its own moral,
which is that God does not love a legal
spirit. In the parable the men who
worked on contract, and, as it came out
at the end, in a legal temper, got their
penny, but what awaits them in future is
not to be employed at all. Work done
in a legal spirit does not count in the
Kingdom of God. In reward it is last, or
even nowhere. This is the trend of the
parable, and so viewed it has a manifest
connection with Peter\'s self-complacent
quesiion. On this parable vide my
Pirrabolic Teaching of Christ.
Vv. 17-19. Third prediction of the
passion (Mk. x. 3234 ; Lk. xviii. 31-34).—
The first in xvi. 21 ; the second in xvii.
22. In the first it was stated generally
that Jesus was about iroXXd iraSeïv.
Here the iroXXi are detailed. In the
second mention was made of betrayal
(irapaSCSorai, xvii. 31) into the hands of
men. 11 ere the " men " resolve into
priests, scribes, and Gentiles.—Ver. 17.
dvaBaivuv : going up from Peraea to the
ridge on which the Holy City stood.
The reading pAXwv imj3. may indicate
that they are already on the west side of
the Jordan, and about to commence the
ascent (Weiss-Meyer).—<U \'UpoaóXv^a:
face being now turned directly towards
Jerusalem, thought naturalïy turns to what
is going to happen there.—kot\' ISiav:
there is a crowd of pilgrims going 1 .•
same way, so Jesus must take aside His
disciples to speak on the solemn theme
what is specially meant for their ear.—
tv t5 óü<5, in the way, vide Mk.\'s
description, which is very graphic.—Ver.
18. ISov, dvaBaïvop.<v 1 a memorable
fateful anabasis I It excites lively ex-
pectation in the whole company, but
-ocr page 269-
EYArrEAION
«57
i7—«4.
v\'iwr oütt|s, irpoffKUfoüv* Kal airoüad1 n irap1 aöroO. 21. i M
ttirtk oirfj, " Ti O&cis;" Afyci aÓTw,a " Elite\' Tko xaSiauair
outoi 01 Suo uïoi pou, cis k CK 8e|tül\' crou,3 Kal £15 ii CuWüuWf,* èv k Ch. xxil.
Tg paaiXcia aou." 22. \'AiroKpiOcls Sc & \'inaoCs eTircK, " OÜK 04.\' Heb.
oISaTC Ti aÏTcïaOc. 8uVao-8e iticIk tó iror^piof, S iy&> p.c\'XXu irlvuv,
Kal Tè f3dimau,a, S iyi> pairrï^ofjiat, fjcnrncr(K)vai; " 6 A^youair
aÜTÜ, " Auvapcda." 1(3. Kal8 Xc\'yci aÜTots, " Tè p-cV iroTTjpioV pou
irieo-8e, Kal Tè p<iiTTiCTp.a, 5 iyii Pairrijou.ai, 0airTio-9r)o-eo-9c • Tè
8è Ka0i<rai ^k 8e£iüv pou Kal7 è£ cüWüpcoi» pou,8 oük co-tik tp.oi\'9 ich.uv.^
Soumi, dXX\' ois \' t]TOiuao-rai flirè tou TraTpós uou." 24. Kal JJ\'^.1 or
I irap" in NCNXZ al. (Tisch.). air\' in BD (W.H. text, irap margin).
\' r| 8« ciircv in B.                     * aov wanting in J^B.
4 «rov added in fc$BCNZ «\'• Wanting n D.
5 The clause kcli to f}airrurua . . . (JairTio-Otivai in this and the next verse is
omitted in fc^BDLZ. It has doubtless been mported from Mk.
II NBDZ °m\'t kou
\' xai in NCDZ (Tisch.), t| in BL, Lat. veris. 1, 33 (W.H. margin).
* p.ov omitted in ^liCDL al.                            CDA insert tovto before Sowai.
Jpov Sovvai = is not a matter of mere
personal favour : favouritism has no
place here; it depends on fitness. That
is the meaning of the last clause, ots
T|To(fia3-Tcu v. t. ir. p. = it is not an
affair of arbitrary favour on the part of
the Father any more than on my part.
Thrones are for those who are fit to sit
on them, and prepared by moral trial and
discipline to bear the honour worthily:
TOÏe diro twv tpyuiv SuvapcVoi? Ycve\'cröai
Xapirpot?—Chrys., Hom. lxv. The same
Father illustrates by supposing an ö/yuvo*
8tTi\\% to be asked by two athletes to
assign to them the crownsof victory, and
replying: " it is not mine to give, but
they belong to those for whom they
are prepared by struggle and sweat"
(diro tuv iroVciv Kal twv iSoutwv).
Vv. 24-28. Commotion m the disciple-
circlt.- -Ver. 24. ol hUo.; the Twelve
were all on one moral level, not one
superior toambitious passion, orjealousy
of it in another. Therefore the conduct
of the two greatly provoked the ten.—
rjyavaKTiio-av Passow derives from dvap
and d-yu, and gives as original sense to
be in a state of violent excitement like
new wine fermenting. The ten were
" mad " at the two ; pitiful exhibition in
the circumstances, fitted to make Jesus
doubt His choice of such men. But
better were not to be found.—Ver. 25.
irpoo-xaXccrdpcvos: Jesus had to call
them to Him, therefore they had had
spoken of thrones in the new Genesis,
and that seems to have fired their imagi-
nation and stimulated their ambition.
And " the gentle and humble " John was
in this plot I Conventional ideas of
apostolic character need revision.
Ver. 22. Jesus meets this bold petition
as He met the scribe\'s offer of disciple-
ship (viii. 19), aiming at disenchantment
by pointing out what it involved : throne
and suffering going together. — Tè
woTTJpiov, the cup, emblem of both good
and evil fortune in Hebrew speech
(Ps. xi. 6 ; xxiii. 5) ; here of suffering.
—SvvdpcOa, we are able ; the prompt,
decided answer of the two brothers to
whom Jesus had addressed His question.
Had they then laid to heart what Jesus
had said shortly before concerning His
passion, and subsequent resurrection,
and made up their minds to share His
sufferings that they might so gain a high
place in the kingdom ? Had they
already caught the martyr spirit ? It is
possible. Uut it is also possible that
they spoke without thinking, like Peter
on the hill.—Ver. 23. to utv ir. p. irito-6c,
as for my cup, ye sha\'.l drink of it: pre-
dictive of the future fact, and also con-
ferring a privilege = I have no objection
to grant you ccmpanionship in my
sufferings; that favour may be granted
without risk of abuse.—to 82 ko8ïo-oi,
etc, but as for sitting on right and left
band, that is another affair.—ouk {o-tiv
17
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258                             KATA MAT9AI0N                               XX.
m Ch. xxi. dKouaarres 01 8/ko " Jjycu\'dKrno\'ai\' ircpl tuk Suo dScXdw. 35. 6 %i
8.\' Mk. x. \'irjcroGs irpooxaXfo-djiekOs outous etiref, " OtSaTt 8ti o! apxocrcs tök
xiv.^.Lk. IQvCiv "KaTaKupicuouaiK auiw, Kal ol peyaXoc. * KaT££ou<nd£oucni\'
n Mk! x. 4«. OÖTUI". 26. oüx oÜtcüs 8i J «rraiJ ie öpae • dXX\' 8? ^ac de^Xn 6»
(Acts\' xix. üp-tf peyas ycfcVOai, Êcttu 8 üu-Wf SmIkWOS • 27. Kal os èa^ öt\'Xr) éV
gain the Ofl.ïl\' ïTfai irpü-ros, COTU8 uu.Uf SoCXos \' 28. ücnrep i utös TOU
overpower). 4v9pojTrou oük rjXde SiaKoi^övj reu, dXXd SiaKorrjcrai Kal Soüeai
p Mk. 1\'. Vs T^y ^"XV °"T0\'\' " XuTpoc Arrl * iroXXüV."
(Ex. xxi.
30. Levit. xix. 10. Ntim. xxxv. 31). q Rom. viii. 39. Heb. ii. 10. ix. *&.
1 NBDZÏ omit 8(.                            * iitiv in BDZ (W.H.).
\' Some MSS. have «orai, which is adopted by W.H. in botb place*.
the decency not to quarrel in His
presence. Magistro non praesente, Béng.
—KaTaKupicvouaiv: in the Sept. used
in the sense of rule, Gen. i. 28, Ps. lxxii.
8 ; here the connection requires the idea
of " lording it over," the ico-ra having
intensive force; so also in the air. Aey.
xaTf|ovcriaJovo-iv, following = play the
tyrant.—tSivIQvüv: from these occasional
references to the outside peoples we get
Christ\'s idea of the Pagan world ; they
seek material good (vi. 32), use repetition
in prayer (vi. 7), are subject to despotic
rule.—ol prydXoi, the grandees.—av-riv
after the two verbs in both cases refers to
the iivav. Grotius takes the second as
referring to the ópxovTes, and finds in
the passage this sense: the rulers,
monarchs, lord it over the people, and
their grandees lord it over them, the
rulers, in turn ; a picture certainly often
true to life. Perhaps the intention is to
suggest that the rule of the magnates is
more oppressive than that of their royal
masters: they strain their authority.
"Ipsis saepe dominis imperantiores,"
Béng.—Ver. 26. ovx ovtws Io-tiv t. v.
It is not so among you. The éorai of
T. R. is probably conformed to the two
following fcrroi, but it is true to the
meaning. Jesus speaks of a state of
matters He desires, but which does not
yet exist. The present spirit of the
Twelve is essentially secular and pagan.
—(ic\'vas, SiaKovos : greatness by service
the law of the Kingdowi of God, whereby
greatness becomes another thing, not
self-asserted or arrogated, but freely
conceded by others.—Ver. 27. irpdros
may be a synonym for fi4ya% = pcyio-Tos
(De W.) and BoJXos for SiaKovot; or in
both cases increased emphasis may be
intended, vpwros pointing to a bigher
place of dignity SoSXo« to a lower depth
of servitude. Burton (M. and T. in
N.T., § 68) finds in the two ccrrat in w.
26 and 27 probable instances of the third
person future used imperatively.
Ver. 28. uo-ircp, xai yap in Mk.;
both phrases introducing reference to the
summum exemplum (Bengel) in an
emphatic way.—irtp lends force to At =
even as, observe.—o v. t. avOpuirov: an
important instance of the use of the title.
On the principle of defining by dis-
criminating use it means : the man who
makes no pretensions, asserts no claims.
—oïik rjX6« points to the chief end of His
mission, the general character of His
public life: not that of a Pretender but
that of a Servant.—Sovvai Tf|v xjrvx\'fy\', to
give His life, to that extent does the
service go. Cf. Phil. ii. 8: plxp1
Savarov, there also in illustration of the
humility of Christ. It is implied that in
some way the death of the Son of Man
will be serviceable to others. It enters
into the life plan of the Great Servant.—
XvTpov, a ransom, characterises the
service, another new term in the evan-
gelic vocabulary, suggesting rather than
solving a theological problem as to the
significance of Christ\'s death, and ad-
mitting of great variety of interpretation,
from the view of Origen andother Fathers,
who regarded Christ\'s death as a price
paid to the devil to ransom men from
bondage to him, to that of Wendt, who
finds in the word simply the idea that
the example of Jesus in carrying the
principle of service as far as to die tends
by way of moral influence to deliver
men\'s minds from every form of spiritual
bondage (Die Lehre Jesu, ii. 510-517).
It is an interesting question, What clue
can be found in Christ\'s own words, as
hitherto reported, to the use by H<m on
this occasion of the term \\vrpov, and to
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EYArrEAION
259
»5—34-
29. KAI iKitoptvofiivay afrrur Airè \'lepixu, 4|Ko\\orf9i)<rfK aü-rw
ó^Xos iroXüs. 30. Kat I8ou, 8uo tik^XoI Ko.9rju.troi irapa t)\\v 68óV,
aKoüaavrcs 8ti \'Itjctoüs Trapdyei, CKpa^ay, X^yoireSj "\'Ëkir]<rov
T)p.as, ktipte,1 ulos2 AapiS." 31. \'O 8è oxXos httnfwtfirw aÜToïs "v&
\' o~iUTrr}o uorii\'. ot Sè u.eï^oi\' £Kpa£of, Xe\'yorrcs, " \'EX^rjojoi\' r|;ias,
Kiipie, utès Aa0i\'8." 32. Kal ords ó \'Ijjctoüs \' i^>iivr)<riy aü-rou\'s, Kal
flirc, "Ti OcXtTt iroiTjo-u ufi.lv;" 33. At\'youcui\'auT&, " Kupic, "fa
dvoix9wo-i.v 3 ^(aüc ol o<j>Üu\\uoi." * 34. lirXayxfio-öels 8è 6 \'Itjctoüs
t)i|;aTo toic 54>6aX|xa>k6 clutüv • Kal eüSt\'us <Wf3\\eij/av aÜTÓJy ol
odS9a\\jvoó,8 Kat {JKoXoüdTjaaK aü-rw.
oneself, with «CC). Lk. xir. 13 (to Invite). John xiii. 13 (to all
r Ch. nvi.
63. Mk.
lil. 4; lx.
34; x. 48:
xiv. 61.
Lk.xix.40.
Acta xviii.
• Ch. xivl
34. 74
parall.
(iutrans.
to emit a
sound);
here and
in Ch.
xxvii. 47.
Mk.ix.3j,
x. 49, etc.
(to call to
by a name).
1 Kvpif e\\f»)o-ov t)(iaï in BLZ. fc$D omit KVpu (Tisch.). Same order in ver. 31 in
NBDLZ.
» vu in NCDLI (Tisch., W.H. margin).
* avoiyuo-iv in fc$BDLZ 33.                 * 01 o<\\>. t)u,«v in ^BDLZ 33.
\' ouuatuv in BDLZ. T. R. follows fc$CN in using the more common word
ocp8a\\u.mv.
• avTuv 01 o<j>6aXu,oi wanting in fc^BDLZ and omitted by modern editors.
H.C., and Weiss-Meyer.—Ver. 29. iwo
\'Icpixu, from Jericho, an important town
every way ; " the key—the \' Chiavenna \'
—of Palestine to any invader from this
quarter " (Stanley, Sinai and Palestine,
p. 305 ; the whole account there given
should be read), situated in an oasis in
the Judaean desert, caused by streams
from the mountains above and springs
in the valley ; with a fiourishing trade
and fine buildings, Herod\'s palace in-
cluded; two hours distant from the Jor-
dan ; from thence to the summit a steep
climb through a rocky ravine, haunt of
robbers.—óxXos iroXvs, a great crowd
foing to the feast in Jerusalem.—Ver. 30.
KowavTcs, etc. Luke explains that the
blind man learnt that Jesus was passing
in answer to inquiry suggested by the
noise of a crowd. He knew who Jesus
was: the fame of Jesus the Nazarene
(Mk. and Lk.), the great Healer, had
reached his ear.—vlos A.: popular Mes-
sianic title (ix. 27, xv. 22).—Ver. 31.
«\'irfTÏp.Tio-fv: same word as in xix. 13,
and denoting similar action to that of
the disciples in reference to the children,
due to similar motives. Officious reve-
rence has played a large part in the his-
tory of the Church and of theology.—
pcïtov «pa£ov, they cried out the more j
ot course, repression ever defeats itself;
p€Ï£ov,adverb,hereonlyinN.T.—Ver. 32.
Èdxiv-Tio-tv might mean " addressed them "
(Fritzsche), but " called them " seems to
the sense in which He uses it ? Wendt
contends that this is the best method of
getting at the meaning, and suggests as
the most congenial text Mt. xi. 28-30. I
agree with him as to method, but think
a better clue may be found in Mt. xvii.
27, the word spoken by Jesus in reference
to the Temple Tax. That word began
the striking course of instruction on
humility, as this word (xx. 28) ends it,
and the end and the beginning touch in
thought and language. The didrachmon
was a Xvrpov (Exodus xxx. 12), as the
life of the Son of Man is represented to
be. The tax was paid 4vrV lu,ov ko.1 0-0S.
The life is to be given AvtI iroXXxiv. Is
it too much to suppose that the
Capernaum incident was present to
Christ\'s mind when He uttered this
striking saying, and that in the earlier
utterance we have the key to the
psychological history of the term Xvrpov ?
On this subject vide my book The
Kingdom of God, pp. 238-241.
Vv. 29-34. Blind men (man) at Jericho
(Mk. x. 46-52, Lk. xviii. 35-43). The
harmonistic problems as to the locality
of this incident (leaving Jericho, Mt. and
Mk.; entering, Lk.) and the number of
persons healed (one Mk. and Lk., two
Mt.) may be left on one side, as also the
modern critical attempts to account for
the origin of the discrepancies. Those
interested may consult for the former
Keil and Nösgen, lor the latter Holtz.,
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26o                        KATA MAT0AION                         xxi.
XXI. I. KAI 5t£ TjYYiaai\' elf \'Upo(róXuu,a, koI rjXOoK cIs BijO^ay))
*pós \' to ópos t«k èXaiür, TciTf 6s \'Itjo-ous direVTeiXe 8uo u.a0r|T<£s,
3. Xe\'yui\' aÖTOis, " nopïiiSrjTt 3 cïs TT)»» Kup.iji\' Tf|i> dTrsVam* Aftuf
Kal «üOews tipi^ocTt óVoy ocoeu.tVrjf, Kal TrwXoy (xit\' aÜTrjs • Xucraircs
Ayiycié6 (ioi. 3. Kal idy tis ufiïc tiirj] Tl, iptlrt, "On 6 Ku\'pios
1 6 has m for irpos, which Weiss thinks has come from the parall.
1 o is wanting in 13D (Tisch., W.H.).
•irop«Vfo-e« in ^BDLZ Orig. (Tisch., W.H.).
4 KOTtvavn in ^BCDLZ (Tisch., Trg., W.H.).
• qyctc in BD (W.H. in margin).
the position, means near to, towards, not
into.—totc, then, introducing what for the
evangelist is the main event. Bengel\'s
comment is: vectura mysterii plena in-
nuitur. It is possible to import too much
mystery into the incident following.—
Ver. 2. ds tt|v «upiT)v : th ,t is.naturally,
the one named, though if we take cis
before Bi)64>ay0| as = into, it might be
Bethany, on the other side of the valley.
Some think the two villages were prac-
tically one (Porter, Handbuok for Syria
and Palestine, p. 180).—övov 6. Kal
irüXov, a she-ass with her foal, the latte:
alone mentioned in parall.; both named
here for a reason which will appear.—
Awovtcs aYaycT», loose and bring; with-
out asking k-ave, as if they were their
own.—Ver. 3. cav tis, etc. Of course it
was to be expected that the act would be
challenged.—tpcirt, ye shall say, future
with imperative force.—Sn, recitative, in-
troducing in direct form the words of the
Master.—o Kvpios, the Lord or Master;
not surely = Jehovah (Alford, G. T.), but
rather to be taken in same sense as in
Mt. viii. 25, or in ver. 30 of this chap.—
avTÜv xpciav \'X*1\' h»th need of them ; in
what sense ? Looking to the synop.
narratives alone, one might naturally
infer that the need was physical, due to
the fatigue of a toilsome, tedious ascent.
But according to the narrative in 4th
Gospel the starting point of the day\'s
journey was Bethany (xii. 1, 12). The
prophetic relerence in ver. 4 suggests a
vholly difleient view, Pi\'*., that the
animals were needed to enable Jesus to
enter Jerusalem in a manner conformable
to prophetic requirements, and worthy of
the Messianic King. One is conscious
of a certain reluctance to accept this as
the exclusive sense of the xpc\'a- Lutte-
roth suggests that Jesus did not wish to
mix among the crowd of pilgrims on foot
lest His arrival should be concealed and
suit the situation better ; ef. the parallels.
—t( OcActc, etc, what do you wish me
to do for you ? Not a superfluous ques-
tion ; they were bcggars as well as blind;
they might want ahni (vide Mk. x. 46).
Mt. says nothing about their being beg-
gars, but the question oi Jesus implies
it.—Ver. 33. Ivo. avoiyüaiv ol 6$. They
desire the greater benefit, opening of
their eyes, which shows that the eyes of
their mind were open as to Christ\'s
power and will.—óvoiyüo-iv, 2nd aorist
subjunctive, for which the T. R. has the
more common ist aorist. — Ver. 34.
crirXavxvio-Ocls. Note the frequent refer-
ence to Christ\'s pity in this gospel (ix.
36, xiv. 14, xv. 32, and here).—twv
ó|ip.a-rci)V, a sy non yin for A4>6aKp.üv, as
if with some regard to style which the
scribes might have been expected to
appreciate, but have not (o<|>fl., thrice,
T.R.). 8|\'.|ia is poelic in class. Greek.—
^Ko\\ov0T|o-av, they foliowed Him, like the
rest, without guide [sint hodego, Béng.),
so showing at once that their eyes were
opened and their hearts grateful.
Chapter XXI. Entry into Jeru-
salem, etc.—Vv. r-n. The entry (Mk.
xi. 1-11, Lk. xix. 29-44).—Ver. 1, 5t«
rjvvurov i. \'I., when, etc. The evangelist
does not, like a modern tourist, make
iormal announcement of the arrival at a
point near Jerusalem when the Holy
City came first into view, but refers to
the fact in a subordinate clause. The
manner of entry is the more important
matter for him.—cis Bi]8<(>avr), to Bcth-
phage = the house of figs, mentioned
here and in the synopticai parallels, no-
where else in O. or N. T., but from Tal-
mudic sources appears to have been a
better known and more important place
than Bethany (Buxtorl, Talm. Lex., p.
1691). No tracé ol it now.—ils t.\'O. t.
\'EXaiüv, to the Mount ol Olives ; the cis,
in all the three phrases used to define
-ocr page 273-
EYAfTEAlON
261
i—8.
airuv xpttav «xci • cuGc\'üis 82 dirooTcXci aÜTou\'s." 4. ToCto 8c
BXof1 yiyoviy, tco ir\\t)p<i>8TJ to ptjÖèi\' 81a toü irpo<|>f)Tou, X^yotTOS,
5.    \' EtiraTC Tij öuycupl Ziuf, \'iSoti, ó PacriXeu\'s crou cpxcTai 701,
rrpaus Kal * firi.pt[Br]Ku>s cm övov Kal2 itüXok ul&c b ÜTroJuyiou.\'
6.   nopcu0èVrc$ Sc ol p.a6t)Tcu, Kal ironQoraiTes Kaöüs ïrpooréTa^ïi\'3
aÜTois ó \'lT)aoös, 7. ijyayoK ttji\' ivw Kal toi> ttüXop, Kal circOijKa»\'
éirdru\'\' aÜTÜi\' Ta tjiaTia aÜTÜf,6 Kal èircKaiWey èrrdVu aÜTÜf. 8. ó
8c * ttXcÏcftos Sj(Xos JoTpoxrac éauTuf tA Epana éV -rjj ó8w • aXXoi 8t
cKoirrof kXóSoüs &tto twc SeVSpuc, Kal itrtpévww cV -rjj óSü.
grut). 1 Cor. zlv. t? (=at most, adv.). d Mk. xiv. 15. Lic «il. 11.
a here only
in scnse of
mounting
(c/ iw
Pifii^u in
Lk.x. 34:
in 35
Acts xxtu.
Z4)-
b here and
in 2 Pet.
ii. rö.
c here only
;-Rrc^test
part of).
Mk iv. 1
(W.H.)
( = very
Acta ix. 34
1 fc^CDLZ omit oXov, whicb is found in BNX. It is probably an echo of Ch. i.
22 (Weiss) (W.H. omit).
9 kcu <iri in fc^BLN. CD with many others omit the «iri as in T. R. (iiri
vTrotvyiov kcu irwXov vt\'ov in Zech. ix. g, Sept.).
» rvvrragcv in BCD.            * «r avruv in ^CÜLZ.             B NBD omit avratv.
the interest awakened by His presence
lessened.—Ver. 4. "va TrXïipwfl j): Ivo is
to be taken here as always in this Gospel,
in its strictly final sense. Such is the
view of the evangelist and the view he
wishes his readers to take. But it does
not follow from this that Christ\'s whole
action proceeded from a conscious inten-
tion to fulfil a prophecy. On the con-
trary, the less intention on His part the
greater the apologetic value of the corre-
spondence between prophecy and fact.
Action with intention might show that
He claimed to be, not that He uias, the
Messiah. On the other hand, His right
to be regarded as the Messiah would
have stood where it was though He had
entered Jerusalem on foot. That right
cannot stand or fall with any such purely
external circumstance, which can at best
possess only the value of a symbol of
those spiritual qualities which constitute
intrinsic fitness for Messiahship. But
Jesus, while fully aware of its entirely
subordinate importance, might quite con-
ceivably be in the mood to give it the
place of a symbol, all the more that the act
was in harmony with His whole policy of
avoiding display and discouraging vulgar
Messianic ideas and hopes. There was no
pretentiousness in riding into Jerusalem
on the foal of an ass. It was rather the
meek and lowly One entering in character,
and in a character not welcome to the
proud worldly - minded Jerusalemites.
The symbol ie act was of a piece with
the use of the title " Son of Man,"
shunning Messianic pretensions, yet
making them in a deeper way.—Ver. 5.
The prophetic quotation, from Zech. ix.
g, prefaced by a phrase from Isaiah Ixü.
ii, with some words omitted, and with
some alteration in expression as com-
pared with Sept.
Vv. 7-11. Tf|V óvov Kal tov irüXov :
that both were brought is carefully
specified in view of the prophetic oracle
as under^tood by the evangelist to refer
to two animals, not to one under two
parallel names. — circ\'SriKav: the two
disciples spread their upper garments
on the two beasts, to make a seat for
their Master.—Kal tircxaSicrcv iir. ovit&v :
if the second av-rüv be taken to have the
same reference as the first the meatiing
will be that Jesus sat upon both beasts
(alternately). But this would require
the imperfect of the verb instead of the
aorist. It seems best, with many ancient
and modern interpreters, to refer the
second ai-rwv to the garments, though on
this view there is a certain looseness in
the expression, as, strictly speaking,
Jesus would sit on only one of the
mantles, if He rode only on one animal.
Fritzsche, while taking the second a. as
referring to ip.aTia, thinks the evangelist
means to represent Jesus as riding on
both alternately.—Ver. 8. o 8e ttXcutto*
óx^os> etc, the most part of the crowd.
follow the example of the two disciples,
and spread their upper garments on
the way, as it were to make a carpet for
the object of their enthusiasm, after the
manner of the peoples honouring their
kings {vide Wetstein, ad loc.).—óXXoi 8«
ÏKoirTov: others, a small number com-
paratively, took to cutting down branchei
-ocr page 274-
262
KATA MAT6AI0N
XXL
9. oï Bè SxXot ot irpodyoiTts1 Kal 01 dito\\ou0ouiTe$ cVpa£of,
Xeyorrcs, " \'Cltrav vu TÜ utü Aa(3i8\' fCXoyri p.éVos 6 èpx<Su,eyos éV
ófrjfiaTi Kupiou • \'Qaavvè. * iv toïs ö^io-tois."
10. Kal eto-eXöókTo; aÜTOu eis "lepoaóXupia, \' ltjtia$r] tracra t)
TfóXts, \\eyouo-a, " Tis i<rri.v outos;" ii. Ol 8è óxXoi tktyov,
" OuTfJs to-rii/ \'inc/oüs ó Trpo<j>T)Tr|s,2 ó dirè Na£apÈT rfjs TaXiXaias."
12. KAI eï<rrjX0€i\' ó3 \'ino-ous «19 to lepbv toO ©cofl,4 Kat ègepaXc
irdiras tous TnoXouiras Kat dyopa^orras eV tw Itpw, Kal Tas TpairéXas
tuk * koXXu fjicnw h KaTéVrpev|/c", Kal Tas \' KaOe\'opas twk ttuXouktui\'
here,
t parall. and
Lk. ii. \'./t.
fCh. xxviii.
4(metaph.
aa here).
Ch. xxvii.
51. Heb.
xii. 26
(li(erally).
f Mk. xi. 15.
Iohnii.15.
h Mk. xi. 15
(Hag. ii.
n. Job
ix. 5).
iCh.xxiii.a.
1 NBCDL add avTov.
3 o omitted in ^BCA.
3 o irpo^r|TT)f l-no-ovs in j^BD sah. cop.
* tov 0cov omitted in fr$BL verss. (W.H. omit in text).
of trees and scattering them about on the
way. Had they no upper garments, or
did they not care to use them in that
way ? The branches, if of any size,
would not improve the road, neither
indeed would the garments. Lightfoot,
perceiving this—" hoc forsan equitantem
prosterneret"—thinks they used gar-
ments and branches to make booths, as
at the feast of tabernacles. It was well
meant but embarrassing homage.—Ver. 9.
ot o\\Xoi: the crowd divided into two,
one in front, one in rear, Jesus bctween.
—expajjov: lip homage foliowed the
carpeting of the way, in words borrowed
from the Psalter (Ps. cxviii. 25, 26), and
variously interpreted by commentators.
—\'Qo-ovva t4> uly A. Hosanna (we
sing) to the son of David (Bengel).—
tiXeYigacvoti etc. (and wesay), " Blessed,
etc," repeating words from the Hallel
used at the passover season.—\'flo-avvi iv
toïs v\\j/Ïcttois = may our Hosanna on
earth be echoed and ratified in heaven 1
All this homage by deed and word speaks
to a great enthusiasm, the outcome of
the Galilean ministry; for the crowd
consists of Galiicans. Perhaps the
incident at Jericho, the healing of the
blind men, and the vociferated title Son
of David with which they saluted the
Healer, gave the keynote. A little
matter moves a crowd when it happens
at the right moment. The mood of a
festive season was on them.—Ver. 10.
co-cio-Oti : even Jerusalem, frozen with
religious formaüsm and socially un-
demonstrative, was stirred by the
popular enthusiasm as by a mighty wind
or by an earthquake (o-cio-uós), and
asked (ver. 11), Tts ovtos;—ó irpo<j>TJ-
tt)«, etc. : a circumstantiai answer
ïpecifying name, locality, and vocation ;
not a low-pitched answer as Chrys. (and
after him Schanz) thought (xafia£Jir)Xo$
TJv avrüv t) yvwp.7), Kal TairtiKr) Kal
o-ccruppivir], Hom. lxvi.), as if they were
ashamed of their recent outburst of
enthusiasm. Rather spoken with pride
= the man to whom we have accorded
Messianic honours is a countryman of
ours, Jesus, etc.
Vv. 12-17. jftsus visits the Temple
(Mk. xi. II, 15-19, Lk. xix. 45-48).—
Ver. 12. «lo-ijXflfv, etc. He entered
the Temple. When ? Nothing to show
that it was not the same day (vide Mk.).
—cgcpaXer. The fourth Gospel (ii. 14 f.)
reports a similar clearing at the beginning
of Christ\'s ministry. Two questions have
been much discussed. Were there one
or two acts of this kind ? and if only one
was it at the beginning or at the end
as reportcd by the Synop. ? However
these questions may be decided, it may
be regarded as one of the historie
certainties that Jesus did once at least
and at some time sweep the Temple clear
of the unholy traffic carried on there.
The evangelists fittingly connect the act
with the iirst visit of Jesus to Jer. they re-
port—protest at iirst sight!—iravTasTovs
TfioX. Kal ay.: the article not repeated
after xal. Sellers and buyers viewed as
one company—kindred in spirit, to be
cleared out wholesale.—ras Tpair«\'£as,
etc.: these tables were in the court of
the Gentiles, in the booths (tabernae)
where all things needed for sacrifice
were sold, and the money changers sat
ready to give to all corners the didrachma
for the temple tax in exchange for
ordinary money at a small profit.—
KoXXvPio-Tur, from kóXXv|3o$, a small
coin, change money, hence agio; hence
our word to denote those who traded in
exchange, condemned by Phryn., p. 440,
while approving k<SX\\v(?o». Theophy.
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EYAITEAION
163
»—»7«
t&s irepicrrepds. 13. Kal Xéyei oütoIs, " reypairTai, \'\'O oTko? pou
oTkos irpoafuxTJs ^r^o-eTaf\' 6ucïs 8è auTor iiroi^aaTt1 \'o-irriXaior jjohnxl.js.
*          n *>                      \\              «\\A           s f>         t\\ \\         \\         \\ \\ % m t m        Heb.xi.3S.
ATjoTuf. 14. Kat 7rpoa-i)\\0ov auru ruipXoi Kat xuXoi eV tu tepw • Rev.vl.15.
Kaï èOepdireuao\' aÜTou\'s. 15. \'lSerres 8c ol dpxtepeïs Kal ol
ypaufiaTeïs Ta öauudo-ia a érroinjo-t\', Kal tous iralSasa KpdJokTas
ie T« Up<ü, Kal Xe\'yoiras, " \'Qcrafl\'a tw ulw Aa^tS," fjyayaKTiijo-ai\', tr»n».
16. Kal etirop aijTci, " \'Akoueis ti outoi Xlyouaay;\' \'O 8è \'lT)<roS$ (withn»»»
Xfyet aÜTois, "Nai- oüoérroTe afeyrure, \'*Oti Ik trróu.aTos vrjiriuv xxiv. ia
Mk. xiii.
17. Lk.
xxi. 13 (te
tackle).
Kal k 0i]Xai^órrui\' kutt)ptictw atraf;\'\' 17. Kal KaTaXiirwf aÜTous
é\'lfjXGei\' c$w tt|s iróXcus eis Bt]0aKiaK, Kal tjüXutOt] ckci.
1 «oieiT» in NBL (Tisch., W.H.).
• tovs aft er iraiSas as well as before in j^HDLN.
says: KoXXvpiora£ «tcrtv ol irop\' t)|itv
Xcyójjtevoi Tpairc^ÏTui * kó\\Xv|3o<; y*P
clSós iari popïo-u-aros eviTeXfjs, utnrcp
cxopcv TVX°V *)P*«ïs tovs ópoXovs •?) Ta
öpytipin. (vide Hesychius and Suicer).—
Tas irepiorepds, doves, the poor man\'s
offering. The traffic was necessary, and
might have been innocent; but the
trading spirit soon develops abuses
which were doubtless rampant at that
period, maliing passover time a Jewish
" Holy Fair," a grotesque and oflensive
combination of religion with shady
morality.—Ver. 13. yryottirrat, it stands
written, in Isaiah Ivi. 7 ; from the Sept.
but with omission of Trio-if toIs t8vf<riv,
retained in Mk., and a peculiarly
appropriate expression in the circum-
stances, the abuse condemned having
for its scène the court of the Gentiles.—
o-TTTjXaL\'jv X-ncTwv, a den of robbers, a
strong expression borrowed from another
prophet (Jer. vii. 11), pointing probably
to the avarice and fraud of the traders
(to yup cJ)iXo*epS<s XijoTpiKov iraOos
•ot£, Theophy.), taking advantage of
simple provincials. This act of jesus
has been justified by the supposed right
of the zealot (Num. xxv. 613), which is
an imaginary right: "ein unfindbar
Artikel" (Holtz., H. C), or by the re-
forming energy befitting the Messiah
(Meyer). It needed no other justifica-
tion than the indignation of a noble soul
at sight ol" shameless deeds. Jesus was
the only person in Israël who could do
such a thing. All others had become
accustomed to the evil.
Vv. 14-171 peculiar to Mt.—Ver. 14.
TvcfiXot Kal \\uXol: that the blind and
lame in the city should seek out Jesus is
perfectly credible, though reported only
by Mt. They would hear of the recent
healing at Jericho, and of many other
acts of healing, and desire to get a bene-
fit for themselves.—Ver. 15. t! üctvpdo-ia:
here only in N.T., the wonderful things,
a comprehensive phrase apparently
chosen to include all the notable thing»
done by Jesus (Meyer), among which
may be reckoned not only the cures, and
the cleansing of the temple, but the en-
thusiasm which He had awakened in the
crowd, to the priests and scribes perhap»
the most offensive feature of the situa-
tion.—tovs iratSas» etc.: the boys and
girls of the city, trtie to the spirit ofyouth,
caught up and echoed the cry of the pil-
grim crowd and shouted in the temple pre-
cincts: " Hosanna, etc". ijyavaKTnc-av,
they were piqued, like the ten (xx. 24).—
Ver. 16. axovciSt etc: the holy men at-
tack the least objectionable phenomenon
because they could do so safely ; not the
enthusiasm of the crowd, the Mtssianic
homage, the act of zeal, all deeply offen-
sive to them, but the innocent shouts of
children echoing the cry of seniors. They
were forsooth unseemly in such a place I
Hypocrites and cowards 1 No fault found
with the desecration of the sacred pre-
cincts by an unhallowed traffic.—val,
yes, of course: cheery, hearty, yea, not
without enjoyment of the ridiculous dis-
tress of the sanctimonious guardians of
the temple.—ovS. iveyvwTe as in xix. 4:
felicitous cttation from Ps. viii. 3, not to
be prosaically interpreted as if children
in arms three or four years old, still being
suckled according to the custom ot
Hebrew mothers, were among the shout-
ing juniors. These prompt happy cita-
tions show how familiar Jesus was with
the O. T.-Ver. 17. Br^avCav, Bethany,
15 stadia from Jerusalem (John xi. 18), re»t-
Ing place of Jesus in the Passion week—
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264
KATA MAT0AION
XXI.
18. riputas » 8c lirav&ytitv2 tls rr\\v iróXif, itrtivour€\' 19. Kal tSuv
auKi]v y.tav «Sri ttjs 680O, f^öer iic\' auTTJe, Kal oü8tV euptv iv aürjj
el fir) <j>üXXa p.óVoc • Kal Xtyei auTrj,s " MriKtVt c\'k aoü Kap-rrös yeVnTai
1 hereiwke, tïs Tor aïóJKa." Kal t^ripdVÖr) \' irapaxprjua 1^ cruxrj. 20. Kal
inLk.and ïSóWec; ol p.a0T|Tal t9aup.auac, XéyoeTïs, " nó>$ irapaxprjpa i^r\\pAvBi\\
t) o-ukt) ; " 21. \'AiroKpiöels 8« 6 \'lijo-oüs «Ttrei\' aÜTols, " \'Ajatji\' Xcyco
m Acts x. 20. ifi.lv, £0»» €)ci)tï mcmi\', Kal jat) m 8iaKpi8r)T«, oü poVov to ttjs cruKTJs
Kotll. iv,            ,               tv \\ i *        #, w               f           w               va               \\ «\\ / a           >
ao;xiv.ü3. woir|a€Te, dXXa Kae Tu opei toutu enrrjTe, ApörjTt xai pXr)8t)Ti eis
\'tt)I\' 8<£Xao-o-av, y€rr]o-eTai • 22. Kal irdWa S<Ta &k aÏT^<rt)T€ iv TJJ
irpo<rtuxtj, iTto-TcuofTcs, X^eaOe.
23. KAI e\'XBóiri aÜTÜ4 els to leper, irpooTJXÖoi\' aÓTw 8t8dWorri
ol apx\'ïpsis Kal ol irpeaPuTEpoi toO XaoO, Xéyorres, " \'Ev iroia
e\'Joucria TaÜTa iroicïs; Kal tis croi cSukï tt^ è£oucuai\' TaiJTT|f;"
1 irpui in fc^BD.                                 * mavayayuiv in ^BL.
* ov before jj.t]k«ti in BL. Wanting in t^CD.
4 cXOovtoï av-rov in fc^BCDL. The reading in T. R. (dat.) is a giammatical
correction.
true friendsthere (vide Stanley, S. and P.).
—»|0XCcr8t), passed the night; surely not
in the open air, as VVetstein and Grotius
think. At passover time quarters could
not easily be got in the city, but the
house of Martha and Mary would be open
to Jesus (cf. Lk. xxi. 37)-
Vv. 18-22. The barren fig tree (Mk.
xi. 12-14,19-26).—The story of two morn-
ing journeys from Bethany to Jerusalem
(vide Mk.) isherecompressed into one.—
Ver. 18. èWvao-e, He feit hungry. The
fact seems to favour the hypothesis of a
bivouac under the sky overnight. Why
shouldonebehungryleavingthehospitable
house of friends ? (vide Mk.). Th is was
no difficulty for the Fathers who regarded
the hunger as assumed (crxipaTÏ[fTai
irtivav, Euthy).—Ver. 19. ctuktjv |*(ay:
ds in late Greek was often uscd for tis,
but the meaning here probably is that
Jesus looking around saw a solitary fig
tree.—«irl ttjs 080Ü, by the wayside, not
necessarily above (Meyer).—rjXflev Iv\'
aiTi\'ve, came close to it, not climbed it
(Fritzsche).—cl pt| 4>^XXa : leaves only,
no fruit. Jesus expected to find fruit.
Perhaps judging from Galilean experi-
ence, where by the lake-shore the fig
time was ten months long (Joseph., Bell.
J„ iii. 108. Vide Holtz., H. C), but
vide on Mk. xi. 13.—oi p^Kcn, etc. : ac-
cording to somt writers this was a vire-
diction based on the obseivation that the
tree was diseased, put in the form of a
doom. So Bleek, and Furrer wbo r—
marks: " Then said He, who knew na-
ture and the human heart, \' This tree
will soon wither\'; for a fig tree with full
leaf in early spring without fruit is a dis-
eased tree" (Wanderungen, p. 172).—
Kal c|. irapaxprjua, cf. Mk.\'s account.
—Ver. 20. ol jiaflnTal, etc.: the disciples
wondered at the immediate withering of
the tree. Did they expect it to die, as a
diseased tree, gradually ?—Ver. 21 con-
tains a thought similar to that in xvii.
20,9.1/.—to T-ijs o-vKTjs, the matter of the
fig tree, as if it were a small affair, not
worth speaking about. The question of
the disciples did not draw from jesus ex-
planations as to the motive of the male-
diction. The cursing of the fig tree has
always been regarded as of symbolic im-
port, the tree being in Christ\'s mind an
emblem of the Jewish people, with a great
show of religion and no fruit of reai
godliness. This hypothesis is very
credible.
Vv. 23-27. Interrogation as to authority
(Mk. xi. 2733, Lk. xx. 1-8), wherewith
suitably opens the inevitahle final conflict
between Jesus and the religious leaders
of the people.—Ver. 23. 4X6<Sktos ovtov
i. t. I.: coming on the second day to
the temple, the place of concourse, where
He was sure to meet His foes, nothing
loath to speak His mind to them.—
SiSóVkovti : yet He came to teach, to do
good, not merely to fight.—cv iro(T
<{ovo-ia, by what sort of authority ? the
nuestion ever asked by the representa-
-ocr page 277-
i8-*8.                            EYAITEAION                               265
24. \'AttokoiOcIs 8è \' 6 "Irjo-oüs elircv aÜTots, " \'EpuTr}o-u ifiaf K&yit
koyov eva, óv i&v cT-n-ijTc\' p.01, xayw üp.ïf tpü cV iroïa è^oucna TaCra
iroiü. 25. to f3aTTTicrjj.a 2 \'ludvvou ïróflcv r\\v ; l\\ o\'jpavou, fj c£
dvSptüiruv; " Oi 8è SieXoyiJovTO Trap\' s éaurots, XéyovTcs, " \'Eav
ciTrci>u,cv, t£ oüpat\'oO, ipeï rjp.lv, Aiari oBV oük èmoTeuo-aTe aÜTu;
26. cav Sc clTrcüU,ev, c| dvOpwTTbiv, <po(3ouu,ef)a tov ü\'xXoi\' • irarres
yap * cyowi Tèc \'iwdvvriv üs Trpo<pr|Tr|v.\' * 27- Kol airoKpiOtVTCj n vidt Ch.
to \'Itjctoü ciirof, " Oük otSap.cv. \' "E<pr| auToïs koi «ütós, " OüSc
iyi> Xt\'yw up.lv eV iroia t\'^outua TaGra rroii. 28. Tl 8c up.lv SokcI;
avOpuiros etve tck*" a 8uo,5 Kal" Trpoo~eX8£>v tü irpuTu etirc, TéVvov,
1 Some copies omit Sc fr^BCD have it.
1 to before Iwavvov in NBCZ 33.                * BL have cv (W.H. in brackets).
*  «ï irpo$T|Ti|v before cxovo-i in NBCLZ33 ^so in modern editions).
*  So in fc^CDL <•\'• ^vo tckvo m B (W.H. in margin).
*  xai is found in BCD and other uncials but wanting in ^LZ. Tisch. omits and
W.H. relegate to the margin.
sacraments and orders depending on ordi-
nation. On the same principle St. Paul
was no apostle, because his orders came
to him " not from men nor by man,"
Gal. i. 1.—èiv c iirwpcv, etc. The audible
and formal answer of the scribes was
ovk oïSapcv, in ver. 27. All that goes be-
fore from iav to Trpo<inJTT|v is the reasoning
on which it was based, either unspoken
(Trap\' or cv javTOÏf, Mt.) or spoken to
each other (trpo\'s, Mk. xi. 31); not likely
to have been overheard, guessed rather
from the puzzled expression on their
faces.—ovk 4mo-Tcvo-oTc : the reference
here may be to John\'s witness to Jesus,
or it may be general = why did ye not re-
ceive his message as a whole ?—Ver. 26.
iav Si, etc.: the mode of expression here
is awkward. Meyer finds in the sentence
an af>osiopesis = " if we say of men—we
fear the people ". What they mean is:
we must not say of men, because we fear,
etc. (cf. Mk.).—Ver. 27. ovSc iyit, etc. :
Jesus was not afraid to answer their
question, but He feit it was not worth
while giving an answer to opportunists.
Vv. 28-32. Parable of the two sons,
in Mt. only, introduced by the familiar
formula, rl Si vp.lv Soxct (xvii. 25, xviii.
12), and having for its aim to contrast
the conduct of the Pharisees towards the
Baptist with that of the publicans. And
as the publicans are siinply used as a
foil to bring out more clearly the Pharisaic
character, the main subject of remark, it
is highly probable that the son who
represents the Pharisee waa mentioned
first, and the son who represents the
tives of established order and custom
at epoch-making initiators. So the
Judaists interrogated St. Paul as to his
right to be an apostle.—toSto., vague (cf.
xi, 25) and comprehensive. They have
in view all the offences of which Jesus
had been guilty, throughout His ministry
—all well known to them—whatever He
had done in the spirit of unconventional
freedom which He had exhibited since
His arrival in Jerusalem___ko.1 tU : the
second question is but an echo of the
first: the quality of the authority (iroia)
depends on its source.—tovttjv, this au-
thority, which you arrogate, and which
so many unhappily acknowledge. It was
a question as to the legitimacy of an un-
deniable influence. That spiritual power
accredits itself was beyond the compre-
hension of these legalists. — Ver. 24.
Jesus replies by an embarrassingcounter-
questionas to the ministry of the Baptist.
—Xdyov «va, hardly: one question for
your many (Heng.) rather : a question, or
thing, one and the tarnt (cf. for «U in
this sense Gen. xli. 25, 26 ; 1 Cor. iii. 8,
xi. 5), an analogous question as we should
say ; one answer would do fortheirs and
for His.—Ver. 25. to |3airTio~pa to \'I.,
the baptism as representing John\'s whole
ministry.—il oip. <j «£ óvfl., from heaven
or from men ? The antithesis is foreign
to legitimist moc\'.es of thought, which
would combine the two: from heaven
but through men; if not through men
not from heaven. The most gigantic
and baleful instance of this fetish in
modern times is the notion of church
-ocr page 278-
266                          KATA MAT0AION                          xxi.
üVaye, orjjicpoi\' * tpya^ou iv tü duireXuri fiou.1 39. \'O 84 diroKpiOels
ilirtv,2 Oü 0cXu\' üoTcpoe 8t V peraficXnöeis, dirfjXOe. 30. Kal
irpoatXOuv tw SeuTtpw tlicev ücraÜTus. ó Sc diroiepiOcls eliTCf, *Ey<i,
Kupiï • Kal oÜK dTrfjXdc. 31. Tis «*K TÜf 8uo èiroiTjae to Gf-Xripva toO
TraTpós; " At\'youorte auTÜ,* " \'O TTpfiTOj." * Ac\'yci auToïs ó \'lijaoüs,
" \'Ap)k- Xsyu üu-Lc, 5ti ol TeXÜKat Kal al irópyai irpodynuaiK up.3s eis
rr\\v PaaiXeiav toO 6coC. 32. T)X8c ydp irpès üfifis \'ludi\'rrjs6 ÜP
11 óRü oixaioaünjs, xal ouk èmcTTeucraTe aiiTÜ, ol 8è TcXuvai xal al
Trópcai iiriirriuaav aurw \' uu,eïs 8c ÏBóVtcs oü " p.CTcu.cXrj6r|Tc Sarepov
tou irto-TcGaai aürid.
D Lk. xlii.
14. Jobn
v.l7;ix.4.
1 Thei».
iii. 10.
p Cb. xxvii.
3. 2 Cor.
vii. 8.
Heb. vil.
tl.
q Cf. t Pet.
II. 1 (Ü.1
ttiat).
1 (iov is wanting in fc^CDLAX. Tisch., Trg., omit, W.H. relegate to margin.
1 B inverts the order of the two answers, so that verses 2g, 30 stand thus: cyw,
Kvpic, «at ouk aim,X0cv. irpocrcXOfaJV Sc tw ScvTcpcc ciircv ocravTvf. o 8c airOKpi6cif
ciircv. ov 6cXm • vcrrcpov u.e rap.cXn.8cit airTjXfle. Though supported only by some
cursives and versions this reading of B commends itself as the true one, and it has
been adopted by VV.H. and Weiss. Vide below. Syr. Sin. is not on the side of B.
*  fc^BDL omit av-rw.
4 Of course this should be ó vo-Tcpoc. on B\'s reading of w. 29, 30. So in B.
*  Itraryijt before irpos v. in fc^BCL 33. \' ov8c in B. Some cursives and versions.
less reminiscences of the " Capernaum
mission " (chap. viii. g-r3) to go upon.—
irpoayovcriv.go bcfore,anticipate (irpoXa|i-
fidvovcriv, Euthy.), present tense: they
are going before you now ; last first, first
last. Chrysostom, in Hom. lxvii., gives
an inteiesting story of a courtesan of
his time in itlustration of this.—Ver. 32.
Iv ó8<p SiKcuocrvvTis: not merely in the
sense of being a good pious man with
whose life no fault could be found
(Meyer; the Fathers, Chrys., Euthy.,
Theophy.), but in the specific sense of
following their own legal way. John
was a conservative in religion not less
than the Pharisees. He diiTered from
them only by being thoroughly sincere
and earncst. They could not, therefore,
excuse themselves for not being sympa-
thetic towards bim on the ground of his
being an innovator, as they could with
plausibility in the case of Jesus. The
meaning thus is: He cultivated legal
piety like yourselves, yet, etc.—ipels 82
tSóv-rcs, when ye saw how the sinful took
John\'s summons to repent ye did not
even late in the day follow their ex-
ampie and change your attitude. They
were too proud to take an example from
publicans and harlots.—rov irurrcvcrai,
inf. of result with tov.
Vv. 33-46. Parable of the rebellious
vine-dressers (Mk. xii. 1-12, Lk. xx. 9-19).
—Ver. 33. óXXï|v ir. ö., hear another
parable; spoken at the same time, and
publican second; the order in which
they stand in B, and adopted by W. and
H. The parable, therefore, should read
thus: " A certain man had two sons.
He said to one, Go work, etc. He re-
plied, Yes, sir, and went not. To the
other he said the same. He replied, I
will not, and afterwards went."—Ver. 28.
Ty ap.ircXüvi: constant need of work in
a vineyard, and of superintcndence of
workers.—Ver. 29. lyw : laconic and em-
phatic as if eager to obey—KtJpic, with
all due politeness, and most fiiial recogni-
tion of paternal authority, the two
words = our " Yes, sir ".—Ver. 30. ov
fle\'Xu, I will not, I am not inclined; rude,
sulky, unmannerly, disobedient, and
making no pretence to fiiial loyalty.—
Ver. 31. To the question, Who did the
will of the father ? the answer, when the
parable is arranged as above, must, of
course, be o ïo-Tcpos; the nny-sayer,
not the y«i-sayer. It is a wonder any
answer was given at all when the pur-
port of the parable was so transparent.—
auf|v Xlyu v.: introducing here, as
always, a very important assertion. The
statement following would give deadly
offence to the Pharisees.—tcXüv», ir<5p-
vai, the publicans and the harlots, the
two socially lowest classes. Jesus speaks
here from definite knowledge, not only
of what had happened in connection
with the Baptist ministry, but of facts
connected with His own. He has doubt-
-ocr page 279-
267
EYArrEAION
*9—38.
33. ""AXXtji» irapaPoXV ÓKoocraTt. aVOpwirós T151 4jf oiKo8t<r-
irórns, Sotis c^iS-rcuc-cf dp.-rreXöji\'a, Kal \' $pa.y\\i.ov aÜTw ircpi^6i]KC,
Kal \'upu^ef cV aurü \'XticóV, Kal tuico8cip.r|crE "trupyoy, Kal ï^éüoTO *
aurbv yewpyols, Kal dTrcSr]urjO\'<i\'. 34. 8t« St TJyyicrei\' 6 Kaïpos tüv
Kapiruc, d-n-e\'crreiXe tous SouXous auTOu irpès tous Yïupyous, Xafif Iv
toüs Kapirous aÜToG • 35. Kal Xapóires ol ycupyol toüs SouXous
aÜTOu, ov fièv ëSeipac, Sc Sè dir^KTeifac, Se Sè T èXi9of3óXr|craf.
36. ircCXif dTréoTeiXcc aXXous SouXous irXeiocas tuk irpiAriiiv • Kal
èTroitiirai\' auTOts wcauTus. 37. uor£poc Sè dWoTeiXt irpos aürous
Tèc uloK aÜTofl, \\iyav, "\'Eiapair^o-oiTat toc ulcV uou. 38. Ol Sè
ycupyol ÏSÓWïS TOK uïoK tlTTOK tV to.UTOLS, OuT(?S ÏOTIC Ó KXT]pOf(Su.OS \'
Scutc, diroKTEifdiuci\' aÜTÓV, Kal KaTaorx&iu.£i\'s tt]c «Xijpofojiïav aÜToD.
1 ris wanting in many uncials.
* c£cSfTO in ^BCL. «{cSo-ro is a grammatical correction.
3 «rxopcv in j^EDLZ 33 (Tisch., W.H.).
r Mk. zU. 1.
Lk. xir.
23. Eph.
ii. 14.
i Ch. xxv.
18.    Mk.
xii. X.
t Rev. xiv.
19,  20;
xix. 15.
u Mk. xii. z.
Lk. xiii. 4;
xiv. 28.
v Ch. xxiii.
37. Lk.
xiii. 34.
Acts vu.
58.
w Lk. xviii.
2,4. Heb.
xii. 9.
u/hole, apparently implying a money rent.
The mode of tenure probably not thought
of by this evangelist.—auTovshould prob-
ably be referred to the owner, not to the
vineyard = " his fruits," as in A. V.—
Ver. 35. Xapdv-rcs ol y., etc. The
husbandmen treat the messengers in the
most barbarous and truculent manner:
beating, killing, stoning to death ; highly
improbable in the natural sphere, but
another instance in which parables have
to violate natural probability in order to
describe truly men\'s conduct in the
spiritual sphere. On i&tLpav Kypke re-
remarks: the verb Septiv for verberare is
so rare in profane writers that some have
thought that for ?8cipav should be read
<S|)pav, from Saipu.—Ver. 36. irXc£ovaf
t. ir., more than the first. Some take
irX. as referring to quality rather than
number: bitter than the former (Bengel,
Goebel, etc), which is a legitimate but
not likely rendering. The intention is
to emphasise the number of persons sent
(prophets).—üo-avTuis : no difference in
the treatment; savage mood chronic.—
Ver. 37. Sortpov, not afterwards merely,
but finally, the last step was now to be
taken, the mission of the son and heir ;
excuses conceivable hitherto: doubt as to
credentials, a provoking manner in those
sent, etc.; not yet conclusively proved
that deliberate defiance is intended.
The patiënt master will make that cleat
before taking further steps.—lvrpairij-
a-ovTai (pass. for mid.), they will show
respect to. It is assumed that they will
have no difficulty in knowing him.—Ver.
38. iSctvrct: neither have they; they
of kindred import. The abrupt introduc-
tion betrays emotion. Jesus is aware
that He lias given mortal ofïence, and
here shows His knowledge by fore-
shadowing His own doom. The former
parable has exposed the insincerity of
the leaders of Israël, this exposes their
open revolt against even divine authority.
—dpircXüva: it is another vineyard par-
abie. They were both probably extem-
porised, the one suggesting the other,
the picture of noxdoing calling up the
companionpictureofmisdoing.— ipaypiov
a. irepU8T|K<, etc.: detailed description
of the pains taken by the landlord in the
construction of the vineyard, based on
Isaiah\'s song of the vineyard (chap. v. 2),
all with a view to fruitfulness, and to
fruit of the best kind; for the owner, at
least, is very much in earnest: a hedge
to protect against wild beasts, a press
and vat that the grapes may be squeezed
and the juice preserved, a tower that the
ripe fruit may not be stolen.—è|c\'SeTo,
let it out on hire; on what terms—whether
for a rent in money or on the metayer
system, produce divided between owner
and workers—does not here appear. The
latter seems to be implied in the parallels
(Mk. xii. 2, diro -ro>v Kapirwv, Lk. xx. 10,
airo tov Kapirov).—airiSTjU-Tjcrcv, went
abroad, to leave them freedom, and also
to give them time ; for the ne.vly planted
vines would not bear fruit for two or
three years. No unreasonableness in
this landiord.—Ver. 34. xaipös: not
merely the season of the year, but the
time at which the new vines might be
expected to bear.—tou« xapirovt: the
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KATA MAT9AI0N
268
XXI.
39.  Kal XafJótTcs CsÜtof èle\'JSaXov ë|u toS duircXuvos Kal iirlKruvav.
40.  8raK ouV éXör) 6 xupios toS duiircXuvo;, Tl irofTjim Tols yecopyoï";
x Ch. ixvi. cksli/ois ;        41. Alyouaiv aÜTW, " Kaxous kokos diroX&rei auTOiis •
xiv. 49. Kal tok du/ireXüfa t köÓcj£tch\' dXXois yewpyois, oÏTives iito%iaaou<7iv
Lk. xxiv. • * »                      x ,           a                   «,«.»                       ,              »*i
37. John auTu tous Kapirou; iv tois xaipoif auT<ni>. 42. Atyei outois o
y Mk. viii. \'lïjaoGs, " OuoérroTï ivéyvwre iv Tais * yoa.4>a-ts, \' Ai9ok ÓV T direSoxi-
I.k\'. ix. 22I ftacray 01 oiKoSojioCVres, outos èye^ÖTi tts KC^aXr)i< ywvias • irapd
17 ai. Kuptou tyeVeTO aürn, Kal !cm öaup.acrrri iv ó4>9aXfi.oï$ f^üf;\'
1 «xSuacTai in all uncials nearly. «kSoo-itoi in minusc. only.
recognise at once the son and heir, and
resolve forthwith on desperate courses,
which are at once carried out. They
eject the son, kill him, and seize the in-
heritance. The action of the parable is
confined to a single season, the mes-
sengers following close on each other.
But Jesus obviously has in His eye the
whole history of Israël, from the settle-
ment in Canaan till His own time, and
sees in it Gods care about fruit (a holy
nation), the mission of the successive
prophets to insist that fruit be forth-
coming, and the persistent neglect and
disloyalty of the people. Neglect, for there
was no fruit to give to the messengers,
though that does not come out in the
parable. The picture is a very sombre
one, but it is broadly true. Israël, on
the whole, had not only not done God\'s
will, but had badly treated those who
urged her to do it. She killed her
prophets (Mt. xxiii. 37).
Vv. 40-46. Application.—Stov ovv
ïXOtj 4 k., etc.: what would you expect
the owner to do after such ongoings
have been reported to him ? Observe
the subjunctive after Stok compared with
the indicative TJyyio-tv after ótc, ver. 34.
8t€ points to a definite time past, Stov
is indefinite (vide Hermann, Viger, p.
437).—Ver. 41. X^yovo-i, they say: who ?
the men incriminated, though they could
not but see through the thin veil of the
allegory. In Mk. and Lk. the words
appear to be put into Christ\'s mouth.—
KOKois xaxüs a-rroXcVfi: a solemn fact
classically expressed (" en Graeci ser-
monis peritiam in Matthaeo "—Raphel,
Annot.) = He will badly destroy bad
men.—oTnvts, such as; he will give out
the vineyard to husbandmen of a different
stamp.—t. k. tv rot? xaipots avTÜv:
the fruits in their (the fruits\') seasons,
regularly year by year.—Ver. 42.
oioViroTC iviyvurt, etc.: another of
Christ\'s impromptu felicitous quotations;
from Ps. cxviii. 22,23 (Sept.). This quota-
tion contains, in germ, another parable,
in which the ejected and murdered heir
of the former parable becomes tne re-
jected stone of the builders of the theo-
cratic edifice ; only, however, to become
eventually the accepted honoured stone
of God. It is an apposite citation,
because probably regarded as Messianic
by those in whose hearing it was made (it
was so regarded by the Rabbis—Scriött-
gen, ad loc), and because it intimated
to them that by killing Jesus they would
not be done with Him.—Ver. 43. Sio.
tovto, introducing the application of the
oracle, and implying that tne persons
addressed are the builders = therefore.—
r\\ (3acn.X«(a t. 8.: the doom is forfeiture
of privilege, the kingdom taken from
them and given to others.— «flvci, to a
nation; previously, as Paul calls it, a
no nation (ovk Jfflvti, Rom. x. 19), the
reference being, plainly, to the heathen
world.—iroioJvTi t. k. a.: cf. iii. 8, 10;
vii. 17, bringing forth the fruits of it (the
kingdom). The hope that the new
nation will bring forth the fruit is the
ground of the transference. God elects
with a view to usefulness; a useless
elect people has no prescriptive rights.—
Ver. 44. This verse, bracketed by W. H.,
found in the same connection in Lk.
(xx. 18), looks rather like an interpola-
tion, yet it suits the situation, serving as
a solemn warning to men meditating
evil intentions against the Speaker.—6
irccruv: he who falls on the stone, as if
stumbling against it (Is. viii. 14).—
«rvv6Xao-fli\'|0-tToi, shall be broken in
picces, like an earthen vessel falling on a
rock. This compound is found only in
late Greek authors.—i$\' &v 8\' &v irio-fj,
on whom it shall fall, in judgment. The
distinction is between men who believe
not in the Christ through misunderstand
ing and those who reject Him through
an evil heart of unbelief. Both suffer in
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269
EYAITEAION
J9—46.
43. Aict touto \\iyu> Uf3.lv, ófi dp0r\'|<r€Tai d<J>\' &y.S>v TJ fSaaiXeia TOÜ
6coG, xal 8o0r)<reTai ïdvei iroioCrri tous «apirous au-rijs. 44. Kal 6
ttcctwv eirl Tor Xiöor ToG-roe * ow9Xaa0iqo-£Tai • i$\' ov 8\' ar irtVj), c u,.xx. il.
\'XiK(jii\'](Tei auTÓV "1 45. Kal aKou\'uarTes ol dpxiepeïs Kal oi • Lx. xx. 18.
♦aptaaiot ras irapafSoXa? auToG lyi\'uo-ai\' 5ti ïrcpl aÜTw Xe\'yei •
46. Kal £t)ToGrr€S aurov Kparr^uai, è(^o^i\']&y]!xaf tous öxXous»
êirtiSr] 2 is8 irpo^^rr)!\' aÜTor eixor.
1 This whole ver. (44) is omitted in D, 33, old Latin versions, Orig., etc. Tisch.
omitsandW.H.bracket. Weiss regards it as genuine, and thir.ks that if it hadcome
in frora Lk. it would have stood after ver. 42.
» ut in NBL (Tisch., W.H.).
»«r.iinNBDL33-
consequence, but not in the same way,
or to the same extent. The one is
broken, hurt in limb ; the other crushed
to powder, which the winds blow away.
—AiKfiijo-fi, from AixpcSs, a winnowing
fork, to winnow, to scatter to the winds,
implying reduction to dust capable of
being so scattered = grinding to powder
(conteret, Vuig.). For the distinction
taken in this verse, cf. chaps. xi. 6 ; xii.
31, 32.—Ver. 45. The priests and
Pharisees of course perceived the drift of
these parabolic speeches about the two
sons, the vine-dressers, and the rejected
stone, and (ver. 46) would have appre-
hended Him on the spot (Lk. xx. ig)
had they not feared the people.—lirti,
since, introducing the reason of the fear,
same as in ver. 26.—ds irpo4>tJTt]v = is
*., ver. 26, and in xiv. 5, also in reference
to John. On this use of fis vide Winer,
§ 32,4. b.
Chapter XXII. Parablb op the
Wedding Feast and Encounters
with Opponents. — Vv. 1-14. The
royal wedding.—This parable is peculiar
to Mt., and while in some respects very
suitable to the situation, may not un-
reasonably be suspected to owe its place
here to the evangelist\'s habit of grouping
kindred matter. The second part of the
parable referring to the man without a
wedding robe has noconnection with the
present situation, or with the Pharisees
who are supposed to be addressed. An-
other question has been much discussed,
vim., whether this parable was spoken by
Jesus at all on any occasion, the idea of
many critics being that it is a parable of
Christ\'s reconstructed by the evangelist
or some other person, so as to make it
cover the sin and f3te of the Jevvs, the
calling of the Gentiles, and the Divine
demand for righteousness in all recipients
ot His grace. The leserr.blance between
this parable and that of the Supptr, in
Lk. xiv. 16-24, is obvious. Assuming
that Jesus uttered a parable of this type,
the question arises : wliich of the two
forms given by Mt. and Lk. comes
nearer to the original ? The general
verdict is in favour of Luke\'s. As to the
question of the authenticity of Mt.\'s
parable, the mere fact that the two
parables have a common theme and
many features similar is no proof that
both could not proceed from Jesus. Why
should not the later parable be the same
theme handled by the same Artist with
variations so as to make it serve a
different while connected purpose, the
earlier being a parable of Grace, the
later a parable of Judgment upon grace
despised or abused i If the didactic
aim of the two parables was as just in-
dicated, the method of variation was
preferable to the use of two parables
totally unconnected. " What is common
gives emphasis to what is peculiar, and
bids us mark what it is that is judged "
(The Parabolic Teaching of Christ, p.
463). The main objections to the
authenticity of the parable are its
allegorical character, and its too distinct
anticipation of history. The former ob-
jection rests on the assumption that
Jesus uttered no parables of the allegorical
type. On this, vide remarks on the
parable of the Sower, chap. xiii.
Ver. 1. iv irapapoXuts, the plural does
not imply more than one parable, but
merely indicates the style of address =
parabolically.—Ver. 2. yap,ovt, a
wedding feast; plural, because the
festivities lasted for days, seven in
Judges xiv. 17. The suggestion that the
feast is connected with the handing over
of the kingdom to the son ("quem pater
successorem declarare volebat," Kuinoel)
is not to be despised. The marriage
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KATA MAT9AI0N
270
XXII.
• here iev- XXII. I. KAI diroKpiöels 6 \'ino-ous it^Xik tlirtr auTOis cV irapa-
eraltimea; «»««»,                     <          ,n > n \\ \'
xxv. 10. poXais, XryuK, 2. " Qu,cuüjör| t) paonXcia T«e oupavCiv dvGpwTrw
xiv. 8 (in f3ao-iXeï, 80-ris éVoiijae * y du.ous tü ulü aÜToS • 3. koi diréWeiXc
b vide Ch. tous SouXous auToS k KaXecrai tous KïKXrjpufyous eis toüs ydpous, Kal
Cor. x.27. oÜk rjöcXo^ c\\Otlv. 4. ndXir iitiortikcv aXXous SouXous, Xe\'yur,
xiv. ij. \' EtiraTe tois kïkXtjjacVois, *I8oi5, to * apioróV jiou T|Toiu,ao-a,2 ol * TaGpoi
13. Heb\' ixou Kal Ta * o-iTiord Te0uu.éVa, Kal irdira fToiu,a • ScGtc eis tous
e here\'otily YÓU.OUS. 5. Ol Se dficX^o-aKTCS dirfjX9oK, ó p.èV8 els tok TSioe
(Jose\'ph.\' dypóV, ó 8è8 eis* tV ifircopiav auroS • 6. ol 8è Xorrrot KpaTrjaarres
Ant., viii.
1, 4. Cf. iTirturit in Lk. xt. «3,17, 30).
1 ovTois after irapapoXais in J^BDL (modem editors).
*  rjToipaKa in fc^BCDLX and adopted by modern editors.
*  00-u.cv, os 8« in J^BCLJ, several cursives.
4 vki in ^BCD, 13, 33, 69, etc.
and Heir ?—Ver. 4. ÏXXovs oWXovs
refers to the apostles whose ministry
gave to the same generation a second
chance.—etiraxt: the second set of
messengers are instructed what to say;
they are expected not nierely to invite to
but to commend the feast, to provoke
desire.—ISov, to arrest attention.—
apio-roV |iov, the midday meal, as
distinct from 81 ïirvov, which came later
in the day (vide Lk. xiv. 12, where both
are named = early dinner and supper).
With the apio-Tov the festivities begin.—
•f|TotpoKa, perfect, I have in readiness.—
Taüpoi, o-iTurTa, bulls, or oxen, and fed
beasts : speak to a feast on a vast scale.
—Teflvpe\'vo, slain, and therefore must be
eaten without delay. The word is often
used in connection with the slaying of
sacrificial victims, and the idea of
sacrifice may be in view here (Koetsveld).
—wan-o, etc.: all things ready, come to
the feast. This message put into the
mouths of the second set of servants
happily describes the ministry of the
apostles compared with that of our Lord,
as more urgent or aggressive, and pro-
claiming a more developed gospel.
" They talked as it were of oxen and
fed beasts and the other accompaniments
of a feast, with an eloquence less
dignified, but more fitted to impress the
million with a sense of the riches of
Divine grace " (The Parabolic Teaching
of Christ).
Vv. 5-7. ot 8ï &u.cXr|o-avTts airr}X8ov.
The Vulgate resolves the participle and
translates: " neglexerunt et abierunt," so
also the A.V. and R.V.; justly, for the
participle points out the state of mind
and recognition of the son as heir to the
throne might be combined, which would
give to the occasion a political signifi-
cance, and make appearance at the
marriage a test of loyalty. Eastern
monarchs had often many sons by
different wives, and heirship to the
throne did not go by primogeniture, but
by the pleasure of the sovereign, deter-
mined in many cases by affection for a
favourite wife, as in the case of Solomon
(Koetsveld, de Gelijk.)—Ver. 3. kcXco-ui
tovs «kXtjm.c\'i\'ous, to invite the already
invited. This second invitation seems
to accord with Eastern custom (Esther
vi. 14). The first invitation was given
to the people of Israël by the prophets
in the Messianic pictures of a good time
coming. This aspect of the prophetic
ministry was welcomed. Israël never
responded to the prophetic demand for
righteemsness, as shown in the parable of
the vine-dressers, but they were pleased to
hear of God\'s gracious visitation in the
latter days, to be invited to a feast in the
indefinite future time. How they would
act when the feast was due remained to
be seen.—tous SovXovs, the servants, are
John the Baptist and Jesus Himself,
whose joint message to their generation
was: the Kingdom of Heaven is at hand,
feast time at length arrived.—ovk rjScXov
iXSctv. Israël in all her generations had
been willing in a general way, quite in-
tending to come ; and the generation of
John and Jesus were also willing in a
general way, if it had only been the
right son who was going to be married.
How could they be expected to accept
the obscure Nazarene for Bridegroom
-ocr page 283-
EYAITEAION
271
I—10.
Toös SouXous oÜtoü \'SBpiaav Kal dir^KTCicaK. 7. "Axouo-as tl 6lLk.11,45;
,                                                       xvlil. ja.
fJacriXeus \' ipyioQri, Kal W|i<|>as Ta f VTjpttndlMmi * auTou diruXccrc    Actsxiv.5.
„              ,                     . -            ,               » « h » /                          o         I \\ I         8 kk XXÜ1.
tous <^ofcis «Keieous, Kaï tt)!\' iroXif aurae t^£Trpr|ae. 8. Totc Xtyei     n. AcU
„ -, ,.                f«(           k          .            m            />                  te*            \\          f              >         XXÜL 10,
tois oouXois auTou, O |MV ydp-os eToiuos co-tik, 01 8« KCK\\r)p.evoi ouk    «7. Rev.
*             »>                                  t a * » * \\ i © >/c             * te*             *      ix. B| xix.
TJcraf ajioi. 9. iropcuciroc out> cm Tas oicjooous Tuf oboie, xai     I4,19,
5crou9 6> eüptjTe, KaXcVaTï eis tous yduous. 10. Kal è£eX0dVT€S     („\'n. x.
01 SouXoi tKeikoi cis Tas ooous ouvryyayov irarras oaous eupoe,     \\n n, x.
Trofrjpous J T€ Kat dyadous • Kal éVXrjo-ör) ó ydfios4 dyaKCiu.cVuy.     exix.ijl)!
j  This part.
ia rare in Mt.; here. Ch. xxvil. 48, xxvili. ia. Often in Acti and Heb.
1 For auovo-as 8< o |3ao-. t^HL have o 8< fiao-iXtvs.
* D has to o-TpaTivfio (Trg. in margin).
« ovt in ND (W.H ).                   * rvp-dW in tfBL (Tisch., W.H.).
which gave rise to the conduct specified.
They treated the pressing invitations
and glowing descriptions of the servants
with indifference.—ot jiiv, 85 Si: this
one to his own (ISiov for avroij =proprius
for suus) field, that one to his trading
(e|iTropïav here only in N. T. Cf. Lk. at
this point).—Ver. 6. Xoiirol, the rest, as
if ol dp.«\\T|o-avTas were only a part, the
greater part, of the invited, while the
expression by itself naturally covers the
whole. Weiss finds in Xoiirol a tracé of
patching : the parable originally referred
to the people of Israël as a whole, but
Mt. introduced a reference to the San-
hedrists and here has them specially
in view as the Xoiiroi. Koetsveld
remarks on the improbability of the
stDry at this point : men at a distance—
miers of provinces—could not be invited
in the morning with the expectation of
their being present at the palace by mid-
day. So far this makes for the hypothesis
of remodelling by a second hand. But
even in Christ\'s acknowledged parables
improbabilities are sometimes introduced
to meet the requirements of the case;
e.g., in Lk.\'s version of the parable all
refuse. — KpaTYJo-avres , . , «p. xal
aircxTfivav: acts of open rebellion in-
evitably leading to war. This feature,
according to Weiss, lies outside the
picture. Not so, if the marriage feast
was to be the occasion for recognising
the son as heir. Then refusal to come
meant withholding homage, rebellion in
the bud, and acts of violence were but
the next step.—Ver. 7. Ta orpaTavaaTo:
the plural appears surprising, but the
meaning seems to be, not separate
armies sent one after another, but forces.
—airuXco-t, (v«\'irpT|<rfV : the allegory here
evidently refers to the destruction of
Jerusalem ; no argument against
authenticity, if xxiv. 2 be a word of
Jesus. Note that the destruction of
Jerusalem is represented as taking place
before the calling of those without = the
Gentiles. This is not according to the
historie fact. This makes for authenticity,
as a later allegorist would have been
likely to observe the historical order
(vide Schanz).
Vv. 8-10. totc: after the second set of
servants, as many as nurvived, had re-
turned and reported their ill-success.—
Xévei, he says to them.—«toiuoï, ready,
and more.—Ver. g. ivï Tas SttJóSous
is variously interpreted: at the crossing-
places of the country roads (Fritzsche,
De Wette, Meyer, Goebel); or at the
places in the city whenct: the great roads
leading into the countiy start (Kypke,
Loesner, Kuinoel, Trench, Weiss). "Ac-
cording as we emphasise one or other
prep. in the compound word, either: the
places whence the roads run out, or
Oriental roads passing into the city
through gates" (Holtz, H. C). The
second view is the more likely were it
only because, the time pressing, the
place where new guests are to be found
must be near at hand. In the open
spaces of the city, strangers irom the
country as well as the lower population
of the town could be met with; the
foreign element = Gentiles, mainly in
view.—Ver. 10. n-ovrtpovc tc ko.1 ayaSovt:
not in the mood to make distinctions.
t« connects wov. and cVyaS. together as
one company = all they found, of all
sorts, bad or good, the market-place
swept clean.—iürXiftrèi), was filled ; satis-
factory after the trouble in getting guests
at all.—wu,$uv, the marriage dining-
hall; in ix. 15 the bride:hamber.
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KATA MATGAICN
XXII.
272
k Lk. «Ui. n. eïaeXflui\' 8c ó ftatriXcus k0€<icraa9ai toAs d>aKcip,éVous ciW
JkcÏ avBpamov oüc ct\'SeSuu.éVoi\' £V8uu.a ya^ou • 12. Kal Xcyïi auTÜ,
ËTaïpe, 1TÜ5 e£af]X0€S uSc jjltj c^cüK eVSufia yii|j.ou ; \'O Sc \' ê<fciu,w8T).
1 ver. u. 13. tÓtc cittci\' ó PaaiXcüs1 tols SiaKóVots, ArjcravTcs aiToC
iv. 39. Lk! iróSaj Kal x«^pas> apa-rc aurbv Kal cxfidXcTc 2 cis rb itkotos to
Tüs.v.18. j$uTcpof eVeï to-rai & K\\au9|io$ Kal ó (3puyu.es tuk iSaVrw.
14. iroXXol yap tlai kXtjtoi, óXiyot 8è ckXcktch. \'
1 «ir«r after fSao-iXfvc in NBL, cursives (33, etc).
• For apaTt a. Kaï ck{3. fc^BL have simply eKpaXcrt avror (Tisch., W.H.).
Vv. 11-14. The man without a wedding
garment,—Though this feature has no
connection wiih the polemic against the
Sanhedrists, it does not follow, as even
Weiss (Matthaus-Evang.) admits, that
it was not an authentic part of a parable
spoken by Jesus. It would form a suit-
able pendant to any parable of grace, as
showing that, while the door of the king-
dom is open to all, personal holiness
cannot be dispensed with.—Ver. IX. fl«ó-
o-acr6cu: we are not to suppose that the
king came in to look out for offenders,
but rather to show his countenance to his
guests and make them welcome.—av9pu-
trov, etc: while he was going round
among the guests smiling welcome and
speaking here and there a gracious word,
his eye lighted on a man without a
wedding robe. Only one ? More might
have been expected in such a company,
but one suftices M illustrate theprinciple.
__ovk JvSeS.: we have here an example of
occasional departure from the rule that
participles in the N. T. take p,t| as the
negativein all relations.—Ver. 12. cTaïpc,
as in xx. 13.—iris cl<rfjX0cs uSc : the
question migiit mean, By what way did
you come in ? the logic of the question
being, had you entered by the door you
would have received a wedding robe like
the rest, therefore you must have come
over a wall or through a window, or
somehow slipped in unobserved (Koets-
veld). This assumes that the guests
were supplied with robes by the king\'s
servants, which in the circumstances is
intrinsically probable. All had to come
in a hurry as theywere, and some would
have no suitable raiment, even had there
been time to put it on. VVhat the custom
was is not very clear. The parable
leaves this point in the background, and
gimply indicates that a suitable robe was
necessary, however obtained. The king\'s
question probably means, how dared you
come hither without, etc. ?—i*^ i\\uv : pf|
this time, not oi, as in ver. 11, implying
blame. Euthymius includes the ques-
tion as to how the man got in among the
matters not to be inquired into, 81a ri\\v
aÜTOvopfav (freedom) tïjs irapa(3o\\i]$.—
4 Sc c4>ipu9i], he was dumb, not so much
from a sense of guilt as from confusion
in presence of the great king finding
fault, and from fear of punishment.—
Ver. 13. rots Siaxóvoif, the servants
waiting on the guests, cf. Lk. xxii. 27,
John ii. 5.—BipravTcs, IKpóXcT* : dispro-
portionate fuss, we are apt to think,
about the rude act of an unmannerly
clown. Enough surely simply to turn
him out, instead of binding him hand
and foot as a criminal preparatory to
some fearful doom. But matters of eti-
quette are seriously viewed at courts,
especially in the East, and the king\'s
temper is already ruffled by previous
insults, which make him jealous for his
honour. And the anger of the king
serves the didactic aim of the parable,
which is to enforce the lesson : sin not
because grace abounds. After all the
doom of the offender is simply to be
turned out of the festive chamber into the
darkness of night outside.—ixtl ccrrai,
etc.: stock-phrase descriptive of the
misery of one cast out into the darkness,
possibly no part of the parable. On
this expression Furrer remarks: " Kow
weird and frightful, for the wanderer
who has lost his way, the night, when
clouds cover the heavens, and through
the deep darkness the howlingand teeth-
grinding of hungry wolves strike the ear
of the lonely one 1 Truly no figure could
more impressively describe the anguish of
the God-forsaken" (VVanderungen, p.
181).—Ver. 14. iroXXol yap: if, as y"P
might suggest, the concluding aphorism
referred exclusively to the fate of the
unrobed guest, we should be obliged to
conclude that the story did not supply a
good illustration of its truth, only on<
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ii-i6.                            EYAITEAION                               273
I5- TÓtc iropeuOtV-res ot ♦apio-aïoi aup.JSouXlOP éXafW óirus airbv m here onljr
m irayiSeuauati\' eV Xóyw. 16. Kal dirooTeXXouo\'ti\' aÜTÜ tous paOnTcis vufebelow.
aÜTÓJk jjieTÓt twc \'HpuSiaewe, Xeyorrts,1 " AtSdo-KaXe, oïoau,tv 5ti John x. 13;
dXn)ÖT)S €i> Kal TT)»» ó8o> To3 0£OÜ cV d\\r|0eïa Si8do~Keis> Kal oü p«. v. 7
n/\\                          ^»C/           ï        v o D\\ \'                I             \'                  1 Ü \'                 (with irfpi\'
|i£\\ci o-ot irepi ouacfos, ou yop pXeireis £is ïrpoo-wirof ayopuirui\'. T>ra<).
o 2 Cor. x. 7
(ra Kara npucrwirof).
1 XeyovTas in fc^BL in agreement with |ia0T|Ta*. The reading XryovTff has CDA!
al. in its favour, but modern editors prefer the other.
associated with Sadducees in Mk. viii.
15; why so called is a matter of con-
jecture, and the guesses are many:
soldiers of Herod (Jerome) ; courtiers of
Herod (Fritzsche, lollowing Syr. ver.);
Jews belonging to the northern tetrar-
chies governed by members of the Herod
family (Lutteroth) ; favourers of the
Roman dominion (Orig., De W., etc);
sympathisers with the desire for a national
kingdom so far gratilied or stimulated
by the rule of the Herod family. The
last the most probable, and adopted by
many: Wetstein, Meyer, Weiss, Keil,
Schanz, etc. The best clue to the
spirit of the party is their association
with the Pharisees here. It presumably
means sympathy with the Pharisees in
the matter at issue; i.e., nationalistn
versus willing submission to a foreign
yoke; only not religious or theocratie, as
in case of Pharisees, but secular, as
suited men of Sadducaic proclivities.
The object aimed at implies such sym-
pathy. To succeed the snare must be
hidden. Had the two parties been on
opposite sides Jesus would have been
put on His guard. The name of this
party probably originated in a kind of
hero-worship for Herod the Great. Vide
on xvi. 1.—XtyovTas, etc, the snare set
with much astuteness, and well baited
with flattery, the bait coming first.—
8iSdo-KaXt, teacher, an appropriate ad-
dress from scholars in search of know-
ledge, or desiring the solution of a knotty
question.—oI8a|icv, we know, everybody
knows. Even Pharisees understood so
far the character of Jesus, as here
appears; for their disciples say what
they have been instructed to say. There-
fore their infamous theory of a league
with Beëlzebub (xii. 24) was a sin against
light; i.e., against the Holy Ghost.
Pharisaic scholars might even feel a
sentimental, half-sincere admiration for
the character described, nature not yet
dead in them as in their teachers. The
points in the character specified are—
out of many guests called being rejected.
But the gnome really expresses the
didactic drift of the whole parable. From
first to last many were called, but com-
paratively few took part in the feast,
either from lack of will to be there or
from coming thither irreverently.
Vv. 15-22. The tribute question
(Mk. xii. 13-17. Lk. xx. 20-26).—In this
astute scheme the Sanhedrists, according
to Mk., were the prime movers, using
other parties as their agents. Here the
Pharisees act on their own motion.—
Ver. 15. tótc, then, with reference to
xxi. 46, when the Sanhedrists were at a
loss how to get Jesus into their power.—
aruu.p\'oüXiov S!Xa|3ov may refer either to
process: Consulting together; or to
result: formed a plan.—óirws, either
how (quomodo, Beza, wie, H. C), which,
however, would more naturally take the
future indicative (Fritzsche), or, better,
in order that.—irayiScvo-wo-iv, they might
ensnare, an Alexandrine word, not in
classics, here and in Sept. (vide Eccl.
ix. 12).—Iv \\6yia, by a word, either the
question they were to ask (Si\'ipo-ri]o-<u«,
Euthy.), or the answer they hoped He
would give (Meyer). For the idea, cf.
Is. xxix. 21.—Ver. 16. iiroo-TeMovo-iv,
as in Mk. xii. 13; there intelligible, here
one wonders why the sent of Mk. should
be senders of others instead of acting
themselves. The explanation may be
that the leading plotters feit themselves
to be discredited with Jesus by their
notorious attitude, and, therefore, used
others more likely to succeed. More
than fault-finding is now intended—even
to draw Jesus into a compromising
utterance.—tous paflijTas a., disciples,
apparently meant to be emphasised; i.e.,
scholars, not masters ; young men, pre-
sumably not incapable of appreciating
Jesus, in whose case a friendly feeling
towards Him was not incredible, as in
the case of older members of the
party. — jictol t. \'HpuSiavwv, with
Herodians, named here only in Mat.
?8
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274                          KATA MAT0AION                          XXII
17. tl-rrè1 ouv ilfxly, Ti <roi SokcÏ; c|eoTt Soumi Kfjporoe Kaurapi,
?j ou;" 18. n»ous 8« 6 \'irjo-oGs t$)c irotrnpiaK aüiw ftire, "Ti |*c
ircipd^eTï, üiroKpirai; 19. êTriScilaW fioi tó p vófxicrfia toG Krjvo-ou.
Ot 8è irpo<n]i\'eYKOK aÜTÓS Srji\'dpiov. 20. Kal Xtyei. aörols,2 " Tipos
r\\ \'cikui\' aÜTT) Kal r) *^Triypa ^ ; " 21. A^youaii\' aÜTÜ,3 "Kaïo-apos."
T<5t£ Xeyei aürois, ""\'AttóSotc ouV Ta Kaïuapo; Kaurapi • Kal Ta tou
©eoG tw 0£Ü." 22. Kal aKouaai\'T£s I6a.ofi.wrav\' Kal d<j>éVT£s aÜToy
&Trrj\\0oy.
p here only
In N. T.
q here,
parall.,
Kom. i. 23;
viii. 29 al.
Heb. x. 1.
r Mk. xii. 16.
Lk. xx. 24.
Mk. xv. 26.
Lk. xxiii.
38.
s parall. and
KO).:. xiii.
7 in samc
aense.
1 ciirov in LZ 33 : adopted by Tisch. and W.H., though ciir« ig found in fc$BC.
* DLZ add o Iijo-ovï aftet avrois and W.H. put it in margin.
1 fc^B omit avT» ; found in DLZA, etc.
coin, silver, in which metal tribute was
paid (Pliny, N. H., 33, 3, 15 ; Marquardt,
Röm. Alt., 3, 2, 147).—Ver. 20. t| clxuv :
the coin produced bore an image ; perhaps
not necessarily, though Roman, as the
Roman rulers were very considerate of
Jewish prejudices in this as in other
matters (Holtzmann, H. C), but at
passover time there would be plenty of
coins bearing Caesar\'s image and in-
scription to be had even in the pockets
of would-be zealots.—Ver. 21. 4ird8oT£,
the ordinary word for paying dues
(Meyer), yet there is point in Chrysos-
tom\'s remark : ov ydp eo~ri tovto Sovvai,
aXX\' airoSovvai • Kal tovto Kal airo TÏj«
<Ik6vo;, Kal airb Tijs <iriYpa<{>rjs ScCKWTai
(H. lxx.). The image and inscription
showed that giving (ver. 17) tribute to
Caesar was only giving back to him
his own. This was an unanswerable
argumentum ad hominem as addressed
to men who had no scruple about using
Caesar\'s coin for ordinary purposes, but
of course it did not settle the question.
The previous question might be raised,
Had Caesar a right to coin money for
Palestine, i.e., to rule over it ? The coin
showed that he was ruler de facto, but
not necessarily de jure, unless on the
doctrine that might is right. The really
important point in Christ\'s answer is,
not what is said but what is implied,
vit., that national independence is not
an ultimate good, nor the patriotism that
fights for it an ultimate virtue. This
doctrine Jesus held in common with the
prophets. He virtually asserted it by
distinguishing between the things of
Caesar and the things of God. To have
treated these as one, the latter category
absorbing the former, would have been
to say : The kingdom of God means the
kingdom restored to Israël. By treating
(1) sincerity—a\\r]9i)s; (2) fidelity, as a
religious teacher—Kal t. é t. 8. ev aXT)9eia
SiSdo-Kcis ; (3) fearlessness—ov uiXci,
etc.; (4) no respecter of persons—oïp
pXcirtis, etc. = will speak the truth to
all and about all impartially. The
compliment, besides being treacherous,
was insulting, implying that Jesus was a
reckless simpleton who would give Him-
self away, and a vain man who could be
flattered. But, in reality, they sinned in
ignorance. Such men could not under-
stand the character of Jesus thoroughly:
e.g., His humility, His wisdom, and His
«uperiority to partisan points of view.—
Ver. 17. flirov ovv, etc.: the snare, a
question as to the lawfulness in a
religious point of view {i%ta~r\\.—fas est,
Grotius) of paying tribute to Caesar.
The question implies a possible antago-
nism between such payment and duty to
God as theocratie Head of the nation.
Vide Deut. xvii. 15.—<j ov: yes or no ?
they expect or desire a negative answer,
and they demand a plain one—responsum
rotundum. Bengel; for an obviousreason
indicated by Lk. (xx. 20). They de-
manded more than they were ready to
give, whatever their secret leanings; no
fear of them playing a heroic part.
Vv. 18-22. Christ\'s reply and its
effect.—Ver. 18. irovr|p£av, tiiroxpiTaC,
wickedness, hypocrites; the former the
evangelist\'s word, the latter Christ\'s,
both thoroughly deserved. It was a
wicked plot against His life veiled under
apparently sincere compliments of young
inquirers, andmenofthe world who posed
as admirers of straightforwardness.—Ver.
19. to vdpurua 1.1.atin numisma, here
only in N. T.) tov ktjvo-ov, the current
coin of the tribute, i.e., in which the
tribute was paid, a roundabout name for
a denarius (Mark).—Snvapiov, a Roman
-ocr page 287-
EYAITEA10N
375
i7—ag.
23. \'Ep eVti\'nr) rjj i^fj.^pa. irp(xnjX8oi> oAtö ZaSSouKatoi, ei1 XtyovTes
p.i) etcoi Avdoratnv, Kal* tirr|p<5TT)0\'ai\' aü-rói\', 24. Xcyorrcs, " Ai8d-
oxaXï, Muafjs «tiree, \' \'EdV tis diroOdiT) jitj ë^ui» tAwo, \' cmya|t- t
Ppeiiaei é d8cX<t>&; aÜToG tt)P yucatxa aÜToG, Kal dyaaTqaei. 0-rrepu.a
tój dScXtpü auToG.\' 25.\'Haai» Sc irap\' r\\\\i.lv eirra doeXc^oi • Kal o
irpÜTOS yauo^crass treXeuTrio-c • Kal p.f) ?x(""\' <nr«\'p|ia, d<pf}KC ttji\' u
yucatxa aü-roG tü dScXi^ü aüroG. 26. ópoius Kal ó SeuTcpo;, Kal 6
TpiTOS, lus tük irrrd. 27. uoTepoe Se irderui\' direOayc Kal8 ifj yunrj.
28. cV Tjj ouV dKaarrdo-ci,4 ticos tuk iirra êo-rai yur^; irdrrcs ydp
ia\\oy afi-r^K." 29. \'AiroKpiöels 8c 6 \'Irjaoüs ctircf aÜToïs, " * flXa-
here only
in N. T.
(Gen.
xxxiv. 9;
xrxviii. 8).
Mk xii. 24,
37. 1 Cor.
vi. 9; xv.
33. Gal.
vi. 7. Heb.
v. a.
James i.
16 (all in-
trans.).
1 b$BDZ omit 01 (Tisch., W.H.). It might fall out by similor ending of previous
word. Vide below.
* y^h-is in ^I;LZ, several cursives. yau,T|<ra«. has probably been substitutedM the
more usual word: it is the reading of D, etc.
* xai omitted in fc$BLA, found in D; may have come in from Mk.
* ovv after avaa-raa-n in ^UDL.
practised by Arabians and other peoples
(vide Ewald, Alterthümer, p. 278 ;
Benzinger, H. A., p. 345).—Ver. 25.
irap\' T)ptv: this phrase " with us," in
Matthew only, seems to turn an ima-
ginary case into a fact (Holtz., H. C).
A fact it could hardly be. As Chrys.
humorously remarks, after the second
the brothers would shun the woman as
a thing of evil omen (ola>Wo-avro av "rijv
vvvaÏKa, H.lxx.).—Ver. 26. cus twv iirra
till the seven, <\'.«., till the number was
exhausted by death. " Usque eo dum
illi septem extincti essent" (Fritzsche).—
Ver. 28. ovv, introducing the puzzling
question based on the case stated.—yvvij
either subject = whose will the woman be ?
or better, the article being wanting, pre-
dicate = whose wife will she be ? Cf.
Luke, where ywij is used twice.—irdvTCS
yop I. a., all had her, and therefore (such
is the implied thought) all had equal
rights. Very clever puzzle, but not
insuperably difficult even for Talmudists
cherishing materialistic ideas of the
resurrection life, who gave the first
husband the prior claim (Schöttgen).
Vv. 29-33. Christ\'s answcr.—One at
first wonders that He deigned to answer
such trillers; but He was willing meekly
to instruct even the perverse, and He
never forgot that there might be receptive
earnest people within hearing. The
Sadducees drew from Him one of His
great words.—Ver. 29. ir\\avao-8e, ye err,
passionless unprovocative statement, as
ïf speaking indulgently to ignorant men.—
them as distinct Jesus said in effect: The
kingdom of God is not of this world,
it is possible to be a true citizen of the
kingdom and yet quietly submit to the
civil rule of a foreign potentate. This
is the permanent didactic significance of
the shrewd reply, safe and true (tutum et
vertim, Bengel), by which Jesus outwitted
His crafty foes.—Ver. 22. c6avpa<rav,
wondered ; the reply a genuine surprise,
they had not thought it possible that He
could slip out of their hands so com-
pletely and so easily.
Vv. 23-33. Tne Sadducaic puitle
(Mk. xii. 18-27, Lk- xx- 27"38)-—Ver. 23.
irpoo-fjXöov, approached, but with different
intent, aiming at amusement rather than
deadly mischief. Jesus was of no party,
and the butt of all the parties.—Xéyovr«s,
with ol, introduces the creed of the
Sadducees; without it, what they said to
Jesus. They came and said : We do not
believe in the resurrection, and we will
prove to you its absurdity. This is
probably Mt.\'s meaning. He would
not think it necessary to explain the
tenets of the Sadducees to Jewish readers.
—Ver. 24. Maiorrjs etircv, what is put into
the mouth of all is a free combination
of Deut. xxv. 5, 6, with Gen. xxxviii. 8.
In the latter text the Sept. has «iriyop,-
ppevo-ai for the Heb. Q£1 = to perform
the part of a levir (Latin for brother-in-
law) by marrying a deceased brother\'s
widow having no children. An ancient
custom not confined to Israël, but
-ocr page 288-
276
KATA MAT9AI0N
XXII.
yao-0E, p.r| eïSóVes tAs ypa o-S, JXT]Sé -ri)V ouVapie tou 6«ou. 30. éV
ydp tt) dfacrrdaci outï yapoücnv, ouVe «"KYap-iJoKTai,1 dXX* <ls 5yY«Xoi
tou ©eoü iv * oupavü tïo-i. 31. irepi 8è Ttjs dvaordo-teijs Tuf ceKpwK,
ouk dfcypuTe to pTjOèi\' üu.ïe üirè tou 0coG, Xtyoiros, 32. \' \'Ey<i eïp.i
0   ©eès \'A(3pad(i, Kal o ©eès \'itraaK, Kal ó Geos \'laKw|3 ; \' OÜk
{onf ó3 ©«os ©eès4 fCKpüy, dXXd Jurrwc." 33. Kol dxouo-arres
01  SxXoi é^cTrXrJo-o-ovro tm ttj SioaYjj auToü.
34. Ol 8è 4>apio-atoi, dkouo-acTts oti èipiu.wa\'e tous laSSouxaious,
i. as;\' xi\'. <rvvr)x8r]<mv irn tö aüVó, 35. Kal èirr|pwTr|o-£i\' e\'s i$ outwc T KOfUKOs,
Ttt.ULitir\'4>^l*"\' ttUTif, Kal Xéywi\',5 36. " AiSdaxaXc, iroïa eVToXrj jieyaXr]
* \'yau.itovTai in fc$BDL ; the compound in many uncial»,
1 fc$BL have th before ovpavu. DAI omit.
* fc$D (Tisch.) omit o. W.H. in brackets.
4 The second 6cos is wanting in {^I\'.DI.A al, It haa been added to make the
meaning clear. Tisch. and W.H. omit.
*  Koi Xryuv is probably a mechanical addition. It is wanting in ^8L 33, Egypt.
verss.; found in DAI. Tisch. and W.H. omit.
p,f| elSÓTts, etc.: doubly ignorant; of the
Scriptures and of God\'s power, the latter
form of ignorance being dealt with first.—
Ver. 30. iv yo,p t. a.vao-Tdo*ci might be
rendered, with Fritzsche, in the re-
surrection life or state, though in strict-
ness the phrase should be taken as in
ver. 28.—is ayyiXoi, as angels, so far as
marriage is concerned, not necessarily
implying sexlessness as the Fathers
supposed.—iv tü oripav^i refers to the
resurrected dead\'(Weiss), not to angels
(Meyer) = they live an angelic life in
heaven; by the transforming power of
God.—Ver. 31. Thus far of the mode,
now of the fact of resurrection.—ovk
ivtyvuT», have ye not read? Many
times, but not with Christ\'s eyes. We
find what we bring.—to fi)8«v ip.tv, ^at
said to you; to Moses first, but a word
in season for the Sadducaic state of
mind.—Ver. 32. \'E-y<J clu,i, etc, quoted
from Ex. iii. 6. The stress does not lie
on etui, to which there is nothing corre-
sponding in the Hebrew, but on the
relation implied in the title: God of
Abraham. Note in this connection the
repetition of the Divine name before each
of the patriarchal names, and here the
article i before 6eos each time (not so in
Sept.). The idea is that the Eternal
could not stand in such intimate con-
nection with the merely temporal. The
argument holds a fortiori in reference to
Christ\'s name for God, Father, which
compels belief in human immortality, and
in the immortality of all, for God is
Father of all men, whereas the text quoted
might avail in proof only of the immor-
tality of the grcat ones, the heroes ol* the
race.—ovk «ttiv ó 8«os, with the article
0«os is subject, and the idea: God does
not belong to the dead ; without, it would
be predicate = He is not a God of the
dead. On second 6<ot vide critical notes.
Vv. 34-40. The grcat commandment
(Mk. xii. 2S-34).—In a still more marked
degree than in the case of the man in
quest of eternal life, Mk.\'s account pre-
sents the subject of this incident in a
more favourable light than that of Mt.
The difierence must be allowed to stand.
Mk.\'s version is welcome as showing a
good side even in the scribe or Pharisee
world.—Ver. 34. &Kovo-avT«s, hearing ;
not without pleasure, if also with annoy-
ance, at the uniform success of Jesus.—
\'4>i\'|ifc>crev : silenced, muzzled, from <f>i.(iós,
a muzzle (ver. 12, used in literal nense in
Deut. xxv. 4).—Ver. 35. tls i\\ avr&v
one of the men who met together to con-
sult, after witnessing the discomfiture
of the scribes, acting in concert with
them, and hoping to do better.—vopiKos:
here only in Mt., several times in Lk.
for the scribe class = a man well up in
the law.—Ver. 36. iro\'a «vtoXtj : what
sort of a commandment ? it is a question
not about an individual commandment,
but about the qualities that determine
greatness in the legal region. This was
a question of the schools. The dis-
-ocr page 289-
EYAfTEAION
277
jo—4a.
éV tw véfia;" 37. \'O 84 \'lr|crou9 etiw1 aÖT<J, " \'Ayairrjaeis KupioK
tok e«óV «jou, Ik SXt) tjj KapSïa aou, Kal ir 5\\t] Ttj «l/uxfj o-ou, Kal Iv w wltta ir
5\\i] rg SiaKOia aou. 38. outt) cVrl TTpcinj Kal LLCydXl)2 tWoXr). only;with
39. oeurepa 848 óp.<na aÜTfl,* \'AyaiTVio-eis tok TfXrjo-ioK aou <is gen. In
o-eauTÓK. 40. iv Tairraie. Taïs Suohk èrroXats 5\\os 6 tou.os Kal ot xxvili.4;
,              „.                                                                                         with «iri
irpo<pT]Tai KpépvaKTai. "                                                                                         and gen.,
41. 2ukt)yP-ckuk Se tuk $apio*ai<i>K, iVripwTijo-CK auTou; & \'ino-oGs, <of one
42. XeywK, "Tv up.lv 8okcï irepl tou XpioroC; tikos uWs 4oti;" ontclois).
1 For o S« li|7ovt inrcv ^BL, Egypt. verss., have o 8c «dVn. So Trg., Tisch.,
W.H., Wg.
1 |MYaXr) xai irpwrr) in ^BDLZ. The scribes would be apt to introducé the
inverted order (as in T. R.) as the more natural.
3 ^B omit 8c.
*  For o(ioia avri| B lias simply opoius, which W.H. place in the margin.
Perhaps it is the true reading.
*  In NB DÏ.ZÏ the verb comes before cm wpo$r|Ta» and is singular ; doubtless the
true readiag.
these two hangs, is suspended, the whole
law, also the prophets = the moral drift
of the whole O. T. is love; no law or
performance of law of any value save as
love is the soul of it. So Jesus soars
away far above the petty disputes of the
schools about the relative worth of
isolated precepts ; teaching the organic
unity of duty.
Vv. 41-46. Counter question of Jesus
(Mk. xii. 35-37; Lk. xx. 41-44).—Not
meant merely to puzzle or silence foes,
or even to hint a mysterious doctrine as
to the Speaker\'s person, but to make
Pharisees and scribes, and Sanhedrists
generally, revise their whole ideas of the
Messiah and the Messianic kingdom,
which had led them to reject Him.—
Ver. 42. ti vjjük Sokcï ; what think
you ? first generally of the Christ (irepl
t. X.); second more particularly as to
His descent (tCvoc, vl6% «Vti). — toO
Aa(3iS, David\'s, the answer expected.
Messiah must be David\'s son : that was
the great idea of the scribes, carrying
along with it hopes of royal dignity and
a restored kingdom.—Ver. 43. iris ovv,
etc.: the question is meant to bring out
another side of Messiah\'s relation to
David, based on an admittedly Messianic
oracle (Ps. ex. r), and overlooked by the
scribes. The object of the question is
not, as some have supposed, to deny in
toto the sonship, but to hint doubt as to
the importance attached to it. Think
out the idea of Lordship and see where
tinction between little and great was re-
cognised (vide chap. v. 19), and the
grounds of the distinction debated (vide
Schöttgen, ad loc, who goes into the
matter at length). Jesus had already
made a contribution to the discussion by
setting the ethical above the ritual (xv.
I-20, cf. xix. 18-22).—Ver. 37. óyair-
iiaeis, etc. Jesus replies by citing Deut.
vi. 5, which inculcates suprème, devoted
love to God, and pronouncing this the
great ((icyaVr]) and greatest, first (irpw-rn)
commandment. The clauses referring
to heart, soul, and mind are to be taken
cumulatively, as meaning love to the
uttermost degree ; with " all that is
within " us (iravTa tol Jvtos p.ov, Ps. ciii.
1). This commandment is cited not
merely as an individual precept, but as
indicating the spirit that gives value to
all obedience.—Ver. 30. ScvTcpa : a
second commandment is added from
Lev. xix. 18, enjoining loving a neigh-
bour as ourselves. According to T. R.,
this second is declared like to the first
(ó|ioia avrft). The laconic reading of B
(SevT. ópoius) amounts to the same
thing = the second is also a great, first
commandment, being, though formally
subordinate to the first, really the first
in another form : love to God and love to
man one. Euthy. Zig. suggests that
Jesus added the second commandment
in tacit rebuke of their lack of love to
Himself.—Ver. 40. o. o vopos KpejiaTai.
Jesus winds up by declaring that on
-ocr page 290-
278                          KATA MATGAION                xxn. 43-46.
Aeyouo-ie aÜTw, " Tou Aaj3i8." 43. Ae\'yei auTols, " nös oJV Aa(3l8
z Cf. irnv- * sV * ïrccufiaTi Kupioc aÜTÓK KaXeï x ; Xcfyioi\', 44. \' Étirev ó * Ku\'pios
Gal. t. 5. to Kupi\'w jxou, Kttflou €K 8e$iuy uou, é\'ws ui\' 6ü toÜs êxOpous crou
öttottÓSioi\'s tüc iroSwi» crou. 45. Et ouV Aa|3lS xaXel auTof Kuptof,
yhere, wws uiès aÜToG c?oti ; " 46. Kal ouSels c-SüpaTo aÜTÜ aiTOKpi9i)KCU *
John ixi. Xóyoi\' • 0Ü8È \' iTokfi.r)(ré tis dir\' ^kcictjs tyjs tjji^pas éirepimjcrai
(withinf.). o-utoi» oÜkcti.
1 fr^BDLZ put KaXei first, but differ in the order of Kvpiov avrof.
3 o omitted in ^BDZ.                             * mroKOTM in fc^BDL ai.
4 airoK. avra in ^ISDLZAZ.
disciples; a little further off the SxXos;
in the background the Pharisees.—Ver.
2. Iwl t. M. Ka8e\'8pas, on the seat of
Moses, short for, on the seat of a teacher
whose function it was to interpret the
Mosaic Law. The Jews spoke of the
teacher\'s seat as we speak of a professor\'s
chair.—2i<a8icrav, in effect, a gnomic
aorist = solent sedere (Fritzsche), not a
case of the aorist used as a perfect = have
taken and now occupy, etc. (Erasmus).
Burton (Syntax) sees in this and other
aorists in N. T. a tendency towards use
of aorist for perfect not yet realised:
" rhetorical figure on the way to become
grammatical idiom, but not yet become
such," § 55.—ot <t>op. Wendt {L. J., I,
186) thinks this an addition by the evan-
gelist, the statement strictly applyingonly
to the scribes.—Ver. 3. ciitcdo-iv, say, in
the sense of enjoining; no need therefore
of Tt|petv as in T. R.—iroir\\<rart Kal
TT)peÏT«: The natural order if" the pre-
vious T-rjpeïv be omitted. The diverse
tenses are significant, the former pointing
to detailed performance, the latter to
habitual observance. Christ here recog-
nises the legitimacy of the scribal func-
tion of interpretation in a broad way,
which may appear too unqualified and
incompatible with His teaching at other
times (Mt. xv. 1-20) (so Holtz., H, C).
Allowance must be made for Christ\'s
habit of unqualified statement, especially
here when He is going to attack in an
uncompromising manner the conduct of
the Jewish doctors. He means: as
teachers they have their place, but be-
ware of following their example.—Ver.
4 illustrates the previous statement.—
Setrp.cvov<ri, etc, they bind together,
like sheaves, heavy backloads of rules.
Think, e.g., of the innumerable rules for
Sabbath observance similar to that pro-
hibiting rubbing ears of corn as work—
threshing. — Sv<r3a<rraKTa may be a
it will lead you, said Jesus in effect.
The scribes began at the wrong end : at
the physical and material, and it landed
them in secularity. If they had begun
with Lordship it would have led them
into the spiritual sphere, and made them
ready to accept as Christ one greater
than David in the spiritual order, though
totally lacking the conventional grandeur
of royal persons, only an unpretending
Son o! Man.
Chapter XXIII. The Great Anti-
Pharisaic Discourse. This is one of
the great discourses peculiar to the first
Gospel. That some such words were
spoken by Jesus in Jerusalem in the
Passion week may be inferred from Mk.
xii. 38-40, Lk. xx. 45-47. The few sen-
tences there reported look like a frag-
ment, just enough to show that there
must have been more—too meagre (gar
zu dürftig., De W.) to have been all that
Jesus said on such a large topic at such
a solemn time. A weighty, deliberate,
full, final statement, in the form of a
dying testimony, was to be expected from
One who had so often criticised the pre-
vailing religious system in an occasional
manner in His Galilean ministry—a
summing up in the head-quarters of
scribism of past prophetic censures
uttered in the provinces. In such a final
protest repetitions might be looked for
(Nösgen). In any case, whether all the
words here brought together were spoken
at this time or not, the evangelist did
well to coilect them into one body, and
he could not have introduced the collec-
tion at a more appropriate place.
Vv. 1-12. Introduction to the dis-
cour sr.—Ver. 1. Tots óxXois xaV t.
|xa6r)Taïf : the discourse is about scribes
and Pharisees, but the audience is con-
ceived to consist of the disciples and the
people. Meyer describes the situation
thus: in the foreground Jesus and His
-ocr page 291-
EYAITEAION
XXIII. i—6.
279
XXIII. I. TOTE 4 \'lt|<70US IX<iXrj<r« Toïs SxXois KOlTOtS fiaOr/Taïs» here only
aÜToO, 2. \\éyw, " \'Eirl Tfjs Mcoac\'us xaOe\'Spas iKO.61.oav ol ypau,u.aTfï$ senw:(Gen.
xal ol $apio~a?oi • 3. irdrra ouv 80-a &v 1 curwcriy Ü(xÏk Tt\\pelv,3 TYjpcÏTC Judithviu!
Kal iroielrc 8 • xaTu Sè Ta êpya aürtli\' |*r] iroieÏTf * Xtyouai ydp xal M\'nTa). Lk.
oü iroioüo-i. 4. * Seapeuoucu yap 4 <f>opTia (3apea Kal Suo-pdoraxTa,5 Acts xxü.
Kal èirtTiOeacrtv èiu tous b uu.ous iw dkOpwiruf * tü 8c 8o.ktü\\u> 8 in chains).
auTÜ? ou Se\'Xouai ° Kifrjo-at a<jrd. 5\' ^dtra 8è Ta ëpya auTÜf in Lk. xv.
Tfoioüo-i irpos Tè 6ea8rji\'ai Toïs aVOptüirois. * irXaTuVouai 8è 7 Tacc" 4>u\\aKTr]pi.a auTÜv>, Kal peyaXuVoutri Ta KpdVrreSa rüv IfiaTiuv
XXV11.
39. Mk.
xv. 29 (to
auTÜf8 • 6. $iXoGo-i Te\' t))v \' irpwTOKXio-iae iv tois Seurrois, Kal h5ST»o
and fro).
Acts xxiv. j (to excite, metaph.l.         d 1 Cor. vi. 11,13 (of the broadening or enlarging of the heart).
e here only in N. T. f Lk. xiv. y, 8.
1 cav in N I.ZAI; ar in BD (Tisch., W.H. have «a»).
1 NBDLZ omit -rnpciv.
*  fc^BDLZ invert the order of the two verbg. D has irotciTt, the rest iroii)craTC.
*  Sc in NBLAZ 33.
*  k$L omit Kaï 8ucr|3acrraKTa (Tisch.). BDAX have the words, which may have
come in from Lk. (xi. 46), but may also be a genuine reading (W.H. in margin).
\' For tcu Se SaxruXu fr^BDL read ovtoi 8« to Sax. 7 yap in fr$BDL,curs. verss.
\' NBD omit tuv luaTieav ovtmv.                                        • S« in ^!i DLA2.
gpurious reading imported from Lk. xi.
46, but it states a fact, and was doubtless
used by Jesus on some occasion. It shows
by the way that He had no thought of un-
qualified approval of the teaching of the
scribes.—«irl t. uu.ovs, on the shoulders,
that they may feel the full weight, de-
manding punctual compliance.—oütoX
Sc t. SoktvXcji, etc, they are not willing
to move or touch them with a finger;
proverbial (Elsner) for "will not take the
smallest trouble to keep their own rules ".
A strong statement pointing to the subtle
ways of evading strict rules invented by
the scribes. " The picture is of the
merciless camel or ass driver who makes
up burdens not only heavy, but unwieldy
and so difficult to carry, and then placing
them on the animal\'s shoulders, stands
by indifferent, raising no finger to lighten
or even adjust the burden" (Carr,
C. G. T.).
Vv. 5-7. The foregoing statement is
of course to be taken cum grano.
Teachers who absolutely disregarded
their own laws would soon forfeit all
respect. In point of fact they made a
great show of zeal in doing. Jesus
therefore goes on to tax them with acting
from low motives.—Ver. 5. iravra Sc,
etc., in so far as they comply with their
rules they act with a view to be seen of
men. This is a repetition of art old
charge (Mt. vi.).—irXaTiivovo-i yap, etc.:
illustrative instances drawn from the
phylacteries and the tassels attached to
the upper garment, the former being
broadened, the latter lengthened to
attract notice. The phylacteries (<j>vXax-
ri^pia) were an admirable symbol at once
of Pharisaic ostentation and Pharisaic
make-believe. They were little boxes
attached to the forehead and the left arm
near the heart, containing pieces of
parchment with certain texts written on
them (Ex. xiii. 1-10, n-16 ; Deut. vi.
4-10; xi. 13-22) containing figurative
injunctions to keep in memory God\'s
laws and dealings, afterwards mechani-
cally interpreted, whence these visible
symbols of obedience on forehead and
arm. The size of the phylacteries indexed
the measure of zeal, and the wearing of
large ones was apt to take the place of
obedience. It was with the Pharisees as
with Carlyle\'s advertising hatter, who
sent a cart through the street with a huge
hat in it instead of making good hats.
For details on phylacteries and fringea
consult works on Jewish antiquities.
Lund, y üdischen Heiligthümer (ijoi),h&a
a chapter (p. 796) on the dress of the
Pharisees with pictorial illustrations. It
has been discussed whether the name
-ocr page 292-
KATA MAT9AI0N
28o
XXIII.
jparall.andras \' TTpwTOKafleSpi\'as tv Ta"s awaywyaïs, 7. Kal tous do-rracru.ous £>•
Tais dyopaïs, Kal KaXcïadai öiro iw dfOpwirwi\', pa.(3p\\\', pa(3pi* \'
8. opeis 8è (Ar) k\\i)0tjt€, pa|3{3i • £*s ydp ëemi\' upvwi\' ó Ka8rjyr)-ri)s,
ó XpiorcSs2 • irdrres Bè u/xeïs dStX<poi ecrre. 9. Kal irarepa pr)
Ka\\«<nf|T£ üpai»\' eirl tt)s Y\'ÏS \' £\'s Y"P fan* ° iraTf)p üu.ük,3 ó éV toïs
h here only oupakois"4 10. pr)8è KXt]9rJTe, h Ka8t)yr]Tai • e\'s ydp üpüc i<mv é
Ka0tiyr)T>is>5 ó XpiorcSs. IJ. ó 8t p.ei£(«»> upuK êorai üpwr SiciKoras.
12. ootis 5è üi|/uaci iauióv, Tairciyu8r)o\'crai • Kal ootcs Tairciycüaci
JauTÓV, üiJ/üjOt\'iaïTai..
13. " Oüttl 8È üpif, ypap.p.aT«ïs Kal «frapicrcuoi, ÜTroxpiTcu, Sti
RaTC<r8icTC Tas oUias tüv yj\\püv, Kal irpoij>daci paKpd irpoa£ux<S-
1 ^lit.AI omit the second papfk.
*  BU, several cursives, have o SiSowKoXot instead of o ko8. e Xpio-To», which
seems a gloss from ver. 10.
* vpuv before o iranjp in ^BZ 33.
* o ovpavios for o cv t. ovpavois in t>^BL 33.
* oti KaOrjy. vp. fcrnv fis in BDL a.
—Ver. 10. Ka8ï]yT|Ta(, kindred with
48t|yo\\ (ver. 16), guides, leaders in
thought, desiring abject discipleship
from followers. Gradatio : Rabbi,pater,
ductor, Béng. The threefold counsel
shows the intensely anti-prelatic spirit
of Jesus. In spite of this earnest wam.
ing the love of pre-eminence and leader-
ship has prevailed in the Church to the
detriment of independente, the sense of
responsibility, and loyalty to God.—
4 Xpio-TcSs: in this place though not in
ver. 8 a part of the true text, but possibly
an addition by the evangelist (" a proof
that Matthew here speaks, not Jesus,"
H. C).—Vv. 11, 12, repeat in substance
the teaching of xx. 26: xviii. 4; worth
repeating and by no means out of place
here.
Vv. 13-31. The seven moes__There
are eight, if we count that in ver. 13 of
T. R., but as this ver. is omitted in the
best MSS. and appears to be a gloss from
Mk. and Lk. I do not count it. Vide
notes on Mk. xii. 40. These woes seem
to be spoken directly to the scribes and
Pharisees. Weiss regards this as a
rhetorical apostrophe, the disciples being
the real audience throughout.—Ver. 14.
v-rroKpiTcu. Vide at vi. 2. This epithet
is applied to the scribes and Pharisees
in each of the woes with terrific iteration.
—kXcUtc, ye shut the gates or the doors
of the Kingdom of God, conceived as a
city or palace. This the real effect of
their action, not the ostensible. They
$vX. points to the keeping of the law or
to the use of these things as amulets to
ward off harm. The foimer was doubt,
less originally in view, but the super-
stitious abusewould sooncreep in. The
word is the equivalent in Hellenistic
Greek for the Chaldee p^Dfli prayers.
—Ver. 6. irpwroicXio-iav: with religious
ostentation goes social vanity, love of the
first place at feasts, and first seats
(irp<*Toica9«8pïos) in synagogues; an
insatiable hunger for prominence.—Ver.
7. Toiis do--rra.crp.ovs, the (usual) saluta*
tions, in themselves innocent courtesies,
but coveted because offered in public
places, and as demonstrations of respect.
—paPPi, literally, my great one, like the
French monsieur; in Christ\'s time a new
title of honour for the Jewish doctors
(vide Lightfoot, Ewald. Gesch. Christi,
p. 305; Schürer, ii., p. 315, who says the
title came into use after the time of
Christ).—Ver. 8. iipcis, you, emphatic:
the Twelve, an earnest aside to them in
especial (an interpolation by the evan-
gelist, Weiss-Meyer), be not ye called
Rabbi.—pr| K\\t\\9t\\Tt, "Do not seek to be
called, if others call you this it will not
be your fault". Euthy. Zig.—Ver. q.
irarepa = abba, another title of honour
for the Rabbis (Schöttgen). The clause
is to be translated : a father of you call
not upon earth = do not pronounce this
sacred name with reference to men.
Vide Winer, § 64, 4, and cf. Heb. iii. 13.
-ocr page 293-
EYAITEAION
281
7—1<5.
fiEvoi • 81& touto \\^<|»icr()e Trcpico-ÓTepoi\' Kpipa.\' 14. Ouol 8 Outc,
ypappaTeis Kal 4>apiaaïoi, uiroxpiTai, Sti kKcictc tt)v pacriXciae
twv oüpatw cp/rrpocröei\' tük dvOpcóiruv • üp.els yap oük cl(rcp)(ca8c,
oü8è tous elcrepxop.eVous dtpieTe eïaeXSeïc. 15. Oüal 6p.ll\', ypau-
/laTEi? Kal ♦apitraïoi, iiroKpirai, Sn TrepiayeTe ttji> öaXaffaac Kal (without
tt)k \' $T)pd>> iroitjo-ai éVa \' irpoo-^XuTof, Kal órav yin)Tai, iroieÏTe aÜTÖf R., with
ulèv yeéVnjs otirXÓTepof üp.&f. 16. Oüai ifiiif, óSrjyol TixpXoi, otjAcUlLio;
Xéyoires, *Os af óp.óo-r) iv tw eau, oüStV «Icrrii\' • 8s 8\' fic óu,óo-n iv 43\', \'
\'Ver. 13 omitted in fc$BDLZ, some cursives, versions (including Syr. Sin.),
Fathers, and by modern editors.
1 Si must be supplied here if ver. 13 be omitted.
claimed to be opening the Kingdom
while really shutting it, and therein lay
their hypocrisy.—<u,irpo<r6cv t. a.: as it
were in men\'s faces, when they are in
the act of entering.—vpcis yap, etc. Cf.
v. 20. They thought themselves
certainly within, but in the iudgment of
Jesus, with all their parade of piety,
they were without.—t. el<r«pxop.«\'vovs,
those in the mood to enter, in the act of
entering; the reference is to sincere
seekers after God, and the statement is
that the scribes were the worst advisers
such persons could go to: the effect of
their teaching would be to keep them
out. This is the position implied
throughout the Sermon on the Mount
and in xi. 28-30.—Ver. 15. The second
woe is the complement of the first: it
represents the false guides, as, while
utterly incompetent for the function,
extremely eager to exercise it.—vcpia-
y«T€, ye move about, intransitive, the
accusative following being governed by
irtpi.—t. £r|pav, the dry (land), some-
times iypa is similarly used for the sea
(examples in Elsner). Cf. vj/vxpóv for
cold water in x. 42. To compass sea
and land is proverbial for doing anything
with great zeal.—ir. eva irpoo-ijXvTov, to
make a single proselyte. The zeal here
ascribed to the Pharisees seems in one
sense alien to their character as described
in Lk. xviii. II. One would expect them
rather to be pleased to be a select few
superior to all others than to be animated
with a burning desire to gain recruits
whether from Jews or from Gentiles.
For an elaborate discussion of the
question as to the existence of the
proselytising spirit among the Jews vide
Danz\'s treatise in Meuschen, Nov. Test.
ex Tal. illustratum, p. 649. Vide also
Wetstein, ad loc. Wünsche (Beitrage,
p. 285) cites passages from the Talmud
to prove that the Pharisees, far from
being addicted to proselytising, were
rather reserved in this respect. He con-
cludes that Mt. xxiii. r5 must refer not
to making proselytes to Judaism from
Gentiles, but to making additions to
their sect from among Jews (Sectirerei).
This, however, is against the meaning
of irpoo-ijXvTos. Assuming the fact to
have been as stated, the point to be
noted is that the Pharisees and scribes
aimed chiefly, not at bringing men into
the Kingdom of God, but into their own
coterie.—SiirXartpov ü., twofold more,
duplo quam, Vulgate. Kypke, while
aware that the comparative of SiirXovs
(SiTrXÓTEpos) does not occur in profane
writers, thinks it is used here in the
sense of deceitful, and renders, ye make
him a son of gehenna, more fraudulent,
more hypocritical than yourselves.
Briefly the idea is: the more converted
the more perverted, "je bekehrter desto
verkehrter " (Holtz., H. C).
Vv. 16-22. The third u/oe refers to
the Jesuitry of the scribes in the matter
of oaths ; the point emphasised, how-
ever, is their stupidity in this part of
their teaching (cf. Mt. v. 33 f.), where
Christ\'s teaching is directed against the
use of oaths at all.—Ver. 16. oSrry.
Tu<|>Xof, blind guides, not only deceivers
but deceived themselves, lacking spiritual
insight even in the simplest matters.
Three instances of their blindness in
reference to oaths are directly or in-
directly indicated: oaths by the temple
and the gold of the temple, by the altar
and the offerings on it, by heaven and
the throne of God therein. The principle
underlying Rabbinical judgments as to
the relative value of oaths seems to have
been: the special form more binding
than the general; therefore gold of the
temple more than the temple, sacrifice on
-ocr page 294-
282                         KATA MAT0AION                      xxm.
kabsol.here tw \\pucra r^> •\'«OU, k ód)ei\\ei. 17. uupoi KOI TuèXoi\' • TIS VOO
and in ver. ,               ,
18 only. u,ei£wv «Wie, 6 XPuo\'<55, ?) 6 foès o dyi(i(ti)cJ top XP00,0^\'
l8. KOI, *Os èoc öixócm iv r& Bucnaarvpuo, oüoéV iü-riv • 8s 8\' Sc
I Lk. xlli. 4                                                     *                       /»                           \\ \\ •
(W.H.). ófioo-r) «V tü öüjpu tü éVaeu aÜTOu, ocj>ci\\ci. 19. iiupoi koi"
ii. o, 14, \' tu<|>Xoi • ti yap p.ci^oi\', Tè Süpof, ff to Öuo-iacrr^ptoi\' to &yidt,ov to
and other _ ^                     « ♦ > /         >           n                / » * > »          \\
places oapoy; 20. o ouc ofioucts iv tu öucrtacTTrjpio) ojikuei iv auTu koi
(wieh ace. , „         - , »        » -               \'»«>/        \'« - ..»•
of place). eV iracri tois t-n&via auTOu • 21. koi o op.ocras iv ra eau op.fuei.ep
mCh.xxviii. . _ * , „ 1              « r » /                 1 c « «        » « * m
2, with outü) koi èV tu KOTOiKOurri " auTói\' • 22. koi o ojiotras iv tu oüpayu>
and gen. Ojiriiei iV TÜ 9póVw TOÜ 0eou KOI iv TW m Kaöiju-éVw érrdVu aÜTOU.
1 ayiaoras in ^BDZ.
1 )iupai Kaï omitted in fc^DLZ. BCAI as in T. R.; Tisch. omits; W.H. relegate
to margin.
\' KaToiKT]<ravTi in CDLZA2 al. KaTOtKovvri in ^B it. vul. Tisch., W.H., with
KaToiKtjcravTi in margin.
altar more than altar, throne of God in
heaven more than heaven. Specialising
indicated greater earnestness. Whether
these forms of oath were actually used
or current, and what precisely they
meant, e.g., gold of the temple: was it
ornament, utensil, or treasure ? is
immaterial. They may have been only
hypothetical forms devised to illustrate
an argument in the schools.—oiSe\'v eo-ri,
óipeiXtL: the formulae for non-binding
and binding oaths ; it is nothing (the
oath, fis.); he is indebted, bound to
performance = 3TPl.— Ver- x1\' T\'*
>ap fitiluv. Jesus answers this question
by asserting the opposite principle to
that laid down by the Rabbis: the
general includes and is more important
than the particular, which He applies to
all the three cases (w. 17, 19, 22). This
is the more logical position, but the
main point of difterence is moral. The
tendency of the Rabbis was to enlarge
the sphere of insincere, idle, meaningless
speech. Christ\'s aim was to inculcate
absolute sincerity = always mean what
you say ; let none of your utterances be
merely conventional generalities. Be
as much in earnest when you say"by
the temple " as when you say " by the
fold of the temple " ; rather be so truth-
il that you shall not need to say either.
Vv. 23-24. The fourth moe refers to
tithe-paying (Lk. xi. 42).—iiroSeKCTOVTt:
a Hellenistic word = ye pay tithes, as in
Gen. xxviii. 22 ; to take tithes from in
Heb. vii. 5, 6.—T|8iJoo-p.ov, avnOov, ku\'u.i-
rov: garden herbs—mint (literally, sweet
Bmelling), dill, also aromatic, cumin
IKümmel, German) with aromatic seeds.
All marketable commodities, used ascon-
diments, or for medicinal purposes, pre-
sumably all tithable, the point being
not that the Pharisees were wilful in
tithe-paying, but that they were ex.
tremely scrupulous. Vide articles in
Smith\'s Dictionary of the Bible. The
Talmud itself, however, in a sentence
quoted by Lightfoot ("decimatio oleorum
esta Rabbinis") represents tithing of herbs
as arefinement of the Rabbis.—to |3apu-
Tcpa: either, the weightier, in the sense
of xxii. 36 (Meyer), or the more difficult
to do, in the sense of ver. 4 (Weiss after
Fritzsche). The idea seems to be : they
made a great show of zeal in doing what
was easy, and shirked the serious and
more arduous requirements of duty.—t.
Kpïo-iv. righteous judgment, implying and
= the love of righteousness, a passion for
justice.—to «Xeos, neuter, after the fashion
of later Greek, not tov cXcov, as in T.
R.: mercy; sadly neglected by Phari-
sees, much insisted on by Jesus.—r.
irto-Tiv, faith, in the sense of fidelity, true-
heartedness. As a curiosity in the history
of exegesis may be cited the use of this
text by Schortinghuis, a Dutch piëtist of
the eighteenth century, in support of the
duty of judging the spiritual state of
others (Kpionv) 1 Vide Ritschl, Geschichte
des Pietismus, i., 32g.—TaÜTO the greater
things last mentioned.—ISci, it was your
duty to do.—komïvo, and those things,
the tithings, etc. : this the secondary
duty; its subordinate place might be
brought out by rendering: " while not
neglecting to pay tithes as scrupulously
as you please". Bengel thinks TavTa
and ixilva here refer not to the order
of the words but to the relative import*
-ocr page 295-
283
EYAITEAION
17—a6.
23. "Oüal up.lv, ypapuarcïs Kal ♦apicratoi, uiroKpiTai, Sn \'d1ro-nLk.xl.42j
SexaToSrc to ijouocrpoi\' Kol T& ayi)Qov Kal Tè kó\\uvov, Kal dcp-nxaTc    Heb.vii.5.
t4 PapuTtpa toO v6fj.au, tt)k Kpimv Kal tcV êXeoe1 Kal tth» manc •    in N. T.
TaÖTa2 28ei iroitjo-ai, KdKeïea p.r| d^u^ai.\' 24. éSriyol Tu<f>Xoi,    6).
ol * \' SiüXiJorres toi\' p Kióvuira, TT|f 8è KaprjXoi\' \' KaTaworres.    in N. T.
25. Ouai uu.iv, ypaupaTeis Kat vapicraioi, uironpiTai, on Katmpi£eT£    26 (same
Tè c^tadev toO iroTT)pu>u Kal ttjs irapo\\|/i8og, tauQtv 8è yé\'u.ouo-ii\' è£ 5    cor. xv.
r dpnaytis Kal \' dxpaaïas. 26. 4>apiaalc TutfKl, KaBdpaxov TTpÜToc    J44.2Heb!
to e\'irès toO iroTT|piou Kal i-ijs irapo<|/i8os,4 Iva y^njTai Kal to ^ktos 8wa?low\'°
<adapóv.
up).
r Lk. zi. 39.
Heb. x. 34.
• 1 Cor. vii. 3.
1 to fXeos in ^BDL. tov cXfor a grammatical correction.
* &€ after todto in BCLA2.
\' a4>fiv<u in fc«$13L. aijutvai in CDAI al.
* 01 omitted in NBL, by oversight, Weiss thinks. Tisch. retains, W.H. omit.
\' CD omit <{, which, however, is in fc^BLAI, and is retained by Tisch., W.H.,
and other editors.
6  kol -n)s irapoi|/i8o« is in fc^BCLAX al., but is omitted by D, and may be a
mechanical repetition from ver. 25 (Tisch. omits, W.H. bracket).
7  ovtov in BD and several cursives, the natural reading if koi tt]« irapox|i. be
omitted.
ance of the things (" non pro serie ver-
borum, sed pro ratione rerum "). On this
view "these" means tithe-paying.—
Ver. 24. StvXïfovTes (8id and CXt),
Passow), a little used word, for which
Hesychius gives as a synonym, 8it)81u,
to strain through.— tov xuvoira, ttjv
xapT|Xov, the gunt, the camel: article
as usual in proverbial sayings. The
proper object of the former part. is otvov :
straining the wine so as to remove the
unclean midge. Swallowing the camel is a
monstrous supposition, but relevant, the
camel being unclean, chewing the cud
but not parting the hoof (Lev. xi. 4).
The proverb clinches the lesson of the
previous verse.
Vv. 25-26. Fifth woe, directed against
externalism (Lk. xi. 39-41).—rtjs irapov|/£-
Sos, the dish,on which viands wereserved.
In classics it meant the meat, not the dish
(tö tü/ov oixi 8è to övyetov, Phryn., p.
176). Rutherford (New Phryn., p. 265) re-
marks that our word " dish" has the
same ambiguity.—co-o;9«v 82 ycpouo-iv e|:
within both cup and plate are full of, or
from. ck is either redundant or it points to
the fulness as resulting from the things
following : filled with wine and meat pur-
chased by the wages of unrighteousness :
luxuries acquired by plunder and licence.
The verb yipoviri occurs again in ver. 27
without Ik, and this is in favour of the
second view. But on the other hand in
ver. 26 the vessels are conceived of as
defiled by ópirayi) and aKpao-ia, thcre-
fore presumably as filled with them. Here
as in vi. 22, 23, the physical and ethical
are mixed in the figure.—Ver. 26. 4>api-
o-aï« Tv<t>X«\' : change from plural to
singular with increased earnestness, and
a certain friendliness of tone, as of one
who would gladly inducethe person ad-
dressed tomend hisways.—xaéapio-ov : if
«|, ver. 25,istaken = by, then this verb will
mean: see that the wine in the cup be
no more the product of robbery and un-
bridled desire for other people\'s property
(Weiss and Meyer). On the other view,
that the cup is filled with these vices, the
meaning will be, get rid of them.—tva
Y^vt|toi, etc, in order that the outside
may become clean. The ethical clean-
ness is conceived of as ensuring the cere.
monial. Or, in other words, ethical
purity gives all the cleanness you need
(" all things are clean unto you," Lk. xi.
41). Practicaüy this amounts to treating
ceremonial cleanness as of little account.
Christ\'s way of thinking and the Phari-
saic were really incompatible.
Vv. 27-28. Sixth woe, referring to no
special Pharisaic vice, but giving a
graphic picture of their hypocrisy in
-ocr page 296-
284                           KATA MAT0AION                        XXill.
27. " Oual 6fJ.lv, ypafifiaTets Kal *apiaatoi, AiroKprrai, 8ti irap-
t Ch. ixvii
61, 64, 66;
xxviii. 1.
Kom. iü.
\'3-
11 Acts xxill.
3-
w Acts iü. 2
10. Kom
X. IJ.
ofioid^ETe * \' Tacjiois " K£KO>aau.£Vois, omfcs é£üJ0£K fxkv ^aivovrak,
T üpaïoi, ?crii)9ev 8« yifiouoiv ooréW venpüv Kal irtloT)? AKaöapaios.
28. oÜtu Kal üu.£Ïs êiwöef p.èV fyalveade toIs dföpwirois Sucaioi,
lirudcf Sè p.e<rroi «are2 üiroKpiacus Kal dyouias. 29. Oüal up.li>,
Ypap.(xaT£Ïs Kal 4>apicatoi, ürroKpiTai, Sti oÏkoSou,£Ite tous Ta<pous
TÓV Trpo<)>r]T(ii\', Kal koo-(X£lt£ Ta urrj/iEla TÓjf SikcuW, 30. Kal
\\e\\et6, El rju.Ec3 iv Taïs rju.E\'pais ruv iraTcpwc tjuüf, oÜk aV rjfj.ci»3
w Lk. t. 10,
1 Cor. x.
18, 20.
Heb.x.33.
w KOifuvol aÜTÜf* Èe tü aïjiaTi tüv irpoi^TÜy. 31. uote uapTUpeÏTE
éauToïs, Sti utoi éore tüc ijwEua-arrwi\' tous Tfpocj>r|Tas • 32. Kal üu.£is
TfXr)p(óo-aT£6 to p,£Tpoc Twr iraTcpuc üp,ÜK. 33. Sijjeis, yeKVrjuaTa
\'Bi have the simple o)ioiaC<Ta, which W.H. place in the margin.
J eoTf uco-Toi in ^BCDL 13, 33, 6g al.
* i)|u6a in both places in most uncials, including fc^BCDL.
*  atiTwv before koivwvoi in BD (W.H.).
*  irXnp«io-£Te in B 60, cirX^puoraTc in D; both, according to Weiss, arising from
inability to understand the sense of the imperative (W.H. have B\'s reading in
margin).
general (cf. Lk. xi. 44).—Ver. 27. irapo-
(lotdücTc, in B óu.oia£cT£, under either form
iühhapaxleg.—KCKoviapcVois (from Kovia,
dust, slaked lime), whitewashed, referring
to the practice of whitewashing the sepuU
chres in the month Adar, beiore passover
time, to make them conspicuous, inad-
vertent approach involving uncleanness.
They would be wearing their fresh coat
just then, so that the comparison was
seasonable (vide Wetstein, ad loc).—
«guScv, «o-uêcv, again a contrast between
without and within, which may have
suggested the comparison.—üpaïoi, fair,
without; the result but not the intention
in the natural sphere, the aim in the
spiritual, the Pharisee being concerned
about appearance (chap. vi.).— èorèW,
etc., revolting contrast: without, quite
an attractive feature in the landscape ;
within, only death-fraught loathsome-
ness.—Ver. 28. ovtu, etc: the figure
apposite on both sides; the Pharisaic
character apparently saintly; really in-
wardly, full of godlessness and immorality
(avopias), the result being gross syste-
matic hypocrisy.
Vv. 29-33. Final vooe (Lk. xi. 47-48),
dealing with yet another phase of hypoc-
risy and a new form of the contrast
between without and within; apparent
zeal for the honour of deceased prophets,
real aftinity with their murderers.—Ver.
29. oUo8ou.tÏT€, may poirit to repair or
extension of old buildings, or to new
edifices, like some modern monuments,
theoutcome of dilettante hero-worship.—
ri^ovsi uvr|p.cta, probably synonyms,
though there may have been monuments
to the dead apart from burying places,
to which the former word points.—
irpo<|>i]TÜv and SucaCiuv are also practi-
cally synonymous, though the latter is
a wider category.—ko<tu.cïtc points to de-
coration as distinct from building opera-
tions. Fürrer (Wanderungen, p. 77)
suggests that Jesus had in view the
tomb of Zechariah, the prophet named in
the sequel, in the valley of Jehoshaphat,
which he describes as a lovely little
temple with ornamental half and quarter
pillars of the Ionic order.—Ver. 30. \\l-
Y\'Te: they not merely thought, or said by
deed, but actually so pointed the moral
of their action, not {rusting to others
to draw the inference.— ïj|j.t9a, not in
classics. TJp.T|vtlie usual form of sing. in
N. T. being also rare ; the imperfect, but
must be translated in our tongue, "if we
had been". For the imperfect, used
when we should use a pluperfect, vide
Mt. xiv. 4, and consult Burton, 5 29.—
ovk av TJuf6a, the indicative with av, as
usual in suppositions contrary to fact,
vide Burton, § 248.—Ver. 31. Bon, with
indicative expressing result = therefore.
—iavToïs, to and against yourselves.
Jesus reads more meaning into their
words than they intended : " our fathers ";
yes! they are your fathers, in spirit as
well as in blood.—Ver. 32. Kal, and, as
ye have called yourselves their sons,
-ocr page 297-
27-36.                            EYAITEAION                               285
È^iSt-üf, irfls <5yT]Te Airo ttjs Kpureus "rijs yeéVnis; 34. Aia toüto,
t8ou, iyit iiroariWia rrpós óu.as Trpo<J>ï)Tas Kal ao^ous Kal * ypa|ijia- x vide Ch.
tcis \' Kal\' 1% auTÜy diroKTCfCiTE Kal oraupcóo-eTï, Kal è£ au-rw
uaariy^o-CTC Iv Tals owaywyaTs 4j*öf, Kal Susere diro iróXews
€is iróXii\'• 35. óirus tX6r) é<£\' óaas iraV atua oÏKaioi\' inxovófitvov*
iitl Tt)s yijs» <^ir° T0" aiaaTOS "AjBeX toO SiKaiou, eus toü at/xaTos
Zaxapiou uloG Bapaxiou, óv è^owuaaTe ucTa£u toC eaoö Kal toü
ÖucT-iacmjptou. 36. dp.rp\' Xeyw op.IV, tJ|ei TaÜTa itdvra8 Éirl •rt|f
1 XBAZ 1, 13, 33, 6g al. omit nai, found in CDL.
s tKxwvofi.cvov in fc^BCDAI al., I, 33 aZ.
s iravTa Tui™ in I3XAI (W.H. in margin); as in T. R., in NCDL, Vul. Cop.
(Tisch., W.H. in text).
so show yourselves to be such indeed
(Weiss).—irXripwraTt. The reading irXi)-
puo-fTC is due to shrinking from the idea
conveyed by the imperative. To the
same cause is due the permissive (Grotius
al.) or ironical (De VV.) senses put
upon the imperative. Christ means what
He says: " Fill up the measure of your
fathers ; crown their misdeeds by killing
the prophet God has sent to you. Do at
last what has long been in your hearts.
The hour is come."—Ver. 33. Awful
ending to a terrine charge, indicating
that the men who are predestined to
superlative wickedness are appropriately
doomed to the uttermost penalty.—ó<f><ts,
Jfcv. ^xiSvüv ; already stigmatised as
alse, fools, blind, they are nowdescribed
as venomous, murderous in thought and
deed. Cf. iii. 7.—iris «JiüynTf, the de-
liberative subjunctive. " The verb of a
deliberative question is most frequently
in the first person, but occasionally in
the second or third. Mt. xxiii. 33, Rom.
x. 14."—Burton, § 170.
Vv. 34-36. Pcroration (Lk. xi. 49-51).
—Ver. 34. 810 tovto. The sense requires
that this be connected with both vv. 32
and 33. The idea is that all God\'s deal-
ingswith Israël have been arranged from
the first so as to ensure that the genera-
tion addressed shall fill up the measure
of Israel\'s guilt and penalty. The refer-
ence of iiroo-TeXXu is not confined to
what had been done for that generation.
It covers all the generations from Abel
downwards. The form in which the
thought is expressed at first creates a
contrary impression : \'Eyw airoo-WXXw.
But either the iyit is used in a supra-
historical sense, er it must be regarded
as a somewhat unsuitable word, and the
correct expression of the source found in
Luke\'s ff <ro$(a tov 9eo€ clircv, what fol-
lows becoming thus a quotation, either
in reality from some unknown writing,
as many thihk, or in the conception of
the speaker. I see no insuperable diffi-
culty in taking Mt.\'s form as the original.
Olshausen conceives of Jesus as speak-
ing, not as a personality involved in the
limits of temporal life, but as the Son of
God, as the essential wisdom of God.
The iyi> might be justified without this
high reference to the Divinity of Jesus,
as proceeding from Mis prophetic con-
sciousness in an exalted state of mind.
The prophet habitually spoke in the
name of God. Jesus also at such a great
moment might speak, as it were imper-
sonally, in the name of God, or of wisdom.
Resch, Agraplia, p. 274 ff., endeavours
to show that "the wisdom of God"
was, like " the Son of Man," one of the
self-designations of Jesus. Whether that
be so or not, 1 think it is clear from this
passage, and also from Mt. xi. 28-30
(vide remarks there), that He did some-
times, as it were, personate wisdom.
The present airoare\'XXio, regards the his-
tory of Israël sub specie aetcmitatis, for
which the distinction of present and past
does not exist.—irpcxfnJTas, etc.: these
names for the Sent clearly show that
past and present are both in view. It is
not merely the apostles, ypappaTcIg (cf.
xiii. 52) = airo(TTÓ\\ovs, Lk. xi. 49, that are
in view.—<rraup<io-cT«, a hint at the im-
pending tragic event, the Speaker one of
the Sent.—kui ki, aÜTÜv, etc.: a glance at
the fortuncs of the Twelve. Cf. chap. x.
16-23.—Ver. 35. oitws cXUfl : divine in-
tention read in the light of result. God
sent messengers that they might be
killed, and that Israël by killing them
might deserve to suffer in the final gene-
ration wrath to the uttermost. Vide on
Mt. xxii. 7.—atfia, thrice named : "ter
-ocr page 298-
*86                           KATA MAT6AI0N               XXHI.37-;
\' 3°ih\' MkT•Y\'"*4" TaH"- 37- \'lïpouaaXfy, \'lepouo-aXfiu., rj oTroKTeiVouo-a tous
i\'t\'R\' lrpo|f,11TaS *<" XifloPoXoüo-a TOUS dTT€OTaXu.^K0US TTpOS auTT|P, 7r<X7<£jCl9
pass. Mk. tjetXrjaa 7 èiriauvayaytlv Tel TeKi-a trou, \'8c *Tpóirox iTTiovv&yei
xvii\'; * 5p>aS \' tA " v,°<ral\'a «°"TY)S S üiro Tas ° TTTÉpuyas, Kal oük f|6ïXf]o-aT€ ;
* same         38. ï8ou, dcpïeTai 6p.lv ó otxos up.UK i\'prjaos 8 • 39. Xévaj Y"*P öpiti»,
Lk. xiii. Ou p.rj ut f8r|T£ air\' apTi, tus av EtiriiTe, EuXovriatVos ó cpyóu.ei\'OS iv
34. Acts ,                  , „                                                                              r/» r
I. 11; vii.ocou.aTi Kupiou.
28. 3 Tim.
Ui. 8. 1 here and in Lk. xiiL 34. b hen in N. T. (Pa. luxiv. 3). c Lk. xiii. 34. JUt. iv. 8;
iz. 9; xii. 14.
1 opus before «rmvayu in fc^BDL 1, 33, 69 al.
•  avTTjs in fc$DA2 33 (Tisch.). B has neither avTT|i nor tavrrit (W.H. have
•vtt|S, but within brackets).
•  BL omit tpruios, found in very many uncials (fr$CDAZ al.) and versions. The
omission might be an assimilation to Lk. (xiii. 35), wheie the word is wanting in
many of the best MSS., but it is more likely to be an explanatoiy gloss. Vide
below.
hoc dicitur uno hoc versu magna vi,"
Bengel.—diro t. ó.., etc, from the blood
of Abel, the first martyr. mentioned in
the first book of the Hebrew Bible, to
the blood of Zechariah, the prophet
named in the last book (2 Chron. xxiv.
20-22).—vtoB Bapaxf°v> the designation
of the last but one of the minor prophets,
applied here to the other Zechariah, by
inadvertence either of the evangelist or
of an early copyist.—ov l<f>ovevo-aT€,
whom ye (through your spiritual ances-
tors) slew; fact as stated in 2 Chron.
xxiv. 21.—Ver. 36. ap.t)v : solemn intro-
duction of a statement terrible to think
of: sins of countless generations accum-
ulating for ages, and punished in a final
representative generation ; true, however
terrible.
Vv. 37-39. Apostrophe to the Holy
City (Lk. xiii. 34).—EVra irpos tt|v ttóXiv
d-iroo-Tpé<t>ci tov Xóyov. Chrys., H. lxxiv.
—Ver. 37. \'Icpovo-aXfjp., the Hebrew
form of the name, exceptional in Mt.,
very appropriate to the solemn situation.
Twice spoken ; why ? " It is the fashion
of one pitying, bewailing, and greatly
loving," Chrys. —d*iroKTfivovo-a, X160-
poXoio-a: present participles, denoting
habit and repute, now and always be-
havingso—killing, stoning.—irpos avTrjv,
to her, not to thee, because the participles
are in the nominative, while \'Upovo-aXrjp.
is vocative: "exemplum compellationis
per vocativum ad quam deinceps non
amplius spectatur" (Fritzsche). Grotius
regards the transition from second to
third person as an Orientalism.—
irotraKis, how often ; on this word has
been based the inference of frequent
visits to Jerusalem not mentioned in the
Synoptics. But the allusion may be to
the whole history of Israël (so Orig.,
Hil., Jer.,) and to the whole people, as
the children of the metropolis, the
Speaker still continuing to speak in the
name of God, as in ver. 34, and including
Himself among God\'s agents.—opvis, a
bird or fowl; after Plato, a hen; so
here, the emblem of anxious love. 6cpp.ov
to £uov Trept rd CK^ova, Chrys. She
gathers her chickens under her wings for
protection against impending danger.
This Jesus and all the prophets desired
to do; a truth to be set over against the
statement in vv. 34-35, which seems to
suggest that God\'s aim was Israel\'s
damnation.—rd voo-0-10. (Attic, veoo-o-ïo:
form disapproved by Phryn., p. 206), her
brood of young birds. Cf. Ps. lxxxiv. 4,
where, as here, a pathetic use is made
of the emblem.—oïik rjfleXfjo-aTe, ye
would not, though I would (TJWXr|0"a).
Man\'s consent necessary.—Ver. 38.
ISov, etc, solemn, sorrou lul abandon-
ment of the city to its fate.—dc^CcTcu
rip.iv, spoken to the inhabitants of
Israël.—6 olkos v., your house, »\'.«., the
city, not the temple; the people are
conceived of as one family.—ïpr|Lio$,
wanting in BL, and omitted by W.H.,
is not necessary to the sense. The
sentence is, indeed, more impressive
without it: " Behold your house is
abandoned to your care: those who
would have saved you giving up further
effort". What will happen left to be
imagined ; just what cprjLtos expresses—
desolation.—Ver. 39. dir\' ópTi, from
this moment, Christ\'s prophetic work
-ocr page 299-
287
EYAITEAION
XXIV. I—3-
XXIV. I. KAI ÉleXöi»\' 6 \'irjeroGs fcropeuVro dirè toO UpoB1 Kol t parall. Ch.
Trpoo-fjX6ov ol p.a6r)TCu aÜTOÜ èiri8el|ai aürü Tas oiKoSofi&s tou tepoü. Acts vi.
2. 6 8è \'irjo-oGs 2 etirïi\' aÜToïs> " Oö pXéireTe irdira TaÜTa3; dp.r)V v\'*• Glll-
Xe\'va) üulr, oü urn d<t>60rj <S8e XiOos ÈttI XlvW, os oü )xf|4 * KaTaXu6rj- b again rv
irrroi." 3. Ka8r)p.eVou 8è auToü èirl toü öpous rutv IKaiüv, TrporjfjXBoi\' no\'whère \'
oötü 01 (laörjTal Ka-r\' iSiaf, Xetyoeres, " Elirè Tjpïr, ircfrre TauTO c.ospp.,
. *           x < »            »--b                /            » » 5 •           \\ \'         frequent
ïotcu; kou ti to aijp.cioy tt|s otjs irapouoxas, koi tt)s° crurreXeias inEpisties.
c vüft Ch.
xiii. 39.
1 a-n-o tou icpov ciroprucTO in ^BDLAX (so modem editors).
1 For o Se Ino-ous ^BDL al. versions have o Se airoKpiScis without lijtrovt.
* ravTa iravTa in ^BCLX al. D has the words in same order as T. R.
* ptj wanting in ^BCDLXAZ al.               \' tt)s omitted in ^BCL i, 33 at.
done now: it remains only to die.—ïu«
&.v fïirt|Te: a future contingency on
which it depends whether they shall ever
see Him again (VVeiss in Meyer). He
will not trouble them any more till their
mood change and they be ready to re-
ceive Him with a Messianic salutation.
The exquisite finish of this discourse,
in the case of ordinary orators, would
suggest premeditation and even writing.
We have no means of knowing to what
extent Jesus had considered beforehand
what He was to say on this momentous
occasion. The references to the whited
sepulchres and the tombs of the prophets
show that the speech was in part at
least an extcmpore utterance.
Chapter XXIV. The Apocalyptic
Discourse. This chapter and its
synoptical parallels (Mk. xiii., Lk. xxi.)
present, in many respects, the most
difficult problem in the evangelie records.
Many questions may be, have been,
asked concerning this discourse on things
to come. Which of the three versions
comes nearest to what Jesus said ? Did
He say all that is here reported on this
occasion, or have we in all the versions,
more or less, a combination of words
6poken at different times? Were the
words here collected, all of them, or even
the greater number of them, ever spoken
by Jesus at any time; have the evan-
gelists not worked up into the discourse
a Jewish, or Jewish-Christian, apoca-
lypse, or given us a composition of
their own, consisting of certain logia of
the Master, as the nucleus, with addi-
tions, modifications, and comments in
the light of subsequent events ? Finally,
what is the didactic significance of the
discourse, what did Jesus mean to teach
His disciples respecting the themes
treated: the Ruin of the Holy City,
the Coming of the Son of Man, and the
End of the Age, and the connection
between these things ? A history of
opinion on these topics cannot here be
given ; a confident attempt at answering
the questions propounded I am not pre-
pared to make; perhaps a final satis-
factory solution of the problem is not
attainable. I offer only a few general
considerations which may, at least, help
readers to assume a right attitude towards
the problem, and to bring to the study of
the discourse a sympathetic spirit.
1.  The time was suitable for some
auch utterance. The situation was this :
Jesus expecting death in a few days;
convinced that the moral and religious
condition of the Jewish people is hope-
lessly bad, and that it must ere long end
in disaster and ruin; surrounded by
friends who are to be, after the decease
of their Master, the missionaries of a
new faith in a troublous time, when an
old world is going down and a new
world is coming into being. Here surely
is an occasion to provoke the prophetic
mood I At such suprème crises pro-
phetic utterances, apocalyptic forecasts,
are inevitable. Here they are, whom-
soever we have to thank for them. From
whom are they more likely to have pro-
ceeded than from Him who had such
clear insight into the moral forces at
work, and into the spiritual phenome-
nology of the time ?
2.  The aim of any prophetic discourse
Jesus might deliver at this crisis, like that
of all true prophecy, would be cthical;
not to foretell, like a soothsayer, but to
forewarn and forearm the representatives
ofa new faith, so that they might not
lose their heads or their hearts in an evil
perplexing time—not to gratify curiosity
but to fortify against coming trial.
-ocr page 300-
288                           KATA MAT0AION                         xxiv.
d with nh tou alufo; ; 4. Kal diroKpiOels 6 \'ir]ctoüs «ttrei\' airrols, " * BX^ttitï,
sub. Mk. p/r} tis 6p.as irXa^aij. 5. iroXXol ^ap üXeucotrai tirl tw óc(5u,aTÏ
I.k. xxi. 8. (xou, Xeyorrcs, \'Eyti etui £ XpioTÓs" Kal ttoWous irXaKi^crouo-i.
Acts xiii.
40. 1 Cor, viii. 9; x. ia. Gal. v. 15. Heb. xii. as ; with i>^ and fet. ind. Col. ü. 8. Heb. lii. 19.
assigned to airo toS tcpov before the
verb, iirop. in the best MSS., suggests
connection with j£e\\6uv. Some, however
(Weiss, Schanz, etc), insist that the
words must be taken with iirop. to give
to the latter a definite sense. In reality
they go along with both, the full meaning
being: going out from the temple. He
was going away from it, when, etc.—
firopcvcTo : the imperfect, indicating an
action in progress when something else
happened. There is an emphasis on the
idea of the verb. He was going away,
like one who did not mean to return.
Hence the action of the disciples next
reported.—ciriS<t|ai: they came to their
Master, going before in a deeply pre-
occupied mood, and tried to change the
gloomy current of His thoughts by in-
viting Him to look back at the sacred
structure ; innocent, woman-like but
vain attempt.—ras oUoSopat : the
whole group of buildings belonging to
the holy house; magnificent, splendid,
as described by Josephus (B. J., v., 5,
6), appearing to one approaching from a
distance like a snow mountain (ópet
XioYos irXr|pfi) topped with golden
pinnacles, which for forty years, in his
Napoleonic passion for architecture,
Herod the Great had been building to
the glory of God and of himself.—Ver.
2. 6 Sc aiTOK., hut, adversatively. He
answered, in a mood entirely different
from theirs.—oi (JXf\'ircTe ; do you not see
all these things ? = you ask me to look
at them, let me ask you in turn to take a
good look at them.—tovto : these things,
not buildings, implying indifference to
the splendours admiied by the disciples.
—oi p.^1 a<t>c8fj, etc.: not an exact
description ex eventu, but a strong state-
ment of coming destruction (by fire) in
prophetically coloured language (Micah
lii. 12; Jer. xxvi. 18). So Holtz., H.C.—
Ver. 3. An interval of silence would
naturally follow so stern a speech. This
verse accordingly shows us Jesus with
His disciples now on the other side of
the Kidron, and sitting on the slope
of Olivet, with face turned towards
Jerusalem ; Master and disciples sitting
apart, and thinking their own thoughts.
Satished that the Master means what
He has said, and not daring to dispute
His prophetic insight, they accept the
3.   Proplietic utterance with such an
aim would not need to be exact in state-
ments as to dates and details, but only to
be true as to the scquence and general
character of events. Krom all we know
of Hebrew prophecy it was to be ex-
pected that the prophesying of Jesus
would possess only this latter kind of
truth, instead of being like a " history of
events before they conie to pass ". The
version of the evangelie apocalypse that
least resembles the description of pro-
phecy now quoted from Butler\'s Analogy
(part ii , chap. vii.) will come nearest to
the original utterance. This considera-
tion tells in favour of Mt. and Mk.
4.  All prophetic or apocalyptic utter-
ances have much in common ; phraseo-
logy and imagery tending to become
stereotyped. The prophetic literature
of the O. T. had indeed provided a
vocabulary, which by the Christian era
had becoine normative for all speech
concerning the future. Hence Jewish,
Jewish-Christian, and Pauline utterances
of this kind would in many particulars
resemble one another, and it might be
diiïïcult to decide by mere internal evi-
dence from what circle any particular
utterance emanated. But it is not pro-
bable that the evangelists would introducé
into a professed report of a discourse
by Jesus a current apocalypse of known
Jewish origin unless they had reason to
believe that Jesus had adopted it, or en-
dorsed its forecast of the future (vide
Weizsacker, Untersuchungen über die
Evang. Gesch., pp. 126, 551).
5.  As we have seen reason to believe
that in previous reports of our Lord\'s
Discourses («.£••, of the Sermon on the
Mounl and of the Mission Discourse,
chap. x.) grouping of kindred material
irrespective of historica! occasion has
taken place, so we cannot be surprised if
traces of a similar procedure present
themselves here. The remark applies
especially to the latter part of the
chapter, w. 37-5,1, which cuntain logia
given by Lic in other connections (chaps.
xii. and xvii.).
Vv. 1-3. Introduetion (cf. Mk. xiii.
1-4; Lk. xxi. 5-7).—Ver. 1. c£«X6wv,
going out from the temple, within whose
precincts the foregoing anti-Pharisaic
manifesto had been spoken. The position
-ocr page 301-
289
EYAITEAION
i-7.
6. MeXX^<r«TC hi Akouciv «oXlpous Kal \'dxoas iroX/fxuf. éparc, • vidi Cta.
uf| *6potïcr8e- 8ei yop irdVra1 ytvladai. dXX\' ouiru «Sari t6 tAos. f Mk. xiii.y.
7.\'Eyep6r|(r«Tai ydp «Ö^os iirl IOkoj, Kal |3acriXeta iirl paatXeiae • ii. 2.
Kal taotrai Xiuoi Kal Xoiuoi,* Kal <ru<ruol \'xard • tóttous. phrase ia
r                                                                                                     Mk.xiii.8.
1 travra omitted in j^DBL 1, 33, 209. The sentence is more impressive without.
1 fr^BD a b e ff* omit xai Xoijjloi possibly by similar ending (Weiss). The wordt
are in CAÏ al. Mod. editions omit (Trg. in margin).
Messianie fanaticism inevitable, all the
more that they have rejected the true
spiritual Christ. Josephus testilies that
this was the chief tncentive to war
against Rome (B. J., vi. 54). The aim
of the popular Messianie hope was inde-
pendence, and all leaders of movements
having that goal in view came in the
name of " Christs," whether they
formally assumed that name or not. It
is doubtful if any did before the destruc-
tion of Jerusalem, but that does not
falsify Christ\'s prediction, which is ex-
pressed in terms of an idea rather than
in technical terms suggested by fact. It
is not a vaticinium ex eventu; yet
strictly true, if we understand by one
coming in the name of Christ a leader of
the fight for liberty (vindicem libertatis,
Grotius).—rroXXovs irXaWjirovcriv. The
politica! Christs, leaders of the \'var
against Rome, deceived the bulk of the
people. Jesus wished His followers to
hola entirely aloof from the movement.
To warn them against sympathising with
it was by no means superfluous {vide Lk.
xxiv. 21, Acts i. 6).—Ver. 6. Second
sign : U\'ars.—^roXtjiovs KaX c^Kods ir. :
vague phrase suitable to the prophetic
style, not ex eventu; well rendered in
A. V." wars and rumoursofwars" = wars
near and remote (Bengel, Meyer), or
better: " actual and threatened"
(Speaker\'s Com.). The reference is not
to wars anywhere in the world, but to
those in the Holy Land, arising, as they
were sure sooner or later to do, out of
Messianie fanaticisms. Christ speaks
not out of foreknowledge of the actual
facts as reported by contempor,ary
historians and collected by modern
commentators (Grotius, etc), but by
prophetic logic: given Messianie hopes
misdirected, hence wars, hence ruin.—
|icXXijo-tT«, future of a verb, whose very
meaning points to the future: ye will be
about to hear, by-and-by, not for a
while; often delusive times of peace
before tragic times of war. Vide
Carlyle\'s French Revolution, book i.—
opö/r«, pj| 6po<to-8c, see, be not scared
fate predicted for Jerusalem, and now
desire to know the when and how.—kot\'
tSiav looks as ii\' borrowed from Mk.,
where it refers to four of the disciples
coming apart from the rest. It goes
without saying that none but the Twelve
were there.—t( to <ni(i.«tov t. er. w., etc.
The questioners took for granted that
all three things went together: destruc-
tion of temple, advent of Son of Man,
end of the current age. Perhaps the
association of the three helped them to
accept the first as a fact. Weizsacker
(Untersuchungen, p. 549, note 1) suggests
that the second and third questions are
filled in by the evangelist to correspond
with the answer. So also Weiss in
Meyer. The main subject of interroga-
tion is the predicted ruin : when will it
happen, and how shall it be known when
it is at hand, so as to be prepared for
it ? Cf. Mk. and Lk., where this alone
is the subject of question.—irapovorCa
(literally presence, second presence) and
crvvTt\'Xfia Tov aiwvos are the technical
terms of the apostolic age, for the second
advent of Christ and the close of the pre-
sent order of ihings, and theyoccur in Mt.
only, so far as the Gospels are concerned.
Do not the ideas also belong to that age,
and are not the questions here put into
the mouth of the Twelve too advanced
for disciples ?
Vv. 4-14. Signs prclusive of the end.
(Mk. xiii. 5-13, Lk. xxi. 8-19).—Ver 4.
pXtirrr«: again (vide ver. 2), but here =
see to it, take heed. Cf. Heb. iii. 12.—
irXavT|crrj, lest any one deceive you;
striking the practical ethical keynote of
the whole discourse: its aim not to
gratify curiosity, but to guard against
deception and terror (uf| 0poctcr0c, ver. 6)
—heads cool, hearts brave, in a tragic
epoch.—Ver. 5. iroXXoi ydp <X«uctovtoi,
etc, the fiftl omen the advent of pseudo-
Utssitihs. This first mentioned, quite
naturally. Ruin of Jerusalem and the
nation will come through revolt against
Rome, and the deepest cause of revolt
will be the Messianie hope as popularly
onderstood. Volcanic outbursts of
•10
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290                          KATA MAT0AION                         xxiv.
hMk.xül.8. 8. irdrra
Acts ii. 34. ,
l Thess.v. CIS BXiyil\',
ti
raOra dpx^l h üSicur.
at &TtOKTtvov<nv üfias •
9. Tére irapaowcoucnK uu,a9
Kal tcea-Oe u,iaou\'u,eyoi üiro
10. Kal totc <TKa^8aXia9i7-
owtch iroXXoi, Kal dXXr)Xous irapaSciaroutri, Kal fiiarjcroucrii\' dXXrjXoug-
T
quoted), but no stress should be laid on
them.—Kard i-dirovf : most take this as
meaning not earthquakes passing from
place to place (Meyer) but here and
there, passim. Vide Elsner and Raphel,
who cite classic examples. Grotius
enumerates the places where they
occurred.—Ver. 8. irdvTa Si : yet all
these but a bcginning of paing. It is
not necessary to find here an allusion to
the Rabbinical idea of the birth pangs of
Messiah, but simply the use of a
natural and frequent Biblical emblem
for distress of any sort. As to the date
of the Rabbinical idea vide Keil. The
beginning: such an accumulation of
horrors might well appear to the in-
experienced the end, hence the remark to
prevent panic.
Vv. 9-14. Third sign, drawn from
apostolic experiences. This passage
Weiss regards as an interpolation into
the prophetic discourse by Matthew
following Mark. It certainly resembles
Mt. x. 17-22 (much less, however, than
the corresponding passage in Mk.), and
individual phrases may be interpolations:
but something of the kind was to be ex-
pected here. The disciples were not to
be mere spectators of the tragedy of the
Jewish nation destroying itself. They
were to be active the while, preaching
the gospel of the kingdom, propagating
the new faith, bringing in a new world.
Jesus would have them go on with their
work undistracted by false enthusiasms,
or warlike terrors, and to this end assures
them that they will have both to do and
to suffer a great deal before the linal
crisis of Jerusalem comes. The ground
of this prophetic forecast as to their
experience is faith that God will not
allow the work He (Jesus) has inaugu-
rated to perish. The gospel will be
preached widely, with whatever tribula-
tions to the preachers.—Ver. g. 6\\i<J>iv,
from 8X(f3u, originally pressure (o-Ttvucris,
Hesychius), in N. T. tropical, pressure
from the evils of life, aiüiction. Again
in ver. 29, in reference to the Jewish
people. The apostles also are to have
their thlipsis.— öiroKTtvoCaiv vp.as, they
will kill you. Lk. xxi. 16 has " some of
you " (J| vjjlüi ). Some qualification of
the blunt statement is needed ; such as:
they will be in the mood to kill you (cf.
out of your wits (öpotai, originally = cry
aloud; later use = to terrify, as if with
a scream ; here passive in neuter sense).
This reference to coming wars of libera-
tion was natural, and necessary if the
aim was to fortify disciples against
future events. Nevei theless at this point,
in the opinion of many critics, begins
the so-called " Jewish apocalypse," which
Mk. and after him Mt. and Lk. have
interwoven with the genuine utterance
of Jesus. The latter embraces all about
false Christs and apostolic trihilations
(4-5, 9-14, 22-23), tne former all about
war, flight, and the coming of the Son
of Man with awful accompaniments (7-8,
15-22, 29-31). Vide Wendt, L. J., i., p.
10 f., where the two series are given
separately, from Mk., following in the
main Weiffenbach. This critical
analysis is ingenious but not convinc-
ing. Pseudo-Christs in the sense ex-
plained and wars of liberation went
togethei in fact, and it was natural they
should go together in prophetic thought.
The political Messiahs divorced from the
politics become mere ghosts, which
nobody need fear.—Set ydp y. Their
eventual coming is a divine necessity,
let even that consideration act as a
sedative ; and for the rest remember that
the beginning of the tragedy is not the
end —a\'\\X\' oviru t. t.: the end being the
thing inquired about—the destruction of
the temple and all that went along with
it.—Ver. 7. Further development of the
war-portent, possibly here the prophetic
range of vision widens beyond the
bounds of Palestine, yet not necessarily.
In support of limiting the reference to
Palestine Kypke quotes from Josephus
words describing the zealots as causing
strife between people and people, city
and city, and involving the nation in
civil war (B. J., iv., 6).—-Xi(iol Kal XoiuoC,
famines and pestilences, the usual
accompaniments of war, every way likely
to be named together as in T. R.—xal
o-cio-poi, and earthquakes, representing
all sorts of unusual physical phenomena
having no necessary connection with the
political, but appenling to the imagina-
tion at such times, so heightening the
gloom. Several such specified in com-
mentaries (vide, e.g., Speaker\'s C, and
Alford, from whom the particulars are
-ocr page 303-
*-*3.                             EYAITEAION                               291
II. Kal iroXXol «|>cuSoirpo$r|Tai èvepörjo-otTc», Kal Tt\\arf\\<rau<Ti wo\\-i here »d
XoiJs* 12. nol 810 to \'irXtiÖucfrfjcoi ttic ivofiiav J ^uyr\\trtrai <J 7; vii.i»;
dvdmi twv iroWlüv 13. 6 Zè uirouciVas cis tAos, outos a<i>6r\\arcrai. 24.
.            .,               „ .. _         - n \\ \' > *\\ . j nere on\'T
14. kcu KTjpuxflrio-eTai touto to euayyéMov ttjs pamXcias tv oAfl tt) in N. T.
.           ,          .                ,               .            - »o                      . < •> k « k c/- J Cor-
ontou(i«rr), 6t9 fiapTupio»1 irao-i tois ïÖKeai. kcu tote Tjgei to xv. 24 (t!>
tAos. 15. "Otcu1 oue ï8r)T£ to \' pSé^uyjjia tt)s m e\'priu.cócreuSi to pr)8èi> tolutely).
lMk.xii.14.
Lk. zvi. ij. Rev. ivii. 4, 3; ui. 27. m Mie. ziii. 14. Lk. zxi. 30.
to endure.—o-uf^o-tTai, shall be saved in
the sense of xvi. 25. The implied truth
underlying this test is that there will be
ample time for a full curriculum of trial
testing character and sifting the true
from the false or temporary Christian.—
Ver. 14 asserts the same thing with
regard to the preaching of the gospel of
the kingdom: time for preaching it in
the whole world, to all nations, before
the end. Assuming that the terminus
is the same this statement seems incon-
sistent with that in x. 23. But the aim
is different in the two cases. On the
earlier occasion Jesus wished to ensure
that all Israël should hear the gospel
before the end came ; therefore He
emphasiscd the shortness of the time.
Here He wishes to impress on the
disciples that the end will not be for a
good while; therefore He emphasises
the amount of preaching that can be
done. Just on this account we must
not strain the phrases iv 8X-n t. oïk.,
wairiv tois «6. They simply mean :
extensively even in the heathen world.
But they have the merit of setting before
the disciples a large programme to occupy
their minds and keep thern from thinking
too much of the coming catastrophe.
Vv. 15-22. The end at last (Mk.
xiii. 14-20, Lk. xxi. 20-24).—5to.v o«v,
when therefore, referring partly to the
preceding mention of the end, partly to
the effect of the whole preceding state-
ment: "This I have said to prevent
premature alarm, not, however, as if the
end will never come; it will, when
therefore, etc." ; the sequel pointing out
the sign of the end now near, and what
to do when it appears. —to pSc\'Xuypa
tïjs iprjpuo-tut: this the awful portent;
what ? The phrase is taken from Daniel
as expressly stated in following clause
(to pTjOèv, etc), vide Dan. ix. 27, xi. 31,
xii. 11. There and in 1 Macc i. 54 it
seems to refer to some outrage on Jewish
religious feeling in connection with the
temple (^iico8<iu.T]o~av p. lp. lirt. to 6vo*ia-
o-Tijpiov are the words in 1 Macc. 1. 54,
similarly in vi. 7). In a Jewish apoca-
John xvi. 2).— tSv Wvüv: not in Mark,
universalising the statement = hated by
all the nations, not Jews only.—Ver.
10. o-KavBaXio-8iio"ovTai: natural sequel
of apostolic tribulation, many wealc
Christians made to stumble (vide xiii.
ai) ; this foliowed in turn by mutual
treachery and hatred (uai óXA^Xoks,
etc).—Ver. II, <|/fvSoirpo$TJTai, false
prophets. The connection requires that
these should be within the Christian
community (otherwise in ver. 24), giving
false presentations of the faith with
corrupt motives. A common feature in
connection with new religious move-
ments (vide on vii. 15).—Ver. 12. arop,ïav.
Weiss and Holtzmann (H. C.) take this
in the specific sense of antinomianism,
a libertine type of Christianity preached
by the false prophets or apostles, the
word in that sense of course to be credited
to the evangelist. The word as used by
Christ would naturally bear the general
sense of godlessness or iniquity. We
may wonder at the use of such a word
in connection with nascent Christianity.
It would require a considerable time to
make room for such degeneracy. But
the very point Jesus wishes to impress
is that there will be room for that before
the final crisis of Israël comes.—\\|rvyrier-
•toi, etc, will cool the love of many.
i|>. is an hapax leg. 2nd future passive
of vx«> t0 breathe. One of the sad
features of a degenerate time is that
even the good loose their fervour.—
iyairn, love of the brotherhood, here
only in this sense in Synoptical Gospels,
the distinctive virtue of the Christian,
with a new name for a new thing.—Ver.
13. ó {nro|ictvas, he that endureth; the
verb used absolutely without object.
The noun uirouovTJ is another of the
great words of the N. T. Love and
Patience, primary virtues of the
Christian : doing good, bearing ill.
The endurance called for is not merely
in love (Fritzsche), but in the faith and
lile of a Christian in face of all the eyils
enumerated.—tl? tcXos, to the end,«.«.,
of the eXUjus, as long as there are trials
-ocr page 304-
O TA MAT9AI0N
XXIV.
292
n Actt vi. ij 81A AaciTjX TOÜ irpo4>rJTOU, toros iv * tcSttij &ylu • (6 AvayivtLo-Khiv
temple); kocitu\') 16. t<5t£ ol cV t$ \'louoaia ^euyirwaav «hrl1 t& 5pt) •
zi. 48 17. 6 ém toü 8wu.aTos u,r) KaTaPatfcru * Spat ti* Ik rijs oliuas
the land). aÜToü • 18. Kal 6 èy tü aypu> p.r) £Tr(,crrpe<j/d/r<ü otuo-w apai Ta. ifid/ria*
oütoü. 19. oual Sè Tatf «V yacrrpl èxou\'o-ais Ka<t TC"S 0T)\\a£ouo-ais
ff êKciVais raï; ^fitpais. 20. Tfpoo-euxea9e 8è "ca fifj yitnynu t)
1 f 15 in B1 >A2 al. The parall. have «is, and just on tbat account «ri v^LZ) may
be the true reading.
» KorapaTu in NBDLZZ al. (Tisch., W.H.).
• ra in BLZAX al. ti in D.
* to ipaTior in ^ISDLZI al- The plural is pointlesi.
ucrxwv, etc: this is most likely ui
interpolated remark of the evangelist
bidding his readers note the corres*
pondence between Christ\'s warning word
and the fact. In Christ\'s own mouth it
would imply too much stress laid on
Daniel\'s words as a guide, which indeed
they are not. In Mark there is no
reference to Daniel, therefore the re-
ference there must be to the gospel (on
this verse consult Weiss-Meyer).
Ver. 16. ol iv rjj \'I., those in Judaea
who have no part in the struggle, with
special reference to disciples of Jesus.
There would naturally be some in the
city, therefore the counsel to fly must
refer to a point of time antecedent to the
commencement of the siege.—iir\\ to. b|
to the mountains outside of Judaea, i.e.,
east of the Jordan; general as befit»
prophetic speech. The actual place of
refuge was Pella, as we learn from
Eusebius, H. E., iii., 5, 3.—Vv. 17, 18
vividly express the urgencyof the flight.—
o ktc\\ t. 8., etc, the man on the house
top must fly without stopping to get
articles of value in the house down the
outside stair and off.—to. Ik t. oIk.,
e\'.liptical = the things in his house,
from his house.— ó iv t$ iypü let the
man in the field, on hearing the fatal
report, fly in his tunic, not returning
home for his upper robe. " No man
works in his mantle, the peasant leaves
it at home, now as in Christ\'s time"
(Furrer, Wanderungen, p. 117).—Vv. 19,
20 describe the pathos of the situation:
woe to women with child, they cannot
get rid of their burden; and to women
nursing, they cannot abandon theic
children as men can their money or
their clothes (81a tóv 8<o-)iov tïjs <^vo*c«t,
Euthy. Cf. Chrys. and Theophy.). A
touch this worthy of Jesus, sign mark of
genuineness. — Ver. 20. irpocrcvxccrOc,
lypse, which this passage is by some
supposed to form a part of, it might be
expected to bear a similar meaning, a
technical sense for a stereotyped ex-
pression. Not so on the lips of Jesus,
who was not the slave of phrases but
their master, using them freely. Then
as employed by Him it must point to
some broad, easily recognisable fact,
which His followers could at once see
and regard as a signal for flight; a fact
not merely shocking religious feeling but
threatening life, which He would have
no disciple sacrifice in a cause with
which they could have no sympathy.
Then finally, true to the prophetic as
distinct from the apocalyptic style, it
must point to something revealing pro-
phetic insight rather than a miraculous
foresight of some very special circum-
stance connected with the end. This
consideration shuts out the statue of
Titus or Caligula or Hadrian (Jerome),
the erection of a heathen altar, the
atrocities perpctrated in the temple by
the Zealots, etc. I.uke gives the clue
(ver. 20). The horror is the Roman artny,
and the thing to be dreaded and fled
from is not any religious outrage it may
perpetrate, but the desolation it will
inevitably bring. That is the emphatic
word in the prophetic phrase.—«p-r]p.<ia-t<us
is genitive of apposition = the horror
which consists in desolation of the land.
The appearance of the Romans in
Palestine would at once become known
to all. And it would be the signal for
flight, for it would mean the end near,
inevitable and terrible.—«» Tctir*^ aylif,
one naturally thinks of the temple or the
holy city and its environs, but a " holy
place " in the prophetic style might mean
the holy land. And Jesus can bardly
have meant that disciples were to wait
till the fatal hour had come.—o ava/yiv-
-ocr page 305-
EYAÏTEAION
i6— %$.
293
<f>uyr| üfióW * xcifiÜKOj, f»t)8è eV1 craf3j3dTi>>. 31. "Eorai yap totc
6\\i\'iJ/is ucyaXi], «7a oü ylyovtv dir* dpxrjs koo-jjiou Jus toS *uV, 0O8\'
oü |it) ycrr|Ta.. 32. Kal cl fxf| * JKoXo^cSO^o-af at rjuipai tndvcu
oük &>> ^o-<ü8t] Tratra odp% • 81a 8c tous * cVXcktoJs KoXo0to8r)O-ovTai
al Tjpépat CKtlcai. 23. Tere taV tis üuie c.Tq), \'l8ou, a>8c ó XpioTÓs,
t) w8e, p,i) mcn/cuan-Te. 24. \'EyepB^aoiTai yap t|fcuSóxp.o-TO. Kal
t|f£uSoirpo<f>rJTai, Kal r8wo-ouo-. \'<rrjp.«ta p.cyaXa Kal "WpaTa, üorc
irXarfjo-at,3 cl huyaróv, Kal tous èkXcktous. 25. ISou, irpociprjKa
(Dcut. xüi. >). • alwajrs plural and coupled with cr-M\'" (John Ir. 48. Act* li.
O vide Ch.
xvi. 3.
p here and
in Mk.
xüi. 30 in
N.T..VUJ»
below.
q vv. 34, ai.
Mk. xüi.
30,33. Lk.
xviii. 7 (all
apparently
with a
ape.ial
sense).
r Acta ii. 19
19, 43, etc).
1 fc$BA2 al. omit cv,
1 Tr\\avT|o-ai is the rea
S O have
LZ have irXavao-0ai (W.H. with T-Xavr|c-ai in margin).
lr\\avT]8r)vai. (Tisch.).
lypse hypothesis.—81a Si t. <kXcktov«:
the use of this term is not foreign to the
vocabulary of Jesus (vide xxii. 14), yet it
sounds strange to our ears as a design**
tion for Christians. It occurs often in
the Book of Enoch, especially in the
Similitudes. The Book begins: "The
words of the blessing of Enoch, where-
with he blessed the elect and righteous
who will be living in the day of tribula-
tion when all the wicked and godless are
removed" (vide Charles, The Book of
Enoch, p. 58). The idea attaching to
the word here seems to be : those
selected for deliverance in a time of
general destruction «- the preserved.
And the thought expressed in the clause
is that the preserved are to be preservers.
Out of regard to their intercessions away
amid the mountains, the days of horror
will be shortened. A thought worthy of
Jesus.
Vv. 23-28. False Christs again (Mk.
xüi. 2t-23, Lk. xvii. 23,24,37).—Ver. 24.
\\|/«vBóxpto-roi, in the same sense as in
ver. 5 ; there referred to as the cause
of all the trouble, here as promising
deliverance from the trouble they, or
their like, have created. What would
one not give for a Deliverer, a Messiah
at such a dire crisis I The demand
would create the supply, men offering
themselves as Saviours from Rome\'s
power, with prophets (^«vSo-i-po^Tat)
preaching smooth things, and assuring a
despairing people of deliverance at the
last hour.—p.t| irio-Tcvo-r)Tc, says Jesus
(ver. 23), do not believe them : no salva-
tion possible; listen not, but flee.—Kal
Süo-ovc-.v, etc, and will give great signs
and wonders. The words recall Deut.
xüi. 1. Desperate situations require a
full use of all possible powers of | trsua-
etc. (Tva (jit) with subjunctive instead of
infinitive as often in N. T. after verbs of
exhorting, etc), pray that your flight be
not in winter (xeipüvos, gen. time in wh.)
or on the Sabbath (o-a|3PaTw, dat., pt. of
time). The Sabbatarianism of this
sentence is a sure sign that it was not
uttered by Jesus, but emanated from a
Jewish source, say many,«.g,.) Weizsacker
(Untersuchungen, p. 124)1 Weiffenbach
(Wiederkunftsgedanke, i., p. 103) ap-
proving. But Jesus could feel even
for Sabbatarians, if they were honest, as
for those who, like John\'s disciples,
fasted.—Vv. 21, 22. The exlremity of
the distress.—Ver. 21 represents it as
unparalleled before or after, in terms re-
calling those of Daniel xii. 1; ver. 22 as
intolerable but for the shortness of the
agony.—<KoXof3u6r|o-av (from koXojBó?,
kóXoï, mutilated) literally to cut off, eg.,
hands or feet, as in 2 Sam. iv. 12; here
figuratively to cut short the time: nisi
breviati fuissent (Vulgate). The aorist
here, as in next clause (<o-u9t|), is used
proleptically, as if the future were past,
in accordance with the genius of pro-
phecy.—ovk óv, etc.: the oük must be
joined to the verb, and the meaning is:
all flesh would be not saved ; joined to
wao-a the sense would be not all flesh,
«.«., only some, would be saved.—éq-wOtj
refers to escape from physical death ; in
ver. 13 the reference is to salvation in a
higher sense. This is one of the reasons
why this part of the discourse is regarded
as not genuine. But surely Jesus cared
for the safety both of body and soul
(vide x. 23, 30). The epistle of Barnabas
(iv.) contains a passage about shortening
of the days, ascribed to Enoch. Weiz-
sacker (Untersuchungen, p. 125) presses
this into the service of the Jewish apoca-
-ocr page 306-
294                           KATA MAT9AI0N                        xxiv.
Ch. xzviii. vji.li>. 26. iav oüv cïirwen/ up.lv, \'l5ou, iv "rij ^prju,u co-u, |XT]
18; xi. 36 è^e\\6t]Te • "iSoii, tV tois Tojieiois, jxf) mor«u<rr|Te. 27. üa-ntp ya.p
jleam of r) doTpairT) ^PX€Tal airo dfaToXüi\' Kal $aiveTai lus Swrpör,
» lamp) ;„         „                , . .                  ,          . ,„„,,. ,                 Q „
xvii. 24; outus eorai Kat1 T| irapouo-ia tou uiou tou dropuirou. 20. oirou
severaf         < o *\\ * \\        *          » ~              ar                  t * j \'               t->A\'
times in yap " €01/ Tj to irrupta, tK£i auKaxörjaorrai 01 dcToi. 29. EuOeus
Rev. (pi.). ev         , »\' a\\\'i                 \'              1 \'          1 «\\                    o»                  1
• Lk. xvii. oe fi€Ta tt)k Umx|uv tuk rjufpuf fKeiKur, o tjmos oxoTio-örjo-ïTai, koi
37. Kev.
iv. 7; \'
1 Most uncials (b$BD, etc.) omit k<u.
sion: signs and wonders, or the pretence
of them: easily accepted as such by a
fanaticised multitude, and sometimes so
clever and plausible as to tempt the wise
to credence.—5<tt€, with infinitive to
express tendency; often inclusive of
result, but not here.—cl owvc-rof, if pos-
sible, the implication being that it is not.
If it were the consequence would be
fatal. The "elect" (rovq «kXcktows)—
selected by Providence for safety in the
evil day—would be involved in the
general calamity. Christians, at Israel\'s
great crisis, were to be saved by unbelitf
in pseudo-messiahs and pseudo-prophets.
—Ver. 25. l8ou ir. i,, emphatic nota bene,
showing that there will be real danger
of misplaced fatal confidences. Hence
further expatiation on the topic in vv.
26-2S in graphic, pithy, laconic speech.
—Ver. 26. iv i-j) ipi)(«j», a likely place
for a Christ to be (Moses, Israel\'s first
deliverer).—jit| l%i\\9i\\rt, go not out (cf.
xi. 7, 8, g).—tv toïs Taficlois (vide vi. 6),
in the secret chambers, the plural in-
dicating the kind of place, not any
particular place. Both expressions—in
the desert, in the secret recesses—point
to non-visibility. The false prophets bid
the peopie put their faith in a Messiah
not in evidence, the Great Unseen =
" The hour is come, and the man is
somewhere, out of view, not far away,
take my word for it ". Interpreters who
seek for exact historical fulfilments point
to Simon son of Gioras, and John of
Giscala: the former the Messiah in the
desert of Tekoah, gathering a confiding
multitude about him ; the latter the
Messiah in the secret places, taking pos-
session of the intcrior part of the temple
with its bclongings in the final strnggle
(vide Josephus, 13. J., iv., g, 5 and 7;
v. 6, 1, and Lutteroth, ad loc).—Ver.
27. i5(T-ir«p yap, etc.: the coming of the
true Messiah, identified with the Son of
Man, compared to the lightning, to sug-
gest a contrast between Him and the
false Christs as to visibility, and enforce
* fc$BDL omit YaP-
the counsel to pay no heed to those who
say: He is here, or He is there.—
Ver. 28. irTÜjia, carcase, as in xiv. 12,
q.v.—üétoÏ, eagles, doubtless the carrion
vultures are meant. The reference of
this proverbial saying, as old as the
book of Job (xxxix. 30), in this place is
not clear. In the best text it comes in
without connecting partiele, the yap of
T. R. being wanting. If we connect it
with ver. 27 the idea will be that
Messiah\'s judicial function will be as
universal as His appearance (Meyer and
Weiss). But does not ver. 2tf as well as
ver. 27 refer to what is said about the
false Christs, and mean : heed not these
pretended Saviours; Israël cannot be
saved: she is dead and must become the
prey of the vultures? (So Lutteroth.) In
this view the Jewish peopie are the
carcase and the Roman army the eagles.
Vv. 2g-3i. The coming of the Son of
Man (Mk. xiii. 24-27, Lk. xxi. 25-28).—
Thus far the eschatological discourse has
been found to bear on the predicted
tragic end of Jerusalem. At this point
the irapovcrla, which, according to the
evangelist, was one of the subjects on
which the disciples desired inlörmation,
becomes the theme of discourse. What is
said thereon is so perplexing as to tempt
a modern expositor to wish it had not
been there, or to have recourse to
critical expedients to eliminate it from
the text. But nothing would be gained
by that unless we got rid, at the same
time, of other sayings of kindred char-
acter ascribed to Jesus in the Gospels.
And there seems to be no reason to
doubt that some such utterance would
form a part of the eschatological dis-
course, even if the disciples did not ask
instruction on the subject. The revela-
tion as to the last days of Israël naturally
led up to it, and the best clue to the
meaning of the Parusia-logion may be to
regard it as a pendant to that revelation.
Ver. 2g. ti6««s. Each evangelist ex-
presses himself here in his own way,
-ocr page 307-
EYAITEAION
86—31.
295
<| <reX^ ou 8<ócr« rb r$iyyo*, au-rijs, Kal ot iurrkfic* ireo-oGrrai v Mk. xüi.
dTro1 toS oupayoG, Kal al cWducis tuk oüpavüv aaXeuOi^crorrai. xf.\' 33 (T.
30. Kat t<5t€ tpavrjcreTat to «rnu.etoi\' tou ulou Tou avQpiimou tv tu 2
oupafü\' Kal totc K<Si|)orrai iraaai al <pu\\ai rfjs yijs, Kal öij/OKTat
tok ulèc tou dfOpuirou, èpxó(i.eKOK ciri TÜf ceipeXóii/ tou oüpafoü u,era
Su^ducus Kal 8ó|t)9 TfoXXrjs. 31. Kal diroaTeXel tous dyyAous
auToG p-era w aaXiriyyos (pufrjs8 u.eyaXi)$, Kal im<T\\iva.£ovoi tous w i Cor 1»,
IkXcktous auToG fc tuk TCOvdpuK dvc\'u.wy, dir\' aKpur oüpavw lus * riten iv
»                , .                                                                                                                                    16. Heb.
ucpuK auTMK.                                                                                                              xii.i9letc.
1 ND have «k (Tisch.). airo in BLXAÏ (W.H.).               * NBL omit tw.
* t*)LA omit 4>wvt)\'; (Tisch., W.H. relegate to the margin). BD (kqi (pavnï) XX
al have it and it is doubtless genuine.
\'Bi, 13, 69 add tuk after <ut (W.H. insert, but bracketed).
responds.—rb otju.cIov t. vt. T. 4. The
question what is this sign has greatly
perplexed commentators, who make
becoming confessions of ignorance.
" We must not be positive in conjectur-
ing," Morison. " What this shall be
it is vain to conjecture," Cambridge
N. T. Is the reference not to Daniel vii.
13, " one like the Son of Man," and the
meaning: the sign which is the Son of
Man, t. v. t. o. being genitive of
appos. ? So Weiss after Storr and
Wolf.—(" oTj|icïov vloC, similis est illis
quibus profani passim utuntur quandc di-
cunt |3£a "HpaicXtos," !.«., "vis Herculis
seu ipse Hercules," Wolf, Curae Phil.)
Christ His own sign, like the lightning
or the sun, self-evidencing.—Kal tót€
Kdij/ovTai, etc.: a clause not in Mk. and
obscure in meaning ; why mourn ?
because they recognise in the coming
One their Judge? or because they see
in Him one who had been despised and
rejected of men, and penitently (taking
the sin home to themselves) acknow-
ledge His claims ? (" believed on in the
world," 1 Tim. iii. 16).— «pxóu.«vov . . .
iroXXr}?, description of the coming, here
as in xvi. 27, xxvi. 64, in terms drawn from
Daniel vii. 13.—Ver. 31. lura o-dXiriy-yos
ip. H", with atrumpet of mighty sound, an-
other stock phrase of prophetic imagery
(Is. xxvii. 13).—Kal 4iriari>va|ovo-i rotis
IkXcktov; a., and they (the angels or
messengers) shall collect the elect (as in
w. 22, 24), showing that the advent is
described in terms suited to the situa-
tion previously dericted. The Christ
comes for the comfort of those preserved
from the general ruin.—Ik tü» t. ivijiuv:
not merciy from the mountains east of
the Jordan, but from every quarter of the
Lk. most obviously adapting his words
to suit the fact of a delayed parusia.
Mt.\'s word naturally means: immedi-
ately, following close on the events
going before, the thlipsis of Jerusalem.
One of the ways by which those to
whom €i8e<us is a stumb\'ing block strive
to evade the difficulty is to look on it as
an inaccurate translation by the Greek
Matthew of DNi\'P?>supPose<\' t0 ^e \'n
Hebrew original." So Schott, Comm.
Ex. Dog.—ó tjXios . . . o-aXevfli^ffovTOi:
s. description in stock prophetic phrases
(Is. xüi. 9, xxxiv. 4, Joel iii. 15, etc.) of
what items to be a general collapse of
the physical universe. Is that really
what is meant ? I doubt it. It seems
to me that in true prophetic Oriental
style the colossal imagery of the physical
universe is used to describe the political
and social consequences of the great
Jewish catastroplie : national ruin, break-
ing up of religious institutions and social
order. The physical stands for the
social, the shaking of heaven for the
shaking of earth (Haggai ii. 6); or in
the prophetic imagination the two are
indissolubly blended : stars, thrones,
city walls, temples, effete religions
tumbling down into one vast mass of
ruin. If this be the meaning <v6cu« is
to be strictly taken.—ipt\'vv0\'\' applicable
to both sun and moon, but oftener
applied to the moon or stars; ws
oftenest to the sun, but also to the
moon. Vide Trench, Syn., p. 163.—Ver.
30. Kal TÓrt. Amid the general crash
what longing would arise in Christian
hearts for the presence of the Christl
To this longing the announcement in-
troduced by these words " and then "
-ocr page 308-
296                         KATA MAT9AI0N                      xxiv.
3a. " Airo 84 rijs o-UKTJs paOrrc •rt|i\' iropaPoX^c • oVae iJStj 6
in^Mk*1"1 K^kos ttfiTrjs •yéVr|Tai * iiraXós> Kal Ta <|><j\\\\a in^urf, yikuaxcT*
h"re*8and °Tt eY^s T° \' O^pos • 33. oÜtu Kal üjneis, Stoc Ï8t)tc irdWa TaÜTO,
<n Mk.xni. yifucrKCTE Sn èyyus iarif érn Oupais. 34. duT)e Xé\'yu üfitf,1 oö p^j
£\'• 3° ... iropAÖT) r| yt»-ei aÜTT), lus ap irdira TaÜTa yéVïiTai. 35. \'O oüpaKos
«- p">v-Kal r| yr) TrapeXeüoroirai,2 ot 8è Xóyoi p.ou oü p.r| TrapeXOuox.
36. riepl 8è Ttjs TJp.ï\'pas €K£in)s Kal Trjs s upas oóSels olBef, ouSè
oi ayyeXoi tüv oipavZv,* el jat) 6 ira-rijp fiou 6 llöVos. 37. "Q<nrep
Sc * ai rjué\'pai toO Nüe, outus èVrai Kal* t} irapoucria toö ulou toO
1 BDL add on after tip.iv (W.H.).
*  BDL read irapeXcvo-rrai. The plural (T. R.) is a grammatical correction.
*  fc^BDA al. omit tt|s before aipas.
\' After ovpavuv ^BD, old Latin vers., and some cursives add ovSf o vioï,
hich is adopted by most modern editors.
5 ^BDLAI omit pov.                 » yap in BD.                  » NBL omit *ai.
srth where faithful souls are found;
tho of Is. xxvii. 13 again audible here.
-o.Tr\' ÓKpwv, etc, echo of phrases in
Deut. xxx. 4, Ps. xix. 7. This Parusia-
logion is not to be regarded as a didactic
statement, but simply as a Xó-yos
TrapaKXtJo~cus for the comfort of anxious
spirits. With that aim it naturally
places the Parusia within the reach of
those it is designed to comfort. After
the ruin of Israël there is no history ;
only the wind-up. Jerusalem destroyed,
the curtain falls. Christ\'s didactic words
suggest another aspect, a delayed
Parusia, vide on xvi. 28. From the fore-
going exposition it appears that the
coming of the Son of Man is not to be
identified with the judgment of Jerusalem,
but rather forms its preternatural back-
ground.
Vv. 32-36. Parabolic close (Mk. xiii.
28-32, Lk. xxi. 29-33).—Ver- 32- *,ro
ttjs o-wijs, etc, from the fig tree learn
its parable, rapid condensed speech
befitting the tense state of mind; learn
from that kind of tree (article generic)
the lesson it can teach with regard to
the moral order : Tender branch, young
leaf = summer nigh. Schott, Comm. Ex.
Dog., p. 125, renders &tto t. o», ope ficus
= ficum contemplando. On the form
tK^iiTj viiie notes on Mk.—Ver. 33.
oïtus k. v, so do ye also when ye see
all these things, recognise that it is nigh,
at the doors. What are " these things " ?
what " it " ? The former are the things
mentioned in w. 15-21 (5-rav ovv ïStjtc,
ver. 15), the latter is the irapovcria.—
Ver. 34 Solemn assurance that the
predicted will come to pass.—rrdvra
Tain-a is most naturally taken to mean
the same things as in ver. 33, the main
Subject of the discourse, the impending
destruction of the Jewish state. Jesus
was quite certain that they would happen
within the then living generation (J|
yevea ovtt|), not merely through
miraculous foresight but through clear
insight into the moral forces at work.—
Ver. 35. Declaration similar to that in
chap. v. 18 concerning the validity of
the law.—Ver. 36. ir«pl Sè ttjs ripcpat
iiceCvT)s Kal ttjs upas, of that day and
hour. The reference is to the coming of
the Son of Man, the expression through-
out the N. T. having the value of an
" indisputable fixed terminus technicus,"
Weiffenbach, Wiederkunftsgedanke, p.
157.—ouScls olScv, no one knows, a
statement made more emphatic by appli-
cation to the angels of heaven, and even
to the Son (oiSè o ulós). The meaning
is not that Jesus disclaims even for
Himself knowledge of the precise day,
month, or year of what in ver. 34 He
has declared will happen within the
present generation; whether, e.g., the
crisis of the war would be in 6g or 70
A.D. That is too trivia! a matter to be
the subject of so solemn a declaration.
It is an intimation that all statements
as to the time of the irapovo-ia must be
taken in a qualified sense as referring to
a subject on which certain knowledge is
not attainable or even desirable. It looks
like Jesus correcting Himself, or using
two ways of speaking, one for comfort
(it will be soon), and one for caution (it
-ocr page 309-
EYAITEAION
297
3*—43-
dkflpuTTou. 38. Stnrtft* yop ^\\aav ly T<"S ijae\'paic, Tals irp6 tou * Lk. irii.
\' KaTaKXucru.oG, •TpcJyoires Kal mcofTts, yap-ouires Kat eVyauiJoires,2 »\'• «•
axpi TJS iïp.e\'paS tï<")X8« Nwe els ttjc k ki{3wtoi\', 39. Kal ouk êyi-ciKrae, in John,
eug rihdtv o KOTaKXucrpos koi rjpee airarras, outws eorai Kai° rj bclowaad
/         « € « « > a \'                                                                                 remarks.
irapouoaa tou uiou tou aropumou.                                                             b Lk. xvii.
40. " Tóre Su\'o ïo-oKTai * cV t$ aypö • 6 * els TfapaXau,pdVeTai, u.\' 4 • xi
Kal 6S ets A wtoi. 41. Suo \' dXrj0ouo-at eV T<J uuXuci6- uia Hi. ao.
\\ a r                  * \' > a\'                                                                               Rev.xi.io
TapaAap.payeTai, nai pua aipieTat.                                                          cLkxvü.35.
42. " rpt|yopetTe ofiV, ÓTt ouk oiSaTe irota 3paT 6 xupios upSe Acta\'V\'xiv\'
êpXeTai* 43. èxelfo Sè yivcuo-KeTe, 5ti ei jJSei 4 oÏKOoecnrÓTrjs iroia cor"j, ,j
4>u\\ax^ o kX^ittijs ëpxeTai, typ-nyópT]o-«f af, Kal ouk ae 4eïao-e of\'per\'on
and iuf,.
1 «t in XGL33. 2 ^D 33have the simple yaui£ovTc« (Tisch., W.H.).
* BD omit kol \' ecovTot Svo in fr$B. * o in both places omitted in ^BDL,
• uvXu in fc^BLAX. D has uuXuvu              \' r]p.tpa in J^BDAI, cursives.
may not be so soon as even I think or
you expect). His whole manner of
speaking concerning the second advent
seems to have two faces; providing on
the one hand for the possibility of a
Christian era, and on the other for an
accelerated Parusia.
Vv. 37-42. Watch therefort (cf. Lk.
xvii. 2630, 34-36).—Ver. 37. al Tiplpai
t. Nü«, the history of Noah used to illus-
trate the uncertainty of the Parusia.—
Ver. 38. fjo-av with the following parti-
ciples is not an instance of the peri-
phrastic imperfect. It rather stands by
itself, and the particles are descriptive
predicates. Some charge these with
sinister meaning: Tpciyovrce,, hinting at
gluttony because often used of beasts,
though also, in the sense of eating, of men
(John vi. 58, xiii. 18). So Beza and
Grotius; yap.oïvT«« Kal yau,i£ovTi«, eu-
phemistically pointing at sexual licences
on both sides (Wolf, "omnia vagis libi-
dinibus miscebantur "). The idea rather
seems to be that all things went on as
usual, as if nothing were going to happen.
In the N. T., and especially in the fourth
Gospel, rpuyu seems to be used simply
as a synonym for lariiu. In like manner
all distinction between io-SUiv and x°PT»-
tco-6ai (= to feed cattle in classics) has
disappeared. Vide Mk. vii. 27, 28, and
consult Kennedy, Sourees of New Testa-
ment Greek, p. 82.—Ver. 39. ovk Jyv«-
<rav, they did not know, scil., that the
flood was coming till it was on them.—
Ver. 40, 41 graphically illustrate the
suddenness of the Parusia.—et* tls (ver.
40) instead of ets ÏTepos, so p.ta ula in
ver. 41. Of these idioms Herrmann in
Viger (p. 6) remarks: " Sapiunt Ebrais-
mum ".—irapaXap,j3dv£Tai, d^icrai, one
is taken, one left. The reference may
either be to the action of the angels, ver.
31 (Meyer), or to the judicial action of
the Son of Man seizing some, leaving
free others (Weiss-Meyer). The sen-
tences are probably proverbial (Schott),
and the terms may admit of diverse
application. However applied, they point
to opposite destinies.—iXtjOovcrcu, grind-
ing : aX-qOu, late for dXlu, condemned by
Phryn., p. 151.—iv rif pvXuvi (T. R.), in
the mill house.—i. t. u.vX<|> (W.H.), in or
with the millstone. The reference is to a
handmill, which required two to work it
when grinding was carried on for a con-
siderable time—women\'s work (vide
Robinson, i., 485 ; Furrer, Wand., p. 97;
Benzinger, p. 85, where a ligure is
given).—Ver. 42. ypijyoptÏTe, watch, a
frequently recurring exhortation, imply-
ing not merely an uncertain but adelayed
Parusia, tempting to be olT guard, and so
making such repeated exhortations neces-
sary.—iroiq ^ipepa, on what sort of a day,
early or late; so again in ver. 43, at
what sort of a watch, seasonable or un-
seasonable.
Vv. 43-51. Two parables: the Thief
and the Two Servants, enforcing the
lesson : Watch I—Ver. 43. yivu<tkctc,
observe, nota bene.—cl tqSéi: supposition
contrary to fact, therefore verbs in prot.
and apod. indicative.—o kX6ttt|s, admit-
ably selected character. It is the thiei\'s
business to keep people in the dark as to
the time of his coming, or as to his
coming at all.—oUoS«ctttótt]s suggests
the idea of a great man, but in reality ii
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298                           KATA MAT9AI0N               xxiv. 44-51.
StopuY^rcti1 t>V oÏKiaK aÜToG. 44. 81a toGto Kat öueïs ylveaBt
Itoiuoi \' 5ti « «Spa ou SokcÏtc,\' & utos tou acOpCdirou £px.erai.
45. Tis eipa icrrlv 6 mores SouXos Kal 4>póViuos, Sc KaTën-rna-ee 4
Kupios auTou * lui "rijs Ocpaireia; * auToü, tou SiSóVai6 aÜTOÏs tt)c
Tco.JMsji\' \'iv * Kaïpü; 46. jiaKapios ó 80GX09 inelvos, tv IKOtav 6
Kupios aÜToG eüpqaei muoGira outus.6 47. \'AaTje \\iyu 6p.lv, Sti
itrl iraou tois üirdpxouaic aÜToG KaraaT^o-ci ciütóV. 48. \'Ede 8È
cïirr] & kokos SoGXos ^kcÏkos iv rij KapSia aÜToG, \' Xpon£ci 6 KÜpiós
(tou 7 è\\6elv,* 49. Kal apcrjTcu Tunreu" tous owSoüXous,9 iadlav 8è Kal
rtiveiv10 u.era rS>v ucOuórraii\', 50. TJ^et £ KÓpios tou SouXou ckel^ou
iv i\'jiit\'p\'.1 Tl ou TpoaSoKa, Kal iv öpa || ou vii-wcntei, 51. Kal * 8ixo-
to(jiiio-€i auTÓV, Kal to hp.epos aü-rou p.€Ta rC>v uiroKpiTwi\' * 6r}crei • inet,
Icrrai ó KXau9p.os Kal ó /3puyu.os tCiv óSÓVtü»\'.
eLk.xu.45.
iPet.v.6.
f Ch. zit. 5.
Lic i. il
(to tarry,
witb iv);
xii. 45.
Heb. x. 37.
g here and
in I.k. xii.
46.
b same
phrase in
Lk. xü.46.
1  Siopvxöivat ^DIL 33; as in T. R. in BAS.
2 -r\\ ov Sokeitc eupa in {^BDI.                 3 ^BDIL I, 33 al. omit avTOv.
4  oiKCTEias in BILA2 (W.H.). 6epa.-7re1.as in D al.
5 Sovvai in ^BCDILAJ. SiSovai is from Lk.
0 ovtcüs iroiovvTa m fc^BCDIL.             * pov before o Kvpios in ^BCDIL al.
8 fc$B 33 omit eX&W.                              s S^BCDIL add clvtov.
10 eo-6vTj 8c Kaï irtvT) in ^BCDIL.
is a poor peasant who is in view. He
lives in a clay house, which can be dug
through (sun-dried bricks), vide ?\\opuv B-q.
vai in last clause. Yet he is the master
in his humble dwelling (<ƒ. on vi. 19).—
Ver. 45. t£s, who, taken by Grotius,
Kuinoel, Schott, etc. = eï tis, si quis,
supposing a case. But, as Fritzsche
points out, the article before ir. SoSXos is
inconsistent with this sense.—mo-TOs,
(fipoVipos : two indispensable qualities in
an upper servant, trusty and judicious.—
Ocpairctas (T. R.), service = body of ser-
vants, oÏKSTtios (B., W.H.), household
= domestics.—Ver. 46 answers the ques-
tion by felicitation.— puKapios, implying
that the virtue described is rare (vide on
chap. v. 3): a rare servant, who is not
demoralised by delay, but keeps stead-
fastly doing his duty.—èirl ir. t. vrrap-
Xovo-i, this one among a thousand is fit
to be put in charge of the whole of his
master\'s estate.—Ver. 48. Theotherside
of the picture—eöv 8) . . . «Ktivos : not
the same individual, but a man placed in
the same post (" cui eaciem provincia sit
demandata," Schott).—xp01"\'!!" (again in
xxv. 5) : the servant begins to reflect on
the tact that his lord is late in coming,
and is demoralised.—Sp{T)Toi, he (now)
begins to play the tyrant (tvitt€i») and
to indulge in excess (I<r9£n Kal irtvrj,
etc). Long delay is necessary to pro-
duce such complete demoralisation.—
Ver. 50. fjffi: the master comes at last,
and of course he will come unexpected.
The delay has been so long that the un-
worthy servant goes on his bad way as if
the master would nevei come at all.—
Ver. 51. SixoTopijcrci, he will cut him in
sunder as with a saw, an actual mode of
punishment in ancient times, and many
commentators think that this barbarous
penalty is seriously meant here. But this
can hardly be, especially as in the follow-
ing clause the man is supposed to be still
alive. The probable meaning is: will
cut him in two (so to speak) with a whii
= thrash him, the base slave, unmerci-
fully. It is a strong word, selected in sym-
pathy with the master\'s rage. So Schott:
" verberibus multis eam castigavit".
Koetsveld, De Gelijk., p. 246, and Grimm
(Thayer) but with hesitancy. Beza and
Grotius interpret: will divide him from
the family = dismiss him.—pveTa rüv
tiiroKpiTÜv, with the hypocrites, «\'.«., eye-
servants, who make a great show of zeal
under the master\'s eye, but are utterly
negligent behind his back. In Lk. the
corresDonding phrase is rüv airCorrwv, the
unfaithful.
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EYAITEAION
XXV. i—S.
299
XXV. I. "TOTE ó|x<H(u9r>cr£Tcu t) pamXeia ruv oöpayay Mm «Johnxriii.
TrapÖïVots, aiTifc; \\a(3oüac.i Tas \'Xaitrrdoas aÜTÖf1 t£f|X8oe eïs xx.8.ReY.
dirdmjati\'2 toC vuuifnou.2 2. tt«Vtc 8è tJo-ok «*£ aü-iw 3 <J>pónu.oi,4 10.
Kaï ai" irtvTs ucupai.\' 3. amyes uwpai, AapouiTai Tas Aauiraoas Lk. x. 34.
ÉauTwe,7 oük i\'Xapoi\' u,e8* jauTtuy bIXaiov 4. al 8è <|>p<5eiu.oi êXafW (for faêall
cXaiov eV toïs ayyeiois aüru^8 uera Tui" XajiirdcW oütöh».8 vii. 46.
5. XP0"^01^0? 8i toG fup.<|>iou, \' ivüura^av Traaai Kal èküրuSov. (u\'ed »\'t 9
feasts for
anoiriting). Lk. xvi.6. Rot. yL 8; xriil. 13 (commerce). o Pet IL 3 (Ps. lxxvi. 7).
1 tavruv in BDL (W.H.).
* viravTt)o-iv in ^BC (Tisch., W.H.). After vua<t>iev is added xai tt|s wu^t)? in
Dl 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.
3  fg odtcüv Tio-av in ^BCDLZAI.
4  uupai, cj>poviuoi in ^liCDLZS, several cursives including 33.
» ai omitted in ^BCDLZJ, 33 al.
\' ai -yap for aiTives in fc^BCLZ 33.
7 avTuv in BCDA. ML have neither avr. nor cavr. (Tisch.).
8  First avruv omit fc,BDLZ. For second fr$B have tatirw.
here used in the sense of oil lamps, and
that in the common dialect Xauirds
became equivalent to Xvxvos. — «Is
4ir(&ir-)avrr|o-iv: vide at viii. 34.—toO
vuu<j>ïou: the bridegroom, who is con-
ceived of as coming with his party to the
house of the bride, where the marriage
feast is to take place, contrary to the
usual though possibly not the invariable
custom (Judges xiv. 10). The parable at
this point seems to be adapted to the
spiritual situation—the Son of Man
coming again. Resch thinks Kal ttjs
vvu<f>r]S a true part of the original
parable, without which it cannot be
understood (Aussercanonische Parallel\'
texte zu Mt. und Mk., p. 300).—Ver. 2.
tt«vt« uopal, it£vt« (jjpóviaoi: equal num-
bers of both, not intended to represent
the proportion in the spiritual sphere;
foolish, wise, not bad and good, but im-
prudent and prudent, thoughtless and
thoughtful. Even the " foolish " might
be very attractive, lovable girls; per-
haps might have been the favourites at
the feast: for wisdom is apt to be cold ;
foolish first named in best MSS., and
properly, for they play the chief róle in
the story, and are first characterised in
the sequel.—Ver. 3. tXaiov : the state-
ment about the foolish, indicating the
nature or proof of their folly, is that
they took their lamps but did not take
oil. None ? or only not a supply suffi.
cient for an emergency—possible delay ?
Goebel (Die Parabeln jfesu) decides for
Chapter XXV. Three Eschato-
logical Parables. These parables
(especially the first and third) are appro-
priately introduced by Mt. at this place,
whether actually uttered in immediate
connection with the Olivet discourse, or
during the Passion week, or otherwise.
In his reproduction of the book of
Logia, Wendt gives the group of parables
inculcating constant preparedness for the
Parusia, including the Waiting Servants
(Lk. xii. 35-38) ; the Thief (Mt. xxiv. 43,
44 ; Lk. xii. 39, 40); the Upper Servant
(Mt. xxiv. 45-51 ; Lk. xii. 42, 48), and
the Ten Virgins (Mt. xxv. 1-12; Lk.
xüi. 25), a somewhat earlier place (L. J.,
i., pp. 118-122).
Vv. 1-13. Parable 0/the Ten Virgins,
in Mt. only.—Ver. 1. tót«, then, con-
necting what follows in the evangelist\'s
mind with the time referred to in the
previous parable, i.e., with the Parusia.
—StKa irapBe\'vois : ten virgins, not as
the usual number—as to that no infor-
mation is available—but as one coming
readily to the mind of a Jew, as we
might in a similar case say a dozen.—
aÏTivcs, such as; at might have been
used, but the tendency in N. T. and late
Greek is to prefer ocrris to o\'s.—Tas
XauiraSas a., their torches consisting of
a wooden staff held in the hand, with a
dish at the top, in which was a piece of
cloth or rope dipped in oil or pitch (vide
Lightfoot, Hor. Heb.). Rutherford (New
Phrynicus, p. 131) says that XauiraSas is
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KATA MAT0AION
XXV.
3°o
6 here only 6. (jlcot)9 Sc fUKTo; Kpauyi) •yeyoKCK, \'l8ou, é ruu.$ios ?px«TOl,1
in scnsc                                                             _
of trim. l^ipyear&t eis ivdvrr](Tiv aÖToB. 7. Totc Tjyc\'p6r|(rai\' vavai ai
xvi. 8; \' irapOeVoi èxctkai, Kal i tK6<T)ii\\<rav Tas XapirdSa; aÜTwf.8 8. at 8è
xxiii. 31»\'                 s « . /                •              . / t«»            *»\\/ t * «          «
Rom. viü. fiupai Tats (ppoftpois ciiroK, Aotc ijfiif ck tou cAaiou uuur, oti ai
xi. 31 (»li XajiTrdScs tJuup ufiéwvrrai. 9. \'AirCKpiOrjo-ay Sc al ^póvtfioi,
of the re- Xcyoutrai, Mf^iroTC ouk 4 dpKcVj] ^püf Kal flutf • iropeuco~8e Sc5
nsed\'in\'ref! (laXXoi\' iTpos tous TTuXoGvras, Kal dyopdaaTt * éauTais. IO. dircp-
to ist and
and pen.).
1 tpxcTat omit ^BCDLZ (Tisch., W.H.).
• Omit avrov ^B (Tisch., W.H.).                    • «avrov in NABLZZ.
• ov pr) in BCDXAZ (W.H.), ovk in tfALZ (Tisch., W.H., in margin).
• The best authorities omit 8«.
the former view. His idea of the whole
situation is this : the virgins meet at the
bride\'s house, tliere wait the announce-
ment of the bridegroom\'s approach,
then for the first time proceed to light
their lamps, whereupon the foolish find
that there is nothing in the dish except
a dry wiek, which goes out shortly after
being lighted. In favour of this view he
adduces the consideration that the other
alternative makes the wise too wise, pro-
viding for a rare occurrence. Perhaps,
hut on the other hand Goebel\'s view
makes the foolish too foolish, and also
irrelevantly foolish, for in the case
supposed they would have been at fault
even if the bridegTOom had not tarried.
But the very point of the parable is to
illustrate the effect of delay. On the
various ways of conceiving the situation,
vide The Paraholic Teaching of Christ.—
Ver. 4. cv rots dyyciois : the wise took
oil in the vessels, i.e., in vessels, with an
extra supply, distinct from the cups at
the top of the torches containing oil.—
Ver. 5. xp°v\'£°,"ros T- "•: no reason given
for delay, a possibility in natura! life,
the point on which the spiritual lesson,
" be ready," hinges. — ivvo-Tafav, they
nodded, aorist, because a transient state ;
exdBevSov, and remained for some time
in slumber, imperfect, because the state
continuous. Carr (Camb. N, T.) cites
Plato, Apol. Socr., as illustrating the
discriminating use of the two verbs in
reference to the two stages of sleep.—
irdo-ai, all, sleep in the circumstances
perfectly naturnl and, everything being
rsady, perfectly harmless.—Ver. 6. ISov
o w\\L$io%: at length at midnight a cry
is raised by some one not asleep—lo I
the bridegroom; laconic,rousing,heardby
all sleepers.—c|c\'px«o-6€ ets airavrno-iv,
go forth to meeting: no words that can
be dispensed with here either. Go forth
whence ? from the bride\'s house (Goebel);
from some inn, or private dwelling on
the way, wliither they have turned in
on finding that the bridegroom tarried
(Bleek, Meyer, Weiss). On this point
Goebel\'s view is to be preferred.—Ver.
7. lKÓo-pr)o-ay, trimmed, or proceeded
to trim, lor which the imperfect would
have been more suitable. In the case of
the five foolish it was an action attempted
rather than performed, begun rather than
completed.—Ver. 8. o-fjcvvwrai, are
going out, as in R.V.—Ver. 9. ixijxotc,
lest, implying, and giving a reason tor,
an unexpressed declinature. Kypke
renders, perhaps,fortasse, citingexamples
from classics, also Loesner, giving ex-
amples from Philo. Elsner suggests that
opo/rc or pX^ircTc is understood before
pijiroTC. Schott, putting a comma after
vpïv, and omitting Si after iropctWOc,
translates thus : lest perchance there be
not enough for us and you, go rather to
them that sell, etc. (" ne forte oleum neque
nobis neque vobis sufficiat, abite potius,"
etc).—iropcvco-Sc, etc.: this seems
a cold, ungenerous suggestion on the
part of the wise, and apparently untrue
to what was likely to occur among girls
at such a time. Could the oil really be
got at such a time of night ? and,
supposing it could, would going not
throw them out of the festivities ?
Augustine says: " non consulentium sed
irridentium est ista responsio" (Serm.
xc, iii., 8). More humanely, in the modern
spirit, Koetsveld suggests that the
marriage procession to music and song
was very slow, and that there was a fair
chance of overtaking it after the pur-
chase (De Gelijk., p. 220). Let us
hope so ; but I fear we must fall back on
the fact that " sudden emergencies bring
-ocr page 313-
EYAfl EAIOh
6-i5.
301
XPfUvuv 8i airCtv iyopdaai, rjX9ev ó vuiufcios • Kal al ?toiu.oi
«ïcrfjXÖof fj.tr\' aüroG £15 tou9 ydu.ous, Kal e\'itXei\'o-fln ^ Oupa.
II. üVrepov 8è cp^cn-Tai Kal al Xoiiral irap0eVoi, Xéyouo-ai, Kiipie,
Kiipie, avoi£ov lijp.!". 12. \'O Sè cnroKpiöeis ïittïv, \'Ap.$)v \\iyia
uutv, oük 018a upas. 13. rpt)yopïÏT€ ocv, Sti ouk oiSaTC •rijf
ï\'ipepa»\' ou8è Trjv wpav, Iv r] ó uïös toö dvöpcüirou ép^eTai.1
—                                     „ .                      f.et»s\\                     . 1.»          fCh xxi \'j
14. Oorrep y°P avöpwiros aTroor]u.<ov tKaheoe tous ioious Mk. x»: 1.
SoüXous, Kal •rrape\'SwKtv aÜToïs Ta uTrapxovra aüroü • 15. Kal cl p,èV «.o.
ISukc ireWt TdXarra, u 8è 8uo, u Sè iv, iKaaria * KaTd ttjv ESÏav 3.
1 The words cv t| o mos r. a. cp. are omitted in ^ABCDLXAZ 33 al. plur., and
by modern editors.
from within = do not trouble me, the
door is shut.— Ver. 13. The moral,
-ypT)-yopctTC, watch ; not directed against
sleep (ver. 5) but against lack of fore-
thought. The reference of the parable
to the Parusia, according to Weiss
(Meyer), is imposed upon it by the evan-
gelist.
Vv. 14-30. Parable 0/the Talents (cf.
Lk. xix. 11-28), according to Weiss (Mt.-
Ev., 535) and Wendt (L. J., i., 145) not
a ParHi/a-parable originally, but spoken
at some other time, and inculcating, like
the parable of the unjust steward, skill
and fidelity in the use of earthly goods.
—Ver. 14. uo"ir<p : suggests a compari-
son between the parabolic history and
the course of things in the kingdom, but
the apodosis carryingout the comparison
is omitted.—yup impliesthat the point of
comparison is in the view of the evan-
gelist the same as in the preceding para-
ble.—airoStipüv, about to go abroad.—
cKaXco-c, etc, called his own servants and
delivered to them his means ; not an un-
natural or unusual proceeding intro-
duced against probability for the sake of
the moral lesson ; rather the best thing
he could do with his money in his ab-
sence.dividing it among carefully selected
slaves, and leaving them to do their best
with it. Investments could not then be
made as now (vide Koetsveld, p. 254).—
Ver. 13. itivrt, 8uo, tv: the number of
talents given in each case correq onded
to the master\'s judgment of the capacity
(8uvop.1v) of each man. All were sup-
posed to be trustworthy and more or less
capable. Even one talent repiesented a
considerable sum, especially for that
period svhen a denariui was a day\'s wage.
— Kal airtSijp.T)o-cv, and then he went
away. So ends the account of the
master\'s action.—tiBttni should be con-
nected with irop«u6cls, whereby it gaim
into play a certain element of selfish-
ness," and take the advice of the wise as
simply a refusal to be burdened with
their neighbours\' affairs.
Ver. 10. d7repx°p-e\'vt>>v, elc. Thefoolish
took the advice and went to buy, and
in so dotng acted in character ; foolish in
that as in not having a good supply of
oil. They should have gone on without
oil, the great matter being to be in time.
By reckoning this as a point in their folly
we bring the foolish virgins into analogy
with the foolish builder in chap. vii. 26.
Vide notes there, and also The Para~
bolic Teaching of Christ, p. 505 f. Of
course, on this view the oil has no signi-
ficance in the spiritual sphere. It plays
a great part in the history of interpreta-
tion. For Chrys. and Euthy., the lamp
=virginity, and the oil = pity, and the
moral is: continence without charity
worthless ; a good lesson. " Nothing,"
says the former, " is blinder than vir-
ginity without pity ; thus the people are
used to call the merciless dark (<tko-
t«ivov«)," Hom.lxxviii.—£icXcïo-0i)r|0üpa,
the door was shut, beca\\ise all the guests
were supposed to be within; no hint
given by the wise virgins that more were
coming. This improbable in the natural
sphere.— Ver. 11. xvpu, xvpit, etc,
master, master, open to us; a last,
urgent, desperate appeal, knocking hav-
ing preceded (Lic xiii. 25) without result.
The fear that they are not going to be
admitted has seized their hearts.—Ver.
12. ovk olSa vp.as, I do not know you;
in the natural sphere not a judicial penalty
for arriving too late, but an inference from
the late arrival that those without cannot
belong to the bridal party. The solemn
tone, however (ap/f|v X. i.), shows that
the spiritual here invades the natural.
Pricaeus refers to Lk. xi. 7 as helping
to understand the temper of the speech
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KATA MAT6AI0N
XXV.
302
• SuVafHf Kal dircS^fiT)<jiv cüOfus. 16. iroptuöels Si1 ê ra iréVTe
TaXan-a Xa(3wy eïpyaVaro\' eV auToïs» Kal iiroiT|oiei\'* aXXa ttcVts
rdXarra.* 17. üaaÜTus Kal" ó Ta 8uo elKépSujo-e Kal afros • SXXa
8uo. 18. ó 8è to Ie Xa[3cV dTrcXSwv upu£cy eV rjj yjj,7 Kal airc:-
KpuiJ/c 8 to dpyupioc toD Kupiou oiijtoü. 19. McTa 8c yji&vov iroXiK*
cpXCTai é xupios tmi\' SouXuc èKcii-aii\', Kal owvaipci u.ct\' aÜTÜe
XÓyoi\\10 20. Kal irpoCTcXOuy o Ta Trcere TdXatra Xafiutv TTpoo-f^eyKO\'
aXXa iréWe TaXarra, Xeyojf, Kupic, ircVre TÓXaird jiot irapc\'Suxas •
T8e, aXXa ireVre T<£Xarra cWpSTjaa «ir* oötois.11 31. "E<pt| 8i12 oótw
1 fr$B omit 8e, the insertion of which is due to the cv0cu« being taken as belong-
ing to axcSijfiijo-cv. It should be taken with iropev8ci$ (Tisch., W. H.).
* ïjpyao-aTo in fr>$BDL.
» €K6p8tio-€v in BCDLZ (W.H.). fr$ has cxoiijo-ev (Tisch.).
4 BL omit this second TaXavTa (W.H.).
\' Kat omitted in fr^CL (Tisch., W.H., in text, insert in margin).
« «al avros omit NBCL.                            \' W "» NBL (Tisch., W.H.).
• <Kpvt|/cv in fc^ABCDL 33.                         • iroXvv xpovov in fc^BCDL.
*> Xoyov before p«T ovt»v in fr^BCDLX. u eir avrois omit fc^BDL.
l* Sc omitted in J^BCDLÏ, also in ver. 22 after irpo<reX9uv in NB.
bringing five and five, he presents them
to his master, and says: 18e, as if in-
viting him to satisfy himself by count-
ing.—Ver. 21. cl, well done I excellent 1
= tvyt in classics, which is the approved
reading in Lk. xix. 17. Meyer takes it
as an adverb, qualifying iria~r<5s, but
standing in so emphatic aposition at the
head of the sentence and so far from the
word it is supposed to qualify it inevi-
tably has the force of an interjection.—
ayo0£ «al irurre, devoted and faithful:
two prime virtues in the circumstances.
On the sense of fryaMf, vide xx. T5.—eirl
ir. o-c KaTacnjoxtf, I will set thee over
many things. The master means to
make extensive use of the talents and
energy of one who had shown himself so
enthusiastic and trustworthy in a limited
sphere.—et<reX9e e. r. xaP°LV T> k. ar.
This clauseseems tobe epexegetical of the
previous one, or to express the same idea
under a different form. xaPa nas often
been taken as referring to a feast given
on the occasion of the master\'s return
(so De Wette, Trench, etc). Others
(Reuss, Meyer, Weiss, Speaker\'s Com.)
take it more generally as denoting the
master\'s state of joy. Thus viewed, the
word takes us into the spiritual sphere,
the joy of the Lord having nothing in
common with the affairs of the bank
(Reuss, Hist. Ev.). Weiss thinks this
second description of the reward pro-
significance as indicating the temper of
the servant. He lost no time in setting
about plans for trading, with the talents
entrusted to him (so Fritzsche, Weiss,
Schanz, and Holtz., H. C.).-Ver. 16.
tlayóa-aro ev oütoTs, traded in or with
ttiem. used in classics also in this sense
but without any preposition before
the dative of the material.—aXXa Wvtc,
other five, which speaks to a considerable
peciod in the ordinary course of trade.—
Ver. 17. üo-avTws, in like manner; that
absolutely the same proportion between
Capital and ijain should be maintained in
the two cases was not likely but possible,
and the supposition is convenient for the
application.—Ver. iS. up-u£ev y-ijv, dug
up the earth, and hid the silver of his
master. Not dishonest—the master had
not misjudged as to that—but indolent,
unenterprising, timid. What he did was
often done for safety. The master might
have done it himself, but he wanted in-
crease as well as safety. In Lk.\'s para-
ble the same type of man buries his
pound in a napkin. A talent was too
large to be put up that way,
Vv. 19-23.—Ver. ig. iroXvv xpóvov.
the master returns after a long time,
an important expression in a parable
relating to the Parusia, as implying
long delay.—o-uvafpei Xrfyov, maketh
a reckoning, as in xviii. 23.—Ver. 20.
The first servant gives his report:
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EYArfEAION
i6—a&
303
o Kupios aurou, k Eu, SouXc avaSe xai ttiuri, iiri éXiva rtf mo-rcis, •> >>ere
. v \\ \\ .                                       » \\ a • «                                 »                  ,nd\'° *•*•
«ri iroWoif <re KaTao-rr|0-u • eio-eXtJe eis ty]I\' xa-,nal\' T0U Kupiou o-ou. _ «3 only.
22.   ripoaeXfliiv Sè Kal ó Ta Suo TciXtu\'Ta Xapuf1 eiTre, Küpie, 8üo of a man.
TÓXorro u.01. TTapéSuKas • Ï8e, dXXa Süo TaXaKTO tKepSnaa èir\' aUToïs.1 60 (of »\'
-- \'ei • » 1 /            » - c» e -\\« i o* i           ^ j S \'\\\'         word).Jas.
23.    E<pï| auTb> o Kupios auTou, Eu, oou.Ve uyaüe kcu more, eiri oXiya Ut. 4 (of
j)S mords, iirl itoXXük o-e KaTaor^ffü) • eïo-eX9e eïs tijk xapdy T°ü j Ch. xxvi. \'
Kupiou aou. 24. npoo-cXObif SÈ Kal ó t6 êV TaXatroK eïXrj<pus eiire, ü[v. 27 (of
Kiipie, êyvuv at Sti \' o-KXrjpos et aVOpuiros, 6epi£uy Sirou oÜK êo-jreipas, Lk.°xv. 13)
Kal o-uyiiyuK S0e»> ou J Sieo-KSpmaas • 25, Kal 4>of3n0£i\'s, dTreXöwe prop«rty)f
è\'Kputfia to rrfXatroV aou e\'c Tg yfj • ï8e, éxeis to eroV. 26. \'Airo- k to\'Som?*
Kpidcls 8è ó KÜpio; aÜToS etircf oütw, flornpe SoGXe Kal kÖKrr|pe\',, ^«\'oóiy
ijueis 8ti 6epi£u Sirou oök ëcnreipa, Kal auvdyu, Soep oü Sieo-KÓpiuaa • " H,J **•
27. toet ouV ae2 PaXete to dpyuptOK3 uou tois \' Tpatre£irais • Kal ""\',
i\\9i>y iyit m iKOfu<rdfir\\v af to e\'u.èi\' aüv " tókm. 28. dparc out» dir\'nLk-xiia>
1 ABCLA2 omit Xa0wv. ^D have it.
(wanting in ^BDL) at the end of ver. as.
\' o-t ow in NBCL33.
ceeds firom the evangelist interpreting
the parable allegorically of Messiah\'s re-
turn. But we escape this inference if
we take the phrase " the joy of thy lord "
as = the joy of lordship (heritit gaudii,
Grotius, and Elsner after him). The
faithful slave is to be rewarded by ad-
mission to fellowship in possession, part-
nership. Cf. (léroxoi tov xpla"">^ \'n
Heb. iii. I4 = sharers (" fellows ") with
Christ, not merely " partakers of Christ".
— Ver. 23. Praise and recompense
awarded to the second servant in identi-
cal terms: reward the same in recogni-
tion of equal devotion and fidelity with
unequal ability a just law of the King-
dom of God, the second law bearing on
" Work and Wages " there. For the
first, vide on xx. r-i6. Euthymius re-
marks ïo~r| 1\\ tiu-tj Siotl Kal ïo~n r\\ irirovZtf.
Vv. 24-30.—Ver. 24. €l\\t|\'Ijws the
perfect participle, instead of Xapwv in
ver. 20, because the one fact as to him is
that he is the man who has received a
talent of which he has made no tut.
(So Weiss in Meyer.)—iyvuv o-« Sti, for
iyvuv Sn om, by attraction.—o-K\\iipo«,
"hard": grasping, ungenerous, taking
all to himself, olTering no inducements
to his servants, as explained in the pro-
verbial expressions ibllowing: fl«pïE<ov,
etc, reaping where you do not sow, and
gathering wlieie (50«v instead of Sirov, a
word signifying de loco, instead of a
word signifying in loco; vide Kypke for
other examples) you did not scatter
Probably a gloss, as is alao e» avrait
* ra apyvpia in ^B.
with the fan = appropriating everything
produced on his land by the labour of his
servants, without giving them any share
—no inducement to work for such a
curmudgeon of a master: all toil, no
pay. Compare this with the rcal char-
acter as revealed in: " Enter thou into
the joy oflordship".—Ver. 25. $of3i)6cU,
etc., fearing: loss of the talent by trade;
he thought the one thing to make sure
of, in the case of such a master, was
that what he had got might be safe.—
cv T-jj yü \'• \'ne primitive bank of security.
Vide xiii. 44.—ÏSc cxci? tö tróv, see you
have what belongs to you ; no idea that
the master was entitled not only to the
talent, but to what it might earn.—
Ver. 26. irovT|pt {vide on vi. 23),
" wicked " is too general a meaning:
mean-spirited or grudging would suit the
connection better.—iroi-r]pos is the fitting
reply to o-KXr|po;, and the opposite of
0.70805. You call me hard, I call you a
churl: with no heart for your work, un-
likeyour lellow-servant who put his whole
heart into his work.—oxvijpt\', slothful;
a poor creature altogether: suspicious,
timid, heartless, spiritless, idle.—ffStis,
etc.: a question, neither making art
admission nor expressing surprise or
anger, but leading up to a charge of
inconsistency = If that was your idea of
me, why then, etc.—Ver. 27. {Su, etc,
you ought in that case to have cast my
silver to the money-changers, or bunkers.
That could have been done without
-ocr page 316-
KATA MAT9AI0N
XXV.
3°4
oirou tó TdXarrov, Kal SóVe tQ ?xom T* "*<* TaXaKTa. 29. Tw
yap ?)(om iram Soörjo-trai, Kal irepunreuO^arcrat • airè 8è toG l pi\\
e Lfc. «ril. 2xo,rroS> *"**\' ^ *X€l> apO^fferat oir\' aüroG. 30. Kal t6k * axpeïoc
SoüXof ÈKpdXXeTe a els to ctk<5to9 to i^iartpoy. Ititl éorai ó xXau6-
(iu5 Kal ó ppuyp-os TÜK öaórrwK.
31. ""Otok 8i ?X9t) 6 ulos tou dföpcó-rrou éV Ttj 8<S|t| outoG, Kal
trdnres 01 fiyioi* ayyeXoi (AeT* aürou, 32. TdVe Ka0iaei cm SpóVou
8ó£ns auToü, Kal awaxörjo-eTai * cp.irpoo\'ScK ckjtoG irarra ra c8n),
Kal d<f>opi£Ïs oÜtoüs &ir\' AXX^Xu?, dcrrrep ó iroip,r|i\' d$opi£ci t4
\' For airo Sc to« fr$BDL have to» 81 (Tisch., W.H.).
> «KPaXtTC in ^ABCLXAX                         \' ^BDL omit oyioi.
4 <rvvax0i](rovTai in ^li 1)1.1. The singular is a grammatical correction.
» acfiopicrei in fc$LA (Tisch., W.H.). BD have a<t>opiu as in T. R. (Weiss).
trouble or risk, and with profit to the non-Christian peoples, including un-
master.—1-yi, 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 feit 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.): " Utrum segregabuntur genees
who, following a hint of Chrys., trans-    omnes ab omnibus qui in omnibus genera,
lates: " And I should have gone (iXSÏav)    tionibus fuerint, an illae tantum quae
to the bank and received back mine own    in consummatione fuerint derelictae, aut
(or demanded it) with interest".—o-iv    illae tantum quae crediderunt in Deum per
rÓKif, 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. Tarnen
apa-rc, etc, take the one talent from the    quibusdam videtur de differentia eorum,
man who made no use of it, and give it    quae crediderunt haec esse dicta."
to the man who will make most use of it. Recent opinion inclines to the view
—Ver. 29. General principle on which    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
&XP£Ï°V. useless. Palairet renders in-    the authenticity of the logion critics hold
juriosum; Kypke, improbum. Being   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 agenial 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 Iove
whether this parable refers to the use of   on the part of the heathen as an equiva.
material goods for the Kingdom of God,    lent for Christian faith (Urchristenthum,
or to the use of spiritual gifts. It is not,    p. 532). Holtzmann, H. C, also sees
perhaps, possible to decide in ignorance    in it a second-hand composition, based
of the historical occasion of the parable,    on 4 Esdras vii. 33-35, Apoc. Bar. lxxxiii.
nor 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 Judgment 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 \'esus.    logion in its original form was such a
Are the judged all mankind, Christian    programme. This seemi to be the most
and non-Christian, or Christians only, or    probable opinion.
-ocr page 317-
EYAITEAION
305
39—38\'
irp(S^ara airo tuk > iptyiav, 3 3. ical o-rrjo-ei T& piv irpd\'p\'aTa <k Seftuv p Lk. ir. 29.
aÜTOu, Td Sè iplfyia è£ e uw yup. we.                                                                         John xvii.
34. "TdVe iptt 6 paoiXeu? TOIS Ik 8e£c5e auToG, AeÜTï, 01 iv. 3; ix!
{ü\\oYt])itvoi toC TTOTpós p.ou, KXïipoi\'ofjii\'iffaTe TT|i\' VJTOijioo-p.eV^t\' üpüer Ch. xxvii.
fWiXeiae diro f KaTa|3oXrj$ , xóau.ou. 35. ctreiVacra yap, Kal xvii. 21.
iiiaKari p.01 <j>ayete • èStyrjo-a, Kal éiroTio-aTe\' (ie • *£e\'eos rjurje, Kal Heb.xi.13.
\' arurqyAyeri ue • 36. yupeós, koi irepiePdXcTé\' pe • rjo-0^T|aa, Kal
in w. 38,
\' «ireo-Ké\\pao-9e\' pe • iv <t)uXaKTJ T|p.T|e, Kal tjXÖïtï irpós p«. 37. TdVe xxü. 2eu \'
diroKpiöi^crorrat auTÜ ol Sixaioi, Xé/yoerts, Kupte, irdre at «Z8op.ee judges\'
ireivüvra, Kal t9pityap.Ee; ij Sit|fuera, Kal fTroTio-ap.ee • 38. ttÓtï Se* , "£; i. \'08,
o-e clSop.ee £«eoe, Kal auer] ydyopte; t) yupcöV, Kal irepie0dXop,ce; ^t»"»6\'
23. Ja», i.
reference to have been to the heathen,
brackets the words from ol «vXoy. to
K<Scrp.ov as of doubtful authenticity.—
Ver. 35. «\'ireieacra, è8üj/ï)<xa, §cvo? tjutjv:
hungry, thirsty, a stranger. The claims
created by these situations are universally
recognised though often neglected; to
respond to them is a duty of "common
humanity ".—a~vvy]yaytr4 p«, ye received
me (into your house) (r/. Judges xix. 18.
—o\\»k itrriv dvfjp trvvaywv p« «is oixiae)
Meyer, Weiss, and others, with stricter
adherence to the literal meaning of the
word, render: ye gathered me into the
bosom of your family; Fritzsche: ye
admitted me to your table (" simul con-
vivio adhibuistis").—Ver. 36. yvuvöf,
fl<rOivT}cra, iv (f>vXaKfj. deeper degrees of
misery demanding higïier degrees of
charity j naked = ill clad, relief more
costly than in case of hunger or thirst j
sick, calling for sympathy prompting to
visits of succour or consolation ; in
prison, a situation at once discreditable
and repulsive, demanding the highest
measure of love in one who visits the
prisoner, the temptation being strong to
be ashamed of one viewed as a criminal,
and to shrink from his cell, too often
dark and loathsome.—!irco-Kc\'<|/ao-8<\' ut,
this verb is often used in the O. T. and
N. T. in the sense of gracious visitation
on the part of God (for -nP) in Sept.)
(vide Lk. i. 78, and the noun «iriaxoTTTJ
in Lk. xix. 44).—Ver. 37. xtipic: not
necessarily spoken by disciples supposed
to know or believe in Jesus (Weiss).
The title fits the judicial dignity of the
person addressed by whomsoever used.
In disclaiming the praise accorded, those
who call the Judge xvpiot virtually deny
personal acquaintance with Him.—Ver.
«<£\' 60-ov, in so far as = Kaf)\' \'óarav
Ver. 31. oVar 8i, the description
following recalls xxiv. 30, to which the
orav secms to refer.-—Ver. 32. irdvxa to.
fövij naturally suggests the heathen
peoples as distinct from Jews, though
the latter may be included, notwith.
standing the fact that in one respect
their judgment day had already come
(xxiv. 15-22).—i.Jjopiet: first a process
of separation as in the interpretation of
the parable of the tares (xiii. 40).—rd
irpójSara. airö tüv ipifywv, the sheep from
the young goats. Sheep and goats,
though feeding together under the care
of the same shepherd, seem of their own
accord to separate into two companies.
Tristram and h\'urrer bear witness to this.
—Ver. 33. Kal o-tijo-«i, etc, the bare plac-
iru? of the parties already judges, the good
on the right, the evil on the left; sheep,
emblems of the former; goats, of the
latter. W\'hy? No pront from goats,
much from sheep ; from their wool, milk,
lambs, says Chrys., Hom. lxxix. Lust
and evil odour secure for the goat its
unenviable emblematic signiheance, say
others: " id animal et libidinosum et
olidum" (Grotius). Lange suggests
stubbornness as the sinister quality.
More important is the point made by
Weiss that the very fact that a separation
is necessary implies that all were one
flock, i.e., that the judged in the view of
Jesus are all professing Christians, dis-
ciples true or false.
Vv. 34 40. ol fvXoyTipcVoi tov •n-arpd?
pov, my Father\'s blessed ones, the
participle being in effect a substantive.
—KXtipovop.ijo-aT«, etc.: this clause Weiss
regards as a proof that the parable
originally referred to disciples, as for
them only could the kingdom be said
to be prepared from the foundation of
the world. Wendt, holding the original
ao
-ocr page 318-
306
KATA MAT0AION                xxv. 39-46.
39.  irÓTe üt o-« eïSojiEi/ do-Oefï),1 ^ éV <£uXaKfj, Kal tjXOouek vp6% o-t ;
40.  Kal diroxpidel; é pao-iXeüs èpel aü-rols, \'ApV Xc\'ycu u^ïc, >!4>\'
8o-ok éiroi^craTe éVl toutuc tök dSeXcjfUC jxou * tAV «jXavJoTeüK, »!|Aol
£rrouio-aT€.
41. " Tóre épeï Kal tois i% tiiayüfiav, ncpcüco-Oc Air* <!uo0, ol *
0 JJ.*!•*\'• m KaTtjpajjieVoi, ets to irüp to aloafioi\', to tJToiaao-ueVoy tü SiafSóXw
Rom. xii. Ka\\ T0JS dyY^Xois aüroO. 42. eireivao-a yap, Kal oük èhtaKari fioi
lÜ». <^ay£ÏK • «•Styrjcra, Kal oük liroTtaaTe p.c • 43. £tVos rjarji\', Kal oü
ouniydyeTé\' ue • yujn\'ós, Kal oü irepiePaXeW uc • dafltc^s, Kal iv
^uXaxfj, Kat oük tirttTKltyaadé p.e. 44. TÓtï diroKpiGr^aoirai aÜTÜ *
Kal aÜTOi, \\lyovres, Kupie, Tróre aè eïSofiei» iteivwvTa, f\\ SuJröfTa, ^
T here »nd £eVof, ?ï yuu,eóV, f\\ è.<r6evr\\, ïj éV <t>uXriKTJ, Kal oü SiijKOi\'^crajié\'i\' o-oi;
iv. 18 in 45\' TÓté dirOKpifirjo-tTai aÜToïs, Xe\'yuf, \'Ap,T|i\' Xéyw v\\ilv, A$\' óaov
(Ezeli.xlT. ouk tJiroi^craTe én toutuk tuk ÈXaxioTCi)c, oü8è èp.ol èTroi^aaTe.
iomxi.n;4^- Kal dt •"Xeütroirai outoi els TKÓXao-ie aluviov ol Sè Öixaioi tls
XVi. 24 dl. » *          » ,            ff
inSept.). M\' «W»W\'
1 BD have ao-6«vovvra (Tisch., W.H.).
* B omits tuv aScXifxav pov, probably an error of similar cnding.
\' b^BL 33 omit 01, a significant omission. Vide below.
4 ovtcd has only minus, to support it.
of need, and disclaiming, with reference
to all, neglect of service, oi 8iT)Kovij<ra(iev
0-01; ver. 45 repeats ver. 40 with the
omission of t<Jv dSe).4>üv pou and the
addition of ovk before 4iroiijcraT€.—Ver.
46. KÓXacriv, here and in 1 John iv. 18
(6 (popos KÜXao lv cxci), from KoXa{,w =
mutilation or pruning, hence suggestive
of corrective rather than of vindictive
punishment as its tropical meaning.
The use of this term in this place is one
of the exegetical grounds rested on by
those who advocate the " larger hope".
Another is the strict meaning of alüvtos:
agelong, not everlasting. From the
combination results the phrase : age-
long, pruning, or discipline, leaving
room for the hope of ultimate salvation.
But the doctrine of the future states
must ultimately rest on deeper con-
siderations than those supplied by verbal
interpretation. Weiss (Mt.-Evang.)
and Wendt (L. J.) regard ver. 46 as an
interpolation by the evangelist.
The doctrine of this passage is that
love is the essence of true reügion and
the ultimate test of character for all men
Christian or non-Christian. All who
truly love are implicit Christians. For
such everywhere the kingdom is pre-
pared. They are its true citiiens and
God is their Father. In calling those
(Heb. vii. 20), used of time in Mt. ix.
15. —ivï . . . jXaxioTuv, the Judge\'s
brethren spoken of as a body apart, not
subjects, but rather instrument!, of judg.
ment. This makes for the non-Christian
position of the judged. The brethren
are the Christian poor and needy and
suffering, in the first place, but ultimately
and ini\'erentially any suflering people
anywhere. Christian su/ïerers represent
Christ, and huraan sufferers represent
Christians.—twv «Xoxïotwv seems to be
in apposition with iEeXipiv, suggesting
the idea that the brethren of the Son of
Man are the insignificant of mankind,
those likely to be overlooked, despised,
neglected (<ƒ. x. 42, xviii. 5).
Vv. 41-46. xa-rnpapéVoi, cursed, not
the cursed (ol wanting), and without
toï iroTp^s p,ou. God has no cursed
ones.—els to irSp, etc, the eternal fire
is represented as prepared not for the
condemned men, but for the devil and
his angels. Wendt brackets the clause
KO.TT]paji.óoL . . . ayycXoi? atiTOv to
suggest that as Jesus spoke it the
passage ran: go away from me, for I
was hungry, etc.—Vv. 42, 43, simply
negative all the statements contained in
w. 35, 36—Ver. 44 repeats in summary
form the reply of the oikuioi, mutatis
mutandis, rapidly enumerating the states
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EYAITEAION
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XXVI. 1—4.
XXVI. I. KAI ^y^\'to °T€ ^tA««ii ó \'\\i)croüs warms tous XAyout
toutous, flirt toÏs fjLaOr]Taïs aÜTOÜ, 2. " Oï8ot« 3ti u,£rd 8uo ï|u,epas » w. 58. 6»
to iraorj^a yiycrai, Kal 6 u\'103 tou dp8p<£irou TrapaSiSoTat eïs T&     54,66; xt.
o-Taupcüörjvai." 3. Tire <ruvr\\)(6r\\\'Tav °\'1 dpx\'epeïs "ai ol ypau,u,aTeï$ *     xLai;
Kal ol 7rpEo-j3uT£poi tou XaoG «Is T^f * aü\\f)K toB dpy.iepeüis toO    johiixviii.
XeyopeVou Kaïd<pa, 4. Kal aufc^ouXcuaaKTO Iva Toe \'\\r\\aoöv KpaTrj-    below.
1 xai 01 ypap.p.a-r«n omitted in NABDL (Tisch., W.H., Vf».).
of His approaching death; w. 3-5 a
notice of a consultation by the authorities
as to how they might compass His
death. In the parallels the former item
appears as a mere date for the latter, the
prediction being eliminated.—Vet. 1.
«avTas t. Xóvovs tovtovs, all these say-
ings, most naturally taken as referring
to the contents of chaps. xxiv., xxv.,
though a backward glance at the whole
of Christ\'s teaching is conceivable. Yet
in case of such a comprehensive retro-
speet why refer only to words ? Why
not to both dicta et facta ?—Ver. 2. to
xao-xa, used both of festival, as here,
and of victim, as in ver. 17. The Passover
began on the i.)th of Xisan ; itisreferred
to here for the first time in our Gospel.
—irapaStSoTui, present, either used to
describe vividly a future event (Burton,
M. T., § 15) or to associate it with the
feast day as afixture (y\'\\vvra.C), "calendar
day and divine decree of death fixed
beyond recall " (Holtz., H. C), or to
imply that the betrayal process is already
begun in the thought of the false-hearted
disciple.—Ver. 3. tóté, two days before
Passover.—OT)Kijx8i]orav points to a
meeting of the Sanhedrim.—fit TT|r
aiXijv denotes the meeting place, either
the palace of the high priest in accord-
ance with the use of avXij in later Greek
(Weiss), or the court around which the
palatial buildings were ranged (Meyer)
= atrium in Vulgate, foliowed by Calvin.
In the latter case the meeting would be
informal. In any case it was at the
high priest\'s quarters they met: where-
upon Chrys. remarks: " See the inex-
pressible corruption of Jewish affairs.
Having lawless proceedings on hand
they come to the high priest seeking
authority where they should encounter
hindrance " (Hom. lxxix.).—Kaïa$a,
Caiaphas, surname, Joseph his name,
seventeen years high priest (vide Joseph.
Ant., 18, 2, 2 ; 4, 3).—Ver. 4. tva with
subjunctive after a verb of effort or plan ;
in classic Greek oftener oirus with future
indicative (Burton, } 205).—tó\\<f by,
who love the Father\'s blessed one»
Jesus made an important contribution to
the doctrine of the Fatherhood, defining
by discriminating use the title " Father "
Chapters XXVI.-XXVII. The
Passion History. These chapters
give with exceptional fulness and
minuteness of detail the story of Christ\'s
last sufferings and relative incidents.
The story finds a place in all four
Gospels (Mk. xiv., xv.; Lk. xxii., xxiii.;
John xviii., xix.), showing the intense
interest feit by Christians of the apostolic
age in all that related to the Passion of
their Lord. Of the three strata of evangelie
tradition relating respectively to what
Jesus taught, what lic tiiil, and what He
suffered, the last-namcd probably came
first in origin. Men could wait for the
words and deeds, but not for the awful
tale of suffering. Even Holtzmann, who
puts the teaching first, recognises the
Passion drama as the nucleus of the
tradition as to memorable facts and
experiences. In the formation of the
Passion chronicle the main facts would
naturally come first; around this nucleus
would gather gradually accretions of
minor incidents, till by the time the
written records began to be compited
the collection of memorabilia had
assumed the form it bears, say, in the
Gospel of Mark ; the historie truth on
the solemn subject, at least as far as it
could be ascertained. The passionless
tone of the narrative in all four Gospels
is remarkable; the story is told in sub-
dued accent, in few sirnple words, as if
the narrator had no interest in the matter
save that of the historian: diraOü?
airavra SirvyoiivTai, Kal pov-qï ttjs
a.\\r|8eias 4>povriJovo-i. Euthy. Zig. ad
Mt. xxvi. 67
Chapter xxvi. and parallels contain the
anointing, the bttrayal, the Holy Slipper,
the agony, the apprehension, the trial,
the dental by Peter.
Vv. 1-5. Introductory (Mk. xiv. 1, 3,
Lk. xxii. 1, a).—Vv. 1-2 contain a pre-
diction by Jesus two days before Passover
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3o8
KATA MAT9AI0N
XXVI.
. ooXu,1 Kal iitOKTtivwny. 5. ê\\eyoy 87, " Mf| Ir Tfi iopTfj, tea
fit) 6ópuPo5 yen-jTai iv tü Xau.\'
6. Toü 8« \'It](ro0 ycvouVeou il> BtjÖai-i\'a Ir oÏkio Zifiwcoc, toG
bMk.iIr. j. XcirpoG, 7. irpoorrj\\0«i\' oütü yui^| b dXdtBao-rpoi\' bp.upou ?xouo,a 2
(gender PapuTifiou,8 Kal \' KaT^x«>\' «Tri ity KCóJ>a\\r|i\'4 aÜTOÜ AvaKttfUvou\'
doubtful). o \'S\'         S< !       o 1 • »* •        \'                \\ 1              u ir> \'
c Mk. xiv. 3 o. laovTCS o« ot p.at)r]Tai auTou * •^yat\'aKTTiaaK, Xcyotres, Eis Tl
(c/.const.). • % g\\           »                  ,~,        « ,         M        » , 7         A.
fj airwXeia aurr); 9. fjOUfaro" yap touto to pupoy\' TfpaBiji\'Cii
1 80X10 KpaTTjo-MO-i in ^ABDLAI (Tisch., W.H., W».). T. R. supported only by
minusc.
•cxovora before aXapao-Tpov pvpov in fc^BDL 13, 33, 69, etc.
• ttoXvti(jlov in NADL (Tisch.) as in T. R. in BI"AX (W.H.). *oXvTip.ov
probably comes trom John xii. 3.
4 ciri tt|s K«<f;aXi)s in fr$BD h l3< &9 al- (Tisch., W.H.). • ^BDL omit avrov.
« cSwoto in NBLA.          » ^ABDL al. omit to pvpov (Tisch., W.H., Ws.).
stories is clear.—Ver. 7. AXópao-Tpov, an
"alabaster" (vase), the term, originally
denoting the material, being transferred
to the vessel made of it, like our word
" glass " (Speaker\'s Com.), in common use
for preserving ointments (Pliny, N.H.,iii.,
3). An alabaster of nard (p/upov) was a
present for a king. Among five precious
articles sent by Cambyses to the King of
Ethiopia was included a pvpov aXttp.
(Ilerod., iii., 20). On this ointment and
its source vide Tristram, Natural
History of the Bible, p. 484 (quoted in
notes on Mk.).—f3apvTip.ou (here only in
N. T.), of great price; this noted to
explain the sequel.—x«|>a>Xrjc.: she broke
the vase and poured the contents on
the head of Jesus, feet in John ; both
possible; must be combined, say the
Harmonists. —Ver. 8. irjyavaKrncrav, as
in xx. 24. The disciple-circle experienced
various annoyances from first to last:
Syrophenician woman, mothers and
children, ambition of James and John,
Mary of Bethany. The last the most
singular of all. Probably all the disciples
disapproved more or less. It was a
woman\'s act, and they were men. She
was a poet and they were somewhat
prosaic.—airuXcia, waste, a precious
thing thrown away. To how many
things the term might be applied on
similar grounds I The lives of the
martyrs, e.g., cui bono ? That is the
question; not so easily answered as
vulgar utilitarians think. Beside this
criticism of Mary place Peter\'s revolt
against the death of Jesus (xvi. 22).—
Ver. 9. SoSrjvai, etc, to be given (the
proceeds, subject easily understood) to
the poor. How much better a use than
craft, a method characteristic of clerics ;
indigna consultatio (Bengel); cowardly
and merciless.—Ver. 5. IXeyov Si: Si
points back to ver. 1, which fixes the
passion in Passover time, while the
Sanhedrists thought it prudent to keep
off the holy season for reason given.—
|xt), etc, to avoid uproar apt to happen
at Passover time, Josephus teste (B. J.,
\'•• 4. 3)-                ...
Vv. 6-13. Anotntmg in Bethany (Mk.
xiv. 3-9, cf. John xii. 1-11). Six days
before Passover in John ; no time fixed
in Mt. and Mk. Certainly within
Passion week. The thing chielly to be
noted is the setting of this pathetic scène,
between priestly plotting and false
discipleship. " Hatred and baseness on
either hand and true love in the midst "
(Training of the Twelve).—Ver. 6. toO
Si \'Itjo-ov, etc.: indicates the scène, in
Bethany, and in the house of Simon
known as the leper (the one spoken of
in viii. 2 ?). The host of Lk. vii. 36 ff.
was a Simon. On the other hand, the
host of John xii. 1 f., or at least a pro-
minent guest, was Lazarus, brother of
Martha and Mary. This and other
points of resemblance and difference
raise the question: do all the four
evangelists teil the same story in
different ways ? On this question end-
less diversity of opinion has prevailed.
The probability is that there were two
anointings, the one reported with
variations by Mt., Mk., and John, the
other by Lk. ; and that the two got
somewhat mixed in the tradition, so
that the precise details of each cannot
now be ascertained. Happily the etbical
or religious import of the two beautiful
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EYA1TEAI0N
309
3—«•
iroXXoS, Kal 8o9fjvai. tttüjxoÏs." 10. rVous Sè ó \'rrjaoüs tlrtiv
aÜToïs, " Ti d kÓttous d irape\'x«T€ T|j YumiK<• \'• «PY01" Y^P ko^Sk d Lk. xi. 7 j
fipyo.tro.TO \' eis ^ja£ 11. irótTOTe Y&p tous ittcoxous *X€T* (*e®\' ^«ww • GÏü. W. 17.
t\'fiè Sc ou irarroTC éxeT€* 12. paXouaa yap aurr) to fiupof touto
em toS o~<óp.aTÓs p.ou irpis to * eWa idcai pe c\'iroirjarci\'. 13. dpijye John zlx
Xcyci» üp.ïe, u-irou cdf KY]puxfl{i to EÜayYeXLoy touto eV SXu tw KÓcrpw, 1. 3).
XaXt]0Tjo-eTat Kal 8 iitoii\\<rtv outtj, els \' p.vr\\póauvov aÜTr)s."                   f Mk. xiv. 9.
14. TÓTt TfopeuOels «Is TÖ» SuSeKO, 6 Xeyó^efos \'lodSas \'lo-Kopiu- (Sir. xiv!
tt|S, irpos tous dpxtïpeïs, I5- ««r«» "Ti Qiktri u.01 SoüVai, Kdyi» *
1 TipyaaoTO in ^D (Tisch., W.H.). tip. in BL.
Christianity, and also for the heroine of
the anointing. Chrysostom, illustrating
Christ\'s words, remarks: Even those
dwelling in the Briti^h Isles (BptTTaviKas
viia-ovs) speak of the deed done in a
house in Judaea by a harlot {Hum. lxxx.:
Chrys. identifies the anointing here
with that in Lk. vii.).
Vv. 14-16. Judas offers to betray
jfesus (Mk. xiv. 10, rr, Lk. xxii. 3-6).—
Ver. 14. t<5t«, then; the roots of the
betrayal go much further back than the
Bethany scène—vide on xvii. 22, 23—
but that scène wouki help to precipitate
the fatal step. Death at last at hand,
according to the Master\'s words. Then
a base nature would feel uncomfortable
in so unworldly company, and would be
glad to escape to a more congenial
atmosphere. Judas could not breathe
freely amid the odours of the ointment
and all it emblemed.—tts t. 8., one of
the Twelve (I).—Ver. r5. té 6c\\cT«,etc.t
what are ye willing to give me ? Mary
and Judas extreme opposites: she freely
spending in love, he willing to sell his
Master for money. What contrasts in
the world and in the same small circle I
The mercenary spirit of Judas is not so
apparent in Mk. and Lk.—K<ryu, etc:
Kal intioducing a co-ordinate clause,
instead of a subordinate clause, intro-
duced by wo-tc or Tva ; a colloquialism or
a Hebraism: the traitor mean in style as
in spirit.—«rrnaav, they placed (in
the balance) = weighed out. Many
interpret: they agreed m o-uv«^uvi]o-av.
So Theophy.: " Not as many think,
instead of iivyo<TTÓ.Ti\\<rav ". This cor-
responds with Mk. and Lk., and the
likelihood is that the money would not
be paid till the work was done (Fritzsche).
But Mt. has the prophecies ever in view,
and uses here a prophetic word (Zech.
xi. 12, io-rrftrav tov uur0oV pov Tpi. ipv.,
Sept.), indifferent as to the time when
to waste it in the expression of a senti-
ment!—Ver. 10. yvo"\'\' perceiving
though not hearing. We have many
mean thoughts we would be ashamed to
speak plainly out.—té kÓttovs irape\'xiTf,
etc, why trouble ye the woman ? a
phrase not frequent in classic authors,
though similar ones occur, and even this
occasionally (vide Kypke) ; found not
only here but in Lk. xi. 7, xviii. 5, Gal.
vi. 17, the last place worthy to be
associated with this; St. Paul and the
heroine of Bethany kindred spirits, liable
to " troubles" from the same sort of
people and for similar reasons.—icaX&v,
noble, heroic: a deed done under in-
spiration of uncalculating love.—Ver. 11
suggests a distinction between general
ethical categories and duties arising out
of special circumstances. Common men
recognise the former. It takes a genius
or a passionate lover to see and swiftly
do the latter. Mary saw and did the
rare thing, and so achieved an cp-yov
KoXöf.—cue Si oi ir., " a melancholy
litotes" (Meyer).—Ver. 12. irpos to
tvTa$., to prepare for burial by embalm-
ing; so near is my death, though ye
thought not of it: effect of the woman\'s
act, not her conscious purpose. The
Syriac version introduces a quasi. She
meant nothing but to show her love,
quickened possibly by instinctive fore-
boding of il!. But an act done in that
spirit was the best embalming of Christ\'s
body, or rather of His act in dying, for
the two acts were kindred. Hence
naturally the solemn declaration follow-
ing, an essential part of the story, of
indubitable authenticity.—Ver. 13. to
tv. tovto, this gospel, the gospel of my
deatb of love.— cV 5\\w tü K6ar\\i.<f. after
Sirov fav might seem superfluous; not
so, however: it serves to indicate the
range of the " wheresoever": wide as
the world, universality predicted for
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3io                        KATA MAT9A10N                       xxvi.
g here only ufitf irapaSciScru aÜTÓi\';" Ol Zè * ï<m\\<rav ai-rö Tpióicorra dpyupia •
sense. 16. xal dirè TÓre étriTei h cÖKaipiae "va airbv irapaSü.
h Lk. xxii. 6                        .,              \'            ,,                      .            , »*                >
17. THi 8e irpuTT) tw ojup-uf irpoo-TJXöoi\' 01 paönTai r& Itjaou,
\\iyovrei au-rw,1 " rioö ScXeis eVoiudcrwaeV <roi ^yeic to wdffxa;"
ihereonly. 18. \'O Bè elirei\', "\'YirdyeTe els T^K iroXii» irpJs TO? Setea, Kal eiiraTC
jHeb. xi.28. aÜTw, \'O SiSaoxaXos Xtyei, \'O Kaïpós u.ou e\'yyus iorri • irpos crè \' iroiw
TO \' irdaxa p.tTa tuk p.aörjTÓJv p.ou." 19. Kal èmourprar ol |xaöt)Tal
£9 ffu^Ta^ec outoÏs 6 \'l»)o-oOs, Kal ^Toijiaaav to irdaxa.
20. \'Ot|riac; 8è yeeop.e\'i\'ns dfexetTO p-eïd rS>v SuSexa. 21. Kal
icrBióvTwv auiw ei-rrev, " \'Ap-Tji» Xe\'yu ifilv, Sn eïs ^i öp-we TrapaSwaei
lic." 23\' Kal Xuirouuefoi o-<f>ó5pa ï]p£arro Xé\'yet.i\' aÜTw Ikootos
1 fc^BDLA omit avr».
payment was made. Coined money was
in use, but the shekels may have been
weighed out in antique fashion by men
careful to do an iniquitous thing in the
most orthodox way. Or there may have
been no weighir ; in the case, but only
the use of an ancient form of speech
after the practice had become obsolete
(Field, Ot. Nor.). The amount = about
three or four pounds sterling, a small
sum for such a service ; too small thinks
Meyer, who suggests that the real
amount was not known, and that the
sum was fixed in the tradition to suit
prophecy.—Ver. 16. cÜKoipiav, a good
occasion, the verb, cüxaipcu (Mk.vi. 31),
belongs to late Greek (Lobeck, Phryn.,
p. 125).
Vv. 17-19. Arrangement! for Paschal
Feast (Mk. xiv. 12-16, Lk. xxii. 7-13).—
Ver. 17. Tfj 8J irpuTn t. ö. The sacred
season which began on the I4th Nisan
and lasted for seven days, was two feasts
rolled into one, the Feast of the Passover
and the Feast of Unleavened Bread,
and it was called by either name in-
differently.—irov, where ? A much more
perplexing question is: when ? Was it
on the evening of the I3th (beginning of
I4th), as the Fourth Gospel seems to say,
or on the evening of the following day, as
the synoptical accounts seem to imply,
that Jesus kept the Paschal Feast ? This
is one of many harmonistic problems
arising out of the Gospel narratives from
this point onwards, on which an immense
amount of learned labour has been spent.
The discussions are irksome, and their
results uncertain; and they are apt to
take the attention off lar more important
matters: the essentials ot the moving
tale, common to all the evangelists.
We must be content to remain in doubt
as to many points.—AAets ÉToipdo-upev,
the deliberative subjunctive, without
Iva after 6e\\cis.—Ver. 18. iiraY«T«, go
ye into the city, »\'.«., Jerusalem.—irpos
rèv 8«tva, to such a one, evidently no
sufficiënt direction. Mk. and Lk. are
more explicit. Mt. here, as often,
abbreviates. Doubtless a previous under-
standing had been come to between Jesus
and an unknown friend in Jerusalem.
Euthy. suggests that a roundabout
direction was given to keep Judas in
ignorance as to the rendezvous.—o Kcupós
pov., my time (ofdeath). Some (Grotius,
Speaker\'s Com., Carr, Camb. N.T.) find
in the words a reason for anticipating the
time of the Paschal Feast, and so one of
the indications, even in the Synoptics,
that John\'s date of the Passion is the true
one.—iroió) t. ir., I make or keep (pre-
sent, not future), a usual expression in
such a connection. Examples in Raphel.
—pera t. (i.: making thirteen with the
Master, a suitable number (justa <f>paTpia,
Grotius), between the prescribed limits
of ten and twenty. The lamb had to be
entirely consumed (Ex. xii. 4, 43). Did
Jesus and the Twelve eat the Paschal
lamb ?
Vv. 20-25. The presence of a traitor
announced (Mk. xiv. 18-21, Lk. xxii.
21-23).—Vv. 20, 21. &\\|;tas 8i y. It is
evening, and the company are at supper,
and during the meal (iaöióvrav «tv., ver.
21) Jesus made a startling announce-
ment. At what stage is not indicated.
Elsner suggests a late stage: " Cum
fere comedissent j vergente ad finem
coena," because an early announcement
would have killed appetite.—Ver. 21.
irapaSuaci pc, shall betray me. General
announcement, without any clue to the
individual, as in Mk. ver, 18.—Ver. 22.
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i<5-26.                            EYAITEAION                              311
aÖT&tc,1 " Mi^tv lyü tlfu, KiSpie;" 23. \'O 8è airoKpi9tls tltttr,
"\'0 ijifidtyas urr\' «luoö éV tw kTpuP\\iu T?|f xtlpa,* ojtÓs u.ï irapa-k here tnd
fc ,                                   ,t                   . . .            . . .                 A.                                   in pa ra 11.
8üj(T€i. 24. o utV uios tou dfOpuirou u-rrayei, KaGws ycypaTTTai 1 here ind
«i- > < •. - , . .         ,/ e • • i •«         - z a \'           inMk.xiT.
Trepi auTOU \' oucu oe tu avöpwrrco tKeii\'ai, 01 ou o uios tou dröpiüirou 31 in
irapaSiSoTai • koXov JJk aÜTÜ, «t oük «VycverjOr) ó öVöptoiros «"Keïeos." dying.
25. \'AiroKpiOïls 8è \'loüSas 6 irapaoiSou? aÜTOf cIttc, " Mr\'|Ti ly<&
ci|U, pappi; Aeyei auTui,         Zu ciiras.                                                 m Ter. fl^
26. EoSióVtwi\' 8è auTÜf, Xap\'uji\' ó \'irjaoCs to>8 apTOi\', Kal eüXoyr)-
o-as, ?K\\oae Kat tSÏSou * tchs p.a6ï]Tats, Kal4 eiiK, " Aap^Te, cpdy«T€ •
1 cis cxao-TOï without odtuv in fr^BCLZ 33 (Tisch., W.H.).
\' T X"Pa before cv tu rpv^Xiu in fr^ABI.Z.
\'NBCDLZ omit tov.
* Foi «SiSov r. |*. k<u ciirc ^BDLZ, cursives, have Sovf, t. p.. cnrcv.
Xvirovpcvoi seems a weak word, and the
addition of the evangelist\'s pet word
<r4>óSpa does not make it strong.
None of the accounts realistically ex-
press the effect which must have been
produced.-—ijpfav-ro helps to bring out
the situation: they btgan to inquire
after some moments of mute astonish-
ment.—u-i^ti «yu, etc, can it be I ?
expecting or hoping for a negative
answer; yet not too sure: probably
many of them were conscious of fear;
even Peter might be, quite compatibly
with his boldness a little later.—Ver. 23.
ó ip-jJaxpas, he who dipped, dips, or shall
have dipped. The aorist participle de-
cides nothing as to time, but merely
points to a single act, as distinct from a
process (ef. the present in Mk.). The
expression in Mt. does not necessarily
identify the man unless we render:
who has just dipped, and conceive of
Jesus as dipping immediately after. (So
Weiss.) In favour of this view it may
be said that there was no sense in refer-
ring to a single act of dipping, when there
would be many in the course of the
meal, unless the circumstances were such
as to make it indicate the individual
disciple. The mere dipping in the same
dish would not identify the traitor, be-
cause there would be several, three or
four, doing the same thing, the company
being divided into perhaps three groups,
each having a separate dish.—t-J|v x«\'Pa-
The ancients used their hands, not
knives and forks. So still in the East.—
Tp-ufitXiu. Hesychius gives for this word
ófopa<juov = acetabulum, a vessel for
vinegar. Hence Elsner thinks the re-
ference is to a vessel full of bitter herbs
steeped in vinegar, a dish partaken of at
the beginning of the meal. More pro-
bably the words point to a dish containing
a mixture of fruit—dates, figs, etc.—
vinegar and spices, in which bread was
dipped, the colour of bricks or mud, to
remind them of the Egyptian bondage
(vide Buxtorf, Lcx. Talm., p. 831). The
custom of dipping here referred to is
illustrated by the following from Furrer
(IVanderungen, p. 133): "Before us
stood two plates, one with strongly spiced
macaroni, the other with a dish of fine
cut leeks and onions. Spoons there were
none. There were four of us who dipped
into the same dish."—Ver. 24. virayci,
goeth, a euphenüsm for death. Cf. John
xiii. 33.—KaXov tjv without the Sr, not
unusual in conditional sentences of this
sort: supposition contrary to fact (vide
Burton, M. T., §§ 248-9).
Vv. 26-29. The Lord\'s Slipper (Mk.
xiv. 22-25 ! Lk. xxii. 19, 20).—Vet. 26.
{o-9. 8) av-rüv: same phrase as in ver.
21, with Sc added to introducé anothtr
memorable incident of the paschal supper.
No details are given regarding that meal,
so that we do not know how far out
Lord followed the usual routine, for
which consult Lightfoot, Hor. Heb., or
Smith\'s Dictionary, article Passover.
Neither can we with certainty fix the
place of the Holy Supper in the paschal
meal, or in relation to the announcement
of the traitor. The evangelists did not
concern themselvcs about such subordi-
nate matters.—Xafiuv, etc, having taken
a cake of bread and given thanks He
broke it. The benediction may have
been an old form put to a new use, ot
original.—cüXoyijo-a? has not Sp-rov for
its object, which would in that case have
been placed after it.—Soit, etc, giving
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KATA MAT0AION
XXVI.
312
ToOri eo-rc Tè o-öp.d (iou." 37. Kol \\afli>v rbl iroi^pioK, itoï\'
euxapicrr^o-as, cSuiKei» aÜTots, \\lyuv, " riiere i£ auToO irdrres •
28. toOto y<4p ^"Ti T0 "*(*<* Fl0U> T^ ""ï5 Ka"\'\')S \' 8ia0TJKr)s, Tè irept
ttoXXuv inxuvóptvov £Ïs a4>€<nc dp.opTiüi\'. 29. Xéy" 8« öpt»», Sti 4
oü p.T) mu dir\' apTi Ik toutou toO yti\'i\'TJp.aTos5 Ttjs d/iirAou, «us
TTJS rjp.«paS ^KClVllS, °TO" °\'T& *\'I\'M l1*®\' "l"*" t*1^* \'r >TB
pWiXeia toü "irOTpds p,ou."
u Ch. ziii.
43 l\'-imilar
exp.).
1 MBLZAÏ omit to (Tisch., W.H., Wi).
*  kcu is in MBD, but wanting in CLZA2 I, 33. W.H. put it in brackets.
*  For p.oii, to rus icaivT)« ^BLZ have |u>« n\\%, omitting Kamp. D has the same
with Kaivi)«.
4 NDZ2 omit oti (Tisch., W.H., Ws.) ; ABCLA have on.
6 YEVTjua-ros in fc^ABCDL al. pi.
to the disciples ; the cake broken into as
many morsels, either in the act of giving
or before the distribution began.—XdBtTt
4a-y<Tc, take, eat.—XafSe-ri only in Mk.
(W. and H.).—$i.yirt probably an inter-
pretative addition, true but unnecessary,
by out evangelist.—rovri itmr to o~ü|ia
pov, this is my body. The «orri is the
copula of symbolic significance. Jesus
at this sacred moment uses a beautifully
simple, pathetic, and poetic symbol of
His death. But this symbol has had the
fate of all religious symbolism, which is
to run into fetish worship ; in view of
which the question is raising itself in
some thoughtful minds whethcr discon-
tinuance, at least for a time, of the use
ofsacraments would not be a benefit to
the religion of the spirit and more in
harmony with the mind of Christ than
their obligatory observance.—Ver. 27.
iroTiipiov, a cup, the article being
omitted in best MSS. It is idle, and in
spirit Rabbinical, to inquire which of
the four cups drunk at the paschal feast.
The evangelist had no interest in such a
question.—cvxapior^cos : a different
word from that used in reference to the
bread, but similar in import = having
given thanks to God. Observe, Jesus
was in the mood, and able, at that hour,
to thank and praise, confident that good
would come out of evil. In Gethsemane
He was able only to subtnit.—X«y<i>v,
etc.: Mk.\'s statement that all drank of
the cup, Mt. turns into a direction by
Jesus to do so, liturgical practice in-
fluencing the report here as in <$>ó.yeTt.
Jesus would use the fewest words possible
at such an hour.—Ver. 28. tö alp.6. |iov :
the very colour of the wine sugejestive;
hence called olfio otclcIhjXtjs in Deut.
xxxii. 14; my blood, pointing to the
passion, like the breaking of the bread.—
•rijs Sio,8t]ki)s (for the two gen. pov
T. S. dependent on atpa, vide Winer,
30, 3, 3), the blood of me, of the covenant.
The introduction of the idea appropriate
to the circumstances : dying men make
WÜIs (Sia-rlOtvTou ol a-rroOvTjcrKOVTes,
Euthy.). The epithet «ai^s in T. R. is
superfluous, because involved in the
idea. The covenant of course is new.
It is Jeremiah\'s new covenant come
at last. The blood of the covenant
suggests an analogy between it and the
covenant with Israël ratified by sacrifice
(Ex. xxiv. 8).—to ircpl iroXXwv €xxvv<S-
fi«vov: the shedding for many suggests
sacrificial analogies; the present parti-
ciple vividly conceives that which is
about to happen as now happening;
irepl iroXXwv is an echo of ivTi iroXXüv
in xx. 28.—elf a<{>€o-iv apapTiwv: not in
Mk., and may be a comment on Christ\'s
words, supplied by Mt.; but it is a tiue
comment. For what else could the
blood be shed according to Levitical
analogies and even Jeremiah\'s new
covenant, which includes among its
blessings the complete forgiveness of
sin ?—Ver. 29 contains an express state-
ment of the fact implied in thepreceding
actions, vit., that death is near. It is
the last time I shall drinkpaschal (tovtov
t. y., etc.) wine with you. I am to die at
this passover. The second half of the sen-
tence is not to be taken prosaically. It is
the thought of meeting again, brought
in to brighten the gloom of the leave.
taking (" so tritt zu dem Lebewohl ein
Gedanke an das Wiedersehen," Holtz.,
H.C.). To disentangle figure from fact
in this poetic utterance about the new
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EYAITEAION
313
*7—35-
30. Kal * fifH^aoKTts {£fj\\(W tts Tè ópos tuk IKaiCty. 31. tot£
Xcyci aÜT0Ï5 ó \'Inaoüc;, " ndires üp.€is aKaeSaXiff&qo-eaöt èw «|iol iv
rfj fUKTi toutt). Y^YPalrTal Y^P» \' riOT(i|o> Tèc iroifitVa, Kal SiaaKop.
ttict6i7<t£toi \' Ttt irpóPoTO Ttjs TTOifinjs.\' 32. fxcTot Sè Tè cyEpdijfai
(j.£, irpo<£|w up.as «Is ttji» ToXiXaiac." 33. \'Airoicpiöels 8è ó IleTpos
clirck aÜTÜ, " El Kal 2 irarres o-KavoaXiaOrjo-oirai iv om, iylt oüSe\'-iroTC
(TKaK8aXiCT0TÏ<TO(Aai." 34. "E<£ï) aÜTÜ ó \'lT)aoüs> " *Au,f|V Xeyw 0-01, Sn
iv TauTj) ttj fuKTi, irpic F dX«KTOpa ^uvrjcrai, Tpls dirap^o-n u,e."
35. Aiyei, aÜTÜ 6 n^rpos, " K&v 8£j) uc «tuk aol i.troQav*lv, oü ji^ ae
dirapt^<7op.ai." \'Ou,oiws Kal irdrres ol p.a0»)Tal ciitok.
1 8ia(TKopirur8r)<ravTai in ^ALiCl Ii. The sing. a correction.
* kcu omitted in most uncials.
0Mk.xiv.a6
(«bsol. »s
beie).
P Wf. 74-
Mlc. xiv.
30,68. Lk.
xxü.34,60.
john xiii.
38; ivüi
V-
false-hearted, all without exception weak.
—Iv i\\H>\\, in what is to befal me.—iv tq
v. t. So near is the crisis, a matter of
hours. The shadow of Gethsemane is
beginning to fall on Christ\'s own spirit,
and He knows how it must fare with
men unprepared for what is coming.—
7^vpoirToi y<ip: in Zech. xiii. 7, freely
reproduced from the Hebrew.—Ver. 32
predicts a brighter future to alleviate the
gloom. The Shepherd will yet again go
before His flock (irpod{u, pastoris more,
Grotius), leading them.—«Is t. TaXiXaCav,
the place of reunion. This verse is want-
ing in the Fayum Fragment, which
Harnack regards as a sign of its great
antiquity. Resch, Agrapha, p. 495.—
Ver. 33. cl iróvTft o-KavoaAicrfrrfcrovTcu,
if, or although, all shall be offended; the
future implies great probability of the case
supposed ; Peter is willing to concede the
likelihood of the assertion in reference to
all the rest.—iyit otiScirort, I, never,
vehemently spoken and truly, so /ar as
kt knouis himself; sincere in feeling, but
weaker than he is aware of.—Ver. 34. iv.
t. t. v., repetition of statement in ver. 31,
with added emphasis (dpV< etc), and =
never ? this night I teil you.—vpXv iX«!-
ic-ropa <t>u)vfjo-cu: more exact specifica-
tion of the time to make the statement
more impressive = before the dawn.—
dX^KTup, poetic form for aXtKrpvwv. This
fowl not mentioned in O. T. ; probably
introduced into Palestine after the exile,
possibly from Babyion (Benzinger, pp.
38, 94). Not allowed to be kept in Jeru-
salem according to Lightfoot, but this
is contradicted by others (Schöttgen,
Wünsche). In any case the prohibition
would not apply to the Romans. Though
no hens had been in Jerusalem, Jesus
might have spoken the words to mark
wine is impossible. Hence such com-
ments as those of Bengel and Meyer, to
ihe effect that k<uvov points to a new
kind of wine (" novitatem dicit plane
singularem," Béng.), serve no purpose.
They turn poetry into prose, and pathos
into bathos.
The remarkable transaction narrated
in w. 26-29 was an acted parable pro-
claiming at once the fact and the epoch-
making significance of the approaching
passion. It sets in a striking light the
personality of Jesus; His originality,
His tenderness, His mastery of the situa-
tion, His consciousness of being through
His life and His death the inaugurator of
a new era.—Was Judas present i Who
can teil ? Lk.\'s narrative seems to imply
that he was. Mt. and Mk. give no sign.
They cannot have regarded his absence
as of vital importance.
Vv. 30-46. Gethscmant (Mk. xiv. 26-42,
Lk. xxii. 39-46).—Ver. 30. vpvijcravTCf.
With this participle, referring to the last
actwithin the supper chamber—the sing-
ingof the paschal hymn (the Hallel, part
2, Ps. 115-118, or possibly a new song,
Grotius)—we pass without, and after talk
between Jesus and the disciples, arising
out of the situation, arrive at the scène
of another sacred memory of the passion
eve. If, as is said (Lightfoot, Hor.
Heb.), it was required of Jews that they
should spend passover night in Jeru-
salem, the spirit of Jesus led Him else-
where—towards the Mount of Olives, to
the garden of the agony.—Ver. 31. rór;
then, on the way through the valley be-
tween the city and Olivet, the valley of
Jehoshaphat (Kedron), suggestive of pro-
phetic memories (Joel iii., Zech. xiii.,
xiv.), leading up, as well as the present
situation, to the topic.—irdvrn, all ; one
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KATA MAT6AI0N
XXVI.
314
q Mk. il».        36. TOTE êpxïTcii u.£t\' aÜTÜv A \'Irjaoüs eis ,XWP\'01\' XeyojUfOI»
iv. 5. rï6<TT)(iOKTJ, koI Xe\'yei rots fiaörjTats, " Ka8io-aTe aüroii, êus oS1
19; iv. 34 AitikBiov 7rpo(r6u|u|xai «K£t."* 37. Kaï irapaXafSuiK rbv ("ItVpoK
v. 3, 8; Kal tous 8uo uïous Ze|3eSat\'ou, rjp£aTO \\uima9ai Kal \' &8t)fl0t*lïr.
(pi).        38- t<St£ Xé\'yei aÜTois, "\' rUpiXuirós i<mv i) iI\'uyjj fiou éws OavaTOU •
33. Phil. ueimTe £8« Kal yp^yopetTe uït\' cu.oü.\' 39. Kaï irpoeXöwv8 pKpóV,
• paraii. tirfaiv iirl irpótruiroi\' aÜTOÜ Trpocreu)(üfi£^os, Kal Xï\'ywp, " üaTcp fiou,
26. Lk. «\' oufaróV t\'ori, \' irapcXdcru dir\' èu-oü to iroT^ptoi\' toüto • irX))i> odx
xvm. 33.
I here and
<Ï>S cyu> 8e\\cu, dXX\' As au. 40. Kal IpxcTai irpóc, tous u.a0>|Tas,
Mk. ""v. "al cüpiaKci aÜTous KaOtuSorras, Kal Xeyei tü néVpu, " Oórus ouk
35-
1 The reading varies here, some MSS. having ex; ov (B, etc), some cus mv (DLA),
some cus (fc$CM).
9 txci irpoaev^uuai in ^BDL 33 al.
* So in BZ (W.H. in text). Most uncials read irpoo-«X<W (Tisch., W.H., in
margin). Weiss thinks this an assimilation to Mt.\'s usual expression, and
wpocXSuv the true reading.
isolation.—TJp{aro, He began. This
beginning refers to the appearance of
distress; the inward beginning came
earlier. He hid His feelings till He had
reduced His following to three; then
allowed them to appear to those who,
He hoped, could bear the revelation and
give Him a little sympathy.—dSnuovctv,
of uncertain derivation. Euthy. gives
as its equivalent f3apv8vucïv, to be
dejected or heavy-hcarted.—Ver. 38.
tot« \\iyu air.: He confides to the three
His state of inind without reserve, as if
He wished it to be known. Cf. the use
made in the epistle to the Hebrews of
this frank manifestation ofweakness as
showing that Christ could not have
usurped the priestly office, but rather
simply submitted to be made a priest
(chap. v. 7, 8).—irepCXviros, overwhelmed
with distress, " über und über traurig"
(Weiss).—?<as BavaTov, mortally = death
by anticipation, showing that it was the
Passion with all its horrors vividly
realised that was causing the distress.
Hilary, true to his docetic tendency;
represents Christ as distressed on accoun\'
of the three, fearing they mightaltogethei
lose tlitir faith in God.—uS<: the three
stationed nearer the scène of agony to
keep watch there.—Ver. 39. uixpov, a
little space, presumably near enough for
them to hear lef. Lk. xxii. 41). —Iiri
irprfo-uirov, on His face, not on knees,
summa demissio (Béng.).—ird-rcp, Father!
Weiss in Markus-Evang. seems to think
that the one word Abba was all the three
heurd, tbc raat af «ba -?«wer being an
the time of night.—rpls, thrice, sugges-
tive of denial in aggravated form; on
which, not on the precise number of
times, as an instance of miraculous pre-
diction, stress should be laid.—Ver. 35:
intensified protestation of fidelity—Kal
before iav (k&v) intensive, introducing an
extreme case, death for the M aster.—ov
p.ij\', making the predictive future em-
phatically negative = I certainly will not.
—ófioïuï, similarly, weaker than Mk.\'s
io-auTcjï. Very iinprobable, thinks De
Wette. But the disciples were placed in
a delicate position by Peter\'s protesta-
tions, and would have to say something,
however faint-heartedly.
Vv. 36-46. The agony (so called from
the word ayuvta in Lk. xxii. 44, a SiraJ
Xty.).—Ver. 36. xup\'0>>i a place in the
sense of a property or farm = villa in
Vulgate, ager, Hilary, Grundstück,
Weizsacker\'s translation.—rc0o-T)u.avfj,
probably = IDTÏÊ ]"I3, an oil press.
Descriptions of the place now identified
with it in Robinson\'s Researches, Furrer\'s
Wanderungen, and Stanley\'s Sinai and
Palestine. — KaBitrar* ovitov : Jesus
arranges that a good distance shall be
between Himself and the body of the
disciples when He enters the valley of
the shadow of death. He expects no
help from them.—IkiZ, there! pointing
to the place visible in the moonlight.—
Ver. 37. irapaXapiy: He takes the
same three as at the transnguration
along with Him that they may be near
enough to prevent p feeling of utter
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EYAITEAION
36—46.
3*5
Iv^iaart p-iav «Spa? ypriyoprjo-ai f1"\' {V°" >\' 41* YP1)Y°P6^T€ *°^
irpotreuxeaöe, "ra /jltj et<r^\\dr)TC cis TreipacrpóV. to p-èf irvcCua
irpó0up-oi\', tJ 8è crap| do,0ei\'^s-" 4S- ndXie " in "oeuTê\'pou air«\\8a)i\'U Mk. xlv.
93. Joho
irpoffiju^aTO, Xeyur, " ntfrcp p.011, et ou SüVarai toCto to TTOTrjpioi\'1 ix. 14.
irapeXOeïf dir\' è\'u.oO,8 l&v fxrj auTO mu, yecT/driTw to OcXrjpd aou." Heb. iz.
43. Kol i\\Bo>v <upio~KCi aurous TraXtK8 KaöeuSorras • rjo-aK ydp
aÜTÓjy ol ó<j>6a\\pot * Pej3api]p.t\'i\'oi. 44. Kal d<f>e\'is aÜTOUS, &WcXA&n> » Mk. xiv.
TrdXtf,4 TfpooTjuJaTO c\'k TpiTou, tok auToe Xóyoy tlirtiv.5 45. totc Lk. ix.3*;
ëpXtTai irpos toós u-oStitos aÖToü,8 Kal Xcyei auTois, " KaöeuSeTC to7 Cor. 1 8,
Xoiirof Kal dfa\'iraueo\'Oc * tSoii, TjyyiKCK rj wpa, kcu ó uïos tou
di\'dpuirou irapaSïSoTai cis x6\'Pa\' dfiapTaiXwK. 46» cyeiptffOc,
ayup-Cf. loou, fJyyiKCK 6 irapaSiSous pc."
1  ^ABCILA omit to iro-njpwv (Tisch., W.H.).
2 fc^BDL omit o-tt epov (Tisch., W.H,). * iraXiv evpev auTovs in ^BCDILÏ.
4 iraXiv aircXSuv in J^BCDIL.                   6 fr^BL have a second iraXiv after tvwmv,
6 Most uncials omit avTou.                         \' to omi\'.ted in BCL.
expansion and interpretation by the
evangelist. But if they heard one word
they could hear more. The prayer
uttered in such a state of distress would
be a loitd outburst (cf* peTa Kpavyi^s
lo~xvpat, Heb. v. 7), at onct, therefore
before the disciples had time to fail asleep
or even get drowsy.—to iroTijpiov t.,
this cup (ofdeath).—irX^v, etc, howbeit
not as I wish, but as Thou, expressively
elliptical; no doubt spoken in a calmer
tone, the subdued accent suggestive of a
changeof mood even if the very wordsdid
not distinctly reach the ear of the three.
Grotius, from theological solicitudes,
takes 0eX<ü = 8t\'\\oipi, " vellem " ("more
Hebraeorum, qui neque potentialem
neque optativum modum habent").—
Ver. 40. ïpx«TO,i: not necessarily immedi-
ately after uttering the foregoing prayer.
Jesus may have lain on the ground for a
considerable time silent.—™ flirptf: all
three were asleep, but the reproach
was most fitly addressed to Peter, the
would-be valiant and loyal disciple.—
oÏtus : Euthy. puts a mark of interroga-
tion after this word, whereby we get this
sense : So ? Is this what it has come
to? You were not able to watch with
me one hour I A spirited rendering in
consonance with Mark\'s version.
Vv. 42-46. Further progress of the
agony.—That Jesus had not yet reached
final victory is apparent from His com-
plaint against the disciples. He came
craving, needing a sympathy He had
not got. When the moment of triumph
comes He will be independent of them.
—Ver. 42. Xtyuv, sayiug; whereupon
follow the words. Mark simply states
that Jesus prayed to the same effect.—
ovp Svvarui: ov not pt|. He knows that
it is not possible, yet the voice of nature
says strongly : would that it were !—Ver.
43.     KaSc\'Sovra.;: again 1 surprising, one
would say incredible on first thoughts,
but not on second. It was late and they
were sad, and sadness is soporific.—Ver.
44.     Jesus leaves them sleeping and goes
away ngain for the final struggle, praying
as before.—Ver. 45. Ka8ev8eTf X. k.
avairavco-6<, sleep now and rest; not
ironical or reproachful, nor yet seriously
meant, but concessive = ye may sleep
and rest indefinitely so far as I am con-
cerned ; I need no ïonger your watchful
interest. The Master\'s time of weakness
is past; He is prepared to face the worst.
—T| upa: He expects the worst to begin
forthwith: the cup, which He prayed
might pass, to be put immediately into
His hands.—irapaSïSoTOi, betrayal the
first step, on the point of being taken.—
ópapTwXüv.the Sanhedrists, with whom
Judas has been bargaining. — <y<(p<
ó/yup..: sudden change of mood, on
signs ot a hostile approach: arise, let us
go; spoken as if by a general to his army.
—ó TrapaSiSovs, the traitor is seen to be
coming. It is noticeable that throughout
the narrative, in speaking of the action
of Judas, the verb irapaSïSupi is used
instead of irpoSiSufu: the former ex-
presses the idea of delivering to death,
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3i6                          KATA MATGAION                         xxvi.
47. Kal ?ti aÜToG XaXouPTOS, ïoou, \'loüSas ets ruv ScóScKa tJX0«,
« taere »nd Kal /xer\' aÜTOu ó^Xos iroXus u.era paxaipüv Kal * ^üXuf, dirè tuk
•ccadgels. dp^icpcuK Kal irpEa^uTepuK toS XaoS. 48. 6 8è irapaoiSous aiïrov
ISukck aÜToïs anu.eïok\', Xeyuf, "*Oc ar <j>iXïjo-<i), aü-rós &m • KpaTY]-
aaT« auTÓf." 49. Kal cüSe\'ws, irpoaeXSwi\' tw \'incoü etire, " Xatpe,
pap|3ï," Kal KaTc^iXtio-eK aÜTÓv. 50. 6 8t \'lr)<xoGs et-Tree aurü,
" \'ETaïpe, ty\' w * ircipet; " Totï irpotrcXOóWcc. ^ïr^PaXoK t4s x*^Pas
1 € o in ^ A13CDT.A, etc. (modern editors).
the latter of delivering into the hands of
those who sought His life (Euthy. on
ver. 21).
The scène in the garden is intrinsically
probable and without doubt historical.
The temptation was to suppress rather
than to invent in regard both to the
behaviour of Jesus and to that of His
disciples. It is not the creation of theo-
logy, though theology has made its own
use of it. It is recorded simply because
it was known to have happened.
Vv. 47-56. The appTihcnsion (Mk. xiv.
43-52, Lk. xxii. 47-53).—«s t. 8<iS«Ka, as
in ver. 14, repeated not for information,
but as the literary reflection of the
chronic horror of the apostolic church
that such a thing should be possible.
That it was not only possible but a fact
is one of the almost undisputed cer-
tainties of the passion history. Even
Brandt, who treats that history very
sceptically, accepts it as fact (Die Evan-
gelische Geschichte, p. 18).—jut\' avroï,
etc. : the description of the company to
whom Judas acted as guide isvague ; óx.
iroX. is elastic, and might mean scores,
hundreds, thousands, according to the
Standard of comparison.—óx*Vos does
not suggest soldiery as its constituents,
neither does the description of the arms
borne—swords and staves. Lk. (xxii.
52, orpoTq\'yois t. Ltpoü) seems to have
in his mind the temple police, consisting
of priests and Levites with assistants,
and this view appears intrinsically pro-
bable, though Brandt (£. G., p. 4) scouts
it The Jewish authorities would make
arrangements to ensure their purpose; the
temple police was at their command, and
they would send a sufficiently large
number to overpower the foilowers of
their victim, hov.ever ciespcrate their rc-
sistance.—Ver. 48. ïSwkév : the traitor,
as he approached the place where he
shrewdly guessed Jesus would be, gave
(dcdit, Vuig.), not had given. His plan
was not cut and dry from the first. It
flashed upon him as he drew near and
began to think how he would meet
his M aster. The old charm 01 the M aster
reasserts itself in his soul, and he feels
he must salute Him affectionately. At
the same instant it flashes upon him that
the kiss which both smouldering love
and cowardice compel may be utilised as
a sign. Inconsistent motives ? Yes, but
such is human nature, especially in the
Judas type : two-souled men, dxawn
opposite ways by the good and evil in
them ; betraying loved ones, tlien hang-
ing themselves.—Ver. 48. ai-rós Icrriv,
He and no other is the man.—Ver. 49.
KaTc\'ui\\r,otv, kissed Him heartily. In
late Greek there was a tendency to use
compounds with the force of the simple
verb, and this has been supposed to be a
case in point (De Wette). But coming
after 4>lXij<ru, ver. 48, the compound
verb is plainly used with intention. It
occurs again in Lk. vii. 38, 45, xv. 20,
obviously with intensive force. What a
tremendous contrast between the woman
in Simon\'s house (Lk. vii.) and Judas I
Both kissed Jesus fervently: with strong
emotion ; yet the one could have died for
Him, the other betrays Him to death.
Did Jesus remember the woman at that
moment ?—Ver. 50. iralpt: so might a
master salute a disciple, and disciple or
companion is, I think, the sense of the
word here (so Elsner, Palairet, Wolf,
Sch.inz, Carr, Camb. N. T.). It answers
to pappi in the salute of Judas.—i<J>\' 6
irapei, usually taken as a question ; "ad
quid venisti ? " Vuig. Wheietöre art thou
come? A.V. " Wozu bist duda? " Weiz-
sacker. Against this is the grammatical
objection that instead of fi should have
been rX. Winer, § 24, 4, maintains that
5s might be used instead of tU in a
direct question in late Greek. To get
over the difliculty various suggestions
have been made: Fritzsche renders:
fxiend, for what work you are come 1
taking & = otov. Others treat the sen-
tence as elliptical, and supply words
before or after: e.g., say for what you
are come (Morison), or what you have
come for, that do, R. V., Meyer, Weiss.
The last is least satisfactory, for Judas
had already done it, as Jesus instinctively
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EYAITEAION
3*7
♦7—55.
lltï Tof \'Itjo-oGk, Kal tnpdrijtjOLV aÜTÓV. 51. Kal loou, «\'s tuk fiïTa
\'Itjoroö, èxTEu-as tV xe\'Pa> * &irAnra<re tV paxcupay outou, Kal x here oalT
•aardtas toi» SoüXoc toü dpyicpe\'us dAeïXew aÜTOu to t wtioc. ""S1!-.
r/* r,                                                           (Mk. sim-
52. t(5t£ Xe\'yei auTu 6 It]ctoCs, " Airóorrpeil/cV <rou tt)i\' udxaipaf1 P>« verb).
eis toc TÓiroc aÜTïjs • irdcTes ydp 01 XaPórres |xdxaipai\' iy |iaxaipa ™ü- 41.
diroXoGerai. 53. ^ BokcÏs Sti oö SuVajiai apTi 8 irapaKaXeo-ai toc 3°; "i- 1.
v Mk. xïv
TraTe\'pa jiou, Kal Trapaarrjcrei (ioi irXeious fj8 8(58eKa XeyeóWas 47 (T. R.)!
dyyeXuv; 54. irus ouV ïrXijpuSümi\' al ypa<pai, Sri outu 8eï    51. John
yeyeaöai;                                                                                                        (T. R.).
55. \'Ec eVeiVrj Tfl (!pa eTirEi» o \'Itjo-oCs Toïs SxXois, "\'üs em    Actstitl
Xrjorrji\' è£r]X6eT6 fieTa paxcupwe Kal $uXup *ou\\Xa(3tir |i«; ko8\'    uiiCty,
1 <rov after tijv p.ax<upav in ^BDL.
* apri after irapao-TT|<rci p.01 in ^BL 33 al. (Tisch., W.H.).
\'For irXctovs tj fc^BD have irXctu. The reading in T. R. is a grammatical
correction, uncalled for as the construction in irXciu 8. Xeycuva? is good Greek.
exemplification of its truth), suitably en-
forces the order. Weiss thinks that this
word recorded here was spoken by Jesus
at some other time, if at all, for it appears
to be only a free reproduction of Rev.
xiii. 10 (Meyer, ed. Weiss). This and
the next two verses are wanting in Mk.
and Lk.—Ver. 53 gives another reason
for not using the sword : if it were God\'s
^will that His Son should be rescued it
could be done in a different way. The
way suggested is described in military
language, the verbs irapcucaXctv and
irapiordvai being both used in classics in
connection with military matters, and the
word Xsyeüvoï suggesting the battalions
of the Roman army.— SwStica, twelve
legions, one for each of the twelve dis-
ciples.—irXeiw, even more than that vaat
number, üivine resources boundless. The
free play of imagination displayed in this
conception of a great army of angels
evinces the elasticity of Christ\'s spirit
and His perfect self-possession at a criti-
cal moment.—Ver. 54. iris olv : refers
to both forms of aid, that of the sword
and that of angels (Grotius, Fritzsche);
rescue in any form inconsistent with the
predicted destiny of Messiah to be a
sufferer.—Sti ovtu, etc, the purport of
all prophetic scripture is that thus it
should be: apprehension and all that is
to follow.
Vv. 55, 56. yesus complains of the
manner of His apprehension.—iv ix. r.
upa, connects with èi<pa.Tr\\crav avrroV in
ver. 50. Having said what was necessary
to the bellicose disciple, Jesus turns to
the party which had come to arrest Him,
knew. Fritzsche\'s suggestion is in-
genious, and puts a worthy thought into
Christ\'s mouth. Perhaps the best solu-
tion is to take the words as a question in
effect, though not in form. Disciple,
for which, or as which you are present ?
Comrade, and as a comrade here ? So
Judas pretended, and by the lacor.ic
phrase Jesus at once states and exposes
the pretence, possibly pointing to the
crowd behind in proof of the contrary.
So in effect Béng.: "hoccine illud est
cujus causa ades?"; also Schanz. The
point is that the Master gives the false
disciple to undeistand that He does not
believe in his paraded affection.
Vv, 51-54. Blood drawn.—ISov, intro-
ducing a second scène connected with
the apprehension (cf. ver. 47); the use of
a weapon by one of Christ\'s disciples. A
quite likely occurrence if any of them
happened to have weapons in their
hands, though we may wonder at that.
It might be a large knife used inconnec-
tion with the Paschal feast. Who used
the weapon is not said by the Synop.
Did they know ? The article before
póxaipav might suggest that the whole
party were armed, each disciple having
nis sword. The fear that they might be
explains the largeness of the band fol-
lowing Judas.—Ver. 52. diróo-Tp«|/ov :
Jesus could not encourage the use of
arms by His disciples, and the order to
sheathe the weapon He was sure to give.
The accompanying word, containing a
general legal maxim: draw the sword,
perish with the sword (the subsequent
history of the Jewish people a tragic
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318                         KATA MAT9AI0N                      xxvi.
i^ilpay irp&s ü/ias * iKaQeló[j.Y)v SiSdtrKur Ir T$ tepfi,* Kal oim
iKpa.TTj7a.Ti fit. 56. touto 8c SXof yiyovtv, "ya. irXijpuOuaif ai
Ypacpal rütv TTpo Tjiw." Tore ol jiaOnjal* irdVrcs d$érr€9 oütop
jtyvyOK.
57. 01 $2 KpaTTJcrcurts rif \'irjcroüi\' dir^Yayoi\' irpos Kata^aK to»
ApXiep^a, Sttou ol ypap.p.aTcl$ Kal ol irpco~f3iÏTepoi o-uerJx.9r)o-ac.
58. \'O 8c ricVpos TJKoXouÖei aürü d-rrö * p.aKpóSci\', ïws ttjs auXfjs
toG apxicpc*us\' Kal etaeXOilik caw èKaÖq-ro ucto tuk üinjpCTwy, iScÏk
1 fr$BL 33 omit irpos vp,as (Tisch., W.H.).
*  cv tw upu before • ko9«!;o|jit)v in j^BL 33 (Tisch., W.H.).
* B has avTOV after p.a6t]Tai (W.H. in margin).
4 BD have 0*0 (W.H. in brackets). fc^CLA °n»it (Tisch.).
here called toTs óxW<>.—ut «irl X^<rrf|»,
etc. : the words may be taken either as a
qoestion or as a statement of fact. In
either case Jesus complains that they
have arrested Him as if He were a
robber or other criminal. A robber as
distinct from a ihief (vide Trcnch,
Synonyms) is one who uses violence to
possess himself of others\' property, and
Christ\'s complaint is in the hrst place
that they have treated Him as one who
meant to offer resistance. But the
reference to His past habit in the sequel
seems to show that He has another com-
plaint in His mind, vit., that they have
regaxded Him as one hiding from justice.
The allusion is to the invasion of His
privacy in the garden, and the implied
suggestion that they have put a false
construction on His presence there.
They think He has been seeking escape
from His fate when in fact He has been
bracing Himself up for it 1 To what
misconstruction the holiest and noblest
actions are liable, and how humiliating
to the heroic soul I It was thoroughly
characteristic of Jesus that He should
fecl the humiliation, and that He should
at once give expression to the feeling.
This against Brandt (p. 6), who thinks
this utterance in no respect appropriate
to the situation.—«afi\' T|(i^pov, etc. :
Jesus asks in effect why they did not
apprehend Him while, for several days
in succession, He sat in the temple pre-
cincts teaching. To this it might be
replied that that was easier said than
done, in midst of a miscellaneous crowd
containing not a few friends of the ob-
noxious teacher (so Brandt). But what
Jesus is concerned to point out is, not
the practicability of arrest in the temple,
bat that His behaviour had been fear-
less. How could they imagine that a
man who spoke His mind so openly
could slink away into hiding-places like
an evil-doer ? Brandt remarks that the
complaint is addressed to the wrong
persons: to the underlings rather than
to the hierarchs. It is addressed to
those who actuaüy apprehended Jesus,
whoever they were. Who composed
that crowd it would not be easy in the
dark to know.—Ver. 56. tovto 8è, etc.:
a formula of the evangelist, introducing
another reference by Jesus to the pro-
phecies in these terms, ïva irVn.puO&o-iv,
etc. Jesus reconciles Himself to the in-
dignity in the manner of His arrest, as
to the arrest itself, and all that it in-
volved, by the thought that it was in
His " cup " as desenbed by the prophets.
The prophetic picture of Messiah\'s ex-
perience acted as a sedative to His
spirit.—t<5tc, then, when the appre-
hension had been effected, and meekly
submitted to by Jesus.—iravTes, Peter
included.—fyvyav, fled, to save them-
selves, since their Master could not be
saved. This another bitter drop in the
cup: absolute loneliness.
Vv. 57-68. Before Caiaphas (Mk. xiv.
53-65 ; Lk. xxii. 54, 66-71).—wpös Kaid-
4>av, to Caiaphas, who sent them forth,
and who expects their return with their
victim.—5-irov, where, i.e., in the palace
of Caiaphas.—YP- val irp.: scribes and
presbyters, priests and presbyters in ver.
3. Mk. names all the three ; doubtless
true to the fact___o-v>\'tjx<\'t)0"<>-v, were
assembled, waiting for the arrival of the
party sent out to arrest Jesus. In Mk.
the coming together of the Sanhedrim
appears to be synchronous with the
arrival of Jesus. This meeting happens
when the world is asleep, and when
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EYAITEAION
56—6a.
3*9
to tcXos. 59. O" ii dpxtepeïs Kal ot irpco-f3urcpoi * Kal t& owcSptoK
v% »• 1                   c                \'              *»»         »•            »\\n          » * Ch. xv. 19
oXof eJrjTOui\' \'dieuoofj.apTupi.af xaTa tou Inerou, oiru; auTor 6aeaTU-b Ch. iH. 43
(Tüxri, 60. rxal " oü)( b eupoe • Kal iroXXüi/ * i|/eu8ou.apTupcui\' irpoo-«X- 15.
86vTtav, oüx eupoK.2 üVrepoiv 8è Trpoo-eXOóVTes Siio i|i£u8ou.dpTupes J 61. Mk. ii. 1
4                 CC ^i "               • 1             » /                                       \\ **                   \\               ">                " rt        ~              tint          ACtS XXIV
ei,to;\', Outos e<pt), Aui\'au.0.1 KaTa\\uo~ai Toe r/aoe tou @eou, xai ötd 17. Gal
Tpiae *rju,ep<Je oÏKoSop.fjcrai auTÓe."* 62. Kal deaor&s ó dpj(icpcikf e Ch. xxvii
•                > .. .< aibi t              >                   \' * r                •                                                    >» 13. Mk.
ciircf auTu, Ouoee dTroxpiei]; Ti outoi ctou KaTap-apTupoucie; xjy. &,,
1 fc$BDL 69 it. vg., Egypt. verss., omit 01 »pto-pvT«poi, which comes in from
ver. 57.
- For the passage koi ovk cvpov . . . ovk «vpov J^HCI. verss. have Kal ovk cupor
iroXXuv irpoo-«X8ovTü>v <|;ev$ou.apTupu>v (Tisch., W.H., Ws.).
3 fc^BL omit x|«v8ou.apTvp«s.                            4 B omits avTOV (W.H.).
judicial iniquity can be perpetrated
quietly.—Ver. 58 is the prelude to the
story of Peter\'s denial, which is resumed
at ver. 69 after the account of the trial.
Similarly in Mk. Lk. gives the story
without interruption.—p.oKp(S9ev, from
afar: Peter foliowed his Master, having
after a while recovered from the general
panic ; more courageous than the rest,
yet not courageous enough; just enough
of the hero in him to bring him into the
region of temptation.—cue t. ai. Cf.
Mk., ver. 54.—tSeïv to ri\\o%, to sec the
end; a good Greek phrase. Motives:
curiosity and honest interest in the fate
of his loved Master. Jerome puts these
alternatively : " vel amore discipuli vel
humana curiositate ".
Vv. 59-68. The trial.—Va. 59. t.
orvv. SXov, the whole Sanhedrim, cf.
iravres in Heb. iii. 16, the statement in
both cases admitting of a few exceptions.
— t|/«vSou.aprupiav, false evidence, of
course in the first place from the evan-
gelist\'s point of view (paprupfav in
Mk.), but substantially true to the fact.
They wanted evidence for a foregone
conclusion ; no matter though it was false
if it only looked true and hung fairly well
together. Jesus was apprehended to be
put to death, and the trial was only a
blind, a form rendered necessary by the
fact that there was a Procurator to be
satisned.—Ver.60. ovx«ipoe: theyfound
not false witness that looked plausible
and justified capital punishment.—
TroXXóJv ir. «|r.: it was not for want of
witnesses of a kind ; many offered them-
selves and made statements, but they did
not serve the purpose : either trivia\' or
inconsistent; conceivable in the circum-
stances : coming forward on the spur of
the moment from the crowd in answer
to an invitation from prejudiced judges
eager for damnatory evidence. Those
who responded deserved to be stigma*
tised as false. None but base, mea n
creatures would have borne evidence in
such a case.—Svo, only two had anything
to say worth serious attention.—Ver. 61.
oÏtos €$i], this person said : then follows
a version of a word really spoken by
Jesus, of a startling character, concerning
destroying and rebuilding the temple.
An inaccurate report of so remarkable a
saying might easily go abroad, and the
version given by the two witnesses seems
from xxvii. 40 to have been current. They
might, therefore, have borne wrong evi-
dence without being false in intention.—
Svvapai, in an empliatic position, makes
Jesus appear as one boasting of preter-
naturat power, and tóv vaoe ~ov 0<ov,
as irreverently parading His power in
connection with a sacred object.—8ia t.
t|., literally thn\'ug^ three days =• after:
for similar use of the preposition, vide
Gal. ii. 1. The meaning is: after three
days I will complete the rebuilding, so
that 8ii in effect is = tV in John ii. 19.—
Ver. 62. óva<TTas 6 ap.: the high priest
rosé up not because he feit the evidence
just led to be very serious, rather in irri-
tation because the most damaging state-
mentsamounted to nothing more serious
A man could not be seineneed to death
for a boastful word (Grotius).—oüSèv
cnroKpiVj) . . . KaTapapTvpovo-iv: either
one question as in Vuig. : " nihil re-
spondes ad ea quae isti adversum te
testiticantur ? " or two as in A. V. and
R. V., so also Weizsacker: answerest
Thou nothing ? what do these witness
against Thee ? It is an attempt of a
batfled man to draw Jesus into explana-
tions about the saying which will make
it more damaging as evidence against
Him. What about this pretentious word
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320                          KATA MATGAION                         xxvi.
63. \'O Sc \'irjo-oGs fo-tuira. Kal diroKpidels1 6 dpxiepeus ctircr aurü,
"\'*E£opKi£o> o-e Kcvrd tou 6eoG toO £ójitos, "ra fffA» eïirrjs, cl <rb cl
& XptcrTÓ9, ó ulos toO 6«o5." 64. A^yct aÜT<3 ó \'l-ijtroGs, " 2u etirac;.
tt\\t]v Xeyu üpiV, dir\' öpTi 3i|/ecr0e Tof utof toO ivdpilrnov KaBr\\fi.evov
«V 8e|t<Si\' Tf|S 8urdp.c(üs Kal èpxópei\'Oi\' tirl rCtv vtfyiküv toü oüpavoü.\'*
65. TÓtc ó dpxtepeüg *8ié?ppr|fe Ta ipuna aÜToG, Xcyau\', ""Oti*
è|3Xao-cJ>iqpyr|0-e • ti Iti xP€ia|/ éx0/"1\' p-apTupwr; 18e, vSv rjKouo-aTe
tt)k fSXacnpnp.tai\' outoO.8 66. ti üp.ÏK Sokcï;" Ol 8è diroxpiGcrres
ctirof, \'"""Efoxos OaydTou iari." 67. Tóre «VeVrwaK cis Tè
•npöata-nov auTou, Kal \' CKoXdcpio av aÜTÓV\' ol 8è eppdiricrac, 68.
XcyokTes, " ripo<j>rjTeucroc rjplf, XptoTé\', tis c\'cmi\' ó iraicras o-e ;
f here onïy.
e Mk. xiv.
63.     Acts
xiv. 14.
h Mk. xiv.
64.      Mk.
iii. 29 (T.
R.), with
gen. of
penalty
(Gen.
xxvi. 11).
I Mk.xiv.65.
1 Cor. iv.
11. a Cor.
xii. 7. I
Pet. ii. 20.
1 BLZ vul. copt. al. omit a-rroicpifleis.
1 ^cBDLZI 33 omit on.
of yours; is it true th.it you said it, and
what does it mean ?—Ver. 63. tciuira:
Jesus seeing the drift of the questions
gave the high priest no assistance, but
continuedsilent.— i£opKiI>(è|opK<4<Dmoie
coinmon in classics). The high priest
now takes a new line, seeing that there
is no chance of conviction any other
way. He puts Jesus on His oath as to
the cardinal question of Messiahship.—
•l cru et 6 XpioTos, etc. : not two ques-
tions but one, Son of God being exe-
getical of the title Christ. If He was
the one He was the other ipso facto.—
Ver. 64. <rv clirac,: in current phrase =
I am. Was Jesus morally bound to an-
swer ? Why not continue silent ? First,
the whole ministry of Jesus had made
the question inevitable. Second, the
high priest was the proper person to ask.
it. Third, it was an important oppor-
tunity for giving expression to His Mes-
sianicself-consciousness. Fourth, silence
would, in the cirumstances, have amount-
ed to denial. — «Xtjv not = " neverthe-
less," but rather = nay more: I have
something more startling to teil you.
What follows describes the future of the
Son of Man in apocalyptic terms, and
is meant to suggest the thought: " the
time is coming when you and I shall
change places ; I then the Judge, you
the prisoners at the bar".
Vv. 65-68. totc: At last they have,
or think they have, Him at their mercy.
—Su\'pprj^tv, etc.: a very imposing act as
the expression of true emotion ; in reality
a theatrical action demanded by custom
and performed in accordance with rule:
length and locality of rent, the garments
to be rent (the nether ; all of them, even
1 fc^BDLZ omit avrov.
if there were ten, said the Rabbinical
rule : note the plural here, ra. ipdria), all
fixed. A common custom among Eastern
peoples. It was highly proper that holy
men should seem shocked immeasurabiy
by " blasphemy ". — cBXaa^pTjo-ev:
Was it blasphemy for a man to call Him-
self Messiah in a country where a mes
siah was expected ? Obviously not. It
might be to call oneself Messiah falsely,
But that was a point for careful and de-
liberate examination, net to be taken for
granted. The judi>ment of the high
priest and the obsequious vote of the
Sanhedrim were manifestly premature.
But it does not follow from this that the
evangelist\'s account of the trial is un-
historical (Brandt, p. 62). The Sanhe-
drists, as reported, behave uo more.—
Ver. 66. ivoxos 8avó/rov: death the
penalty of blasphemy, Lev. xxiv. 15, and
of being a false prophet, Deut. xviii. 2.0.
—Vv. 67-68: to judicial injustice suc-
ceed personal indignities: spitting in the
face (éVtVruo-av), smiting with the fist
{tKoXdhurav, not Attic, kovSvX£{jw used
in stencil, or with the open hand
(Éppairio-av, originally to beat with
rods). Euthy. Zig. dist nguishes the two
last words thus : KoXao^io-pos is a stroke
on the neck with the hollow of the hand
so as to make a noise, pairio-u-öt a stroke
on the face. The p petrators of these
outrages in Mk. are tivcs and ol virt)-
pt\'rai, the formerword presumably point-
ing to some Sanhedrists. In Mt. the
connection suggests Sanhedrists alone.
Incredible that they should condescend
to so unworthy pro eedings, one is in-
clined to say. Yet it was night, there
was intense dislike and they migbt feel
-ocr page 333-
EYArTEAlON
321
63—75.
69. \'O 8è FleS-pos ê£co ÉKciörjTo l iv ttj aüXvj, Kal trpoo-fjXOci\' outw
/xi\'a \' iraiSiaxr), \\eyouo-a, " Kal <ru rjo*6a p.eTa \'lr)o~oG toG raXiXatou."
70.  \'O hè TJpvrjo-aTO êjiirpocrSci\' TratTui», \\iyuv, " Oük o!8a Ti \\iytis-"
71.  \'E£e\\0óiTa Sc auTbv\'* els roe k rruXüya, eTSei/ aÜTov óXXt), Kal
Xéyci toÏs ^kci, " Kals outos JJf fiera \'lr|o-oG roG Na£opaiou."
72.  Kal irdXiv TJp^aaTO \' (J-ïö\' SpKou, " "Oti ouk olSa tok avBpiititov."
73.   Mct& p.iKpèi\' 8è TTpoo-eXOcWcs 01 loT&Tts ttirov tü ricTpio,
"\'A\\r|8a>s Kal vu i£ aurii\' eï • Kal ydp rj "XaXia aou "SrjXóV ere
Tfoieï." 74. TÓts fjp£aTO KaTava9eu.aTi£eii\'* Kal öp.vueti\', ""Oti
oük olSa tok aVSpcvrroi\'." Kal eüöe\'ws dXé\'KTwp è^ufrjac. 75. Kal
tp^o-Or] ó n^Tpos toG pr|U,aTos toG \' \'ItjotoG etpt]KOTOS auVw,8 ""Oti
wpU dXeKTOpa ijxuyijaai, rpls dirapvr)cn) p.e." Kal t^cXduy !£u
8 ËxXauae mKpus>
j parall. Lk.
xii. 45-
Acts xil.
13. GaL
iv. 33.
k Lk. xvi.30.
Acts x. 17;
xiv. 13.
1 Ch. xiv. j
(same
phrase).
m John iv.
42; vüi.43.
n 1 Cor. xv
37. Gal.
iil. xi.
o Ch. il. 18.
Mk. v. 38,
39. Lk. vi.
tl, 35.
\' ^BLZ omit this avTOV.
4 The mass of uncials have KaTaScjiuTitfiv.
\' fc^BDL omit avru.
1 ckoOtito c{u in t^BDLZ.
" t^BD omit kul beiore ovto*.
\'The aiticle is wanting in most uncia
accepted even by writers like Brandt
as one of the certainties of the Passion
history.
Ver. 69. 6 8{ n.: Sc résumés the Peter-
episode introduced at ver. 58.—ÉKdOn-ro,
was sitting, while the judicial proceed-
ings were going on.—avXfj, here means
the court, atrium; the trial would take
place in a chamber within the buildings
surrounding the court.—uia ir., one
servant girl, to distinguish trom another
referred to in ver. 71 (öXXt)).—koX <ri,
you too, as if she had seen Jesus in com-
pany with His disciples, Peter one of
them, recognisable again, perhaps during
the last few days.—raXiXaiov : He a
Galilean; you, too, by your tongue.__
Ver. 70. ovk olSa, etc: affectation of
extreme ignorance. So far from know-
ing the man I don\'t even know what you
are talking about. This said before all
(iu.it. itóvtuv). First denial, entailing
others to follow.—Ver. 71. cis t.
irvXwva, to or towards the gateway,
away from the crowd in the court.—
oaXt) (traiSio-KT)), another saw him, and
said, not to him, but to others there (not
easy to escape!).—ovtoï, etc, this per-
son, pointing to him, was, etc.—Ver. 72.
u*V SpKou: second denial, more em-
phatic, with an oath, and more direct: I
know not the man (tov iv.).—Ver. 73. ot
éo-TÜTcs, loungers; seeing Peter\'s con-
fusion, and amusing themselves by
tormenting him. — óXt)8üs, beyond
doubt, you, too, are one ot them ; of the
notorious gang.—^ XoXid: They had
they did God service by disgracing a
pretender. Hence the invitation to the
would-be christ to prophesy (irpo<fiiï-rcv-
wov) who smote him when he was struck
behind the back or blindfolded (Mk. xiv.
65). Thus did they fill up the early hours
of the morning on that miserable night.
Sceptical critics, e.g.. Brandt, p. 69,
also Holtz., H. Ci suggest that the
colouring of this passage is drawn from
O. T. texts, such as Micah iv. 14 (Sept.
v. 1, A. V.), Is. 1. 6, liii. 3-5, 1 Kings
xxii. 24, and that probably the texts
created the " facts ". That of course is
abstractly possible, but the statement
of the evangelist is intrinsically pro-
bable, and it is to be noted that not even
in Mt. is there a " that it might be ful-
filled ".
Vv. 69-75. Peter\'s dental (Mk. xiv. 66-
72, Lk. xxii. 54-62). The discrepancies
of the four accounts here are perplexing
but not surprising. It would be difficult
for any one present in the confused
throng gathered within the palace gate
that night to teil exactly what happened.
Peter himself, the hero of the tale, had
probably only hazy recollections of some
particulars, and might not always relate
the incident in the same way. Har-
monistic eflbrts are wasted time. Com-
parative exegesis may partly explain how
one narrative, say Mt.\'s, arose out of
another, e.g., Mk.\'s (Weiss, Marcus-
Evang.). But on the whole it is best
to take each version by itself, as one way
of telling a story, which in the main is
21
-ocr page 334-
KATA MAT9A10N
xxvn.
3"
XXVII. i. nPQlAX 8è yïi\'op.eVijs\', irufiPoüXioi\' IXafW irdires oi
apxitpfi-; Kal ot irpca^uTcpoi toO Xaoü Kard toG \'incroü, Serre
OaKaToiuai auTÓV\' 2. Kal Si^crafTCS auTOK &ir^-yaY0>\'> Ka\' T\'ape8(\'\'Kay
aÜTo^ floiriu\' riiX<jT<j) tü T^ep-óft.
3. TÓTt tSue \'louoas ó TrapaSiSoug * au-róV, 8ti KaTCKpiOi), p.«TO-
p.eXn6els ÜTrcirrptij/e3 Ta TpiciKOfTa dpyu\'pco toIs dp)(icpcG<n Kal
\' avrov PlovTiu, omitted in fr$B I.I; C omits avTov. The words are an explanatory
gl< ss.
1 irapaSov» in BL 33.
»«rrp«|« in «BL (Tisch., W.H., Wi.).
though in one respect pro formd. The
law or custom required a death sentence
to be pronounced during day-time.
Thereiore, tne vote of the night meeting
had to be formally confirmeJ. Then they
had to consider in what shape the case
was to be put so as to ensure the consent
ol Pilate to the execution of their sen-
tence ; a most vital matter.—üort 6ava-
rwaai aiiTÓv, so that they might compass
His death; the phrase seems meant to
cover both aspects of the business on
hand: the formal sentence of death,
and the adoption ot means for securing
that it might be carried into effect.—
wrrt, with infinitive, here expresses
tendency: that He should die, the drift
of all done. The result as yet remained
uncertain.—Ver. 2. 8rjoav-rts : no men
tion of binding before in Mt.\'s narrative,
lf Jesus was bound at His apprehension
the fetters must have been taken off
during the trial.—airriyayav, etc, they
led Him away and delivered Him to
Pontius Pilate. No mention at this
point what they had resolved to say to
Pilate. That comes out in Pilate\'s
questioning. Pilate was a very undesii-
able judge to come to with such a cause
a poor representative of Roman authority;
as described by Philo. and Josephus, as
destitute of fear of God or respect for
justice, as the unjust judge of the
parable ; but, like him, accessible on the
side of self-interest, as, no doubt, the
Sanhedrists knew very well.—t^ riytfióvi,
the governor, a general title for one
exercising suprème authority as repre
senting the emperor. The more specific
title was «\'irÏTpoiros, procurator. The
ordinary residence of procurators was
Caesarea, on the sea coast, but it was
their custom to be in Jerusalem at
passover time, with a detachment of
soldiers, to watch over the public peace.
Vv. 3-10. The despnir of Jiulas.—
Peculiar to Matthew ; interesting to the
evangelist as a testimony even from the
heard him speak in his second denial,
which so leads up to a third. Galilean
speech was defective in pronouncing the
gutturals, and making QJ = J"\\—Ver. 74.
KaTaStpaTi^civ (here only, KaravaS. in
T. R., probably belonging to vulgar
speech, Meyer), to call down curses on
himself, sign of imtation and despera-
tion; has lost selfcontrol completely.
—Kal cvOis: just after this passionate
outburst a cock crew.—" Magna circum-
stantia," Béng.—Ver. 75. koï lp.vr\\<rii\\:
The cock crowing caused a sudden re-
vulsion of feeling, and flashed in on
Peter\'s mind the light of a vivid recollec-
tion : the word his Master had spoken.—
irpiv, etc, repeated as in ver. 34.—
i{c\\6uv, going out, neither in fear of
apprehension (Chrys., Euthy.) nor from
shame (Orig., Jer.), but that he might
give free rein to penitent feeling.—
IxXava-cv, wept loudly, as distinct from
Saxpvciv (John xi. 35), to shed tears.
Chapter XXVII. The Passion
HlSTORY CONTINUED.—Vv. I, 2. Mom-
ing meeting of the Sanhedrim (Mk. xv.
1, Lk. xxii. 66, xxiii. 1).—Ver. I.
<rupf3ovXiov £\\a(3ov: this consultation
took place at a meeting of Sanhedrim,
which was probably only a continuation
of the night meeting, though regarded as
formally a second meeting, to keep right
with the law which humanely required,
at least, two sittings in a grave criminal
case; the Sanhedrists in this, as in all
things, careful to observe the letter,
while sinning against the spirit of the
law. Those who were present at the
night meeting would scarcely have time
to go home, as the hearing of many
witnesses (xxvi. 59) would take hours.
Absent members might be summoned to
the morning meeting (Elsner), or might
come, knowing that they were expected.
—irdvTis points to a full meeting, as
does also tov Xaov after irpccr(3vTfpoi.
The meeting was supremely important,
-ocr page 335-
EYAITEAION
3^3
I—10.
toIs 1 irpeo-Pur/pois, 4. Xéyuv, ""Hp.apTOe irapaSous alfia * dOwoy." » here and
Ol 8è eTirov, "Ti irpds ^jfias; cu 8x|/ei." 8 5. Kal pu|/as ra dpyiipia
iv TÜ eau,* av€x<ipT]ae • Kal direXOiic b dir^ylaTO. 6. Ol 8è dpxiepeïs b here only
Xa^ófTts Ta dpyupia eiiroy, " Oük I|eo-Ti PaXetr auTa els TÖv (Tobit iii.
\'KOpPakaf, lirel dTip.T) aïp.aTÓs écm." 7. Xuu.|3ou\\ioi\' 8è XaPóires, c here only.
»/              s> • n » . .         « .             >          * f n         - > /         d here, ver.
Tjyopaaai\' «5 auTuf tov dypov tou Kepapeus, eis ,Ta<pï)t\' tois seVois. 9. Acts
8.    810 £k\\i]0t] ó dypös ÈKelcos dypos aipuxTOS, êo>s Trjs f/r^uepoi\'. Cor. vi. 30
9.  TOTe £lirXnpoj9r| to pr|6èv Sid \'leptfuou tou irpocp^TOU, XéyovTos, e Rora. iz.
\' Kal êXapoc Td TpiÓKOia-a dpyupia, ttjc Tiu,r)v tou TeTiu,r)u,eVou, Si\'f here only.
èrifitjaavTo diro ulur \'lapar|\\* 10. Kal ëSuKaf aÜTa els Tèr dypov
tou Kcpauéus, Kaöd <ruviTtk£i p.01 Ku\'pios."
1 J^BCL 33 omit toi«.                        \'«"H m the most important uncials.
» «is tov vaov in ^BL 33, 69 al. (Tisch., W.H., Ws.).
itself (Meyer, Weiss, Schanz, Carr,
Morison); the act ot a desperate man
determined they should get the money,
and perhaps hoping it might be a kind
of atonement for his sin.—öirrjyJoTo,
strangled himself; usually reconciled
with Acts i. 18 by the supposition that
the rope broke. The suggestion of
Grotius that the verb points to death from
grief {" non laqueo sed moestitia ") has
met with little favour.—Ver. 6. Kopftavav,
the treasury, referred to by this name by
Joseph. (B. J. ii. 9, 4).—tiu.t) aïjiaTÖs
ïo-Ti: exclusion of blood money from the
treasury, an extension of the law against
the wages of harlotry (Deut. xxiii. 18).—
Ver. 7, tov dypöv t. xcpapc\'us, the field
of the potter. Thesmallness of the price
has suggested to some (Grotius, e.g.) that
it was a field for potter\'s clay got cheap
because worked out. But in that case it
would naturally be called the field of the\'
potters.—£éVols most take as referring to
Jews from other lands dying at Jerusalem
at passover time.—Ver. 8. dypos aïpa-ros
m aceldama. Acts i. 18, name otherwise
explained there.—ïus T-ïjs o-rjp.epov:
phrase frequent in O. T. history; sign
of late date of Gospel, thinks De Wette.
Vy. g, 10. Prop het ie reference, t<5t«,
as in ii. 17, not tva or SVus.—Sid
\'Icpcpiov, by Jeremiah, in reality by
Zechariah (xi. 13), the reference to
Jeremiah probably due to there being
somewhat similar texts in that prophet
(xviii. 2, 3, xxxii. 6-15) running in the
evangelist\'s mind. A petty error. More
serious is the question whether this is
not a case of prophecy creating " facts,"
whether the whole story here told is not
a legend growing out of the O. T. text
false disciple to the innocence of Jesus,
and the wickedness of His enemies, and
as a curious instance of prophecy ful-
filled.—Ver. 3. toVc connects the re-
pentance of Judas with the leading of
Jesus away to Pilate which he regarded
as sealing his fate. What happened was
but the natural result of the apprehension
which he himself had brought about, and
he doubtless had the natural issue in
view at the moment of apprehension.
But reaction had set in, partly as a
matter of course in a " two-souled"
man, partly at sight of the grim reality:
his Master led to death by his assistance
(on KOT«Kpi6ii).—p.£Tajie\\r|8eis, regret-
ting, rueing what he had done: wishing
it were undone.—óirc\'oTp«i|\'« (iaTpn|f<
W.H. as in Is. xxxviii. 8), returned the
thirty pieces of silver, a sign in such a
nature that the rcpentance as far as it
went was very real.—Ver. 4. TJu.a.pTov, I
sinned, I did wrong.—irapaSous o. ö.. ex-
plainshow. Thesinningandthebetraying
are one, therefore the participle does not
point to an act antecedent to that of the
main verb.—atpa d6uov, innocent blood,
for the blood of an innocent person. So
in Deut. xxvii. 25. Palairet cites ex-
amples to prove that Greek writers used
atu.a as = üvOpuTros.—ri wpos ^pas :
that is not our concern.—0-11 8<|»«i, look
thou to that = " tu videris," a Latinism.
The sentiment itself a Cainism. " Ad
modum Caini loquuntur vera progenies
Caini " (Grotius).—Ver. 5. cis tov vaóv:
not in that part of the temple where the
Sanhedrim met (Grotius), or in the
temple at large, in a place accessible to
laymen (Fritzsche, Bleek), or near the
temple (Kypke), but in the holy place
-ocr page 336-
KATA MAT9AI0N
XXVII.
324
11. "O 8c \'ItjctoQs ?ot«j * ïp.irpoaOei\' toO ^yeuóVos • Kal iin\\pt&TX\\<Tt*
airov 6 r]yep-wy, \\lyuv, " Zu et ó (3aaiXeus TÜf \'louoaiwv ;" \'O 8e
\'irjaoGs t i] auTÖ,* " 2u Xeyeis." 12. Kal «V tü Kurn.Yopeïo-0ai
auroi\' uiro tui\' clpY>iep£ü)i\' Kal TÜf Tipccrpuripuv, ouSèr drreKpiVa-ro.
13. tÓtc Xeyci auTÜ ó rUXaTOS, " OuK dxoüets nócra ctou KaTap.ap-
Tupauiri;" 14. Kal oük dircKpiSi] oütw irpos oüSc tv pr}p.a, were
6aufid^€ii\' TÖi< Tjyeu.ók\'a Xiai».
1 t^BCLZ have c<rra8i), foi which the scribes substituted the more usual c<rn|.
* avru has the support of ABXAZ, but Tisch. and W.H. (in text) on the authority
of fr$L omit it
quoted. So Brandt, who thinks the
betrayal the only fact in the story of
Judas, all the rest legendary (E. G., p.
11). The truth rather seems to be that
facts, historical traditions, suggested
texts which otherwise would never have
been thought of. This may be inferred
from the manipulation necessary to make
the prophecy correspond to the facts:
fXafSov, ist person singular in Sept.,
3rd person plural here = they took; the
expression " the chüdren of Israël "
introduced with apparent intention to
make the nation responsible for the
betrayal; the substitution of the phrase
" the field of the potter " for " the house
of the Lord ". And after all the mani-
pulation how different the circumstances
in the two cases I In the one case it is
the propliet himself, valued at a petty
sum, who cast his price into the House of
the Lord; in the other, it is the priests,
who bought the life of the prophet of
Nazareth for a small sum, who give the
money for a potter\'s field. The only
real point of resemblance is the small
value set upon a prophet in either case.
It is a most unsatisfactory instance of
prophetic fulfilment, almost as much so
as that in Mt. ii. 23. But its very un-
satisfactoriness makes for the historicity
of the story. That the prophetic text,
once associated with the story in the
minds of believers, reacted on the manner
of telling it, e.g., as to the tecighing of
the price (xxvi. 15), and the casting of
the money into the holy place (xxvii. 5),
is conceivable.
Vv. 11-26. Jesus bcfore Filale (Mk.
xv. 2-15, Lk. xxiii. 2-7, 13-25).—Ver. n.
6 ii \'lt|<roïs: Si résumés an interrupted
story (ver. 2).—o-u «X, etc.: Art Thou the
King of the Jews ? The question reveals
the form in which the Sanhedrists pre-
sented their accusation. They had
translated " Christ " into " King of the
Jews" for Pilate\'s benefit, so astutely
giving a political aspect to what under
the other name was only a question 0}
religion, or, as a Roman would view it,
superstition. A most unprincipled pro-
ceeding, for the confession of Jesus that
He was the Christ no more inferred a
political animus than their own Messianic
expectations.—<ri Xc\'-yeis = yes. One is
hardly prepared for such a reply to an
equivocal question, and there is a
temptation to seek escape by taking
the words interrogatively = dost thou
say so ? or evasively, with Theophy. =
you say, I make no statement. Ex-
planations such as are given in John
xviii. 33-37 were certainly necessary.—
Ver. 12. The accusations here referred
to appear to have been made on the back
of Pilate\'s first question and Christ\'s
answer. Mark indicates that they were
copious. In Luke the charge is formulated
before Pilate begins to interrogate (xxiii.
2). The purpose of their statements
would be to substantiate the main charge
that Jesus claimed to be King of the
Jews in a sense hostile to Roman
supremacy. What were the materials
of proof? Possibly perverse construc-
tion of the healing ministry, of the con-
sequent popularity, of Christ\'s brusquely
independent attitude towards Rabbinism,
suggesting a defiant spirit generally.—
oiSèi\' óircKpïi\'aTo (note use of ist aorist
middle instead of the more usual airfK-
pïOnJ. Jesus made no reply to these
plausible mendacities, defence vain in
such a case.—Ver. 13. Pilate noting
His silence directs His attenlion to what
they have been saying.—Ver. 14. koI
ovk aircKpiSr): still no reply, though
no disrespect to the governor intended.
—w«TT6 êa.vp.a.iti.v, etc, the governor
was very much (X£av, at the end,
emphatic) astonished: at the silence,
and at the man ; the silence attracting
-ocr page 337-
EYAfTEAION
325
tl—20.
15. Kard Sc iopri\\v \'ctu9ct ó tjyejj.ui\' h diroXu\'eii\' cVa tü ö^Xu g Mk. x. 1.
1 Seo-jjuoc, oc rjöcXoi». 16. eï\\ov 8è tÓtc Ziopiov • c\'irurnp.oi\', Xeyopeeoi\' Act» xtü.
Bapa|3j3di/. 17. auvr\\ypiv<i>v ouV aÜTwr, etirei\' aÜTois 6 ruXdros, h Actsiii.13.
" Tim Oé\'XeTe diroXu<ra> up.iV; Bapaf3|3ae, ï) \'lT]aroüi> Tor Xcydp.ecoi\' in Mk. xv.
XpioróV;" 18. r)8ci ydp 5ti kSid k <t>0óVoi» irapeocuKai\' aÜTcV. Actsxvi.\'
19. Ka6r]fi€i\'ou 8è auToO èm ToO |3vj|.\'.citos, dirtoTtiXe irpös afrrtW ^ Eph.iii. 1
yur?) aÜTOÜ, Xeyouffa, " MT]8éV <roi Kal tü Sixaïw èKCti\'w • iroXXd j Rom.xvl.?
ydp ciraBoi\' arju.cpoi\' kot ocap 01 auiw. 20. Oi oc dpxicpcis koi „nse).
01 irpeo-purepoi «hmcrai\' tous óxXous, üea aiTf|o-(i»Tai Tèc BapafSfSai\', u.». 15.
MSS. this man bore the name Jesus, an
identity of name which makes the con-
trast of \'ch ar act er all the more striking.
But the reading has little authority.—
Ver. 17. t£vo BéXtrc diroXvcru. Here
Pilate seems to take the initiative; in
Mk. he is first reminded of the custom
(xv. 8). Mk.\'s whole account is fuller
and clearer.—Bap. f\\ \'It)<t. The two
names put before the people, as pre-
sumably both popular more or less,
Barabbas for some unknown reason,
Jesus by inference from being called
" Christ ". No favouritism implied.
Pilate is fee\'ing his way, wants to do the
popular thing as safest for himself.—Ver.
18. ü$ti, he knew, perhaps too strong
a word, the fact being that he shrewdly
suspected—knew his men, and instinc-
tively divined that if Jesus was a popular
favourite the Pharisees would be jealous.
This explains his sang froid in reference
to the title " King of the Jews," also his
offering the name of Jesus to the people.
Vv. ig-20. Intcrlude of Pilate\'s wi/e,
in Mt. alone, probably introduced to ex-
plain the bias of Pilate in favour of
Jesus apparent in the sequel (Weiss-
Meyer).—Ver. 19. pi]Sèv, etc, nothing
to thee and that just one = have nothing
to do with proceedings against Him.—
iro\\\\a yop : reason for the advice, an un-
pleasant dream in the morning (o-^pcpov,
to-day, early). The historicity of this
incident is of course doubted, the use
made of it, with embellishments, in
apocryphal wiitings (Acta Pilati) being
pressed into the service. But it is quite
credible nevertheless. First, the wife of
Pilate might be there, for it had become
customary for wives to accompany pro-
vincial governors. Tacitus, Ann. iii. 33,
34, mentions an unsuccessful attempt in
the senate to put down the practice.
Second, she had a husband that mucb
needed good advice, and would often get
it from a good wife. Third, it was a
womanly act.
attention to the Silent One.—A new
type of Jew this. The result of his
observation is a favourable impression;
how could it be otherwise ? Pilate was
evidently not alarmed by the charge
brought against Jesus. Why ? Appa-
tently at first glance he saw that the
man before him was not likely to be a
pretender to royalty in any sense that he
need trouble himself about. The o-i in
an emphatic position in ver. n suggests
this = You the King of the Jews I Then
there was nothing to bear out the pre-
tension: no position, prestige, wealth,
following ; no troops, etc. (Grotius).
Vv. 15-18. Appeal to the people.—
Pilate, not inexperienced in Jewish affairs,
nor without insight into the ways of the
ruling class, suspects that there are two
sides to this matter. The very accusa-
tion suggests that the accused may be
innocently popular, and the accusers
jealous. An existing custom gives the
opportunity of putting this to the test.—
Ver. 15. Ka-ra. 4opTT|v, at feast time
(singulis festis, Hermann, Viger, p. 633),
not all feasts, but the passover meant.—
tliifltt, was accustomed; time and cir-
cumstances of the origin of this custom
unknown ; a custom likely to arise
sooner or later, as it symbolised the
nature of the passover as a passing over
(Weiss-Meyer), and helped to make the
governor\'s presence at that season wear
a gracious aspect; on that account pro-
bably originating under the Romans.—
Ver. 16. €txov : they, the people (óxX<«>>
ver 15). — tirtcri](ji.ov : pointing not to the
magnitude of his crime, but to the fact
that for some reason or other he was an
object of popular interest.— Bapcip|idv,
accusative of Bapuppds = son of a
father, or with doublé p, and retaining
the v at the end, Bar-Rabban = son of
a Rabbi. Jerome in his Commentary on
Mt. mentions that in the Hebrew Gospel
the word was interpreted filius magistri
eoritm. Origen mentions that in some
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326
KATA MAT9AI0N
XXVII.
rbv 8è \'\\i\\<ro5v diroXtVwo-ii\'. 21. diroKpiOcls 82 6 Tiyeu.wi\' ctir€i>
aÜTois, " Tlva 6eXeT£ drró tüv Su\'o aTroXucrw upae;" OÏ 8è ctiroi\',
" BapapPaf." 1 22. Aéyei aflrois é niKdTOS, " Ti ouV iroir}o-w \'irjo-oüV
tAp Xtyóp.ei\'Oi\'XpioroV;" A^youaii\' oütu a udirts. " lTaup«9qTfc>."
I Mk. x. ï6; 23. \'O 8è ïrjyep.wi\'8 £<j>nj, "Ti ydp KaKèf ciroitjacf;" Ot Sè \'Tiepio--
H.). Acts crus êKpoJoi», Xeyoires, " ÏTaupuB^TU." 24. \'iSui» Sè1 ó PIiXaTOS,
mhereonly. OTl oüSïV ü<\\>t\\el, dXXd (inUoc 9ópu(3os yiKfTOl, Xa|3an< uSup, m dir«l\'l-
iJ/aTo Tas xe\'PaS direVam 4 toO ö)(Xou, Xéycui\', " \'AÖiós eïu.1 dirè tou
alpaTOS tou Sixaiou * tou\'tou • üpets óvJ/ecrOe." 25. Kal diroicpiOeiS
irós 6 Xaès elire, " To alp.a aÜToG e<j>\' f\\\\J.as koX iir\\ to rinva rju.üi\'."
n here and 20. TÓtc dir«Xuo-«v auroÏ9 tov BapafSfSdi\' \' Tok 8c \'irjaoüV " <J>payeXXtu-
InMk. xv.                 .rts          ?                    fl-
ij.            o-as trapeouKCK iKa oraupuög.
» tov before Bap. in NBL 1, 33.
1 ovtw omitted in fc$ABDAÏ.                          * fc$B 33, 69 omit t|ytp.wv.
4 icoTivovTi in BD (W.H. in text bracketed). ^1. Al have airtvovn (Tisch.).
* BD omit tod SiKaiov, which probably has crept in from ver. 19.
Vv. 20-26. Result of the appeal to the
people.—Ver. 20. ol 82 ópx., etc.: the
Sanhedrists saw the danger, and set
themselves to bias the popular judgment,
not sure what mighi otherwise happen—
with success, tireio-ov. So when, after
due interval, the governor put the ques-
tion, the reply was (ver. 21) tov BapaB-
0av, and to the further queslion what
then was to be done with Jesus: the
unanimous (iravTes) reply was Irovpw.
eiJTci». Where were the men who had
a few days ago shouted Hosanna ? If
there, how fickle ; if absent, why ? Or
were they silent, cowed by the prevailing
mood ?—Ver. 23. rt yap koköv : elliptt.
cal, implying unwillingness to carry out
the popular will. (Fritzsche, Grotius.)
Some, Palairet, Raphel, etc, take yap
as redundant.—irepio-o-iïs «Kpa£ov, they
kept crying out more loudly. Cf. Mk.,
where the force of ircpicro-üs comes out
more distinctly.—Ver. 24. 8ti ovSèv
<!>(j>cXct, that it was no use, but rather
only provoked a more savage demand,
as is the way of mobs.—XaBiuv üSup,
etc.: washed his hands, following a
Jewish custom, the meaning of which
all present fully understood, accompany-
ing the action with verbal protcstations
of innocence. This also, with the grim
reply of the people (ver. 25), peculiar to
Mt.; a " traditional addition " (Weiss).
__Ver. 26. tót« aireXvo-tv : Pilate, lack-
ing the passion lor justice, judges not
according to the merits but according to
policy. When he discovered that Jesus
was not a popular favourite, in fact had no
friends, he had no more interest in Him,
but acted as the people wished, loosing
Barabbas and delivering Jesus to be
crucified, after having first subjected
Him to scourging (tj>poy«XXwo\'os =
JJugcUo, a Latinism probably borrowed
from Mk.). Such was the barbarous
practice of the Romans. It is alluded to
by Josephus (B. J., v. n, 1) in these
terms : pacTiyoüucvoi 8t| Kal irpoBao-avi-
Ëóucvoi tov 6avaTov irao~av alxiav
dvcaTavpowTO tou tcixovs avTiicpu.
Brandt thinks that the alleged custom of
releasing a prisoner had no existence, and
that the story in the Gospels arose out
of an occurrence at a later time, the
release of a prisoner the son of a Rabbi
concerned in a tumult. The Christians
said : they release the son of the Scribe
and they crucified our Jesus, and at last
the incident was read back into the story
of the Passion (E. G., pp. 94 105).
Vv. 27-31. Jesus the sport of the
soldicry (Mk. xv. 16-20).—Ver. 27. toVi :
when Jesus had been sentenced to cruci-
fixion.—ol o-TpoTióiTai t. ij., the soldiers
of the governor, i.e., his bodyguard.—
TrapaXo[3óVt«, etc.: they conducted
Jesus from the scène of judgment (with-
out) to the TrpaiTiipiov, i.e., the official
residence of the procurator, either Herod\'s
palace, or more p.obably a palace con-
nected with the fort Antonia, with
barracks attached. The word has various
meanings : a general\'s tent, a governor\'s
residence, the barracks of the Praetorian
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EYArrEAION
327
*I—3a.
27. TOTE 01 <rrpaTió»Toi tou ^yeu,óVos, TrapaXa0oWcs rèf \'iTjaouf
eis Tè * irpaiTwpioe, owriyayoi\' iir\' aurbv 5Xr|i> ri\\v <nreip<xv 28. Kal o Mk. xr.
èVSuaarres\' aÜTÓV, -nepU8r\\Kav aÖTw x^arLU\'?>a KOKKiW|K\'• 29. Kal xviii 28-
•jrXe£aiT«s crTe<(>ai\'oi\' è£ ÓLKavBtav, itréOi\\Kav em rijf Re^aXt)!» 3 aÜToO, Actsxxïil
hoi KuAajj.oi\' €iri Trp\' ocsiar * auTOu • Kai yoyuireTTjaaiTts eu/irpocr9ei> f. 13.
auroS, ÈWirai^op * auru, Xeyoires, " Xaïpe, 6 PaaiXcü?6 tw»
\'lou8ai<in> •" 30. Kal ^(iirTu<raiT£s eis airóv, cXafW Tor ndXapof,
Kai tTuiTToi\' ei; Tr)r Ke^aXrji\' auToS. 31. Kal otc cVéirai£a>« aÜTw,
E^É\'Suaai\' aürbv tt)* xXap-üSa, Kal èytSuaav aÜTOf Ta ipa-ria aÜTou •
Kal difqyayoi\' auroi\' «ïs to OTaupüxrai. 32. \'E|epx<>u,e>\'oi oè eupor
1 BD and some old Latin codd. have cvSvcravTts, which Weiss thinks bas been
changed into «c. from not being understood. Vide below.
8 xXapvSa kokkiviiv before irepieflT]KOv in jf^BDL 69 al. (Tisch., W.H.)k
3 «iri rns kc4>uXt|« in i$BL 69.
4  tv Tt| 8e|ia in fc$ABDLX 1, 33, 69 al.
5 cvciraigav in fc^BDL 33\'               .
• BDA have 0a<riXcv (W.H. in brackets, e f3a<r. in margin).
guard, the Praetorian guard itself.—
onvijyayov, etc.: gathered about Him
(for sport) the whole o~ir«ïpav, at most a
cohort of 600, more probably a maniple
of 200. (" o-irtlpa, anything twistcd
round like a ball of thread, is a trans!a-
tion of \'manipulus\'; a wisp of hay."
Carr in Cam. N. T., ad loc.) A large
number to assemble for such a purpose,
but Roman soldiers at passover time
would always be on the alert for serious
work or sport, and here was no ordinary
chance ot \' oth, a man sentenced to be
cruci\'iïd who passed for King of the
Jew.-.. What more natura! than to make
sport of Him, and through Him to show
their contempt for the lewish people ?
(Holtzmann, H.C.).—Ver. 28. ck8vo--
avTtt (or €v8.) a. \' taking off (or putting
on) His clothes. If we adopt the former
reading, the implied situation will be
this : Jesus first stripped for scourging,
then reclothed ; then stripped again at
the commencement of the mocking pro-
c^.ss. If the latter, this: Jesus after
.courging led naked to the praetorium,
there clothed, all but His upper gar-
ment, instead of which they put on
xXauvSa k. (Meyer).—x^t1, kokkivijv, a
scarlet cloak, probably a soldier\'s nigtim.
Carr renders a soldier\'s scarf, and suggests
that it may have been a worn-out scarf
of Pilate\'s (Herod\'s, Elsner). The ridi-
cule would be more lifelike if it was
really a fine article that might be, or had
been, worn by a potentate.—irX^£avT€«
o-t. t| &., weaving out of thorns a crown ;
not, say Meyer and Weiss, hard and
sharp, so as to cause great pain, but
young, flexible, easily plaited, the aim
being to ridicule not to inflict torture.
Possibly, but the soldiers would not
make a point of avoiding giving pain.
They would take what came first to
hand.—KaXapov, a reed; apparently
under the gov. of tirtB-nicav, but really
the object ol {9-rjxav, understood.—yoro-
ircTii.TavTEq : aiter the investiture comes
the homage, by lowly gesture and wor-
shiplul salutation : xa"LPe |3ao-iX«G t. \'I.
Hail, King of the Jews. A mockery of
the nation in intention quite as much as
of the particular victim. Loesner (04.
serv. ad N. T.) adduces from Philo. (in
Flaccum, 6) a historie parallel, in which
the youth of Alexandria treat similarly a
half-witted person, Karabas, the real
design being to insult Herod Agrippa.
Schanz and Holtzmann also refer to this
incident.—Ver. 30. At this point rough
sport turns into brutal treatment, as the
moment for execution of the sentence
approaches.—^p/ir-rvo-aKTes: spitting,sub-
stituted for kissing, the final act of
homage, foliowed by striking with the
mock sceptre (ütvtttov f. t. k.).—Ver.
31. <£c\'Sv<rav, etc: they took off the
mock royal robe, and put on again His
own garments (to ifiaTia, the upper
garments, but why the plural ?). No
mention of the crown ; left on according
to some of the ancients, Or\'gen, e.g.:
" semel imposita et nunquam detracta " J
and, according to the same Father, con-
-ocr page 340-
KA TA MAT9AI ON
328
XXVII.
F Ch v. 41 afdpuirov Kupqyaïof, êkóp.an IlfMATCI • ToÜTOk p r\\yydpeu<rav \'va, apt)
( John iv. TOF (TTavpbv auTOÜ.
7. 10.
t Act« viil. 33. KAI éXOóWes eïs TÓTrof Xeydp-ïcof roXyoöa, Ss ï i<m Xeyójxefos
• LI xiii. 1 Kpaciou toitos,2 34. \' ëSwicai\' auTÖ • irieïc 5|os 8 p.€Ta * x°^S
const.). \'y-tj^yfiivov• Kal ycvtfrffMKOS oök fjBeXc4 mclf. 35. ZTaupuaarrcs
1 o in most uncials.              * Kpaviov tottos Xcyopcvos in fr^BL I, 33 al,
\' oivov in NBUL (Tisch., W.H.). Weiss thinkg it possible that oiros has come
from Mk.
* tj8«\\tio-«v in N HO LI.
sumed by the head of Jesus (" consumpta
a capite Jesu"). Taken off doubtless
along with the rest, for there must be no
mockery of Jesus or Jews before the
public. Such proceedings only for the
barracks (Holtz., H.C.).
Vv. 32-38. Crucifixion (Mk. xv. 21-27 i
Lk. xxiii. 26, 35-38).—This part of the
story begins with the closing words of
ver. 31 : " they led Him away to be
crucified ".—Ver. 32. Ifjepxóptvoi • g°\'ng
out (of the city) according to later
Roman custom, and in harmony also
with Jewish usage (Num. xv. 35, I
Kings xxi. 23, Acts vii. 58).—5v8p. Kvp.:
a man of Cyrene, in Libya, presumably
recognisable as a stranger, with whom
liberties might be taken.—TJYvdpcvcray,
compelled ; a military requisition. Cf.
at chap. v. 41.—"vo apij t. <r. Jesus,
carrying His cross according to the cus-
tom, has broken down under His burden;
Gethsemane, betrayal, the ordeal of the
past sleepless night, scourging, have
made the flesh weak. No compassion
for Him in finding a substitute ; the
cross must be carried, and the soldiers
will not.—o-Tovpov: see on ver. 35.—
ro\\vo8i : Weiss remarks on the doublé
Xiyópcvov—before the name, and in the
fol\'owing interpretation—and tliinks it a
sign that Mt. is copying from Mk. One
wonders indeed why Mt., writing for
Jews, should explain the word at all.—
Kpaviov tóitos, place of a skull (" Cal-
variae Iocup," Vuig., whence " Calvary "
in Lk., A. V.), of skulls rathcr, saymany
interpreters; a place of extcution, skuils
lying all about (jerome started this view).
Recent interpreters (including Schanz)
more naturally take the word as pointing
to the shape of the hill. The locality is
quite uncertain.
Ver. 34. otvov jhto x°Xrif p-. wine
mingled with gall. Mk. has to-p.vpvi<r-
pévov otf., wine drugged with myrrh, a
drink given by a merciful custom beiore
execution to deaden the sense of pain.
The wine would be the sour wine or
posca used by Roman soldiers. In Mk.
Jesus declines the drink, apparently with-
out tasting, desiring to suffer with clear
mind. In Mt. He tastes (y<vca|jicvo«)
and then declines, apparently because
unpalatable, suggesting a different motive
in the offerers, not mercy but cruelty;
maJtreatment in the very drink offered.
To this view of the proceeding is ascribed
the ptTo x°^iïï of Mt.\'s text, not without
the joint influence of Ps. lxix. 22 (Meyer
and Weiss). Harmonists strive to re-
concile the two accounts by taking \\oM\\
as signifying in Hellenistic usage any
bitter liquid (quamvis amaritiem, Els-
ner), and therefore among other things
myrrh. Prov. v. 4, Lament. iii. 13
(Sept.), in which x°Xij stands for worm-
wood, n2y^, are oited in prooi" of this.
Against the\' idea that Mt \'s text has been
altered from Mk.\'s under the influence of
Ps. lxix. 22, is the retention of otvos (8|o«
in Ps. and in T. R.) and the absence ol
any reference to the passage in the
usual style—" that it might be fulfilled,"
etc.
Ver. 35. oTovpwirovTes (from <rrav-
p<Su, to drive stakes; in later Greek, and
in N. T., to impale on a stake, o-Tavpfc).
All the evangelists touch lightly the
fact of crucifixion, hurrying over the
painful subject as quickly as possible;
Mt., most of all, disposing of it in a
participial clause. Many questions on
which there has been much discussion
suggest themselves, e.g., as to the struc-
ture and form of the cross: did it consist
of an upright beam (palus, stipes) and a
cross beam (patibulum, antenna), or of
the former only, the hands being nailed
to the beam above the head ? (so Fulda,
Das Kreuz und die Kreuzigung, 1878).
Was Christ\'s cross a crux commissa (T)
or a crux immissa (f) ? Or is this dis-
tinction a purely imaginary one, as Fulda
(p. 126) maintaing against Justus Lip.
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EYAITEAION
33—38.
329
Sè outcV, * Steptcpio-airo Ti tjiÜTia auTou, * |3a\\\\oiT«s 1 * kXtjpok • "va t Lk. xi. ir,
irXnpudrj to pi\\9iv üirè tou irpo^TOU, \' Aicp-epurafTO Ti ip.aTta u.ou 53; xxii.
éouTo\'s, Kat iiri. top !|iaTuTu.óc u,ou efiuXof KXrjpoi\'.** 36. Kat ii. j, 45.
n <                » i <                  > ^ > «                   «>i/a               1 »            « u \'he phrase
Kaör|/jiïfoi éTTjpoui\' auToi< eicei. 37. Kaï eireötiKaf eTrapw Tr)S here and
x \\»        i • v « • •          » »                   f          t<*.« / 1           in parall.
KC<pa\\T]s auTou ttjc airiac aurou yeYpau.u.Etajv, Outos «otii\' v ver. 54.
\'lt]o-oüs ó PaaiXeus tfll» \'louSatwe." 38. ToVe oraupoürrai aiiv 4. \' Acti
auTu ouo ATjorai, ets ck ocsiiüf Kaï cis <5 cudifuflUf.                                     (same
sense).
w Mlc. xv. 36. Acts xxv. 18,17.
1  paXovTts in t^A\'0 (W.H. in margin),
2  From iva ttXti ,a)8t) \'o end of ver. 35 is omitted in fc^ABDLX. It has probabty
come in from John xix. 24.
sius, till Fulda the great authortty on the   •oravpoïvTai, 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 ïva irXiipwA\'S in T. R. has little
cision on the form of the cross or the    authority, and seems inserted from 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
quhardt, Röm. Alter. vii. 1, 1). And how    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 tact is mentioned out of
the subject, Artemidoius, 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 aXXy <ry_r\\y.a.T\\. irpos    which He belonged. What the custom
xX«vt]v, Joseph., v. 11, 1; 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 Kino of the Jews;
of Jesus, when only oneor two were put to    to this Mt. prefixes: This is Jesus.—Ver.
death, it would probabty be foliowed. His    38: rórt introduces the fact mentioned as
cross has generally been supposed to have    an accompaniment of the crucifixion of
been a crux immissa, with the accusation    Jesus, without indicating its precise place
on the point of the upright post above the    in the course of events. —oravpovvTai,
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 feet as tied to the beam.—ra.    suffering the agonies of crucifixion. But
tpana: the probability is that Jesus had    men then lelt very differently from us,
been stript absoiutely naked (yvp.voi    tbanks to the civilising iniluence of the
-ocr page 342-
KATA MATüAIüN
XXVII.
33°
i vide Ch. 39. Ol 8è irapairopcuó(i£coi c|3Xao-<t>r|u,oui\' aÜTóV, * KifoGrres Tas
Ke$a\\as aÜTÜc, 40. Kal Xe\'yoiTcs, " \'O KaTaXuuf top raè» koi cV
Tpio-li> T|u,épais 0U080p.il\', (rCtaov aeauTÓV • cl utès cl toG ©eoO,1
KOTÓPtjOi dwo toü aTaupoG." 41. \'Op.oïa>s Sc Kal2 ol dp^iepcis cp.Trai-
Joircs pi«Td tüv vpap.p.aTc\'wi\' Kal Trpco-p\'uTcpoJi\' ëXcyoy, 42. "*AXXous
ccrcuo-cf, tuuTÓi\' ou SüVaTai aüaai. cl\'! fJaaiXcus \'icrparjX coti,
KaTapaTüj vOv airo toG oraupoG, Kal TTioTCu\'o-op.ei\' aÜTÜ.* 43. TreTroidci\'
èiri toi\' ©cóV s • puaao~8u cöf outoV,8 cl 8c\\ei aÜTÓV. clrrc yup, Oti
y Kom. vi            _ ,        , , „                   _,, , , , , .           \\ • v                   i\\\'
6. Gal ü. ©eou eiu,i uiog. 44. To o auTo Kaï 01 A.T]OTai ol \'o-uoTaupwUei\'Tes
20 (in fig. , _ 1 , ,~             , o
sense). auTw UKCibl^oi\' auTu.
1  ei mos öcoTi ei in B (W.H. in margin).
2  opoiuf simply in XAL (Tisch.). opoios «ai in BK (W.H. in brackets).
» NBÜL omit ei (Tisch., W.H.).
6 cm tü> 6eu> in B (W.H. in margin).
7  o-w avra in fc^BDL.
Christian faith, which has made the
whole details of the Passion history so
revolting to the Christian heart. These
sneers at the great Sufferer are not in-
vented fulfilments of prophecy (Ps. xxii.
7, 8; so Brandt), but belong to the
certainties of the tragic story as told by
the synoptists.~ Ver. 39. ol irapairopcv<S-
pevoi, the passers by; the place of cruci-
fixion therefore near a road; going to or
from the temple services [Speaker"s Com.);
or on work-day business, the I3th not
the I4th of the month ? (Fritzsche, De
Wette).—kivojvtcs t. k. a., shaking or
nodding the head in the direction of the
cross, as if to say: that is what it has
come to.—Ver. 40. o kotoXvuv lef. i\\
cvTroKTcivovcra, xxiii. 37), this and the
other taunts seem to be echoes of words
said to or about Jesus at the trial, of
which a report has already gone abroad
among the populace. Whether the say-
ing about destroying the temple was
otherwise known can only be a matter of
conjecture. —cl vlès cl t. 8.: Jesus had
confessed Himself to be the Son of God
at the trial (xxvi. 64).—Ka-raP-nSi: the
God of this world and all men of the
world have but one thought as to Son-
ship; of course it means exceptional
privilege. What can a Son of God have
to do with a cross ?- Ver. 41. öpa£<os,
etc.: one might have expected the digni-
taries, priests, scribes, elders, to have
left that low-minded work to the mob.
But they condescend to their level, yet
with a difference. They speak abot, t the
Sufferer, not to Him and in a tone of
aflee\'ed seriousness and fairness.—Ver.
4 cir ovtov in J^BL.
• t^BL 33 omit outoV.
8 avrov in all uncials.
42. aXXov; co-uo-cv, etc, He saved
others, Himself He cannot save. Both
/acts ; the former they can now afford to
admit, and they do so all the more
readily that it serves as a foil to the
other fact patent to everybody. —
|3ao-iXcu$ \'I. Messianic King — the
claim involved in the confession before
the Sanhedrim, refuted by the cross, for
who could believe that Messiah would
be crucified ?—KO.Ta|}aTi» vvv, etc.: yet
let Him come down now from the cross,
and we will believe on Him at once.
These pious scoffers profess their readi-
ness to accept descent from the cross as
the conclusive signfrom heaven they had
always been asking for.—Ver. 43. This
looks like a mere echo of Ps. xxii. 9 (not
a literal quotation from the Sept., how-
ever, rather recalling Is. xxxvi. 5) rather
than a word likely to be spoken by the
Sanhedrists. What did they know about
the personal piety of Jesus ? Probably
they were aware that He used to call
God " Father," and that may be the
basis of the statement, along with the
confession of Sonship before the San-
hedrim: fleoü clui vl<5«.—vw, now is the
time for testing the value of His trust; a
plausible wicked sneer.— cl öc\'Xei oütóV,
if He love Him, an emphatic if, the love
disproved by the fact.—8Act is used in
the sense of love in the Sept. (Ps. xviii.
20; xli. 12). Palairet gives examples of
a similar use in Greek authors.—Ver. 44 :
the co-crucified brigands join with the
mob and the priests in ribaldry.—to
ovto: Fritzsche supplies Ittoiow after
this phrase and renders: the same thing
-ocr page 343-
EYAITEAION
331
39—49.
45. \'Airo Sè éxT-ns <3pas ctkÓtos iylvero itti iraaav •rijc yfji\' üus
upas «Vf<trr|s • 46. irepl 8è tï\\v ivvim\\v HJpav &¥tfiirfat*\' o \'lr|<roOs
4>ui/{j jieyaXir), Xéy mp, " \'HXï, *HXi,J Xap.0. 8 o-a|3ax0aPi; " toGt\' ëori,
" Qei (iou, ©eé" p.ou, Ipcm ue * èyKaTéXiTres ; 47. Tipès St twv ck«Ï z Mk.1v.54
êariuTWP* aKourrapTes êXeyop, "*Oti \'HXiap <J><"p«ï ouros." 48. Kal 9. 2 Tim
• O\' e >*i*.-           v \\ a\\ > /              \\ ,               »>            iv. 10, 16
eutfews opau,up eis «5 <">Ta)P, Kaï Xapup oriroyyoi\', irX^aas Te o$ous, Heb. ».
Kal ir«pi6els Koïdiij, «Trórijep aÜTÓv • 49. ot Sè Xoiirol IXeyop,5 a Mk. iv!
n*. 1 w»               *»                <« «\\ \'           /              ï \' >> rt                                                36. John
A<pes, louiiep ei tp^iTui HXias aucwp auTOP. °                                    üx. 29.
1 cpon<T€v in BL 33, 69 (Trg., W.H.) from Mk.?
« EXui, EXui in B (W.H. in text).
* Xc|ia in ^ BI,; tbere are othei variant».
4 co"rt|KOTuv in ^BCL 33.
* BD have tiirav (W.H. in brackets).
*  fc^BCL add oXXos Se XafSuv Xo-yXT\' «vv|cv atiTou tt|V irXtvpav Kaï c|i)X8cv vSup
Kat aijia (W.H. in doublé brackets). It is an early addition from John xix. 34.
\'id the robcers, for they too reproached
liim (" idem veroetiam latrones fecerunt,
nempe ei coi\'viciati sunt"). It seems
simpler to take ai-ri as one of two ac-
cusatives, depenuing on i\' ei3i£ov, av-rov
following (the tme readin^) being the
otber. Vide Winer, § »a, 4.
Vv. 45-49. D.irkiia* without and
within (Mk. xv. 3336, Lk. xxiii. 44-46).
—Ver. 45. airi Sc eVrrii upas: three
hours, according to Mark (ver. 25, cf.
33), after the crucifixion the darkness
came on. This is the first raference in
Matthew to a time of day. The Uelinite-
ness of the statement in this rt>nect
seems to vouch for the historicity 01 the
fact gtated. Those who find in it leytnd
or myth point to the Egyptian darkness,
and prophetic texts such as Amos viii. 9,
Joel ii. 31, etc. (none of which, however,
are cited by the evangelist), as explaining
the rise of the story. The cause of this
darkness is unknown {vide notes on
Mark). It could not, of course, be an
ecüpse of the sun at full moon. Origen
saw this and explained the phenomenon
by the hypothesis of dense masses of
cloud hiding the sun. Others (Paulus,
De Wette, etc.) have suggested a darken-
ing such as is wont to precede an earth-
quake. To the evangelist the event
probably appeared supernatural.—eiri ir.
t. yr|», Origen and many after him
restrict the reference to Palestine. The
fragment of the Gospel of Peter limits it
to Judaea (irio-av t. \'lovSaiav). In the
thought of the evangelist the expression
had probably a wider thougb indefinite
range of meaning, the whole earth
(Weiss) or the whole Roman world
(Grotius).—cus &• <VvaTT|s: the end as
exactly indicated as the beginning,
another sign of historicity. The fact
stated probably interested the evangelist
as an emblem of the spiritual eclipse
next to be related.—Ver. 46. tjXi, VjX£,
etc.: the opening words of Ps. xxii., but
partly at least in Aramaic not in Hebrew,
wholly so as they stand in Codex B
(W.H.), l\\ul, tXuji, etc, corresponding
exactly to the version in Mark.—rjXi,
rjXi, if the true reading in Matthew,
seems to be an alteration made to suit
what follows, whereby the utterance of
Jesus becomes a mixture of Hebrew and
Aramaic. It is not likely that Jesus
would so express Himself. He would
speak wholly either in Hebrew ot in
Aramaic, saying in the one case: "eli
eli lamah asavtani "; in tlie other : " eloi
eloi lema savachtani". I\'he form the
utterance assumed in the earliest evan-
gelic report might be an important
clue. This Resch finds in the reading of
Codex D, which gives the words in
Hebrew. Resch holds that D often pre-
serves the readings of the Urevangelium,
which, contrary to Weiss, he believes to
have contained a Passion history in
brief outline [Agnipha, p. 53). Brandt
expresses a similar view (E. G., pp.
228-232). The probability is that Jesus
spoke in Hebrew. It is no argument
against this that the spectators might
not understand what He said, for the
utterance was not meant for the ears of
men. The historicity of the occurrence
has been called in question on the ground
that one in a state of dire distress would
not expiess his ieelings in borrowed
-ocr page 344-
KATA MAT9AI0N
33*
XXVII.
(Gen.           51. Kal iSou, to * KaTOTTcVao-jAa toO yaofl é<r\\iaBr\\ eïsSuo1 diro
c here in ivuOev lus kÓtüj • Kal fi vn e\'otfa8ri, Kal al TréVpat èo-Yio-fino-ai\' •
parall. and             , ,            « . 7/              % «». .                 »
in Heb. 52. Kat Ta fif^jjiEia a»\'EU)(0i]aa^, Kaï iroXXd auuaTa tuc k«koi(jitj-
a; x. so. |xéVuK \'dyiwy ^jyep8r|,! 53- Kai ê!£«X8ói\'Tes èk tAf /ict](iet(Di\', u-erd rij»
18, 20. 1 Zyepo-iv aÜTou, ct<rr)\\6oi> ets Ttji\' üyiav itÓXik, Kal \' ive^avLadi\\uav
Thess. iv. xx «
13,15 al. iroAAois.
e here only
in Gospp. f Heb. iz. 24 (pus. as hert).
1 cis 8uo after Kar» in BCL (Tisch., W.H.).
9 YiYcpOt) is as usual the sing. to suit a neut. pi. nom. i)Y«p9t|irav in fc^BDL.
phrases. The alternative is that the
words were put into the mouth of Jesus
by persons desirous that in this as in all
other respects His experience should
correspond to prophetic anticipations.
But who would have the boldness to
impute to Him a sentiment which
seemed to justify the taunt : " Let Him
deliver Him if He love Him " ? Brandt\'s
reply to this is: Jewish Christians who
had not a high idea of Christ\'s Person
(E. G., p. 245). That in some Christian
ciicles the cry of desertion was an offence
appears from the rendering of " eli eli " in
Evang. Petri—rj Suvapifs pou r\\ 8. u. =
my strength, my strength. lts omission
by Luke proves the same thing.—Ver.
47. nvès Si: not Roman soldiers, for
they knew nothing about Elias; might
be Hellenistic Jews who did not under-
stand Hebrew or Aramaean (Grotius);
more probably heartless persons who
only affected to misunderstand. It was
poor wit, and showed small capacity for
turning to advantage the words spoken.
How much more to the purpose to have
said : Hear Him ! He actually confesses
that His God in whom He trusted has
forsaken Him.—Ver. 48. ets «i ovtüv,
one of the by standers, not one of the
tivcs, with some human pity, acting
under the impression, how got not
indicated, that the suflerer was afflicted
with thirst.—5|ovs, sour wine, posen, the
drink of Roman soldiers, with sponge
and reed at hand, for use on such
occasions.—Ver. 49. a<f>e? : either re-
dundant coalescing with iSup.tv = let us
see (cf. chap. vii. 4), age videamus,
Grotius (vide also Burton, M. T., §
161), or meaning: hold, stop, don\'t give
Him the drink, let us see whether Elias
will come (tpxereu, comes without fail)
to help Him. The latter is the more
probable. The Xoiirol belong to the
scoffing crew. The remainder of this
verse about the spear thrust—another,
final, act of mercy, though attested by
important MSS-, seems to be imported
from John xix. 34. It is omitted in R. V.
Vv. 50-56. Death and its accompani-
ments (Mk. xv. 37-41, Lk. xxiii. 46-49).
—Ver. 50. irdXiv, pointing back to the
cry in ver. 46.—<pwvfj peYa\\n. The
Fathers found in the loud cry a proof
that Jesus died voluntarily, not from
physical exhaustion. Some modern
writers, on the contrary, regard the cry
as the utterance of one dying of a
ruptured heart (Dr. Stroud on The
Physical Cause of Christ\'s Death;
Hanna, The Last Day of Our Lord\'s
Passion). Mt.\'s narrative, like Mk.\'s,
gives the impression that the cry was
inarticulate. Brandt recognises this
cry as historical.—Ver. 51. ko.1 ISov,
introducing solemnly a series of preter-
natural accompaniments, all but the first
peculiar to Mt.—to KaTairéracrua, the
veil between the holy place and the most
holy.—€(rxio-flt|: this fact, the rending
of the veil, is mentioned by all the
Synoptists, though Lk. introduces it at
an early point in the narrative. It might
have happened, as a natural event, an
accidental coincidence, though it is not
so vievred by the evangelist. A symbolic
fiction, according to Brandt. The
legendary spirit took hold of this event,
magnifying the miracle. In the Hebrew
Gospel the rending of the veil is trans-
formed into the fracture of the lintel oi
the temple: " Superliminare templi in-
finitae magnitudinis fractum esse atque
divisum " (Jerome, Com.).—KaV^rj yr), etc:
an earthquake, preceding and condition-
ing the greatest marvel of all, the opening
of the graves and the resurrection of
many saints (vv. 52 and 53). We seem
here to be in the region of Christian
legend. Certainly the legendary spirit
laid hold of this feature with great eager
-ocr page 345-
EYAITEAION
5o—58.
333
54. \'O 8è JKaToWapxos koi ot fier\' aüroü rrjpoürrcs tok "Itjo-oGk,
ï8óVt£s Toe oreto-p.oi\' Kal to ytvófMiHX, i^ofir\\dt\\(rav cripóSpa, \\4yomes,
" \'A\\t]0üs Qeofl utos 2 ^»" outos."
55\' \'Hcraf 5è èkcÏ yuraÏKe? iroWal airo uaKpódee öewpoCo-ai,
atni\'es rjKoXoüOno-a\'/ tü \'irjcroO airo TTJ9 TaXiXaias, SiaKOvoüVai aÜTw •
56. iv als iV Mapia r\\ MaySaXrji\'rj, Kaï Map ia rj tou \'laKu(3ou Kal
\'luafj (it)Tt)p, Kal ^ piTrjp TÖ» ulüc Ze.GsSaïou.
57. \'Ovj/IAI 8è yd\'op.eVïis, rjXöei\' aVOpcuTros irXoucrios Airo \'Apijxa-
Ocu\'as, ToüVop.a \'lüj<rr|<|>, 09 Kal aÜTos èu.a8r|Teuo"€8 tü \'lnjo-oö •
58. outos Trpoac\\9i)i- ™ rUXaTW, rprijcraTO to <ra>u.a tou \'ino-oü.
1 yivoucva in BD 33.                 \' BD have »ios 6<ov (W.H. in margin).
8 So in BLA. fc$CD nave €(io9iitcd9t|, which, though adopted by Tisch and
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,
giving, e.g., the names of those who rose:
Abraham, Isaac, Jacob, etc. (Vide Evang.
Nicod., c. 17, and The Acts of Pilnte in
Thilo\'s Codex Apocryphtts, N. T., p. 810).
—-Ver. 53. p.€Ta ttjv tytpart.v avTov, after
the raising (active) of jesus (by God),!.«.,
after Christ\'s own resurrection : not after
the raiaing (of them) by Him, as if ai-roO
were genitive subjective. So Fritzsche,
who, however, brackets the phrase as a
doubtful reading. ïyepa-iv occurs here
only in N. T.—Ver. 54. cxaTÓvTapxos =
Kevrvpiwv in Mk., the officer in charge
of the detachment entrusted with the
execution, not hitherto mentioned.—
ot u€t\' avTov, etc.: the whole military
party make pious reflections in Mt.; in
Mk., with more probability, the centurion
only.—kou to yi.v6y.iva, and (generally)
the things happening, the earthquake
included. For a similar use of Kal vide
xxvi. 59.—vies 6cov : Lk. substitutes for
this " a just man". In the centurion\'s
mouth the words would mean more than
that and less than the sense they bear for
a Christian = a hero, an extraordinary
man. Yet Lk.\'s rendering is to the point,
because the Roman soldier is conceived
as seeing in the events the anger of the
gods at the treatment of an innocent
man.—Ver. 55. ywaÏKct, womcn, bolder
than men, love casting out fear. Lk.
associates with them others called ot
yvucrrol ai-rw, His acquaintance, which
might include the disciples. Though
they fled panic-stricken they may have
rallied and returned to see the end,
either along with the women or mixed in
the crowd, and so have become qualiüed
afterwards for witnessing to what hap-
pened. It is no argument against this
that no mention is made of them in the
narratives. It is no part of the plan of
the evangelists to indicate the sources
of their information. The women are not
mentioned for this purpose, but because
they have a part to play in the sequel.
If they had been introduced as witnesses
it would not have been made so clear
that they stood "afar off" (óirè uaxpiScv).
In like manner that Peter foliowed his
Master to the judgment hall is told, not
that he may be available as a witness,
but because there is a story of denial to
relate about him.—iroXXal, many, a
tribute to the impression made on
feminine hearts by the Galilean ministry;
for it was from Galilee they came, as the
following clause states (aiTivfS, etc,
defining them as women who knew Him
well, loved Him warmly, and served
Him devotedly).—Ver. 56. iv als : three
out of the many named, with a reference
to the sequel, or as the best known.
Mary of Magdala (first mention in
Mt.), Mary, the mother of a well-known
pair of brothers, and the mother of the
sons of Zebedce (Salome in Mk.).
Vv. 57-66. Burial (Mk. xv. 42-47,
Lk. xxiii. 50-56). ^\\8tv, etc, there came
(to the place of crucifixion, tlsB centre of
interest in the preceding narrative) a
man (unknown to readers), rich (this fact
put in the forefront by Mt.—cvo-xijuuv
PovXevnfc in Mk. On cvorxifuuK
Phrynichus remarks that the vulgar take
it as = rich, or in good social position,
while the ancients took it as applying to
the noble or symmeuical. Mt. may be
following vulgar usage, but also with
an eye to Is. liii. 9: " with the rich in
-ocr page 346-
KATA MATGAION
XXVII
334
TÓVe 6 rUXd-ros lulkevatv diroSoSvji>oi to crwu.a.1 59. Kal XafSu»\' to
8 .he"> and aüua & \'luc7r)4> • iKCTuXlftf oütos cruoóVi xa6apa, 60. Kal ëOrjKey
xxin. 53. OUT0 tV tü Kaïcü aÜTou u,cT]p.eUj>, S h E\'XaTÓu/n acf tV ttj iréVpa • Kal
h Mk. xv. 46 TTpoCTKuXi\'cras \\L6ov fi.lyav Tij flupa Toü p.cr|p.£iou, dirijXSci\'. 61. rje
33>-
i Mk. xi. 13.
John i.29. TOU Ta<f>OU.
at                  62. THi 8è \' èiraupioy, tJtis iari fiera tJ)!/ irapa<rK«u^K, <ruvf\\x6i\\cra.v
\' 8. 1 Tim\' 01 dpxi«pels Kal 01 <t>apicraïoi irpós fliXdroi\', 63. XcyoiTCSt " Kupie,
tjóhn 7.\' t|*Wjar6»|jm\' Sti eKcïfos 6 J irXdVos tlirtv cti l&v, M€Td Tpeïs TJu.e"pas
1 fc$BL omit to o-«ua (Tisch., W.H.).
* BD have w before o-ivSovi (W.H. in brackets).
His death "); front Arimathaea (Ramath.
aim Zophim, 1 Sam. i. 1); the name
Joseph, and the relation to Jesus that of
a disciple (èpaSTJ-revo-t, which, if the
correct reading, is an instance of the use
of this verb in a neuter sense. Cf. xiii. 52,
xxvüi. ig, Acts xiv. 21).—Ver. 58.
irpoo-cXSuv: from the cross Joseph re-
turns, and approaches Pilate to beg the
body of Jesus for burial. In the case of
the crucified such a request was neces-
sary, but was generally granted (" Eorum
in quos animadvertitur corpora non aliter
sepeliuntur quam si fuerit petitum et
permissum ". Ulpian. de Cadav. punit.
in Justinian, Corpus Jur. Civ. xlviii.
24, 1). The genera! practice was to leave
the bodies to waste. The privilege of
burial was sometimes granted for money.
There is nothing to show that Pilate con-
descended to such meanness, at least in the
present instance, though Theophy. sug-
gests that he did.—euéXevcrtv AiroSoOijvai,
he ordered it to be delivered.—Ver. 59.
cvcTvXigcv (little used, found in Aristo-
phanes), wrapped.—o-ivSóVi Ka0apql, in
clean, i.e., never before used linen.—
o-lvSuv is of uncertain derivation and
varying sense, being applied to cloths of
diverse material, but here generally
understood as meaning linen cloth,
wrapped in strips round the body as in
the case of mummies in Egypt, the body
being first washed (Acts ix. 37). As to
this way of preparing dead bodies for
burial we have no details in O. T.
(Benzinger, p. 163).—Ver. 60. ir t$
Kaïvui avTov i&vTMicifa», in his otvn new
tomb, recently prepared for himself.
This not brought out in parallels.—
iXaT<5pT]o-ev (Xds tc\'[ivu) : the aorist for
the pluperfect, as in ver. 55 ; he had
hewn out of the rock = *v i-g irfrpa,, the
article pointing to the custom of making
sepulchres in rock.—XCOov |tfyav: the
usual mode of shutting the door of the
tomb; the Jews called the stone golal,
the roller.—airfjXöcï\': the entombment
over, Joseph went away ; but the Dead
One was not left alone.—Ver. 61. rjv Si
JKei, etc, but, in contrast to Joseph, there
was there Mary, the woman of Magdala,
also the other Mary, sitting in front of
the tomb.—Ta^ov here, as in xxiii. 27, 29,
used of a place of burial, not of the act
of burial. The word is peculiar to Mt.
in the N. T.
Vv. 62-66. Precautions against theft of
the body; peculiar to Mt., and among the
less certain elements of the Passion
history, owing its origin and presence
in this Gospel apparently to the exigen-
cies of the primitive Christian apologetic
against Jewish unbelief, which, as we
gather from ver. 64, must have sought
to invalidate the faith in the resurrection
of Jesus by the hypothesis of theft
accounting for an empty grave. The
transactions here recorded effectually
dispose of that hypothesis by making
theft impossible. Is the story true, or
must we, with Meyer, relegate it to the
category of unhistorical legend ? Meyer
founds largely on the impossibility of
Christ predicting so distinctly as is here
implied, even to His own disciples, His
resurrection. That means that the priests
and Pharisees could have had no such
solicitude as is ascribed to them. All
turns on that. If they had such fears,
so originating, it would be quite natural
to take precautions against a trick. I
think it quite possible that even inde-
pendently of the saying in chap. xii. 40,
given as spoken to Pharisees, it had some-
how reached their ears that Jesus had
predicted His Passion, and in speaking
of it was wont to connect with it the idea
-ocr page 347-
59-66.                            EYAITEAION                               335
lycipofuu. 64. Klkeuaov 08V k do-<J>aX(.o-0TJi\'ai rhv tafyov lus rfjs k Acti xvi.
TpiTrjs iqu,épas " h^wotc éXSón-es ot (ia8ir]Tal aÜToCl fUKTo; 2 Kkltyuxnv
auTÓv, Kal Eiirucri TÜ Xaw, \'HY^p8i) diro rCif eeKpiV • (cal ëtrrcu ^
i<r\\aTT\\ \' TrXderi xe\'P(1"\' T*1S irp\'.iTT|S." 65. *E(pr] 8è 3 aÜTOt9 ó fliXaTOS, 1 here only
" "Ex«Te m KoiKrnüBiai\' • ÜTrdyETe, da<paXio-ao-9ï <!»s otSaT«. * 66. Oï frequent\'
Se1 iropeu8èVrcs r|o-<paXio-aeTO TÖe Tdcboe, (rippayïffai\'Tts Toe Xcfloy m here and
« «                     ©/                                                                                                                    in Ch.
flCTd TT]$ KOUCTUOiaS.                                                                                                             nvüi. n.
1 b)B omit avTov, found in CDL al. (W.H. place it in margin).
1 vvktos wanting in many uncials (Tisch., W.H. omit).
* BL and otber uncials omit Sc (Tisch., W.H., in margin).
word for the Roman Pilate to nse.—
viróycTe acr4>aMuao-8e, the three verbs:
(\\. virdy. aa-aSaX., following each other
witliout connecting particles form an
asyndeton " indicating impatience on the
part of Pilate" (Camb. N. T.).-üf
oïSaTf, as ye know how.—Ver. 66. Vjo--
ipaXioravTo is to be taken with the last
clause— ptToi Ttjs xovo-TwSïas, which
points to the main rrn-ns of securing the
tomb against plunder. The participial
clause—<T<frpayi(ravTt% tov \\180r—is a
parenthesis pointing to an additional
precaution, sealing the stone, with a
thread over it and sealed to the tomb
at eitlier end. The worthy men did their
best to prevent theft, and—the resur-
rection I
Chapter XXVIII. The Resur.
RECTION AND THE GREAT CoMMISSION.
Vv. 1-10. The open grave (Mk. xvi.
1-8, Lk. xxiv. i-n).—Ver. 1. óx|it ....
o-appdrcui\', a curious and puzzling note
of time, inconsistent with itself if trans-
lated "late on Sabbath, towards day-
break on the first day of the week," and
on the assumption that the day is sup.
posed to begin and end at sunset. That
would give.as the time at which the evenU
to be narrated happened, the afternoon
of one day and the early morning of the
next. 01 course the two clauses are meant
to coincide in meaning, and a way out
of the difiiculty must be sought. One is
to take oi|>) as — post, after the Sabbath,
or late in comparison with the Sabbath,
o-apfSdruv in clause 1 being in effect a
genitive of comparison. So Euthy. and
Grotius, who take o-apfj. as = the whole
passover week, De Wette, Weizsücker,
etc. Another is to take ó\\|iJ as = not later
than, but late on, and to assume that the
day is conceived to begin and end with
sunrise according to the civil mode of
reckoning. So Kypke, Meyer, Weiss,
Morison. Authorities are divided as to
of rising again, and it was natural that at
such a time they should not despise such
reports.
Ver. 62. Tfi iiravpiov, the next day, i.e.,
the Jewish Sabbath, curiously described
ac the day (tJtis) (le-ro. tt)v irapaaiccvijv,
the more important day defined by refer-
ence to the less important, suggesting
that Mt. has his eye on Mk.\'s narrative
(xv. 42). So Weiss-Meyer.—Ver. 63.
JKctvos: contemptuous reference, as to
one not worthy to be named, and far
off, a thing of the past removed for ever
by death.—o irXdvos: a wanderer in the
first place, then derivatively, from the
character of many wanderers, in N. T. a
deceiver.—lyt\\.poy.a\\., present for future,
expressing strong confidence.—Ver. 64.
ïwsT.Tp£Tr|s•qp^pas: thedefinitespecifica.
tion of time here and in ver. 63 may have
been imported into the story in the course
of the tradition.—t\\ i<rj(a.T-r\\ irXdvT|, the
last delusion — faith in the resurrection,
belief in the Messiahship of Jesus being
the first__xe\'pwv> worse, not so much
in character as in consequences, more
serious.—Ver. 65. «xeT« : prouably im-
perative,notindicative=haveyourwatcri,
the ready assent ot a man who thinks
there is not likely to be much need tor it,
but has no objections to gratify their
wish in a small matter. So most recent
interpreters—Meyer.Weiss.Holtz., Weiz-
sacker, Morison, Spk., Com., Allörd. The
Vulgate takes it as indicative = habetis,
which Schanz follows. This rendering
implies that Pilate wished thern to be
content with what tliey had already,
cither their own temple watch or soldiers
already put at their disposal. Carr (Camb.
N. T.) doubts the correctness of the
modern interpretation on the ground that
no clear example of the use of ïx{lv \'n
the sense of " to take " occurs in eitlier
classical or Hellenistic Greek.—kou<t-
TwSiav, a guard, a Latinism, a natural
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KATA MAT6AIUJV
336
xxvrn.
• Lk. xxiii. XXVIII. I. \'O^E Si craPfJdTCUi\', Trj * émdtuo-KOÜo-n £is fjuar craj?
no\'tes Pcltüji\', T|\\0e Mapia rj MaySaXrifï), Kal rj dXXr) Mapia, 6e<i)pr\\<rai ri>y
tü^ov. 2. Kal ï8ou, o-£io~u,09 èyéVeTO p-cya; • ayyeXos yup Kupt\'ou
xaTafids è| oüpayou, irpoffeXÖuf * direKuXiae toi" Xi0o>> dirö ttjs Oupas,2
b here only Kal «KÓÖnTC cirdfu aÜTOÜ. 3. IJk Sè ï] \' ISea auToG <ï>s do-Tpairr],
(Gen.v.3). Kal to êVSup.a aÜToü XéukÖk forel\' \\11iv. 4. diro 8è Toü <J>ój3ou
oütoG laeLa&r\\<ra.v 01 TTjpoGires, Kal lyéVoiro\' okteI " yexpoi.
5. \'AiroKpi9ets 8t 6 ayyeXos ïtire Taïs yufaiÊï, " Mr) <J>o£aa8ï
üp-ets • 018a y&p Sn \'itjcroGf top «VTaupwu.éVoi\' £t]T£tTe. 6. ouk
êo-Tiv &8ï • rjyepBi) ydp, Ka6u$ etirc. ScGte, ïStTe toc tottoc ottou
1 xai before Trpoo-eXOuv in fc$BCL.
*  fc^BD omit oiro tt|s Onpas (so Tisch. and W.H.).
5 fe^BD have us here, and with these LA in end of ver. 4.
*  «Ycvij8i]<rav in fc^BCDL 33.
women.—ut) <jio8etn-8e iptt?, fear not
ye, with tacit reference to the guards.—
oiSa ydp: ydp gives a reason for the
soothing tone ot the aodress. The
angel recognises them as triends of the
Crucitied.—Ver. 6. ovk «Vxtiv, etc.: with
what sublime simplicity and brevity is
the amazing story told I " Versus hic
incisa habet perquam apta " (B^ng.). The
last clause is better without the epithet
0   xvpios, more in keeping with the rest.
Bengel calls it gloriosa appcllatio, but,
as Meyer remarks, just on that account
it was more liable to be adde.d than
omitted.—Ver. 7. tox« iropeu8eurai:
introducing " quite in his own (the
evangelist\'s) manner of expression "
(Weiss) the command of the angel =
go quickly and teil, etc.—irpodyci: pre-
sent ; He is even now going before you
into Galilee; in accordance with the pre-
diction in xxvi. 32 the risen Shepherd is
on His way to the pre-appointed rendez-
vous.—ó\\|>co-6f, there shall ye see Him,
and be able to satisfy yourselves that He
is indeed risen. With this word ends
the message tothe disciples.—t8ou elirov
vp.lv, behold I said it to you = note what
1   say, and see if it do not come true.
Mark has kcöüs eiircv vuïv = as He said
to you, referring to the promise of Jesus,
and forming part of the message to the
disciples.
Vv. 8-10. Appearanceqfjfesus to the
nomen on the way to dcliver thcir
message. — Ver. 8. aireX8ovo-ai : the
readingof T. R. («£«X8.) implies that they
had been within the tomb, of which na
mention is made in Matthew. They
went away from, not out of, the tomb. -
Greek usage, Meyer and Weiss, «.^..con.
tending that Aijii always means lateness
of the period specified, and still current.
Holtzmann, H. C,remarks that only from
the second clause do we learn that by
the first is not meant the evening of the
Sabbath, but tlie end of the night follow-
ing, conceived as still belonging to
the Sabbath.—T-jj «irKfnuo-Kovo-n, supply
\'rjulpa or upa.—ets pïav. <r., towards day
one of the week (Sabbath in first clause).
—ïjXfle, came, singular though more than
one concerned, as in xxvii. 56, 61. Mary
of Magdala, evidently the heroine among
the women.—fleiuprjo-ai t. t., to see the
sepulchre ; no word of anointing, that
being excluded by the story of the watch.
—Ver. 2. The particulars in this and the
following two verses are peculiar to Mt.:
first, an earthquake (o-cio-pès), as in xxvii.
51 ; second, an angel descending from
heaven ; third, the angel rolling away the
stone; fourth, the angel sitting on the
stone as guard.—Ver. 3. tSt\'a (here only
in N. T.; in Sept., Dan. i. 13, 15), the ap-
pearance, aspect (of the countenance of
the angel). Vide Trench, Syn., p. 262, on
uop^-r], o~xtjua, ISca.—us a<rrpairT| (xxiv.
27), as lightning—brilliant, dazzling.—
to évSvua a., his raiment as distinct from
his face—üs xl<*>v> white as snow (cf. Mt.
xvii. 2).—Ver. 4. üt vcxpoC: the keepers,
through fear of the angel, were shaken as
by an earthquake, and became as dead
men—stupefied, helpless, totally incapaci-
tated for action by way of preventing
what is assumed, though not directly
stated, to have happened. The resur-
rection is not described.
Vv. 5-7. The angel speaks to the
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EYAITEAION
337
I—IO.
ckcito 6 Küpio?.1 7. Kal Tax" iropeuGeïirai etirarc tois p.at}r)TaIs
aÜTOu, Sti tjy^P^I &*& T"" fCKpcüf • Kal i8ou, rrpodyei Jp-as els tJ|K
raXiXaiap* ineZ aurbv 3<|/ecr8e. ïSoó, elTfOV Ó|Uf." 8. Kal iU\\-
öoüorai2 raxö airo toü p.fr]p.eïou fiere. <pó|3ou Kal xapas («Y^Ms»
è\'Spap.of dTrayyeïXai Toïs pvaönraïs aurou. 9. cis 8è «,Trop«uoiTO
d-rray/elXat tois (AaÖTjTaïs aÜTOu,8 Kal ï8ou, ó* \'lr|<ro3s dlrijmjorcv\'
aÜTais, \\iy<av, " XaipeTC." Al 8i irpoaeXOoGaai èKparrpaf aÜTou
tous iró8as, Kal irpotreKunjtrai\' aÜTÜ. 10. t<5t£ Xeyei auTais 6
\'Irjcroüs • " Mr] 4>oPEÏo-8e • uirdyeTe, dTrayyeiXaTe tois dSeXc^ois p.ou,
Iva diréXÖiixm\' els Tt)i» TaXiXaiaf, k&kcÏ p.e o ovnrai.
1 MB 33 omit • Kvpios (W.H. relegate to margin).
1 aTreXöovo-ot in fc^BCL 33 (Tisch., W.H.).
3 From us S. eirop. to avrov is omitted in fc^BD 33, 6g and rnany versions, and
Ieft out by modern editors. The passage may have fallen out by similar ending
(ovtov—ovtov).
4 J^ABCA omit o; found in DL.                      6 t"$BC have virr\\vn\\a,tv,
Airè t. p.v., depending on dircXSoCo-ai, in commented on in connection with the
Mark on l^vyov.—|x«to 4>ó(3ou Kal xapds theory of a " four-gospel Canon " pre-
lieyaXris, with fear and great joy. This
nnion of apparently opposite emotions is
true to human nature. All powerful
tides of gladness cause nervous thrills
that feel like fear and trembling. Cf.
Isaiah lx. 5 ar.d Phil. ii. 12. The fear
and trembling St. Paul speaks of are the
resuk of an exhilarating consciousness
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, 9. of the Risen Christ so as to bring them
Kal USoii, and behold, another surprise somewhat into harmony with those of
(ver. 2). They are on the way to teil 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, w. 9-20, put in its
are themselves privileged to meet the place. The editorial procedure in the
case of Matthew consisted in inserting
w. g, 10 in the narrative, thus providing
for at least one vision in Jerusalem, and
making room for more, and so cancelling
the impression otherwise produced that
Jesus was seen only in Galilee. In
support of the view that w. 9, 10 are
an editorial addition at a later date
Rohrbach adduces the fact that the
narrative has an appearance of con-
tinuity when they are omitted, and also
that the instructions of Jesus to the
women are a mere echo of those given
by the angel.
Vv. 11-15. The guards and the priests.
—Ver. 11. Tropevop.eVwi\' 8c a., while the
women go on their errand, the guards,
crestfallen, play their poor part. Some
of them (rivès) go into the city and
risen One.—i>Tr*)VTT)(rev, cf. chap. viii,
34, xxv. i, 6.—CKpdTT)<rav, etc, theytook
hold of His feet and cast themselves
beforc Him; the gesture befitting the
circumstances, an unlooked-for meeting
with one who has been crucified and
whose aspect is greatly changed. Im-
possible to resumé the old familiar
relations as if nothing had happened.—
Ver. 10. p.Tj ((xjpeïcrflt: kindly in word
and tone, meant to remove the embarrass-
ment visible in their manner.—ïnrdycTf,
iirayyeCXaTe, another asyndeton as in
xxvii. 65. The instructions to the women
simply repeat, in much the same words,
those given by the angel (ver. 7), with the
exception that the disciples are spoken of
by the kindly name of " brethren ".
The similarity of w. 9, 10 to John xx.
14-18 has been remarked on (vide Weiss, report in their own way to the priests all
Meyer, on ver. g). It has been lately that has happened.—Ver. 12. dpyvpin.;
22
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338                        KATA MAT9AI0N                    xxvm.
II. nopcuofi^fuf Sè auTuf, ÏSoü, Tivès Trje, kouo-tcooÏcis tX9ói\'T£s
ets ri\\v iróXii\' dir^yyiiXor rots dpxiepeüo-if öiraKTa rd yevóp.ei\'a.
12. Kal ffufa)(8éVTes (J.«Ta tuk TrpcapuTepui\', (iu|i|3ouXtoi\' re XaPórres
dpyüpia tKoi\'d êSoiKaK toÏs (rrpcmwTais, 13. Xtyoi\'Tes» " "ïirare,
"Oti oi p,a8t|Tai aÜToS cuktos èXBórres ?kXc4«xi\' tüv lïp.Si\' koiiiu-
pcVui\', 14. Kal lb.v tiKouaSf) touto èirl\' toü tjyeu,óVos, ifju,eïs ireio-op.ei\'
c 1 Cor vli. aürói",\' Kal üp-ds * dp.epïp.i\'ous iroir]o\'ou,ei\'.\' 15. Oi 8è Xaf-Wes Td
dom vi. dp-yupia «TroiTjo-ai» ** è8i8dx8r|aaf. Kal 8ie<p7]p.ïcr8r| 3 ó Xóyos outos
16.vii.j3).           , .. « \'            1             •                        l
irapa louöuiois p.4,^ Ti)s OTrip.epoi\'.*
|6. Ot 8è éVStKa p.a6i)Tal èiroptü8r|crai\' üs TÏjf l~aXiXaïav, eis T&
1  BD have dito instead of cm (W.H. in margin), probably because t|kovo-8t| was
understoixl in the usual sense. Vide below.
2  ^B omit ovtov. 3 So in ABCDL (W.H. brackets); e^p.. in ^A 33 (Tisch.).
4 BDL vuig. add rjpcpas (VV.H. in b\'ackets), which just because it is unusual is
probably genuine (Tisch. omits after ^AfA, etc).
the holy men thoroughly understand the
power of money ; silver pieces, shekels
are meant.— txava probably means here
a considerable number, not a number
sufficiënt to bribe the soldiers (Meyer
and Weiss). Tliey gave with a free
hand. Tliis sense oi Ïkcuós is frequent
in the N. T. Vitte, e.g., Mk. x. 46, of the
crowd following Jesus at Jericho, and
Acts xxvii. 9 (of time).—Ver. 13. ti.ira.Tt,
introducing the lie they put into the
mouths of the soldiers. The report to
be set abroad assumes that there is a
fact to be explained, the disappearance
of the body. And it is implied that the
statement to be given out as to that was
known by the soldiers to be false: i.e.,
they were perfectly aware that they had
not fallen asleep at their post and that
no theft had taken place. The lie for
which the priests paid so much money
is suicidal; one hall\' destroys the other.
Sleeping sentinels could not know what
happened.—Ver. 14. iav ó.Koucr6fj,
either: if this come to the ears of, etc,
as in A. V., or: if this come to a hearing,
a trial, before, etc, as in R. V. margin.
The latter is preferred by many modern
commentators. The reading «irl t. if.
suits the second sense best. Cf. 1 Cor.
vi. I, 1 Tim. v. ig.—r||i<is, emphatic,
implying a great idea of their inrluence,
on their part.—ir«io-op.«v, will persuade
him ; how not said, money conceivably
in their minds. Kypke renders: will
appease ; so also Loesner (" aliquem
pacare vel precibus vel donis"), citing
examples from Philo. The ordinary
punishment for falling asleep on the
watch was death. Could soldiers be
persuaded by any amount of money to
run such a risk ? Of course they might
take the money and go away laughing
at the donors, meaning to teil their
general the truth. Could the priests
expect anything else ? If not, could
they propose the project seriously?
The story has its difficulties.—du.cp(p,-
vovs, free from grounds of anxiety;
guaranteed against all possible un-
pleasant consequences. Bengel\'s com-
ment on this verse is: " Quam laboriosum
bellum mendacii contra veritatem I "—
Ver. 15. This verse states that the
soldiers did as instructed, so originating
a theft theory, which, according to our
evangelist, was current in his day in
Jewish circles at the time he wrote.
Vv. 16-20. Th • meeting in Gahlec,
peculiar to Mt.—Ver. 16. ot Si cVScko.
(i., the eleven, not merely to discount
Judas, but to indicate that what follows
concerns the well-known Twelve (minus
one), the future Apostles of the faith.—
«Is to 8pos, to the mountain, a more
specific indication of the locality than any
previously reported. Conjectures have
been made as to the mountain meant,
e.g., that on which the hill teaching was
communicated. An interestingsuggestion
but unverifiable—o«, an adverb = ubi,
used pregnantly so as to include quo:
whither Jesus had bid them go, and
whcre He wished them to remain.—
c-rd|aTO : if this points to an instruction
given expressly by Jesus, it is strange
that the evangelist has not recorded it.
It rather seems to presuppose an under.
standing based on experiences of the
Galilean ministry as to the rendezvoai
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EYATTEAION
339
ii—ig.
Spos ou £Ta|aro
17. Kal ïSóWe; aüiói\', irpoo-£KU-
ol 8c- é\'Siorao-ai\'. 18. Kal irpoaeXvW 6 \'lr)<roös d Ch. W. 10;
yy](rav au
éXdXTjo-ec
xvt. 19;
oupa^w
aurois
Xeyuf, " \'ESóOrj p.01 irdcra «"touo-ia d «V
xviii. 18
* d » 3
Kal £TT
i«
19. iropeuOéVres ouc* u,a8r)Teuo-aTe irafTa ra êörrj, phrisei).
1 fr$BD 33 it. omit av-ru.
* «iri vt)s in NAAI al. (Tisch.). «iri ti|« yri« in BD (W.H in brackets).
* ow in IiAflI, verss. (W.H.). ^A and other uncials omit (Tisch.).
Vv. 18-20. The final commission.—
Ver. 18. irpo<rt\\8i>v, approaching; the
speech of Jesus is majestic, but [lis bear-
ing is friendly, meant to set them free
from doubt and fear.—<XdXi]cr<: this
may seem a word not sufficiently digni-
fied for the communication made. But
it is often used, especially in Hebrews,
in reference to divinc revelations (vide,
e.g., chap. i. 1).—ïSóOt) pot, there was
given to me; the aorist as in xi. 27, the
thought of which earlier text this utter-
ance reiterates and amplifies. The refer-
ence may be to the resurrection, and the
meaning that that event ipso facto placed
Jesus in a position of power. Cf. Rom.
i. 4.—iratra l^ovcria, every form of
authority ; command of all means neces-
sary for the advancement of the King-
dom of God.—iv oipa^ : this points to
session on His celestial throne at the
right hand of God. Jesus speaks as one
already in heaven. There is no account
of the ascension in Mt. It is conceived
as involved in the resurrection,—liri yijï :
upon earth, the whole earth. The two
phrases together point to a universal
cosmic dominion. But so far as earth
is concerned, the dominion is only a
matter of right or theory, a problem to
be worked out. Hence what follows.—
Ver. 19. iropev0€VT€s ovv: the ovv
omitted in many texts aptly expresses
the connection. The comrnission to the
Apostles arises out of the power claimed
m all power has been given to me on
earth, go ye therefort, and make the
power a reality.—p.a8r|TcvcraTf iravTa ra
ëffvr): make disciples (act., cf. at xxvii.
57) of all the nations (cf. x. 5, " go not
into the way of the Gtntiles ").—0airr(,ar-
avTff: baptism the condition of disciple.
ship = make disciples by baptising; the
sole condition, circumcision, and every-
thing particularistic or Judaistic tacitly
negatived. Christian baptism referred
to here only in this Gospel.—avTovs
refers to i6vi\\, 3. constr. ad scttsum, as in
Acts xv. 17 ; Rom. ii. 14. In the
anabaptist controversy atirous was taken
The meeting place would be some
familiar haunt, recalling many past asso-
ciations and incidents, only imperfectly
recorded in the Gospels. If there was
such a retreat among the mountains
often resorted to, it would doubtless be
the scène of the hill teaching, as well as
of other unrecorded disciple experiences.
The disciples would need no express
direction to go there. Instinct would
guide them.—Ver. 17. A very meagre
statement, the whole interest of the
evangelist being absorbed by the words
spoken by Jesus.—Trpoo-tKvvno-ov as in
ver. 9, but the men less demonstrative
ïhan the women ; no mention of seizing
Jesus by the feet.-—ol Sc iSiorao-av: but
some doubted (cf. xiv. 31, in reference to
Peter). This clause seems to qualify
and limit the previous statement as to
the worshipping, giving this sense: they
worshipped, i.e., the most of them, for
some were in doubt. So Meyer, who
cites in support Klotz, Ad Devar, whose
statement is to the effect that in passages
of this kind containing a clause with Si
without a jicV preceding, a universal
affirmation is first made and then a
division follows, which shows that a uni-
versal affirmation was not teally in-
tended (p. 358). Various methods have
been adopted to get rid of the unwel-
come conclusion that some of the eleven
did not do homage, e.g., by taking
fSi\'o-Tocrav as a pluperfect (Fritzsche,
Grotius), or by finding the doubters
among the 500 mentioned by St. Paul
(1 Cor. xv. 6), or even by altering the
text ol Si into oiSe\' (Beza). The whole
narrative is so brief and vague as to lend
support to the hypothesis that in the
appearance of Jesus here recorded we
have not one particular occurrence,
but a general picture of the Christo-
phanies, in which mingled conrlicting
feelings of reverent recognition and hesi-
tation as to the identity of the person
played their part. Such is the view
of Keil, Steinmeyer, and Holtzmann
(H. C).
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340                        KATA MAT0AION                xxvni. *..
e Acti vili. Paim^orrcs J auTou? * eis ri oroiioi tou riarpis kcu tou Yiou Kal
i6;xix.;.          , ,                                       »»»                    > » «         •>»         »
Rom. vi. tou Ayiou (Ifeuu-aTOS, 20. oioao-Koires au.ous Tqpeic iroiTO oao
f. 13; x. t. cVerfiXau.y]i> ufilv Kal i8ou, iyi> ptff ijxüv ïïju irdtrag Tas T|fi^pas
(all with €*)S tt)s • o-ucTï\\eias tou * aiueo;. Au.^f. "
llf and
accus.). f uWc at Cb. lix. 17. g vidi at Ch. xüi. 30.
1 Pairno-avTis in BD (W.H. margin). 0airritovT«t (T.R., W.H., text). The
reading of T.R. (fc^AX) is probably a conformation to SiSao-KorrR in next clause.
* The A|n)v is not found in fr^ABD 1, 33, and is left out by modern editors.
by the opponents of infant baptism as
referring to paö^-ras in u.a0i]T«i!(raTf,
and the verb was held to mean " teach ".
For some references to this extinct con-
troversy vide Wetstein, ad loc, and Her-
mann\'s Viger, p. 61.—llf to óvofia, into
the name, i.e., as confessing the name
which embodies the essence of the
Christian creed.—tov iraTpè;. etc.: it is
the name not of one but of three, form-
ing a baptismal Trinity—Father, Son,
and Holy Ghost. It is not said into the
names of, etc, nor into the name of the
Father, and the name of the Son, and
the name of the Holy Ghost.—Hence
might be deduced the idea of a Trinity
constituting at the same time a Divine
Unity. But this would probably be
reading more into the words han was
intended.—Ver. 20. 8i8do~KovTCf a.,
teaching them, present participle, im-
plying that Christian instruction is to be
a continuous process, not subordinate to
and preparing for baptism, but con-
tinuing after baptism with a view to
enabling disciples to walk worthily of
their vocation.—rr|p«tv : the teaching is
with a view not to gnosis but to practice;
the aim not orthodox opinion but right
living.—iravTa oo"a (v«T?i\\aj.iT)v ifiïv:
the materials of instruction are to be
Christ\'s own teaching. This points to
the desirableness for the Church\'s use of
an oral or written tradition of Christ\'s
words: these to be the rule of faith and
practice.—ieai t8ov, introducing an im-
portant promise to the missionaries of
the new universal reli^ion to keep them
in courage and good hope amid ail diffi-
culties.—éyii |it9\' i|iü>v, / the Kisen,
Exalted, All-powerful One, with you my
apostles and representatives engaged in
the heroic task of propagating the faith.—
•lu.i, am, not will be, conveying the feel-
ing of certainty, but also spoken from
the eternal point of view, sub specie
aetentitatis, for which distinctions of here
and there, now and then, do not exist.
Cf. John viii. 58, " before Abraham wa»
I am ". In the Fourth Gospel the cate-
gories of the Absolute and the Eternal
dominate throughout. — iratras Ta»
T||it\'l>as, all the days, of which, it is
implied, there may be many; the vista of
the future is lengthening.—ê\'cus rijs
irvvTcXeiaf tov alüvos, until the close of
the current age, when He is to come
again ; an event, however, not indispens-
able for the comfort of men who are to
enjoy an uninterrupted spiritual presence.
This great final word of Jesus is
worthy of the Speaker and of the
situation. Perhaps it is not to be taken
as an exact report of what Jesus said to
His disciples at a certain time and place.
In it the real and the ideal seem to be
blended ; what Jesus said there and
then with what the Church of the
apostolic age had gradually come to
regard as the will of their Risen Lord,
with growing clearness as the years
advanced, with perfect clearness after
Israel\'s crisis had come. We find here
(1) a cosmic significance assigned to
Christ (all power in heaven and on
earth) ; (2) an absolutely universal
destination of the Gospel; (3) baptism
as the rite of admission to discipleship;
(4) a rudimentary baptismal Trinity; (5)
a spiritual presence of Christ similar to
that spoken of in the Fourth Gospel.
To this measure of Christian enlighten-
ment the Apostolic Church, as repre-
sented by our evangelist, had attained
when he wrote his Gospel, probably
after the destruction of Jerusalem.
Therein is summed up the Church\'s
confession of faith conceived as uttered
by the lips of the Risen One. " Ex-
pressly not as words of Jesus walking
on the earth, but as words of Him who
appeared from heaven, the evangelist
here presents in summary form what the
Christian community had come to re-
cognise as the will and the promise of
their exalted Lord " (Weiss-Meyer).
-ocr page 353-
TO KATA MAPKON
AriON EYArrEAION.
I. I. \'APXH tou eüavYE~^ou \'ii\\<rou XpiuToü, uioG toG 6eoG " •
2. is2 ydypoLirrau. \'"" T0^S irpo^^Tais,\' "\'l8ou, ly&>* diroorcXXu
röv ayYeXóv u-ou irpo irpoacóirou trou, os Ka.Tao-K£uda£t tt|>\' óSóV
1 The title viov r. ©. is wanting in fc$ and omitted by Tisch. and W.H. (in text).
Most uncials and many verss. have it. lts omission is probably due to similar end-
ing. BDL omit tov.
1 kuBus in fc^BLA (Tisch., W.H.).
\' For tv tois ir. in many uncials fc^BDLA 33, Lat. and Syr. verss., have tv rw
lo-aia tu ir. The T.R. is a gram. cor.
4 ry« is in fr$LA2 (Tisch.), but wanting in BD (W.H.).
Chaptrr I. The Baptist. The
Baptism and Temptation of Jesus.
Beginnings of the Galilean Minis-
TRY.—Vv. 1-8. The appearance and
ministry of the Baptist (Mt. iii. 1-12,
Lk. iii. 1-1*8).—Ver. 1. 4px*|, etc: This
verse may best be taken as the super-
scription of the whole Gospel, and as
meaning: Here begins the Gospel con-
cerning Jesus Christ the Son of God.
So viewed it should be made to stand
apart, ver. 2 beginning a new section
as in the Greek Testament of W. and
H. If we connect ver. 1 closely with
w. 2-4 it will contain the statement that
the Gospel of Jesus Christ began with
the ministry of the Baptist. On this
view the connection of the sentences
may be taken in two ways: either ver. 1
may be joined closely to ver. 2, the
resulting sense being: the beginning of
the Gospel (was) as it is written = was
in accordance with the prophetic oracle
predicting the introduction of Messiah
by a forerunner, the story of the Baptist
then following as the fulfilment of the
prophecy; or vv. 2, 3 may be bracketed
as a parenthesis, and ver. 1 connected
with ver. 4, yielding this sense: the
beginning of the Gospel was or became
(lyivvro) John the Baptist. All three
ways give a perfectly good meaning.
In favour of the tirst view is the absence
of the article before apxt| • against it
has been alleged (Holtzmann, H. C.)
that Ka8u« in Matthew and Mark always
connects with what goes before, never
introduces a protasis as in Lk. vi. 31.—
toS «vavYcAfov \'I. X., the good news
concerning, not preached by, \'I. X. being
genitive objective; not quite the evangelie
record, but on its way to that final mean-
ingofciayyAiov. "Christ" hereappears
as a proper name, as in Mt. i. 1.—vloi t.
©eoü : this title, even if omitted, is implicit
in the title Christ, but it is every way
likely to have formed a part of the
original text, as indicating the point of
view in which Jesus is to be presented
to readers of the Gospel. Without
assuming any acquaintance on the part
of the evangelist with the Gospel of the
Infancy in Matthew and Luke we may
say that this title takes the place of the
opening chapters in these Gospels. It is
all that Mark offers to gratify the curiosity
to which these chapters owe their origin.
Who is this remarkable Personage of
whom you write ? He is "the Son of
God ". How much that was meant to
convey cannot be certainly determined.
Vv. 2-4. xaSus introduces a prophetic
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342                            KATA MAPKON                                 I.
<rou éuirpoo-fleV crou.1 3. ♦wk$) fioCivros iv rg ^pi]u.<o, \'"EtoijmU
aare ttji» 6§bv Kupiou • tüOcias iroictre Tas Tpi|3ous oötoO.\'"
4. \'EyeVïTO \'l<i)<£ccr)SJ pairrijui\' Ir Tjj éprjpu, Kal* Kt\\p6<r<ruv
PdirTio-jia ucTayoias els a^to-if dfiapnii\'. 5. Kal ^ciropeiScro
irpos auToc irSco rj \'louSoia );upa, Kal 01 \'lepoaoXuiÜTai • Kal
^PairTi^oi\'TO Traires * j» tü \'lopSarrj TroTau.5 Oir* auToü,5 è|ouo\\oyou-
utfoi Tas duapn\'as aÜTwi\'. 6. f\\v oè \' \'luawrjs • ^cSeSuu.éi\'Os Tpi^as
KaurjXou, Kal t,<Lvr\\v SepuaTiKijK ircpl ttic ö<t4>u> aÜToG, Kal la&l<i>v\'r
dxpiSa9 Kal uAi aypioi». 7. Kal ^K^pucrac, \\iy<av, ""Epx«Tai é
• John viii.,          , ,               , ,                    ♦,.,.,.,,..          .
e, 8.          icrxupoTcpos uou oiriau u.ou, ou ouk etui iKapos Kuipas Xucrai tok
1 cp-irpoo-Scv o-ov omitted in fc$BDL al. It is probably from Mt. xi. 10.
J o before PairriEwv in fc^BLA (Tisch., Trg., W.H.).
*  Kat in ^I)L al. (Tisch.), but wanting in B 33 al. (W.H. omit).
4 iravTcs before xai ef3a.Tr. in fc^BDLA. 8 vir avrov before e» ra I. in fc>$BL 33.
*  xai t|v in HUL 33, and • before I. in fc^BLÏ.            1 co-0uv in fc^BLA 33.
cYScSvu.cvos standing for clx<v to cV8vp.a,
and ccrdov for t| Tpoc^r) t}v.—Ver. 7. Kal
JKTJpvo-o-cv, introducing a special and
very important part of his kerygma :
inter aha he kept saying—anxious to
prevent men from forming a wrong im-
pression of his position. This is what
makes mention of his ministry relevant
in the evangelie record.—Xvoxu tov
Ijiawa, to loose the latchet of, instead
of to vttoB. ptto-To\'.o-ai; a stronger ex.
pression of subordination, practically the
same idea.—Ver. 8. irvcvjia/ri ayfu :
Kal irvpi omitted, whereby the view pr\'e-
sented of Messiah\'s function becomes
less judicial, more Christian. Mt.\'s
account here is truer to John\'s con-
ception of the Messiah. Mk.\'s was pro-
bably influenced by the destination of
his Gospel for Gentile readers.
Vv. 9-11. The baptism of Jesui (Mt.
iii. 13-17; Lk. iii. 21, 22).—Ver. 9. iv
«VtLvaus t. tj. = in those days; an in-
definite note of time = while John was
carrying on his ministry of preaching
and baptising.—tjXöcv Mt]o"oCs, came
Jesus, with what feelings, as compared
with Pharisees and Sadducees, vide notes
on Mt.—óiro Na£.T. TaX., from Nazareth,
presumably His home; of Galilee, to
define the part of the country for out-
siders; only Galilee mentioned in Mt.—
cis tov \'I.: iv with dative in ver. 5. The
expression is pregnant, the idea of
descending into the river being latent in
cis.—vwo \'ludv., by John; no hesitation
indicated; cf. remarks on three synoptical
narratives on this point in Mt. It does
citation as protasis to the historical
statement about John in ver. 4 = in
accordance with, etc, John appeared.
Theprophetic referenceaiid the historical
statement are given in inverse order in
Matthew.—iv tw \'Ho-oio,, in Isaiah, the
actual quotation being from Isaiah and
Malachi (ver. 2) conjointly. An in-
accuracy doubtless, but not through an
error of memory (Meyer and Weiss), but
through indifïerence to greater exact-
ness, the quotation from Isaiah being
what chiefly occupied the mind. It is
something analogous to attraction in
grammar. It is Mark\'s only prophetic
citation on his own account.—tSoi begins
the quotation from Mal. iii. i, given as in
Mt. xi. 10, with p.ov, after irpoo-wirov
and óSóv, changed into o-ov.—Ver. 3.
Quotation from Is. xl. 3 as in Mt. iii.
3__Ver. 4. cycVcTo \'I.: in accordance
with, and in fulfilment of. these prophetic
anticipations, appeared "John.—6 Pottti-
£o»v = the Baptist (substantive participle),
that the function by which he was best
known. — cis a(f>co-tv ajjiapTLwv : this
clause (in Luke, not in Matthew) may
plausibly be represented as a Christianised
version of Jolin\'s baptism (Weiss), but
of course Jolin\'s preaching and baptism
implied that if men reaüy repented they
would be forgiven (Holtz., H. C).
Vv. 5-8. Ver. 5 describes the wide-
spread character of the movement much
as in Mt., only that Judaea comes
before Jerusalem, and the district of the
Jordan is not mentioned.—Ver. 6
describes John\'s way of life as in Mt,
-ocr page 355-
EYAITEAION
343
3—13.
^tftdvra twv uttoot|U.(£toii\' auTou. 8. ty&> (iJf* ifid-miaa Oftfif iv \' b here. Lk.
uSaTt • aÜTos 8« SaiTTtaïi uu.as Ir* fli\'ïu\'u.aTi \'Aviui." o. Kol* John i. tj
«           .            „. ,         « , ,                , . (Actswii.
iytvtTO iv iKea\'ais Tats tjp.£pais, tjaBïi\' Itjctous otto Na£apeT ttjs 2j of
raXiXai\'as, Kal tpawTiaGt) üirè \'IcüóWou els Tof \'lopSdf-rji\'.\'* io. ko! to bind
euStajï " drapaiKuy diro tou uöotos, eioe o-xij.op.ei\'ous tous ouparous,
Kal to n^cüua (JictïI * irepio-Tepdv K(vra|3ati\'0i< éV • oütÓc • II. Kal
«fiuiff) è-yéVeTO €K TÖf oüpaewi\', " 25 et 6 utós p-ou ó dyaTrr|TÓs, If
(J8 tü8ÓKt)CTO." 12. Kal cüOus to flfeOpa aÜTÓ? \'«VPaXXei lïf rr|vet/. in Mt.
ëpr|U.of. 13. Kal rjv «K€Ï9 «V Tjj èp>ï)jLU rju.c\'pas TeaaopoKonra,1\' John 1. 4.
ïre ipa^óitevos üiro tou ZaTafö, Kal fjc jmto tuk drjpiui\' • Kal oi
ayycXot SirjKÓfoui\' auTÜ.
1 t^BL 33, 69 verss. omit p.«v, doubtless a gram. cor. to answer to 8«.
1 The first «v not in fr$BA cursives, the second not in BL (Tisch. omits first, W.H.
both).
* 3 omits Kat (W.H., in margin).                 * nt tov I. wiro l<u. in ^BDL 33, 69 al.
e The best texts have cu8vs uniformly in Mk. * us in J^ABDLA.
7  m ovtov in BD 13, 69.                                           » 0-01 in ^BLAX (Tisch., W.H.).
8  t^ABDL 33 omit (Ml, meant originally perhaps as a substitute for tv tt| *pi\\y.m
following.
10 T(er«r. i]p«pa« in i-JBL 33.
not even appear whether John had any
suspicion that the visitor trom Nazareth
was ó lo-^vpÓTcpos, of whom he had
spoken. The manner in which the bap-
tismofjesus is reported is the first in-
stance of the realism of this Gospel,
facts about Jesus stated in a naked
manner as compared, e.g., with Lk.,
who is influenced by religious decorum.
—Ver. xo. fiiStis, straightway, a
favourite word of Mk.\'s, to be taken
with cTSc = as soon as He had ascended,
etc, He saw. For similar usage in
reference to (Ito vide Hermann, Viger,
p. 772.—crxi£o|±eVoin, being rentasunder,
a sudden event; a stronger word than
that used in Mt. and Lk. (av«ii>x0T)o-av
—rjvai). The subject of Ai* is Jesus—
df aiTÓv: this reading suggests the
idea of a descent not merely upon (lir\\)
but into Him, as if to take up its abode;
henceforth the immanent spirit of Jesus.
Vv, ia, 13. The temptation (Mt. iv.
1-11; Lk. iv. 1-13).—Ver. 12. iKfJaXXei:
historie present, much used in Mk. with
lively effect; introduces a new situation.
The first thing the Spirit does (eiBvs) is
to drive Jesus into the wilderness, the
expression not implying reluctance of
Jesus to go into so wild a place (Weiss),
but intense preoccupation of mind.
Allowing for the weakening of the sense
in Hellenistic usage (H. C), it ia a very
strong word, and a second instance of
Mk.\'s realism : Jesus thrust out into the
inhospitable desert by force of thought.
De Wette says that the ethical signifi-
canceofthe temptation is lost in Mk.\'s
meagre narrative, and that it becomes a
mere marvellous adventure. I demur to
this. The one word (icf3a\\\\«i tells the
whole story, speaks as far as may be the
unspiakable. Mt. and Lk. have tried to
teil us what happened, but have they
given us more than a dim shadow of the
truth ?—Ver. 13. ircipa£óu.evos, being
tempted, presumably the whole time ;
doubtless the real truth. Two powers at
work all through, the Spirit of God and
the spirit of evil.—tjy u.€Ta t. 8i]p.: not
merely pictorial or intended to hint
danger ; meant rather to indicate the un-
inhabited nature of the place ; nosupplies
obtainable there, hunger therefore a part
of the experience.—ol ayycXoi: angels
as opposed, not to devils (Schanz), but to
human beings, of whom there were
none.—Sit)koVouv, ministered ; in what
way not said, but implying exhaustion.
These few touches of Mk. suggest a
vivid picture of a spiritual crisis: intense
preoccupation, instinctive retreat into
congenial grim solitudes, temptation,
struggle, fierce and protracted, issuing
-ocr page 356-
KATA MAPKON
344
L
14. META 8è \' to irapoSoWjvai tcv \'\\udvvr)v, r\\\\6cv & \'ItjctoOs eis
t$\\v TaXiXaiaf, Kï|puV<rci)i\' to eüayyeXioi\' Ttjs PaaiXeias\' toO OeoC,
15. Kal \\£y<i)v,a \'*"Oti ir£ir\\i\']puTai ó Kaïpós, Kal tjyyiKei\' f\\ |3a<riXeia
i Johniii. 15toO SeoG • lieraKoeÏTe, Kal d irioreueTe d iv to eüayyeXuo."
iwitfa tv).                                        fc, .           \\*a/\\          * «          \\ \\ t
10. rUpmaTwi\' oe * irapa Trjc eaXao-a-ai/ tt}s TaXiXaias, £iö«
Zip.(üfa Kal \'AySps\'ai\' Toe dSeX^oe aÜTOu,5 (UdXXoi\'Tas du.<fH|3Xr|<rrpoi\'\'
iv Tjj OaXócrcrr] • TJcraf ydp aXieïs * 17\' Kat •tirtr aÜToïs ó\'ijjaoüs,
" AeÜTe óiriu<i> (aou, Kal irot^o-w óu,Ss yertcröai dXieis avBpiaTruv."
18.    Kal euBéws d^^Tts Ta SiKTua aurCtv7 r|KoXou0ï)o-ai\' a&Tw.
19.  Kal TrpoPds intlOev 8 óXiyoi\', elSee \'idKwPoy Tof toü Zej3eBaiou,
Kal \'lajcït\'i-T] v Toe dS<X<j>of aÜTou, Kal auToös éV tü ttXoiu KaTapTi-
^ovtos Ta SiKTua. 20. Kal eud^us ^KaXccro\' aÜTou\'s • Kal dcficVrcs
t4» iraTt\'pa auTÜv ZePtSaïoe iv tü itXoiu u,£Td tüc /iicrOuTwi\',
ATrr]X9oi\' ömffw auToö.
1  |ura Se in ^LAI (Tisch.). Kaï ueva in BD (W.H.).
2 tt)s Patr. omit fc^BL 33 ; brought in by scribes as the usual phrase.
3  Kaï Xeywv omitted in fr$ (Tisch., W.H., in brackets); found in BLA.
* kcu irapayuv in fc^BDL 13, 33, 69 al. T.R. assimilated to Mt. iv. 18.
6 Ziuuvos in fr^BL.
6  For PaX\\. a|x<)iipX. (from Mt. iv. 18) fcBL have ap,cf>iPaXXovTas (Tisch., W.H.).
7 atiT«nv omitted in fc^BCL.                             8 BDL omit ckci6cv.
in weakness, calling for preternatural
aid.
Vv. 14-20. The Oalilean ministry
begins (Mt. iv. 12-22; Lk. iv. 14).—Ver.
14. tö eioyy. t. fleov : the Gospel of
God, the good news sent by God to men
through Jesus, astrong name for Christ\'s
message.—Ver. 15. ^| Po<riX«£o t. 6.:
this defines more precisely the gospel
Jesus preaches. It is the gospel of the
Kingdom of God. But even this is
vague. The kingdom may be differently
conceived: as an awful thing or as a
beneficent thing. The summons follow.
ing throws light on its nature.—|a«to-
vo«tT€ xal iriorevfTt: " repent " echoes
John\'s preaching, and savours of awe,
but " believe " is a new word, and pre.
sumably the watchword of the new
ministry. And the name for the message
to be believed settles the nature of the
kingdom. lts coming is good news {iv
Ty eiay-ysXï^i). For iricrrfveiv iv, vide
Gal. ui. 26, Eph. i. 13.—Ver. 16.
Ap,<t>ipaXXovTos, just because different
from Mt.\'s expresston, to whicti theT. R.
assimilates Mk.\'s, .s likely to be the true
reading, and is very expressive : casting
about (their nets understood, here only).
—Ver. 17. y«v«a6ai : I will make you
become, implying a gradual process of
training ; therefore the disciples called
as early as possible.—Ver. 20. iitTa
aur9u>Twv: they left their father with the
hired assistants. This is taken by some
as a merely pictorial trait, but others
justly regard it as a touch of humanity.
It comforted Mk. and probably his
voucher Peter that the two brothers did
not need to leave their father alone. He
could do without tiiem.
Vv. 21-28. First appearance in the
synagogue; first impressions (Lk. iv.
31-37).—Ver. ai. EiotropcvovTai: Jesus
and the four newly acquired disciples
enter or arrive at.—Kaïr., Capernaum;
first mention. From Mk.\'s narrative alone
we should gather that Jesus arrived at
Capernaum on His way northwards from
the south—from the Jordan to Galilee,
then along the shore of the lake to
Capernaum.—tiSiws: seems to imply
arrival on Sabbath.—<rdppa<riv : dative
plural as if from cra(3f3as; plural, after
analogy of names for feast days (to
óf.up.a, to yeveVia, Ta iyKaïvia).—
cSiSaaKe : Mt. in his general summary
of the Galilean ministry applies both this
word and KT|pücrcr« to Christ\'s synagogue
utterances. These, addressed to a
-ocr page 357-
EYAITEAION
345
14—27-
21. Kal ela-iTopEuorrai eis KaïrepvaoiJji, • Kal eüGt\'cüs toTs. adf3(3aciv
titreKQitv eis tt|k owayMYT»\', e\'SiSaoxe.1 22. Kal é\'sVirXiqo-o-oi\'TO eVl
TJ) SiSaxiJ aÜTofl • rjc ycip BiSüctkuv aÜTO&s cliS é^ouo-iay «X<ü,\'> K°^
oüx "S °^ ypap^piaTeTs. 23. Kal2 Ijn eV Tjj owaycoyrj auTuf dVOpüiiros
*éV irceupaTi *dKa8dpT<i>, Kal aweKpafe, 24. Xéywi\', ""Ea,8 Ti tjp,ïc Ch. v. u.
Kal croi, \'irjcrou Na^aoYjfé; rj\\0es &TroXt?o-ai r)p.ds; ol8a4ae tis in John
et, \'6 ayios tou 0eou." 25. Kal «•ireTipyno-ei\' auTÜ ó \'IrjaoOs, \\ly<av,     (\\v!h.).
"♦tp,(ü0r)Ti, Kal ËleXOe e\'s" aÜToG." 26. Kal \'airapd^a^ aüiw to     Lk. ix! 39.
•nveupa to dKaöapToi\', Kal Kpd£av5 4>a>Wj ueydXi], es\'rjXSsi\' è| auroG.    32 (\\v\'is-\'
27. Kal h £0ap.p;\']OT]aa»\' irdrres,8 <3ore cruJr)Teïi\' irpös auTous.7    3).
1  eio-«X9uv . . . cSiSao-Kc (T.R.) is the reading of BD (W.H. text). Some copies
omit curcXduv, and place eSiSturKt before cis T. crvv.; so ^L (Tisch., W.H., in
margin. Ws. retains, T.R.).
2  Kaï evBvs in fc^BL 33 > tufcn left out because not understood.
8 ca not in N^D. It probably comes in from Lk. (iv. 34).
* oiSapcv in fc^LA (Tisch., W.H., in margin), oiSa in BCD2; probably correct.
5  <(>wvT,<rav in fcJBL 33 (Tisch., W.H.).
6  airavTts in £^BL ; iravTcs in CDA al.
7  NCDAI have irpos «auTous (W.H. marg.). fc$B have simply avTovt (Tisch.,
W.H., text. Ws.).
ministry (iv. 23-25) Matthew combines
the three features: preaching, teaching,
and hcaling.—iv ir. d. = with an unclean
spirit (Maldonatus, Holtz., H. C), in the
power of, possessed by, Meyer, Weiss,
Keil, etc. An unclean spirit is Mark\'s
standing name for what Matthew com-
monly calls Saipuv or Saifióviov.—Ver.
24. t( t|(iïv Kal 0-01, what to us and to
Thee. The diseased man speaks for the
demon in him, and the demon speaks for
the fraternity as all having one interest.
For the phrase used in a similar sense
vide 1 Kings xvii. 18.—Naijapnvé: first
certain intimation (cf. ver. 9) that Jesus
belonged to Nazareth. The correspond-
ing adjective in Matthew is Naljupaios
(ii. 23).—tjX8« a. t|. may be either a
question or an assertion, the sense of the
whole passage being: Thou art come to
destroy us, for I know well who Thou art
—theHolyOneof God(Fritzsche). The
epithet, iïyios, applied to Jesus is in an-
tithesistoaKaSdpTu.—Ver. 25. <f>ipu6r)Ti:
vide at Mt. xxii. 12.—Ver. 26. crirapa-
Jav, convulsing, throwing into a spasm.
This reveals a characteristic of the
malady under which the man suffered.
He appears to have been an epileptic.
The Gadarene demoniac was a madman.
This was the final fit before recovery.—
Ver. 27. 40ap|3i]0T)o-av: another strong
word peculiar to Mark = they were
popular audience, would come more pro-
perly under the head of kerygma than of
didache.—Ver. 22. lï,nr\\r\\a<Tovro : they
were amazed ; a strong word, several
times in Mk. (Mt. vii. 28).—ws t|ovo-iav
ï\\av, etc.: a similar remark in Mt. vii.
2g (see notes there) appended to Sermon
on Mount. Mk. gives no discourse, but
only notes the impression made. " A
poor substitute for the beautiful Sermon
on the Mount" (Schanz). Doubtless,
but let us be thankful for what we do
get: a record of the impression made by
Christ\'s very first appearance in the
synagogue, witnessing to a srriiing in-
dividuality. Mk. omits much, and is in
many ways a meagre Gospel, but it
makes a distinctive contribution to the
evangelie history in showing by a few
realistic touches (this one of them) the
remarkable pcrsonality of yesus.
Vv. 23-28. The demoniac.—Ver. 23.
ev6vs: almost = ISoi, Matthew\'s word
for introducing something important.—
ariTÜv, in their synagogue, «\'.«., the
synagogue of the same men who had
been surprised at Christ\'s preaching.
They are to get a new surprise, though
one would have been enough for one
day. We also get a surprise, tor nothing
in Mark\'s narrative thus far has prepared
us to expect such an event as is reported.
Tn his general sketch of the Galilean
-ocr page 358-
34«
KATA MAPKON
l.
\\4yovras, " Ti iari toüto ; tis tj 8i8axr| f\\ Kaivr\\ aunj, Sn • kot\'
ijouoïoi\' Kal toÏs nveuuaa-i toÏs dKa6dpT0is ihriTdWci, Kal iira-
KOUOUOIV auTu ;" 28. \'E|rjX0€ 8ï* t) dKOï) aÜTOÜ «üGiïs8 ïïs 8Xt)e
Tt)c rrepi\'xwpoi\' ttjs raXiXaïas.
29. Kal eüOeu; « tt)$ o-ufaYCüyfjs èfïXöóVTes, rjXOoi\'* els tïji\'
iheretnrfln olklcii/ Zifiufos Kal \'Ai\'Speou, |i€Ta "laKw(3ou Kal \'luclwou. 30. r"| 8è
Mt. viii.
iTEi\'Sepa Zipufos KaTÉKCiTO \'Truptacouaa. Kal cuO^us Xeyoucrtr
1  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 tliat of ^JliL : SiSax\'n xaivr) kot cgovtriav koi, in vvhich kit\' eg. may be
joined either to what goes bciore or to what followg.
2  Kat e^XBev in ^BCDLAI 33.
3  BCL ad J iravTaxou r.fter tv&vs. It may have fallen out by similar ending (ovtov).
4  egeXOW t)Xe€v in BD2 old Latin verss. (W.H. marg.). The T.R. is supported
by fc^ACL (Tisch.).
astonished, i.e., at the sudden and com-
plete recovery. They saw at a glance
that the attack had not run its usual
course.—üo-tc with the infinitive here
expressing result. — wuCtitcïv, to seek
togeiher; in N. T. tropicai «• to inquire
of one another, to discuss. The word
occurs severa] times in Mark.—ti «<tti
tovto ; The question refers to the whole
appearance of Jesus in the synagogue
that day. One surprise following close
on another provoked wondering inquiry
as to the whole phenomenon. The words
following state the twofold ground of
their astonishment: (1) SiSax*) kcuvtj
kot\' c|ov<r(.av, a style of teaching new
as to authoi itativeness (entirely different
from the familiar type of the scribes);
(2) Kal toïs irvfiiuao-i Totf axaSapToif
éiriTa<r<rii, etc, also He commandeth
the unclean spirits so that they obey
Him. Both equally unlooked for: the
former a moral miracle, the latter a
physical; both revealing an imperial
spirit exercising sway over the minds
and bodies of men.—Ver. 28. t| ó-kot),
the report, as in Mt. xiv. 1, xxiv. 6.—
cv6v;, expressive of the lightning speed
with which rumour travels = irav-raxov
= iravTaxoï, in every direction.—cl;
3Xi)v t. ir. t. TaX., a vague phrase
suggestive of a wide range of circula-
tion, even beyond the boundaries of
Galilee. But that can hardly be meant.
Recent interpreters take it as meaning
that the fa me spread into the Galilean
environment of Capernaum, along the
lake nor th and souih, and back inio the
hill country.
Similarity at certain points in this
incident to the story of the Gadarene
demoniac, especially in the deprecatory
speech (ver. 24, Mt. viii. 29), has
suggested the hypothesis of borrowing
on one side or other. Keim thinks this
not a real history but an acted pro-
gramme, like the change of water into
wine in John ii., and like the preaching
programme in Lk. iv. (L. f., ii. 165,
203), a mere duplicate of the Gadara
story. Weiss thinks the words spoken
by the demoniac (ver. 34) are borrowed
from that story, and that Mark repro-
duces the features with which Peter was
wont to describe such cases. The life-
like reflections of the spectators (ver. 27)
powerfully witness for the reality of the
occurrence.
Vv. 29-31. Cure of Peter\'t mother-in-
law (Mt. viii. 14, 15; Lk. iv. 38, 39).—
i£cX6dvr«s ^jX9ov: even if the reading of
B (participle and verb singular) be the
true one, as it probably is just because
the more difficult, the implied fact is
that Jesus left the synagogue accom-
panied by His disciples, probably all
four, Simon and Andrew as well as
James and John. Jesus came from the
synagogue to the house of Simon and
Andrew, with them, and with James and
John.—Ver. 30. irvpé<r<rov<ra (same
word in Matthew), fevered, or feverish,
doubtless a common occurrence in the
damp, marshy flats by the lake.—Xcyovari
auTÜi ir. a., forthwith they teil Him about
her, not necessaiily as expecting Him to
heal her, but to account for her absence,
or as one naturally tells a friend of family
troubles.—Ver. 31. tJyciP<v> etc-> He
took hold of her hand and so raised her
up, the cure taking place simultaneously.
In Matthew the touch (rj\\|/aTo) it the
-ocr page 359-
EYAITEAION
«8—36.
347
au-ru irepl aui-rjs. 31. Kal TTpoa^XOuv ^yeipey auTqv, Kpa-rrjcras Ttjs
X«pós ofl-rijs1- Kol d<f>fJKïv outtjk ó J iruperds eüÖ^us,2 Kol SitjkoWJ JSSflr.
aÜTOis. 32. \'Oijfias Sè yewop.éi\'T)^, Stï *Ï8u8 6 fjXios, ë(*jepov irpos \'xVüi*!\'*
aürov irdvras tous kokus érxo"TaS Kal toüs Saip.ovi£ou.éVous •" ^errïn>
33. Kat Tj iróXis 5Xt) è-iriaunjYji.^tTj tJk* Trpos Tr|i\' 6upav. 34. Kal *° (£en-
ë0€paTreucr€ ttoXXous KaKÜs 2xorroS woiKiXats vóo-ois \' Kaï Saijióvia
iroXXd è?Jfia\\e, Kal oük rj<pt« XaXetv Ta Satu.óVia, Stl r\'Seio-af aÜTóV.
35. Kal irpul\' svvu\\oyt Xiav dvao-ras «|ijX0£, Kal dirqXOcf «Is
ëpniioy tÓttov, KaKti irpooT)üx«TO. 36. Kal \' KaTtSiu^ac 6 auTOV 67 in n.x y
1 ^BL omit av-rns.                     * ^BCL 33 al. omit eudcws.
\' BD have eSvo-«, which being used transitively by the üreeks was likely to be
corrected into t&v by the ancient ievisers.
4 For il iroXis ... 11» MBCDL 33 have w 0X11 i| iroXis rao-uviryucvTi (Tisch,
W.H.).
1 cvvvxa in fc^BCDL (modern editions).
* KarcSiuliv in fr$B, which revisers would readily change into the plural.
\' MBL omit °-
34. iroXXovs, many; not all ? In
Matthew many are brought and all are
healed.—Tj<t>u, allow, imperfect, as if from
atjuü) with angment on preposition, agaia
in xi. 16 ; firorsus barbara (Fritzsche).—
Sti flS«io-av o., because they knew Him.
On the insight of demoniacs <ƒ. at Mt.
viii. 28 ir.
Vv. 35-39. Flight from Capernaum
(Lk. iv. 42-44).—Ver. 35. irpoA, early, an
elastic word, the last watch from three to
six, defined more exactly by cvvvxa Xiok
= inuch in the night, at the beginning of
the watch, or at the dark hour betore
dawn.—cvvvxa is the neuter plural of
iVvvxoe, noctumal, used as an adverb
(here only).—iwo-ris, etc.: He rosé
up, went out of Capernaum, went away
to a desert, soütary place, and there
engaged in prayer. It was a kind of
flight from Capernaum, the scène of
those remarkable occurrences ; " flight
from the unexpected reality into which
His ideal conception of His calling had
brought Him," Holtz., H. C. The real
reason of the flight was doubtless a
desire to preach in as many synagogues
as possible before the hostility of the
scribes, instinctively dreaded, had time
to act obstructively. Jesus had a plan
of a preaching tour in Galilee (vide ver.
38), and He feit He could not begin too
soon. He left in the night, fearing
opposition from the people.—Ver. 36.
KaTcSïcd|ev: foliowed Him up ; almost
pursued Him as a fugitive; verb sin-
gular, though more than one foliowed,
means of cure. Holtz. (H. C.) thinks
Jesus took hold of her hand simply by
way of greeting, and that the result was
unexpected, Jesus thus discovering an
unsuspected power.
Vv. 32-34. Cures on Sabbath evening
(Mt. viii. 16, 17; Lk. iv. 40, 41).—Ver.
32. ov/ïas, etc.: exact indication of time
by two phrases, on the arrival of evening
when the sun set; evening a vague phrase
= late afternoon. It was Sabbath, and
the people would wait till sunset when
Sabbath closed. Hence the doublé note
of time. So most recent commentators,
also Victor Ant. in Cramer\'s Catenae
(iirtiBr) cvópi£ov (it| <{«ïvai tivi 8tpair-
CVCLV O-cpüaTW, TOUTOV X^PIV T0^ 0"aP-
P<£tov to irépas avepcvov). Matthew and
Luke divide Mark s phrases between
them. The first sufficed for Matthew
because he says notliing of its being
Sabbath. This instance of duality in
expression in Mark has done service in
connection with Griesbach\'s hypothesis
that Mark is made up trom Matthew and
Luke.—Kaxü? ?xovTa\'i such as were
ailing, peculiar to Mark.—toiis 8aiu.ovi-
Jofif\'vovs: them specially, because of what
happened in the synagogue.—Ver. 33.
8Xi| r\\ wóXis, a colloquial exaggeration.—
irpos t. 6iipov: the door of Peter\'s house.
Meyer thinks that in the interval Jesus
had gone to His own house, and that it
was there the people gathered. But
does Mark\'s gospel think of Jesus as
having a residence in Capernaum?
Weiss answers in the negative.—Ver.
-ocr page 360-
348                             KATA MAPKON                                L\'
Zifiur Kal tft u.£t\' aÜTOu• 37. Kal eópócTes aü-rói/,1 \\iyouaw auTw,
"°Otx irdrres £r)ToGo-i <re." 38. Kal Xc\'yei au-roïs, " "Ayupvei\'2 eis
m here only Tas cxop.éWs " Kcou,oiTÓXei9, \'^a k&kci Kïipu£cü • cis touto ydp
^|e\\rj\\u6a." 3 39. Kal rjf 4 K-npu\'o-crcüi\' eV Taïs o-upaytoyals 5 aÜTwi\',
tls o\\t|1\' tt)!» TaXtXaiaw, Kal to Saip.óna èxpaXXwr.
40. Kal epx«Tai irpós aÜToy X«Tfpós, TrapaKaXüi\' aÜTor Kal yovu-
ireTwy aÜTÓV,6 Kal\' Xeywr aÜT<j>, ""Oti, £01* OeXrjs, SuVaom pe
Kaöapiaai." 41. \'O 8è \'irjo-oGs s o-TrXayxncrSeis, eKTeifas ttji\' X"Pa>
tJ4"»to aü-roG,9 Kal Xeyei aÜTw, " ©t\'Xw, KaOapio-flrjTi." 42. Kal
eÏTróVrog aÜTOu,10 cüOc\'us, diTTJXÖEi/ Air\' auTOu ^ Xéirpa, Kal ÈKaSapurOn.
1  fc$BL have cvpov avrov Kaï.
2  fc^BCL 33 add aXXaxov, a rare word (here only in Mk.), and apparently
superfluous, therefore likely to be omitted.
3  ^BCL 33 have c£t]X8ov, doubtless the true reading, changed into e|eX-n\\v6a
because the meaning was not understood and under the influence of Lk. Jesus is
explaining why He left Capernaum so hastily. Vide below.
4  T)X6ev in NBL Cop. Aeth. verss. (Tisch., W.H.). t\\v is from Lk. (iv. 44).
6 cis t. <rwaywyas in ^ABCDLAcurs. (Tisch., W.H.).
6  BD omit Kaï yovuircnov avTov, possibly by homoeot. ^L have Kaï yow. wifh-
out qvtov.
7  ^B 69 omit kol                    8 For o 8c I. fr$BD have simply kcu (Tisch., W.H.).
9 ovtov t]\\(iaTo in fe^BL. ,0 ciir. am-ou is a gloss, omitted in fr$BDL.
Peter, the chief of them, being thought of
mainly. A strong term like cVf3a\\Xci,
ver. 12, all allowance made for weakened
force in Hellenistic usage.—Ver. 37.
iróvTcs %y\\rov<ri, <rc, all seek Thee, not
merely all the people of Capernaum, but
all the world : " nemo non te quaerit,"
Fritzsche ; a colloquia] exaggeration.—
Ver. 38. ayupcv: let us go, intransitive;
not so used in Grcek authors.—Kupoird-
Xcis, village towns ; towns as to extent
of population, villages as without walls
(Kypke); Oppidula (Beza); here only in
N. T., found in Strabo.—Krjpvlu: that
there I may preach, no word of healing;
because no part of His vocation (Kloster-
mann); because suhordinatetothepreach-
ing(Schanz).—c^ijXSov: 1 came out (from
Capernaum, ver. 35). This may seem
trivial (Keil), but it appears to be the
real Tneaning, and it is so understood by
Meyer, Weiss, Holtz., and even Schanz.
The Fathers understood the words as
meaning: " I am come from heaven ".
So Keil. In this clause Weiss finds evi-
dence that in Mk.\'s narrative Jesus has no
home in Capernaum. He has visited it,
done good in it, and now He wants to go
elsewhere.—Ver. 39. ^X0ev (vide critical
notes).—els t. arvv. may be connected with
JjXScv, and the sentence will run thus:
He came, preaching, to their synagogues,
all over Galilee ; also casting out devils,
the healing ministry being referred to as
subordinate to the teaching. If we con-
nect ets tos trvv. with K-npuo-cuv the
word " synagogues" will refer to the
assemblies rather than to the places =>
preaching to their synagogues, as we
might say " preaching to their churches "
or "congregations". For similar ex-
pressions cf. xiii. 10, xtv. g, John vin.
26. This short verse contains the record
of an extensive preaching tour, of which
not a single discourse has been pre-
served. Doubt\'ess some of the parables
were spoken on these occasions. Note
the synagogue, not the market place, was
the scène of Christ\'s addresses; His
work religious, not political (Schanz).
Vv. 40-45. The leper (Mt. viii. 1-4;
Lk. v. 12-16).—Ver. 40. Kal fpxcTai,
etc, and there cometh to Him, historie
present as so often ; where this happened
not said, probably an incident of the
preaching tour ; " in one of the cities,"
says Lk.—êav 8cXr|« Svv.: the leper has
seen or heard enough of Christ\'s healing
ministry to be sure as to the power. He
doubts the will, naturally from the nature
of the disease, especially if it be the first
cure of the kind, or the first so far as the
man knows.—Ver. 41. <r-rr\\ayxvi<Tl)tls,
having compassion. Watch carefully
-ocr page 361-
37-45.                            EYAITEAION                               34,
43. Kal è\'p.Ppipvnadu.eyos auTÜ, eüOéws èiifiaKev au-róV, 44. Kal Xe\'yti
aura, ""Opa, p/nSeel (XTjSèi\' eïirjjs • aXX\' uiraye, o-eauToi\' 8cï|oi> TÖ
icpei, Kaï irpoaeVeyKe irtpl toO Ka9api<ru.oD aou & irpocre\'Ta£e Mwcrfjs,
eïs p.apTupioi\' auToïs." 45. \'O Sè è£eX9wy ïjp£aTO K-npuWeii\' iroXXa
Kal 8ia4>i)fu\'£eii\' tcW Xóyoi<, ware /jiiijketi aürdf 8uVa<r9cu " cpcuepws n John vit
eis iróXti\'1 eïcreXGeïi\'• dXX\' ê|a> éV\' èj)rjfioi,s TÓirois tjc, Kal TJpxoeTO x.\'j.
irpos auroy TtavTa)(ó6tv.a
1 The order of the words varies in the MSS.
«eirin ^BLA.
* iravTo8ev in many uncials (Tisch., W.H.).
the portraiture of Christ\'s personality in
this Gospel, Mk.\'s speciality.—Ver. 42.
AirfjXOtv, etc.: another instance of
duality, the leprosy left him, and he or it
was cleansed. Lk. has the former of the
two phrases, Mt. the latter.—KaOaptijtiv
is Hellenistic for Ka6aCpeiv.—Ver. 43.
t|ippipT|(rdp.<vof, etc.: assuming a severe
aspect, vide notes on the word at Mt.
ix. 30, especially the quotation from
Euthy. Zig.—èle\'PaXev a., thrust him
out of the synagogue or the crowd. It
is not quite certain that the incident
happened in a synagogue, though the in-
ference is natural from the connection
with ver. 39. Lepers were not inter-
dicted from entering the synagogue.
These particulars are peculiar to Mk.,
and belong to his character-sketching.
He does not mean to impute real anger
to Jesus, but only a masterful manner
dictated by a desire that the benefit
should be complete = away out of this,
to the priest; do what the law requires,
that you may be not only clean but re-
cognised as such by the authorities, and
so received by the people as a leper no
longer.—Ver. 44. eis papTvpiov avrois :
for a testimony from priest to people,
without which the leper would not be
received as clean.—Ver. 45. What Jesus
feared seems to have happened. The
man went about telling of his cure, and
neglecting the means necessary to obtain
social recognition as cured.—tov Xóyov :
"the matter," A. V. Perhaps we should
translate strictly the word, i.e., the
word Jesus spoke: " I will, be thou
clean ". So Holtz. after Fritzsche. So
also Euthy. Zig. (8i«<f>T)ni!|f rbv \\6yov,
tv ctpnxcv avTw 6 xpicros, S^XaSr] to
Bt\'Xcj, KaOapia-e-rjTi, is per\' i|ovtr(a«
Ycvópevov).—cis ir<5Xiv: the result was
that Jesus could not enter openly into a
tity, a populous place, but was obliged
•o remain in retired spots. This cure
and the popularity it caused may have
co-operated to bring Christ\'s synagogue
ministry to an abrupt termination by
stirring up envy. Jesus was between
two fires, and His order to the leper, " Go,
show thyself," had a doublé reference:
to the man\'s good and to the conciliation
of the scribes and synagogue rulers,—
Kal tjpxovto, etc. : and (stiïl) they kept
coming from all quarters. Popularity at
its height. There is nothing correspond-
ing to ver. 45 in Mt.
Chapter II. Incipient Conflict.
This chapter and the first six verses of
the next report incidents which, though
not represented as happening at the
same time, have all one aim : to exhibit
Jesus as becoming an object of disfavour
to the religious classes, the scribes and
Pharisees. Sooner or later, and soon
rather than later, this was inevitable.
Jesus and they were too entirely different
in thought and ways for good will to
prevail between them for any length of
time. It would not be long before the
new Prophet would attract their attention.
The comments of the people in Caper-
naum synagogue, doubtless often re-
peated elsewhere, on the contrast between
His style of teaching and that of the
scribes, would soon reach their ears, and
would not tend to promote a good under-
standing. That was one definite ground
of offence, and others were sure to arise.
Vv. 1-12. The palsied man (Mt. ix.
1-8; Lk. v. 17-26).—Ver. 1. Thereadingof
^BL (W.H.) with «l<rc\\0uv for e\'i<rfj\\0ev
in T. R., and omitting koibefore t]kovo-8t|,
gives a ruggedly anacolouthistic con-
struction (" and entering again into
Capernaum after days it was heard that
He was at home "), which the T. R.
very neatly removes. The construction
of the sentence, even as it stands in the
critically approved text, may be made
smoother by taking ^kovct6t) not in-
-ocr page 362-
KATA MAPKON
II.
3SO
II. I. Kol irfiXiv eicnjXÖev l ets KaTrepraouu, 81" rju.ep(Sv koi!
T|KOucr9r| 5ti ets oikÓv8 êcrrt • 2. Kal eüde\'co; aut,r])(8no\'ai\' ttoXXoi,
I John ii. 6;<5o~T£ uriKCTl * Y<i>p£tf (A>)8è Ta Trpos Tr)f &upa,v Kal b£*\\d\\£i auTOis
b Ch. iv. 33. rtr Xoyov. 3. Kal epxoi\'Tai Trpo; auTOf, irapa\\uTiKoi\' «ptpoi\'Te;,4
c Mt. iv. 6. * aEpóptEvov öiro Tetjaapatv. 4. Kal u,r] Sovdp.Evot Trpoo-eyyicrai *
e Gal. iv. 15 auTu ota tov oxXoi\', aTTfo-TEyao-af tt)v <ne.yy]v ottou rjv, Kat f$opu-
the eyes). |arres Xa^<»\'0\'1 to*" KpappaTOV,9 £<}>\' u 7 6 irapaXuTiKOS KaTÉKEtTO.
1 eto-eXSuv iraXiv in fc$BDL; probably correct just because of the halting const.
which the T.R. rectifies.
a ^ BL omit Kat; for the connection of the words vide below.
\' NBDI.2 have cv oiku (Tisch., W.H. in text). But ets oucov (CA al) is to be
preferred as the more difficult.
•  ^BL have $epovTcs irpos avTOV irapaXvTiKOF*
•  irpoo-evcyKai in fc«$BL 33 (Tisch., W.H.).
•  Spelt Kpaf3aTTov in most uncials.
7 owou in ^BDL. e<J> a (T.R.) is explanatory.
door crowded—no room for more people
even there (uriSè), not to speakof within.
—tov X<5yov : the phrase has a secondary
sound, as if an echo of the speech of the
apostolic church, but the meaning is
plain. Jesus was preaching the gospel
of the kingdom when the following inci-
dent happened. Preaching alvvays first.
—Ver. 3. tpxovTai; historie present
with lively effect. The arrival creates a
stir.—(f>EpovTcs: this may mean more
than the four who actually carried the
sick man (iiro Tecrcrdpwv), friends accom-
panying. The bearers might be servants
(Schanz).—Ver. 4. The particulars in
this verse not in Mt., who did not care
how they found their way to Jesus;
enough for him that they succeeded
somehow.—irpoo-tyytcrai (T. R.): here
only in N. T. to approach ; irpocrcvc\'yKai
(W.H.), to bring near (the sick man
understood) to Him, Jesus.—a.ireo-Téya-
o-av t. er., removed the roof, to which
they would get access by an outside
stair either from the street or from the
court.—Sttou tjv, where He was ; where
was that ? in an upper room (Lightfoot
and Vitringa), or in a room in a one-
storied house (Holtz., H. C), or not in a
room at all, but in the atrium or com-
pluvium, the quadrangle of the house
(Faber, Archiiol., Jahn, Archaol.). In
the last-mentioned case they would have
to remove the parapet (battlement,
Deut. xxii. 8) and let the man down into
the open space.—4£opv|avT«s: not some-
thing additional to but explanatory of
aTreo-Ttyaerav = they unroofed by digging
through the material—tiles, laths, and
personally, but as referring to Jesus.
He entering, etc, was heard of as being
at home (Schanz and Hokzmann alter-
natively).—iraXiv, again, a second time,
i. 21 mentioning the first. He has not
been there apparentiy since He left it
(i. 35) on the preaching tour in Galilee.
—81\' T|pepwv, after days, cf. Gal. ii. 1;
classical examples of t\'nis use of Sta in
Wetstein and Elsner. The expression
suggests a short period, a few days,
which seems too short for the time re-
quired for the preaching tour, even if it
had been cut short by hostile influence,
as is not improbabje. The presence
of scribes at this scène is very signifi-
cant. They appear hostile in attitude
on Christ\'s return to Capernaum. They
had probably been active before it.
Fritzsche translates : interjectis pluribus
diebus. For a considerable time Sta
XpóVov would be the appropriate phrase.
We get rid of the difficulty by connect-
ing 81\' r||tepüv with ^koucBt) (Kloster.),
the resulting meaning being that days
elapsed after the arrival in Capernaum
before people found out that Jesus was
there. He had been absent possibly for
months, and probably retumed quietly.—
Iv otKip or ets oucov (T. R.) = at home
(in Peter\'s house presumably); ets oIkov
suggests the idea of entrance.—Ver. 2.
cruviixfliio-av iroWol: with the extra-
ordinary incidents of some weeks or
months ago fresh in their memory, a
great gathering of the townspeople was
inevitable.—óore, etc. : the gathering
was phenomenal; not only the house
fiüed, but the space round about the
-ocr page 363-
t-9.                               EYAITEAION                               351
5. tBon» Sè * 6 \'lK](rous n]v tci<mv auTÜf \\iyu TÖ uapaXuTiKÜ,
" T^kcoc, ifyluvrai * aoi at djxapTiai aou." * 6. \'Ho-af 8^ tii/«s t<5c
ypojj-jj-aTewk ckcÏ KaOi^uefOi, Kal oiaXoyiJóp.ei\'oi ck Taïs Kapoïais
aÜTÓV, 7. " Ti * outos oÜtu XaXeï p>Xao<|>Y]p.ïass; ti\'s SuVaTai
dijsitVai aitaprïas, «ï p.^| «is, o ©£<JS;          2. Kal eüOeiu; tiriyrous
6 \'It|(70us \'tö irrcuuan aÜTOÜ, 8ti outus \' SiaXoyïJoi/Tai eV 4outoÏs, fCh.THI. M
tlirev aÖToïs,* " Ti TaÜTa SuiXoyï^ecrOe jy Taïs KapSiais uuük ;
9. Ti wrif cüicoiraiTcpoi\', ctircïi\' tw irapaXimKÜ, \'A<f>éwrrai8 aoi 9 at
1 Kat iSuv in ^BCL 33.
•  B 33 have a^icvTai. a$cuvTai conforms to Lk. (v. 20), and is to be suspected.
\' For 0-01 ai a^. o-ov (fiom Lk.) fr^BDLA have <rov ai ap,.
4 oti in B (W.H. marg.).
•  In the T.R., ovtos owtw XaXci |3Xacrtfi7]p.iaq, we detect the hand of harmonising
and prosaic revisers once more. The true reading is ti (B, oti) ovtos ovtws XaXti 1
pXao-<)>T]pei (NBDL). Vide below.
•  B omits ovTca« (W.H. in brackets).
T Xryci in J^BL 33. B omits avToif (W.H. in brackets).
\' aanvrat in fc$B.                                   * aov in ^IJL al.
piaster.—Kpóparrov : a small portable
couch, for the poor, for travellers, and
for sick people ; condemned by Phryn.,
p. 62 ; o-Kipirov? the correct word. Latin
grabatus, which may have led Mk. to
use the term in the text.—Ver. 5. t^i»
irtoriv a., their faith, that of the bearers,
shown by their energetic action, the sick
man not included (oü ttjv itio-tiv tov
irapaXcXupevov óXXa tüv Kopiaavruv,
Victor Ant., Cramer, Cat.).—ts\'kvov,
child, without the cheering fldpo-ei of Mt.
Vv. 6-12. Thus far of the sick man,
how he got to Jesus, and the sympathetic
reception he met with. Now the scribes
begin to play their part. They find their
opportunity in the sympathetic word of
Jesus: thy sins be forgiven thee ; a word
most suitable to the case, and which
might have been spoken by any man.—
Tivfs t. yp.: Lk. makes of this simple
fact a great affair: an assembly of
Pharisees and lawyers from all quarters—
Galilee, Judaea, Jerusalem, hardly suit-
able to the initial stage of conflict.—
€kcI icaBijpcvoi: sitting there. If the
posture is to be pressed they must have
been early on the spot, so as to get near
to Jesus and hear and see Him dis-
tinctly.—iv toïs xapSïais a.: they looked
like men shocked and disapproving. The
popularity of Jesus prevented free utter-
ance of their thought. But any one
could see they were displeased and why.
It was that speech about forgiveness.—
Ver. 7. ti ovtos ovtu XóX»; f3Xao~<|>i]uct.
This reading of fr^BDL is far more life-
like than that of the T. R., which
exemplifies the tendency of copyists to
smooth down into commonplace what-
ever is striking and original = why does
this person thus speak ? He blasphemes.
The words suggest a gradual intensinca-
tion of the fault-tinding mood : first a
general sense of surprise, then a feeling
of impropriety, then a final advance to
the thought: why, this is blasphemyl
It was nothing of the kind. What Jesus
had said did not necessarily amount to
more than a declaration of God\'s willing-
ness to forgive sin to the penitent. They
read the blasphemy into it.—Ver. 8.
cvSvs iiriyvov? : Jesus read their thoughts
at once, and through and through (itrl).
—t<? irv€v(iaTi, by His spirit, as distinct
from the ear, they having said nothing.—
Vv. g, 10, vide notes on Mt.—Ver. n.
0-0I Xcyu, I say to thee, a part of Christ\'8
speech to the man in Mk., not likely to
have been so really ; laconic speech, the
fewest words possible, characteristic of
Jesus.—iyf\\.pt, means something more
than age (Fritzsche) = coine, take up
thy bed. Jesus bids him do two things,
each a conclusive proof of recovery :
rise, then go to thy house on thine own
feet, with thy sick-bed on thy shoulder.
—Ver. 12 tells how the man did as
bidden, to the astonishment of all spec-
tators.—iravTas, all, without exception,
scribes included ? (Kloster.) It might
have been so had the sentence stopped
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J5*                            KATA MAPKON                           il
djjiapTtai, ir) tiltelv, "Eyapai,1 Kal2 &p6v croo tok KpdpfJaTor,8 Ka.\'
irepiiTdrei; IO. "va 8è tïSrJTe, Sn è£omTiav «?x£l 6 utès toü dvöpwiroe
&4>ievai èirl ttjs 7*15* 4|iapTias, (Xefyei T<D irapaXuTiKÜ,) 11. Zol Xeyu.
éyeipat,5 Kal * Spoc tov Kp<£f3|3aTÓV <rou, Kal uYfaye eïs tov oTkóV «rou.**
12. Kal TJY^pOï] eüflt\'i/js, Kal7 apas tok Kpap^aTov, è§fj\\0ev èvavTiov*
Trdrrwv • w<tt£ e^io-racöai irdvTas, Kal 8o|d£civ tov Qeó/, XefyovTas»\'
""Oti oüSéttots outus 10 eïSopev."
13. Kal c|i)X8e irdXiv irapd tt|V 0dXao-<rav • Kal iras 6 óxXos
fjpXETO Trpos auTÓV, Kal iSlOaorKfK outous. 14» Kal irapayiav e!8e
Aeutv tov toG \'AXtpaiou, Kaöi^aevov tttl to tcXwviov, Kal Xe\'ysi aÜTiS,
h\'AkoXou6ci p.01." Kal dvaords rJKo\\oü0ï|o-ev aÜTii. 15. Kal èye-
1 cytipt in XCD al- (Tisch.). rytipou in BL (W.H.).
1 KM in fr$BA (Tisch.), omit CDL (W.H. in brackets).
*  tov KpaB. crov in fr^BCDLX.
*  €iri tt]s yr|s a<(iiEvoi in ^CDLAI (Tisch.). aij>. auap. cm r. y. in B (W.H. textj.
5 eyeipe in most uncials.                                                   * koi omit fr^BCDL.
\' «ai cv6v« in ^BCL.                                                      8 cp.irpocr0cv in fc«$BL.
*  B omits (W.H. in brackets). D has koi Xcyciv. 10 ovtws ovSciroTt J^BDL.
there. For no doubt the scribes were as
much astonished as their neighbours at
what took place. But they would not
join in the praise to God which foliowed.
—oC nes oxiSt\'-rroTc c\'iSo|jLcv : elliptical,
but expressive, suited to the mental
mood = so we never saw, i.e., we never
saw the like.
N.B.—The title " Son of Man " occurs
in this narrative for the first time in
Mk.\'s Gospel; vide on Mt. viü. 20, ix. 6.
Vv. 13-17. Call of Lcvi,fcast folloiv-
ing (Mt. ix. 9-13: Lk. v. 27-32). This
Incident is not to be conceived as follow-
ing immediately after that narrated in
the foregoing section.—Ver. 13 interrupts
the continuity of the history. It states
that Jesus went out again (<ƒ. i. 16)
alongside (irapi) the sea, that the multi-
tude foliowed Him, and that He taught
them. A very vague general notice,
serving little other purpose than to place
an interval between the foregoing and
following incidents.—Ver. 14. Atvtv.
Levi, the son of Alphaeus, the name
here and in Lk. different from that given
in first gospel, but the incident mani-
festly the same, and the man therefore
also; Levi his original name, Matthew
his apostle name. Mk. names Matthew
in his apostle list (üi. 18), but he fails to
identify the two, though what he states
about Levi evidently points to a. call to
apostleship similar to that to the four
fishermen (i. 16, 20). The compiler of
th« first Gospel, having Mk. before him,
and, noticing the omission, substituted
the name Matthew for Levi, adding to it
Xcyóp.€vov (ix. 9) to hint that he had
another name.—aKoXov6ci p.01: a call to
apostleship (in terms identical in all
three Synoptics), and also to immediate
service in connection with the mission to
the fublicans (vide on Mt.).—Ver. 15.
Iv tjj oUia avTou : whose house ? Not
perfectly clear, but all things point to
that of Levi. There is no mention of a
return to Capernaum, where Jesus dwelt.
The custom house may have been out-
side the town, nearer the shore. Then if
the house of Jesus (Peter\'s) had been
meant, the name of Jesus should have
stood after oiKia instead of at the close
of the verse. The main point to note is
that whatever house is mcant, it must
have been large enough to have a hall or
court capable of accommodating a large
number of people. Furrer assumes as a
matter of course that the gathering was
in the court. " Here in the court of one
of these ruined houses sat the Saviour of
the lost in the midst of publicans and
sinners" (Wanderungen, p. 375).—
iro\\Xoi, etc. : many to be taken in
earnest, not slurred over, as we are apt
to do when we think of this feast ai a
private entertainment given by Mt. to
his quond tn friends, Jesus being nothing
more than a guest.—\'qcrav yap iroXXol
Kal t)k>Xov6ovv ai™: Mk. here takes
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EYAITEAION
353
10—17.
kcto ir tó> 1 KaraiceïaOat aÜTöc tv ttj oiKia auToS, «al iroXXol TfXueai
Kal dpapTcoXol (TuvavlKtivTo ra \'ItjctoÜ koi TOts (laOijraïs aürou*
fjcw ydp iroXXoi, Kal rj<oXou6r)7ai>3 aÜTÜ. 16. Kal ol ypau,uaTeï$
Kal ol ♦apiaaïoi,8 LRcWes aÜToi\' icrOlovTa* u-crd tuk TeXcoi\'wi\' Kal
dfiapTuXüf,6 éXeyoK tois aaOrjTals aÜTOÖ, " Ti\' 5ti ucrd TÖe TcXuró?
Kal dp.apTuXaif tcröiei Kal irivci;" 7 17. Kal dKoucras ó \'hjcroüs
\\eyei aÜTois, " Oü xPEla>\' «X0U0\'l,\' °\' \'OXiSoiTCS laTpoG, dXX\' ol KaKws
Ixoctes. oük r)\\@ov KaXe\'jai SiKaious, dXXd duap-ruXou; cis u,«to-
poiaK. °
1 Instead of rycvrro tr ru fc^BL 33 have aimply yiiwrai (Tisch., W.H.).
* ijkoXovSovv in fc«$BLA (modern editors).
1 For xai 01 ♦. BLA have twk ^apuraiuv, which doubtless the ancient scribes
stumbled at as unusual.
4  For aurov ccrSiokra B 33 have on «r0m (W.H., R.Q.T.), ^DL on r|ir9u
(Tisch.). The T.R. follows ACAZ.
5 auapruXuv koi rcXuvuv in BDL 33, to be preferred just beeause unusual.
«OmitTiBL33 (W.H.).
7 fr^BD omit koi iriv», which the scribes would be ready to insert.
\' fc^ABDLAZ al. verss. omit «i« urravoiav, which has been imported from Lic
got abroad, making them prick up their
ears, and awakening decided interest in
these tabooed circles, in the " Blas-
phemer ".—Ver. 17. KaXcVai: to call,
suggestive of invitations to a /tast
(Fritzsche, Meyer, Holtz.), and making
for the hypothesis that Jesus, not
Matthew, was the real host at the social
gathering: the whole plan His, and
Matthew only His agent ; vide notes on
Mt. He called to that particular feast as
to the feast of the kingdom, the one a
means to the other as the end.—8lk<uo\\js,
auapTuXovs: Jesus preferred the com-
pany of the sinful to that of the righteous,
and sought disciples from among them
by preference. The terms are not
ironical. They simply describe two
classes of society in current language,
and indicate with which of the two His
sympathies lay.
Vv. 18-22. Fasting (Mt. ix. 14-17,
Lk. v. 33-39).—Ver. 18. Kal, and, con-
nection purely topical, another case of
conflict.—rj<j-av vt)oTfvovT<«, either :
were wont to fast (Grotius, Fritzsche,
Schanz, etc), or, and this gives more
point to the story: were fasting at that
particular time (Meyer, Weiss, Holtz.,
H. C).—cpxovTai Kal Xiy., they come
and say, quite generally; they m people,
or some representatives of John\'s dis-
ciples, and the Pharisees.—Ver. 19. fii)
Svvavrai, etc: the question answers
pains to prevent us from overlooking the
iroXXoi of the previous clause = for they,
the publicans, and generally the people
who passed for sinners, were many, and
they had begun to follow Him. Some
(Schanz, Weiss, etc.) think the reference
is to the disciples (ua8i]Tatf), mentioned
here for first time, therefore a statement
that they were numerous (more, e.g.,
than four), quite apposite. But the
stress of the story lies on the publicans,
and Christ\'s relations with them. (So
Holtz., H. C.) It was an interesting
fact to the evangelist that this class, of
whom there was a large number in the
neighbourhood, were beginning to show
an interest in Jesus, and to follow Him
about. To explain the number Elsner
suggests that they may have gathered
from various port towns along the shore.
Jesus would not meet such people in
the synagogue, as they seem to have
been excluded from it (vide Lightfoot
and Wünsche, ad Mt. xviii. 17). Hence
the necessity for a special mission.—
Ver. 16. fXcyov: the scribes advance from
thinking (ii. 6) to speaking ; not yet, how-
ever, to Jesus but about Him to His
disciples. They note, with disapproval,
His kindly relations with " sinners".
The publicans and other disreputables
had also noted the fact. The story of
the palsied man and the " blasphemous "
word, " thy sim be forgiven thee," had
23
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KATA MAPKON
II.
354
18. Kol t\\<ra,v ot p,a0r|Tal \'ludwou Kal ot r&v ♦apiaaiW * ei|<rred-
ovtcs • Kal épxorrai Kal Xcyoucw aü-rö, " Aia-rï ol p.a9r|Tal \'Ittdww
Kal ol * twk ♦apiaautff rn<rT«uouoric, ol 8è ctoi p.a8r)Tal oü rnored-
ouo-i;** 19. Kal etiree aÜTots A \'itjcrous, " M$) SuVarrai ol uïol tob
euu.<j>üeos, tv w 6 ku|a<|hos per\' auTw êori, erjoTeuei»\'; ótroK xpdVoy
U£Ö" cainw <xouo-i tAk KU(x4>iof,3 oi oüearrai rnoreueii\' • 20. ^Xïu-
corrai 8è TÏpc\'pai Stok dirapBrj dir\' aÜTwe ó rup<t>ios, Kal rérn
^oTeuo-ouo-if cV ckcumus toïs TJp.é\'pais.* 21. Kal6 oüBels éVipXtipva
AdKous dyvd ou cmppdirrci eirl ïp.aTiw iraXaiw • • el 8e* |i^, aïpei TO
irXiipupa aürou7 to KatcAr toö iraXaiou, Kal xelpov crxicrpa yiVtTai.
22. Kal ou8el$ pdXXci otfor viov els do-Koos iraXaious * ei Sè pr|,
p^ccr»8 A otcos A re\'os * toüs do-Kous, Kal A otw>s éKxelrai Kal ol
do-Kol diroXoGirai10 • AXXd oW viov els do-Kous Kaïcous 0Xi|TtWu
1 For T<uv ^apio-aiuv fc^ABCD al. veiss. have «Papiermol»
\' fr$BCL have (ia8ï)Tai after 01.
* fc^BCL arrange thus: cxovo-i tov v. peT avruv,
* tv ckclvt| tt] t]fiepa in fr^ABCDLAX, etc.              * Kat omit fc^ABCLA 33.
* <iri iftariov iraXaiov in fc^BCDL. The dat. conforms to Mt.
*  oir oktov in fr$BLX                                               \' p*l£« in NBCDL 33.
* NBCDL 13. 69 al. omit o Vfos.
10 BL (D in part) read o oiv. airoXXvTai pcai 01 ao-. T.R. conforms to Mt.
11 UB omit f3\\i]Tcov (from Lk.). D and old Lat. verss. omit the whole clause
itself, and is allowed to do so in Mt.    (ad Mt. ix. 17) quotes from Seneca (83
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.—Kal 6
ocrov xpdvov, etc. For all this the    otvos, etc.: and the wine is lost, also
Syriac Vulgate has a simple no.—Ver.    the skins.—&XXA, 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    |3Xt|t6>v, 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 1 As to the bearing
fast—in that day ! This final expression,    of both parables as justifying both John
ev iieeivn r||i.lpa, singular, for plural in    and Jesus, vide notes on Mt., ad loc.
first clause, is very impressive, although       Vv. 23-28. TheSabbath question (Mt.
Fritzsche calls it trorsus intoUrabilt.    xii. 1-8, Lk. vi. 1-5).—Ver. 23. K0U7.:
There is no ground for the suggestion    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    airo» irapairopeve<r8ai: tyivtro is fol-
Week (Holtz., H. C). It might quite    lowedhereby the infinitive in first clause,
well have been used by Jesus.—Ver. 21,    then with Kal and a finite verb in second
cmppdirTci, sews upon, for iirif3aWci   clause. It is sometimes foliowed 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 ïlmton\'s Syntax, § 360).—irapairop.
15, the simple verb.—cl 8è p.ij \'• vide on    stands here instead of Siairop. in Lk.,
cl Si (jirJYe in Mt. ix. 17.—aipei, etc.:    and the simple verb with 810, after it in
that which filleth up taketh from it (air\'    Mt. It seems intended to combine the
avToC)—the new, vit., from the old;    ideas of going through and alongside.
the second clause explanatory of the    Jesus went through a corn field on a
first.—Kal X\' <r* Y-> an^ a worse rent    footpath with grain on either side.—
takes place.—Ver. 22. MSfi. Pricaeus    48&v iroicty is a puzzling phrase. In
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EYArrEAION
18—2&
355
23. Kal cyctaro irapairopc ifcaOai aÜTov Iv toTs acipPatriJ 81a Twr
oTropiuur, Kal ijpjarro 01 ftaOrjTal aóroO8 68ov iroictr8 tiXXoktcs
toós ordxuas. 24. xal ol *apio-aioi eXey01\' auru, "*l8e, Ti iroioGcnr
éV* Tots o-dppWii\', 8 oük ?£eo-ri;" 25. Kal aÜTos IXeyei\'8 aÜToïs,
" Oü8e\'rroT6 dkey^uTe, Ti eiroiTjirc AafSiS, 8tc xPeia" «crXe Ka"1 ^1Te\'-
rao-ei\' auTo$ xal 01 jiet\' auTou ; 26. irfls * eï<nj\\9«i\' fis toc oTkov
toO ©eoö \'èirl \' \'AfJiüOap toO T ap/icp^us, Kal toOs apTous rrjsgLk. ili. 2;
irpoSeVeus «tyayer, ous oök ê|eoTi ^ayeu\' ei u.rj toÏs icpcüa-i,8 Kal x\'l. 33.
cSuxe Kal toIs erür aÜTÜ ouo-i;" 27. Kal IXeyec aÜToïs, "Ti
crupfSaToi\' Sia tok aVdpuirof cyctaro, °"X* ° arflpuiros 81a Tè
o-dj3{3aTO?. 28. «5<rrc Kupiós cWir 4 11109 toC deflpwirou Kal toO
o-aPpdTOu."
1 BCD have 8ia*op. (I.k.)- ^BCDLA place avTor ir roit o-o.ppa<n before the
yerb.
• 01 pa0. before T)p£avro in fe^BCDL 33, 69 al,
•  B has oSowoieiv (W.H. margin).                « ^ABCDAZ it. vnlg. omit er.
• fc^BCL omit ovtoï (most modern editions. Ws. after Meyer dissents). For
«X«v«v KCL it. vuig. have \\ey«i (Tisch., W.H., Ws.).
• BD omit was (W.H. in brackets).               \' t^BL omit tov.
1 tovs Mpcit in ^BL.                                     \' «ai o«x in ^BCLAX 33 verst.
classic Greek it means to make a road »
viam sternere, 68öv iroieïo-Sai meaning
to make way = itcr facere. If we
assume that Mk. was acquainted with
and observed this distinction, then the
meaning will be: the disciples began to
make a path by pulling up the stalks
(t£\\Xovt«s tovs CTaxvas), or perhaps
by trampling under foot the stalks after
first plucking off the ears. The rjplairo
in that case will mean that they began
to do that when they saw the path was
not clear, and wished to make it more
comfortable for their Master to walk on.
But it is doubtful whether in Hellenistic
Greek the classic distinction was ob-
served, and Judges xvii. 8 (Sept.)
supplies an instance of óSov iroictv =
making way, "as he journeyed". It
would be natural to Mk. to use the
phrase in the sense of itcr facere. If we
take the phrase in this sense, then we
must, with Beza, find in the passage a
permutata verborum collocatio, and trans-
late as if it had run: oSof iroiovrrec
riXAeiv: "began, as they went, to
pluck," etc. (R. V.). The former view,
however, is not to be summarily put
aside because it ascribes to the disciples
an apparently wanton proceeding. If
there was a right of way by use and
wont, they would be quite entitled to
act so. The only difficulty is to under-
stand how a customary path could have
remained untrodden till the grain was
ripe, or even in the ear. On this view
vide Meyer. Assuming that the disciples
made a path for their Master by pulling
up the grain, with which it was over-
grown, or by trampling the straw after
plucking the ears, what did they do with
the latter ? Mt. and Lk. both say or
imply that the plucking was in order to
eating by hungry men. Meyer holds
that Mk. knows nothing of this hunger,
and that the eating of the earscame into
the tradition through the allusion to David
eating the shewbread. But the stress
Mk. lays on necd and hunger (duality of
expression, ver. 25) shows that in his
idea hun jur was an element in the case
of the disciples also.—Ver. 24. ïXryov
aiiTÜ. In this case they speak to Christ
against His disciples; indirectly against
Him.—o ovk ?|so-tiv : the offence was
not trampling the grain or straw, but
plucking the ears — reaping on a small
scale ; rubbing = threshing, in Lk.—
Xpeiar ?<rx« Kal cir«(va<rcv: another
example of Mk.\'s duality, intelligible
only if hunger was the point of the
story. The verbs are singular, because
David (aïiTos) is the hero, his followers
in the background. — Ver. a6. ciri
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35*
KATA MAPKON
iu.
III. I. KAI ctoTJXOe it£ki.v eis tV1 mvayiayfir, koi ^» eVe!
• Ch. lx. 18. öVdpcdTros * e\'£r)pap.u,eVr|l\' lx6"" TV Xe\'Pa> •• K<"- b irapeTrjpoui» 2
xiv. i: xx! auToe el toÏs udfifSaixi. depaireuirei auTÓe, tra KaTï]yopr]aru)<ni\' aÜTOu.
ix.14. 3- Kal Xeyei TO avGouTrco t$ £,£r|pau,p.éVr|i\' êxovn TV Xe^Pa>3
""Eyeipai4 els to p.e\'croi\'." 4. Kal Xe"yei aurois, ""E^ean toïs
crdfifiacriv dyaOoirottja-at,6 T) KaKoiroirjffOi; uxt)>\' «rücrai, Ij diro-
1 NB omit Ttjv, which may have come in from Lk. (Tisch., W.H.).
•  So in fc$BL. CDAJ have the middle (Lk.).
* tu tt|v xctPa €x«vti £t|pav in BL (W.H.). fc$CA have tt)v £r|par x"Pa «X0VTl
(Tisch.).
4 ry«ipe in most uncials.
5 avaOoi\' iroii](rai in fc$D (Tisch.). BCLAZ have ayafloir. as in T.R. (possibly
assimilated to KaKoiroi-qo-ai, W.H.).
\'Apidöcp ap.: under A., a note of time,
also implying his sanction : the sanction
of a distinguished sacerdotal character =
of Abiathar as priest. But Ahimelech
was the priest then (1 Sam. xxi. 2 f.).
Either a natural error arising from the
close connection of David with Abiathar,
the well-known high priest, or we must
adopt one or other of the solutions pro-
posed: father and son, Ahimelech and
Abiathar, both bore both names (1 Sam.
xxii. 20, 2 Sam. viii. 17, 1 Chron. xviii.
16)—so the Fathers ; Abiathar, the
son, Ahimelech\'s assistant at the time,
and mentioned as the more notable as
approving of the conduct of his own
father and of David (Grotius) ; lirï taken
in the sense it bears in Mk. xii. 26 (tirl
, tou)—in the passage about Abiathar—
not a satisfactory suggestion.—Ver. 27.
Kat ÏXcyev, etc, and He said to them; this
phrase is employed to introducé a saying
of Jesus containing a great principle.
The principle is that the Sabbath is only
a means towards an end—man\'s highest
good. Strange that Mk. should have
been allowed to have a monopoly of this
great word! l\'"or this saying alone,
and the parable of gradual growth (iv.
26-29), h\'s Gospel was worth preserving.
—Ver. 2S. uitte : wherefore, so then,
introducing a thesis of co-ordinate im-
portance, while an inference from the
previous statement.—ó vlos t. a.: the
Son of Man, as representing the hitman
interest, as opposed to the falsely con-
ceived divine interest championed by the
Pharisees.—Kal t. er., even of the Sab-
bath, so inviolable in your eyes. Lord,
not to abolish but to interpret and ke;;p
in its own place, and give it a new name.
No disparagement of Sabbath meant.
Chapter III. The Sabbath Qubs-
TION CONTINUED.         THE DlSCIPLE-
Circle. Another Sabbatic conflict com-
pletes the group of incidents (five in all)
designed to illustrate the opposition of
the scribes and Pharisees to Jesus.
Then at v. 7 begins a new section of
the history, extending to vi. 13, in which
the discifles of Jesus are, speaking
broadly, the centre of interest. First
the people, then their religious hiads,
then the nucleus of the new society.
Vv. 1-6. The uitntred hand(Mt, xii.9-14,
Lk. vi. 6-11).—Ver. 1. Kal: connection
simply topical, another instance of colli-
sioni\'nr* Sabbath observance.—rraXiv: as
was His wont on Sabbath days (i. 21, 39).
—ertivaya>YTJv : without the article (jj^B),
into a synagogue, place not known.—
c|T|paupcvT|v, dried up, the abiding re-
sult of injury by accident or disease, not
congenital—" non ex utero, sed morbo
aut vulnere; haec vis participii," Béng.—
Ver. 2. irapeTrjpow, they were watch-
ing Him ; who, goes without saying:
the same parties, i.e., men of the same
class, as those who lïgure in the last
section. This time bent on finding
Jesus Himself at fault in re the Sabbath,
instinctively perceiving that His thoughts
on the subject must be wholly diverse
from theirs.—Ver. 3. tyeipe els : preg-
nant construction = arise and come forth
into the midst. Then, the man standing
up in presence of all, Jesus proceeds to
catechise the would-be fault-finders.—
Ver. 4. dyaöov TroLfjcrai f) KaKOTroir(a\'ai,
either : to do good or evil to one, or to
do the morally good or evil. Recent
commentators favour the latter as essen,
tial to the cogency of Christ\'s argument.
But the former seems more consonant to
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EYAITEAION
357
KTetvoi;" Ot %i Iciiiiriav. 5. koi * Trepi(3X€\\J/duevos aÓTous fier\'
ópyfjs, *cruXXuiroAfMVOf éiri rij * irwpwcrei ttjs KapSias aÓTÜ^, Xe\'yci.
T<S di\'0pcij-n-o>, "\'Ektcivov ri\\v \\tlp& ctou."1 Kot ^éteicc, Kal diroKa-
T€<rrd8Tj -f[ xe<tP oütoü uyt^S &S ^ fiXXtJ.* 6. Kol ^feXGóWes ot
♦ apio-alci 6Ü0t\'w; firrd rik \'HpcaSiaiw aup.pouXiov\' citoiouk\' kot\'
aÜTOÜ, Sinus aÜTOi\' diroXtirwcri.
c Lk. vl. 10,
and several
times else-
where; in
Mk.always
in mid.
d here only
in N.T.
e Rom. xi.
25. £ph.
iv. 18.
7. KAI é \'Irjcroüs dvex^PT^\' ficra TÖK fia0T)TWP aÜToC * irpos tt)»>
öóXao-o-aK • Kat ttoXu TrX-f)8os diro ttjs ToXiXaias tjkoXouOtjo-oi\'6 aÜTÜ,
Kat diro ttjs \'louBaias, 8. Kat diro \'lepoo-oXup.uc, Kat dtro ttjs
\'lSouu.aïas, Kat Wpay toS \'lopoaVou • Kat ot\' ircpt Tupov Kat XiSüra,
1 B omits o-ov (W.H. x<lPa without trov in marg.).
* «711)5 cjs t) oXXt) has little attestation ; comes from Mt.
* e8i8ouv in BL ; unusual and therefore altered into ciroiovv, or nroirjo-av.
4 u.cra t. fi. a. aviy_u)pT]<Tiv in fr^BCDLA al.; the true reading, vide below.
D So in fc^CA (Tisch.); -T|o-ev in BL (W.H.). The position of the verb in the
sentence varies.
* Omit 01 ftBCLA.
broken, and especially because it was
broken by a miracle bringing fame to
the^ transgressor—the result plots (<rv|i-
povXtov «SïSovv, here only) without
delay (evOus) against His life.—(«Ta twv
\'HpuSiavüv, with the Herodians, peculiar
to Mk.; first mention of this party. A
perfectly credible circumstance. The
Pharisaic party really aimed at the life
of Jesus, and they would naturally re-
gard the assistance of people having
influence at court as valuable.
Vv. 7-i2. The fame of Jesus spreads
notwithstanding (vide Mt. iv. 25, xii.
15 f.; Lk. vi. 17-19).—Ver. 7. u.etcl rwv
f*aÖT]Twv, with the disciples: note—they
now come to the front. We are to hear
something about them to which the
notice of the great crowd is but the pre-
lude. Hence the emphatic position
before the verb.—irpès tt]v 6aXao~(rav :
as if to a place of retreat (vide ver. g).
iroXii irX-fjëos : iroXü, emphatic, a vast,
exceptionally great crowd, in spite,
possibly in consequence, of Pharisaic
antagonism. Of course this crowd did
not gather in an hour. The history is
very fragmentary, and blanks must be
filled up by the imagination. Two
crowds meet—(1) iroXv irXijSos from
Galilee; (2) from more remote parts:
Judaea, Jerusalem, Idumaea, Peraea,
and the district of Tyre and Sidon—
irXijBos ttoXu (ver. 8): a considerable
crowd, but not so great.—ötto t.
\'I8ouu.aios: Idumaea, mentioned here
only, " then practically the southern
the situation. It was a question of per-
forming an act of healing. Christ
assumes that theethical\'.y good coincides
with the humane (Sabbath made for man).
Therein essentially lay the difference
between Him and the Pharisees, in whose
theory and pracüce re\'igious duty and
benevolence, the divine and the human,
were divorced. To do good or to do
evil, these the only alternatives: to omit
to do good in your power is to do evil;
not to save life when you can is to
destroy it.—to-uiirwv, they were silent,
sullenly, but also in sheer helplessness.
What could they reply to a question
which looked at the subject from a
wholly different pointof view, theethical,
from the legal one they were accustomed
to ? There was nothing in common
between them and Jesus.—Ver. 5. w«pi-
pXtïjmu.ïvos, having made a swift, in-
dignant (".ct\' Apyrjs) survey of His foes.
—«rtiXXviroujitvos : this present, the pre-
vious participle aorist, implying hahitual
pity for men in such a conditionof blind-
ness. This is a true touch of Mk.\'s in
his portraiture of Christ.—ttjs KapSias :
singular, as if the whole class had but
one heart, which was the fact so far as
the type of heart (hardened) was con-
cerned.—Ver. 6. 4£sX8óvtcs ; the stretch-
ing forth of the withered hand in
obedience to Christ\'s command, con-
clusive evidence of cure, was the signal
for an iminediate exodus of the cham-
pions of orthodox Sabbath-keeping; full
of wiath because the Sabbath was
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358                          KATA MAPKON                            ia
fherennlr irXtjflos iroXiS, i.Kou<Tavre<sï Sera iiroici,1 rjXOoy irpos oBtoV. 9. Kal
insenseof ,         .        a-»-«        \\»                             »*_«•»_»
crowding. eiTre tois p.aor|Tais auTOU, ira -n-\\oiapcov Tfpoo-KapTcpTJ outu, oio Tor
vii. 14. ÖxKok, tea fiT) \'ÖXijSuKriy aÜTÓv. IO. iroXXous yup tSepdireuo-ei",
met*- <">trre • cTrimTTTCii\' aura, iya auTou aipuirai, ouoi eiypv (idoTiyos\'
ghere"only II# Ka\'\' Ti in\'eup.aTa Ta aKu9npTa, Stov aÜTov èÖewpei,2 Trpooré\'-
BenMm<! lrllrT£\'\'2 aÖTÜ, Kal cKpa^£,2 Xéyorra, ""Oti orö ei é utos toO 6cou."
hhereand I*. Kal iroXXa c\'-rrcTijAa auTols, "ra iir) aOrov h ^arepèi» Trotvjo-wo-i.*
i6(=to \'3- Kai avapaivei cis to opos, Kai irpooxaXciTai ous rjöeXei\' auTos •
faiowiy.ne Ka"\' AiniXOoi\' rrpós 05761». 14. Kal èiroiijo-e SwScko,4 tfa cuox jact*
aÜTOÜ, koi Iea dirooTeXXrj oütous KTjpuo-oeif, 15. xal ï\\ew t^ouaïav
OcpOITEÜClI\' TÖ.S CÓCTOUS, KOI S tK|3ü\\\\6lK TO Saijlóyia • l6. KOI
1  okovovtcs in fc^BA; CD have aKovtrovTCs; iroici in BL (W.H.).
2 cQcupow, irpoo-eiriwTov, eKpa£ov in best MSS. The sing. a gram. cor. (neut. pi.
nom.).
3 "iroiuo-i in B2DL ; as in T.R. in ^BCAZ (Tisch. former, W.H. latter).
1 fc^BCA add ovs koi airooroXovs wvouacre, probably an importation frora Lk.
" 6epaircveiv ras vocovs Kat omitted in ^BCLA.
Shephelah, with the Negeb."—G. A.
Smith, Historical Geography of the Holy
Land, p. 239. Mentioned by Josephus
(B. J., iii. 3-5) as a division of Judaea.—
Ver. 9. tva irXoiapiov irpoo-KapTcp-g : a
boat to be always in readiness, to get
away from the crowds. Whether used
or not, not said ; shows how great the
crowd was.—Ver. 10. fc»o"T«ciTnriirT€iv:
so that they knocked against Mim ; one
of Mk.\'s vivid touches. They hoped to
obtain a cure by contact anyhow b.-ought
about, even byrude collision.—uao-Tiyas,
from (iaorri$, a scourge, hence tropically
in Sept. and N. T., a providential
scourge, a disease ; again in v. 29, 34.—
Ver. 11. Stov iB. In a relative clause
like this, containing a past general
supposition, classical Greek has the
optative without óv. Here we have the
imperfect indicative with &V (Stc ov).
Vide K\\otz.,ad Devar, p.6go, and Burton
M. and T., § 315. Other examples in
chap. vi. 56, xi. ig.—irpoowiirTOf,
feil before (iiriiriirTciv, above, to fall
against).—ïv i\\ i v. t. 9.: again an in-
stance of spiritual clairvoyance in
demoniacs. Vide at Mt. viii. 29.—Ver.
12. This sentence is reproduced in Mt.
xii. 16, but without special reference to
demoniacs, whereby it loses much of its
point.
Vv. 13-19*. Selection of the Twelve
(cf. Mt. x. 2-4, Lk. vi. 12-16).—Ver. 13.
cis td 8po«. He ascends to the hill;
same expression as in Mt. v. 1; reference
not to any particular hill, but to the hill
country flanking the shore of the lake;
might be used from whatever point
below the ascent was made.—irpoo-Ka-
XtiTai, etc, He calls to Him those
whom He Himself (ovtós after the verb,
emphatic) wished, whether by personal
communication with each individual, or
ihrough disciples, not indicated. It was
an invitation to leave the vast crowd and
follow Him up the hill; addressed to a
larger number than twelve, from whom
the Twelve were afterwards selected.—
üiri}X8ov ir. a.: they left the crowd and
foliowed after Him.—Ver. 14. He is
now on the hill top, surrounded by a
body of disciples, perhaps some scores,
picked out from the great mass of
followers.—Kat 4iroCt]o-c SuScxa : and He
made, constituted as a compact body,
Twelve, by a second selection. For use
of iroicÏK in this sense vide 1 Sam. xii.
6, Acts ii. 36, Heb. iii. 2. God
"made" Jesus as Jesu9 "made" the
Twelve. What the process of" making"
in the case of the Twelve consisted in we
do not know. It might take place after
days of close intercourse on the hill.—
tva cucriv p.£T\' oütoü, that they might be
(constantly) with Him; first and very
important aim of the making, mentioned
only by Mk—training contemplated.—
tva airoo-T€\'XXT|; to send them out on a
preaching and healing mission, also in
view, but only after a while. This verb
frequent in Mk. Note the absence of
tov beiore K-npvo-o-tiv and «x"" (ver- I5).
—Ver. 16. «al lvol,r\\<rtv T. 8., and H«
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EYArTEAION
359
9~2-.
\'cir^GijKe\' tw Zi|xuki óVoua 2 n^rpov • 17. Kal \'laKtofW TOP TOÜ \' here and in
Ze/3f:8aiou, Kal \'\\wdwr\\v toV aSeX4>óV toO \'IcikojSou • Kal IWÖtjkïc only in
aÜToïs oVóuaTa Boakepy^s,3 S Iotif, Ylol PpoiTrjs \' 18. Kal AkSp^ae, addinga
\\/x                        \\             n \\          *               ^A*»               *              *             * name.
kou ♦iMttttok, Kaï BapöoXop.aioi\', ko,i Mo.töcuoi\', Kaï ©a>p.av, Kat
\'IoikoiiW toi» toü \'AXtpcuou, Kal 60880101», Kal lïu.coi\'a toi> Kavavi-rt\\ e,4
19. Kaï louöae lo"icaptuTr|i\',0 os Kaï irapcouKEV auTOK.                             here onljr
Kal epxorrai6 tïs oIkok • 20. Kal o-ueepx;eTai irdXi^ 7 S^XoSj üorre    (1 Macc.
fitj 8uVao-6ai auTous |xt|T€ 8 op-roe (pa-ye!*1. 31. Kal cUouo-arres J ol    5i).
1 To Kaï «rt8ï|« fc^BCA prefix Kaï crroiT)o-< tous 8.; a probable reading, v/de below.
* ovopa to> Sipovi in J^BCLA.                  3 BoavnpYes in ^ABCLA8 33.
4 Kavavaiov in fr^BCDLA 33 it. vuig. \' la-KapiuO in frJBCLA 33-
8 «p\\eTai in fc$B. The plural (T.R.) is a correction.
1 o before oxXos in ^BDA (W.H. bracketed).
• |m,tc in NCDX (Tisch.). u.t)8« in BLA 33 (W.H.).
appointed as thfl Twelve—the following
persons, the twelve names mentioned
being the object of iiroii\\are, and tovis S.
being in apposition.—(ltVpov is the first
name, but it comes in very awkwardly as
the object of the verb iire\'6t)K«. We
must take the grammar as it stands,
content that we know, in spite of crude
construction, what is meant. Fritzsche
(after Beza, Erasmus, etc.) seeks to
rectify the construction by prefixing, on
slender critical authority, irpürov Xïpcova,
then bracketing as a parenthesis Kal
ëirc\'0ï)Ke . . . rU\'Tpov = first Simon (and
He gave to Simon the name Peter).—
selecting the Twelve. He gives the
names, says Victor Ant., that you may
not err as to the designations, lest any
one should call himself an apostle \'ïva
UT] ó tv\\wv etTTTj &ttÓoto\\os yeyovévai).
Vv. 190-21. The friends of Jesus
think Hint out 0/ His senscs ; peculiar to
Mk. One of his realisms which Mt. and
Lk. pass over in silence.—Ver. 19b. «al
cpxcTou el? oIkov, and He cometh home
("nach Haus," Weizs.) to house-life as
distinct from hill-life (eis to ópos, ver. 13).
The formal manner in which this is
stated suggests a sojourn on the hill of
appreciabïe length, say, for some days.
How occupied there ? Probably in
giving a course of instruction to the
disciple-circle ; say, that reproduced in
the " Sermon on the Mount" = the
"Teaching on the Hill," vide intro-
ductory notes on Mt. v.—Ver. 20. The
traditional arrangement by which clause
b forms part of ver. ig is fatal to a true
conception of the connection of events.
The R. V., by making it begin a new
section, though not a new verse, helps
intelligence, but it would be better still
if it formed a new verse with a blank
space left between. Some think that
in the original form of Mk. the Sermon
on the Mount came in here. It is cer-
tainly a suitable place for it. In accord-
ance with the above suggestion the text
would stand thus :—
Ver. ig. And Judas Iscariot, who also
betrayed Him.
»7-
pronounced by Galileans; in Syrian =
sons of thunder; of tumult, in Hebrew.
Pact mentioned by Mk. only. Why the
name was given not known. It does not
seem to have stuck to the two disciples,
therefore neglected by the other evan-
gelists. It may have been an innocent
pleasantry in a society of free, unre-
strained fellowship, hitting off some
peculiarity of the brothers. Mk. gives
us here a momentary glimpse into the
inner life of the Jesus-circle—Peter,
whose new name did live, doubtless the
voucher. The traditional interpretation
makes the epithet a tribute to the
eloquence of the two disciples (810 to
pit ya. koA SiairpiJoriov irjxrjo-ai i"jj olxavpévrj
ttjs ScoXoytas to Sóyua/ra. Victor Ant.).
—Ver. 18. MaTflalov. One wonders why
Mk. did not here say: Levi, to whom
He gave the name Matthew. Or did
this disciple get his new name inde-
pendently of Jesus ? This list of names
shows the importance of the act of
Ver. 20. And He cometh home.
Ver. 2i. And the multitude cometh
together again, etc.
o-vvépxcTai: the ctowd, partially dis.
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360
KATA MAPKON
in.
k 3 Cot. v. irop* aijToG jgrjXOoi\' Kpovrfjo-ac
22. Kal ot YpajijAaTels ol i
lCh. ix^ag ;„.0ti BeïXi£|30ÓX -xei» Kftl
persed, reassembles (implying lapse of
an appreciable interval). Jesus had
hoped they would go away to their
homes in various parts of the country
during His absence on the hill, but He
was disappointed. They lingered on.—
üo-tc, etc. : the crowding about the
house and the demand for sight and
succour of the Benefactor were so great
that they (Jesus and His companions)
could not find leisure, not even (|xt]Sc) to
take food, not to speaK of rest, or giv-
ing instruction to disciples. Erasmus
(Adnot.) thinks the reference is to the
multitude, and the meaning that it was
so large that there was not bread for all,
not to speak of kitchen (obsonia).—Ver.
21 introduces a new scène into the lively
drama. The statement is obscure partly
owing to its brevity (Fritzsche), and
it is made obscurer by a piety which is
not willing to accept the surface mean-
ing (so Maldonatus—" hunc locum
difficiliorem pietas facit"), which is
that the friends of Jesus, having heard of
what was going on—wonderful cures,
great crowds, incessant activity—set out
from where they were («JrjXêov) with
the purpose of taking Him under their
care (KpoT-rjo-ai uvtóV), their impression,
not concealed (i\\tyov yap, they had
begun to say), being that He was in an
unhealthy state of excitement bordering
on insanity (l%4<rTi\\). Recent com-
mentators, German and English, are in
the main agreed that this is the true
sense.—ol irop\' aÜTov means either
specifically His relatives ("sui" Vuig.,
ot oUctoi a.—Theophy.), so Raphel,
Wetstein, Kypke, Loesner, with citations
from Greek authors, Meyer and Weiss,
identifying the parties here spoken of
with those rtferred to in ver. 31 ; or,
more generally, persons well disposed
towards Jesus, an outer circle of
disciples (Schanz and Keil).—o.kov-
cravTcs : not to be reslricted to what is
mentioned in ver. 20; refers to the
whole Galilean ministry with its cures
and crowds, and constant strain. There-
fore the friends might have come from a
distance, Nazareth, e.g., starting before
Jesus descended from the hill. That
their arrival happened just then was a
coinridence.—«Xryov yap: for they were
saying, mig\'it refer to others than those
who eamc to i*y hold of Jesus—to
oötóV" 2Xryor ydp, "*Oti k ï^orn."
iro <l£pocro\\u\'lu.wk KaTaj5uiT£s IXeyoc,
"*Oti Iv tü apxpvn ii>¥ SaipofiUK
messengers who brought them news of
what was going on (Bengel), or it might
refer quite impersonally to a report that had
gone abroad (" rumor exierat," Grotius),
or it might even refer to the Pharisees.
But the reference is almost certainly to
the friends. Obsurve the parallelism
between ol irop\' oiT»0, ÏXf-yov yap, 3tl
£5t\'o-TT] and ol Ypa;..1.nT«Is, ol. . . iktyov,
oti BteX. é\'x«i in ver. ji (Fritzsche points
this out in a long and thorough dis-
cussion of the whole passage).—è£eo~nr|:
various ways of evading the idea
suggested by this word have been re-
sorted to. It has been referred to the
crowd = the crowd is mad, and won\'t
let Him alone. Viewed as referring to
Jesus it has been taken = He is ex-
hausted, or He has left the place = they
came to detain Him, for they heard that
He was going or had gone. Both these
are suggested by Euthy. Zig. Doubtless
the reference is to jesus, and the mean.
ing that in the opinion of His friends
He was in a state of excitement border-
ing on insanity (cf. ii. 12, v. 42, vi. 51).
SaipLOva éx" (Theophy.) is too strong,
though the Jews apparently identified
insanity with possession. Festus said
of St. Paul: " Much learning doth make
thee mad ". The friends of jesus thought
that much benevolenct had put Him into
a state of enthusiasm dangerous to the
health both of body and mind. Note:
Christ\'s healing ministry created a need
for theories about it. Herod had his
theory (Mt. xiv.), the friends of Jesus
had theirs, and the Pharisees theirs:
John rcdivivus, disordered mind, Satanic
possession. That which catled forth so
many theories must have been a great
act.
Vv. 22-30. Pharisaic theory as to the
cures of demoniacs wrought by Jesus
(Mt. xii. 22-37, Lk. xi. 17-23).—Ver.
22. ol Ypap.. ol airo \'I., the scribes from
Jerusalem. The local Pharisees who
had taken the Herodians into their mur-
derous counsels had probably also com-
municated with the Jerusalem authorities,
using all possible means to compass
their end. The representatives of the
southern scribes had probably arrived on
the scène about the same time as the
friends of Jesus, although it is not in-
conceivable that Mk. introduces the
narrative regarding them here because
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22-J8.                               EYAITEAION                                  361
cK^dXXci Td Saipóeia." 93. Kal irpocrKa/leo-dufyOf outou\'s, 4V
irapafSoXaïs IXeyei" aÜTots, " flus SüVarai Zarayas XaTayaf eK,3aX-
Xete; 24. Kal tav fiacriXcia ecb\' èa.wn)v pepicrfjirj, oü SuVaTai
ora9r)i>ai T| PaaiXcia intiin\\ • 25. Kal dde oUia ty\' Ioutt)i\' pepicrflij,
oü SüVaTai\' a-raöfjiai tj oiKia €K£inf) * • 26. Kal ei o larams
&vioTi\\ €(j>\' tauToy Kal p-eptpiaTai,\' oü SüVaTai oraöiji\'ai,4 dXXa
tAos ?Xel- 27- °" \' SüeaTai oüSïls Ta8 a-Keur] toü lo^upoO, eïo-oXOuH\'
ets tt]e olxiaf* aÜTOÜ, Siapirdo-ai, èdy p.f| irpüroi\' ï<7)(upoe Sqcrn,
Kal TÓTe TTif oiKiar aÜToD oiapirdVci. 28. &\\ii\\v \\4y<o bjilv, 5ti m R0m. Hl
iravTa a$e8r)o-£Tai Ta ™ d|xapTf)uaTa rot; uiols tuc di\'Opuirwi\',7 Kal8 «ix&
1 SwT]<r<Tai in fc^BCLA (Tisch., W.H.). Swarai conforms to ver. 24.
* i) oucia <k«ivt] crrnvai in BL (Trg., W.H.) ; crraBnvai in ^CD (Tisch.).
\' kcu f|upio-8r) in BL (W.H.), (UfpurOi) Kat in fr^CA (Tisch.).
4 o-npai in NBCL (Tisch., W.H.).
* aXX before ov in fc^BCLA 33 "\'•
0 «is tt|v oixiav tod Krxvpov ciirtXSuv Ta o-Ktvn, aurov in fr^BCLA (Tisch., W.H.).
7 Ta apap. after avSpurrov in fc^ABCDL 33 (Tisch., W.H.).
* at after Kai in ^ABCEGLAI (Tisch., W.H.).
superior strength. There must be quali-
tative difference—in nature and interest.
The argument consists of a triple move-
ment of thought. 1. The absurdity o!
the theory is broadly asserted. 2. The
principle on which the theory is wrecked
is set forth in concrete form. 3. The
principle is applied to the case in hand.
—irws SiJvoTot, etc, how can Satan
cast out Satan ? It is not a question oi
power, but of motive, what interest can
he have ? A stronger spirit casting out
a weaker one of the same kind ? (so
Fritzsche).—Vv. 24, 25 set forth the
principle or rationale embodied in two
illustrations. The theory in question is
futile because it involves suicidal action,
which is not gratuitously to be imputed
to any rational agents, to a kingdom
(ver. 24), to a house (ver. 25), and there-
fore not to Satan (ver. 26).—Ver. 27 by
another figure shows the true state of
the case. Jesus, not in league with
Satan or Beëlzebub, but overmastering
him, and taking possession of his goods,
human souls. The saying is given by
Mk. much the same as in Mt.
Vv. 28, 29. Jesus nou) changes His
tont. Thus far He has reasontd with
the scribes, now He so\'.emnly warns to
this effect. " You do not believe your
own theory ; you know as well as I how
absurd it is, and that I must be casting
out devils by a very different spirit irorn
of the resemblances and contrasts
between their theory and that of the
friends. Mt. sets the incident in different
relations, yielding a contrast between
Pharisaic ideas and those of the people
respecting the cure of demoniacs by
Jesus (xii. 22 f.).—B«X£€|3ouX «x"> He
hath Beëlzebub, implying that Beëlzebub
hath Him, using Him as his agent. The
expression points to something more
than an alliance, as in Mt., to possession,
and that on a grand scale ; a divine
possession by a base deity doubtless,
god of flies (Beëlzebub) or god of dung
(Beelzebul), still a god, a sort of
Satanic incarnation; an involuntary
compliment to the exceptional power
and greatness of Jesus.—iv t«J apxovTi
t. 8.: the assumption is that spirits are
cast out by the aid of some other spirit
stronger than those ejected.—Ver. 23.
irpoo-KaXeo-apcvof : Jesus, not overawed
by the Jerusalem authorities, invites
them to come within talking distance,
that He may reason the matter with
them.—lv TrapapoXais, ia figures: king-
dom, house, plundering the house of a
strong man. Next chapter concerning
the parabolic teaching of Jesus casts its
shadow on the page here. The gist of
what Jesus said to the scribes in refuta-
tion of their theory is: granting that
spirits are cast out by aid of another
spirit, more is needed in the latter than
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KATA MAPKON
36a
ia
p\\a<r<|>Ti|u<H S<ros * &r {3Xao-4>r||£f)o-Q>o-ii\' • 29. o\'s 8* &> f3Xao-4>i]p.qcrr)
els to n^eüfia to "Ayioi\', ouk ?x£l 4 €OW els tok a\'üvn, dXX\' êVoxis
eoru\'2 atui\'iou Kpto-eus8-" 30. Óti tXcyoi\', " ripcüua d.KaSapTOi\'
êx«i-" 31. "Epxoirai oo»\' * ot do«X<J>ol Kal y) (ArJTnp aÜToü & xai !£u
cWwtes 9 dutVTtiXai\' Trpóg aÜTÓr, {\'WPoSeres\' aÜTÓV. 32. Kal
^kuOt]ro SxXos irepl aÜTÓr •8 etirov 8t • aÜTu, " *l8oi3, t) prJTrjp o-ou
1 oou in fr$BDA. oo-as a gram. cor.
»«rrai in tfDLA (Tisch.), «rriv in BC (W.H.).
_ * a^apniaaTos in ^BLA 33 Lat. Codd. Kpiaews (T.R.) is explanatory of a
drfficult word.
4 For «px. ow ABCLA have Kaï tpxovrai (W.H.). ^D have Kaï cpxrrai.
* ij p.iyrrip a. Kat 01 a8t\\<j>oi in (^BCDLA. The plural verb gave rise to the
transposition in T.R.
• oti)kovt« in BCA (Tisch., W.H.).            \' koXowtcs in fc$BCL.
\' irepi avrov oxXos in ABCLAZ.                    * nai Xeyovo-iv in ^ÜCDLA.
Cf. the fuller expression in Mt.—&XX\'
cvovós 4<rTtv, but is guilty of. The
negative is foliowed by a positive state-
ment of similar import in Hebrew
fashion.—alwviov ap.apTi]jjiaTOS, of an
eternal sin. As this is equivalent to
" hath never forgiveness," we must con-
ceive of the sin as eternal in its guilt,
not :n itself as a sin. The idea is that
of an unpardonabli sin, not of a sin
eternally repeating itself. Yet this may
be the ultimate ground of unpardonable-
ness: unforgivable because never re-
pented of. But this thought is not
necessarily contained in the expression.
—Ver. 30. 5ti éXcyov, etc, because
they said: " He hath an unclean spirit,"
therefore He said this about blasphemy
against the Holy Ghost—such is the
connection. But what if they spoke
under a misunderstanding like the fi iends,
puzzled what to think about this strange
man ? That would be a sin against the
Son of Man, and as such pardonable,
The distinction between blasphemy
against the Son of Man and blasphemy
against the Holy Ghost, taken in Mt.
xii. 31, is essential to the understanding
of Christ\'s thought. The mere saying,
" He hath an unclean spirit," does not
amount to the unpardonable sin. It
becomes such when it is said by men
who know that it is not true ; then it
means calling the Holy Spirit an unclean
spirit. Jesus believed that the scribes
were in that position, or near it.
Vv. 31-35. The relativcs of jfesut
(Mt. xii. 46-50, Lk. viii. 19-21).—Ver.
31. ipxovTai, even without the ovr
following in T. R., naturally points back
Beëlzebub. You are therefore not
roerely mistaken theorists, you are men
in a verv perilous moral condition.
Beware!"—- er.2S. dp^visolemn word,
introducing a solemn speech uttered in a
tone not to be forgotten.—ttovto a4>e8ij-
ireTat, all things shall be forgiven;
magnificentiy broad proclamation of the
wideness of God\'s mercy. The saying
as reproduced in I.k. xii. to limits the
reference to sins of speech. The original
fctra, Weiss thinks (in Meyer), but this
is very doubtful. It seems fitting that
when an exception is being made to the
pardonableness of sin, a broad declara-
tion of the extent of pardon should be
uttered.—tois vlols t. &., to the sons of
men ; this expression not in Mt., but in
its place a reference to blasphemy against
the Son of Man. To suspect a literary
connection between the two is natural.
Which is the original form ? Mk.\'s?
(Holtz., H. C, after Ptleiderer.) Mt.\'s ?
(Weiss in Meyer.) The latter the more
probable. Vide on ver. 30.—ra ap.ap.
cal al p\\.: either in apposition with and
explicative of iróvra, or ra auap., the
subject which iravra qualifies. The
former construction yields this sense :
all things shall be for«iven to, etc, the
sins and the blasphemies wherewith
soever they shall blaspheme. The last
clause qualifying f4\\a<r<f>Tjpiai (otra iav
fJX.) which takes the place of irófTO in
relation to ap.apT. is in favour of the
latter renderiiif; = all sins shall be for-
given, etc, and the blasphemies, etc.—
Ver. 29. The p;reat exception, blas-
phemy against the Holy Ghost.—elf tov
alwva : hath not forgiveness for ever.
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EYAiTEAlON
363
»- is.
Kal o! d8eX<j>oi crou \' ?|üi JrjTOÖcu o-€ ". 33. Kol AireKpiOr) aörote,
K/yon\',\' " Tis Itrriv -f) p.i)Tr)p \\iov tj 8 o! dSeX\'J>m\' jaou 4 ;" 34. Kal
•n-6pip\\6v|/a|ie^os " kukXcü tou9 rrepl auTOf* KaOtjp.&\'OUS, X£y£i, "*l8e,n Ch. tI 6.
rj u.i}TT]p fiou Kal ol uSeXcfxn p.ou. 35. 8s va.p • &v iroti^o-rj to Rom. iv.
6cXr]p.a 7 tou 9£oG, outos dSeX^iós fiou Kal &8sX<pT) p,ou 9 Kal u.i7Tï)p iv 6: v\'
èrrf."                                                                                                                ":viL"-
1 D adds xai ai aScX^ai o-ov, which may have fallen out by similar ending in
NBCLA (W.H. margin).
a kcu airoKpiBus a. Xcyti in ^BCLA (Tisch., W.H.).
\'Katin^BCLA.                                                 * BD omit this pon.
* tovï irepi a. kvkXo in fr^BCLA.                      * -yap omitted in B.
7 Ta8«XT||iaTa in B (W.H. margin).                 • jiov omitted in fc^ABDLA.
to ver. 21. The evangelist résumés the
story about Christ\'s friends, interrupted
by the encounter with the scribes (so
Grotius, Bengel, Meyer, Weiss, Holtz. ;
Schanz and Keil dissent).—«rTijKovTts,
from arrfKw, a late form used in present
only, from «rTijKa, perfect of ïcrTT)p.i.—
Ver. 32. The crowd gathered around
Jesus report the presence of His rela-
tives. According to a reading in several
MSS., these included sisters among those
present. They might do so under a
mistake, even though the sisters were
not there. If the friends came to with-
draw Jesus from public life, the sisters
were not likely to accompany the party,
though there would be no impropriety in
their gcing along with their mother.
They are not mentioned in ver. 31. On
the other hand, d.SeX<f>T) comes in appro-
priately in ver. 35 in recognition of
iemale disciples, which may have
suggested its introduction here.—Ver.
33. t£ï icrriv, etc, who is my mother,
and (who) my brotliers ? an apparently
harsh question, but He knew what they
had come for.—Ver. 34. ircpij3Xev|/d|ievos,
as in ver. 5, there in anger, here with a
benign smile.—kvkXoi : His eye swept
the whole circle of His audience ; a good
Greek expression.—Ver. 35. S« av, etc.:
whosoever shall do the will of God ("of
my Father in heaven," Mt.), definition
of true discipleship.—aScXtfufc, dScX(f>i),
utJthp : without the article, because the
nouns are used figuratively (Fritzsche).
This saying and the mood it expressed
would confirm the friends in the belief
that Jesus was in a morbid state of mind.
Chapter IV. Parabolic Teaching.
In common with Mt., Mk. recognises
that teaching in parables became at a
given date a special ïeature of Christ\'s
didactic ministry. He gives, however,
fewer samples of that type than the first
evangelist. Two out of the seven in
Mt., with onepeculiar to himself, threein
all ; in this respect probably truer to the
actual history of the particular day.
Teaching in parables did not make ari
absolutely new beginning on the day on
which the Parabïe of the Sower was
spoken. Jesus doubllessused similitudes
in all His synagogue discourses, ot
which a few samples may have been
preserved in the Mustard Seed, the
Treasure, and the Pearl.
Vv. 1-9. The Sower (Mt xiii i-g,
Lk. viii. 4-8).—Ver. 1. irdXiv {jpgai-o.
After spending some time in teaching
disciples, Jesus résumés His wider
ministry among the people in the open
air : at various points along the shore ot
the sea (irapa t. 0.). Speaking to larger
crowds than ever (óxXos irXcürro»),
which could be effectively addressed
only by the Speaker getting into a boat
(irXotov, -rè irXotov would point to the
boat which Jesus had asked the disciples
to have in readiness, iii. 9), and sailing
out a little distance from the shore, the
people standing on the land as close to
the sea as possible (irpos t. 8.).—Ver. 2.
iroXXd: a vague expression, but imply-
ing that the stapte of that day\'s teaching
consisted of parables, probably all more
or less of the same drift as the parable of
the Sower, indicating that in spite of the
ever-growing crowds Jesus was dissatis-
fied with the results of His popular
ministry in street and synagogue = mach
seed-sowing, little truit. The iormation
of the disciple-circle had revealed that
dissatisiaction in another way. Pro-
bably some of the parables spoken in the
boat have not been preserved, the Sower
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364                            KATA MAPKON                               \'V
IV. I. KAI iróXii\' TJpfaro SiSaa-Keiy irapa Tr)f 8aXao-aav *at
avvr)x6r\\ * irpès aÖTov 3)(Xos ttoXus,\' ütrre auTov epParra eis tó
irXoïoi\'3 Ka0-rja9ai tv Tij OaXdVoT) • Kal iras ó S)(Xos irpos ttii»
OdXactrav èirl ttjs yï\\s tji" 4. 2. Kal èSiSao-Kev aÜTOus eV Trapa/3oXats
iroXXd, Kal IXeyev aürots éV tt] SiSaxfj auroO, 3. " \'AKOueTe. ISoiJ,
è^rjXSei\' o crntlpüiv toü 6 aireïpai • 4. Kal lyivtra tv tu orreipeiv, 8
fi.iv Ëireo~< Tfapa TT)i\' ÓSÖV, Kal rjX6e Ta, ireTtivd toü oupavoü \' Kal
Kaïe<f>ay€i\' aÜTÓ. 5. aXXo 8è 7 lireaci\' lm to irerpólSes, óirou ouk
e*X£ YT1\' iroXX^f Kal eüOtojs èjavÉreiXe, 81a to p.t) ?x£l\'\' pdöos8
yrjs • 6. TJXiou 8è dvaTeïXarros * £Kaup.aTia0i),10 Kal Bid to jat) ëx*11\'
1  o-wvayerai in fc^BCLA (modern editors).
2  wXuo-ros in ^BCLA (Tisch., W.H., al.).
\' ds irAotov eppavTa in fc^BCL. DA have same order with to before irXoiov.
* T|<rav in ^BCLA 33. t|v is a gram. cor.
"J^B omit tod, found in CLA.
0 Oniit tou ovpavov J^ABCLAZ.
7 koi aXXo (aXXa D 33) in fr^BCLA.
3  (JaOcs yrjs in ^ACLAI, but B has tt|* y., and perhaps this is the true read
ing, though recent editors adopt the other.
" Kat ot« aveTtiXev o tjXios in J^BCLA. T.R. conforms to Mt.
M BD have «Kau|iaTi.a-8T|o-av (W.H. margin).
serving as a sample.—tv tjj SiSaxfi «. third sprouted and grew up but yielded
In the teaching of that day He said no (ripe) fruit, choked by thorns (Grotius).
inter alia what followg.—Ver.3. ókcvct£: —Kal i\'Aeptv introduces a statement as
bear! listen\' a summons to attention to the quantity of fi uit, the degrees
natural for one adriressing a great crowd being arranged in a climax, 30, 60, 100,
from a boat, quite compatible with t8ov,    instead of in an anticlimax, as in Mt.,
which introduces the parable (against 100, 60, 30.—Ver. g. Kal iXeyev: 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 : o-iretpai (ver. 3) for    expressed there = who hath ears let him
oretpeiv ; o u^v (ver. 4) for a utv, aXXo    hear. The summons implies that under-
(w. 5, 7) for SXXa. To the statement    standing is possible even for those with-
that the thorns choked the grain (<ruvt-    out.
wvigav ovtó), Mk. adds (ver. 7) kol Vv. 10-12. Disciples ask an explana-
xapirov oük ïSwKtv, an addition not    tion of the parable (Mt. xiii. 10-17, Lk.
superfluous in this case, as it would have    viii. g-10). Ver. 10. «.era. póvc-: oovt
been in the two previous, because the    or X"pa5 understood), alone— - wepl
grain in this case reaches the green ear.     aïiTóv, those about Him, not = o\'. irap\'
To be noted further is the expansion in    ovtoC (iii. 21), nor = ihe Twelve, who
ver. 8, in reference to the seed sown on    are separately mentioned (trvv t. ScoS.) ;
good soil. Mt. says it yielded fruit    anouter circle of disciples from which the
(èSCSov Kapirov), Mk. adds dvaBatvovTa    Twelve were chosen.—Tas irapa|3oXas,
Kal aü|avopeva, Kal ë<|>ep£v, all three    the parablcs, spoken that day. They
phrases referring to SXXa 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 eSiSov Kapirov dis-    that the parables of the day had acommon
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 efiorts.—
by the birds, the second sprang up but    Ver. n. tp.tv, to you has been given, sa
did not gtow, withered by the heat, the    as to be a permanent possession, th«
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365
EYArrEAlON
t- 15
pi^av i^r\\piv6i\\. 7. Kal aXXo êirtaev els Tas dxdVOas " Kal &vifi-ncra.v
<u aVavSai, xat owcim£ai\' aüru, Kal xapirof oök eSwkc. 8. Kal
fiXXo1 éireaei\'els Trji\'yfj^ rfji» KaXV)^ • Kal tSiSou Kapiroi\' di\'aPau\'oyTa
Kal au|ai\'oiTa>2 Kal i$epev cv8 TpiiKovra, Kal eV3 e^iqKorra, Kal
IVs iKaróv." 9. Kal ëXcycv auToIs, * " \'O ê\\uv5 iSto dxoueif
aKoulrw." IO. "Ore 8è\' «"ycVeTO * KaTauóvas, ^pcüTtjcrai\'7 aÜToi\' 01 • here »nd
irepi aÜTov 0"iJv ToTs SwScKa tt)v TrapaPoXi^i\'.8 11. Kal êXEyef aÜToïs, 18.
""Yjiïf 8é8orai yvüvtxi. to p.u<rrfipiov9 Tfjs 0ao-iXcias toO ©eou •
€K€iVois 8c toÏs è\'^w, èv irapaj3oXa?s Ta irdvTa yivcTai • 12. (Va j3X£\'iroy-
tes (iXsTTüjcu, Kal fi\') ïSuai\' Kal dKoüorres aKoóuo~i, Kal fi\'j o-upiüai *
u^ttotc èmo-rpc\'ij/cijo-i, Kal d<pe6rj aÜTols xd au,apTr|uaTa." 10 13. Kal
Xcyei auToïs, "Ouk oiSaTe rr\\v Trapa0o\\r|i\' TauTrjK; Kal irws irdo-as
Tds TrapaPoXds yv<&ata&*; 14. 6 o-ircipuK rir Xoyoe cnrcipci.
15. ouroi 8c cïo-iK 01 irapd tiV &$6v, Sttou o-irtipeTai 6 X6yos, Kal
1 aXXa in ^BCL. aXXo conforms to that in ver. 7.
1 av{avon«vov in ACDLA (Tisch.). avj-avojieva. in fc$B (W.H.) agreeing with
aXXo.
8 Most uncials have tv thrice (= cv). ^CA have cis thrice (Tisch., Trg.). BL
have cis tv cv (W.H. text), out of which the other readings probably grew.
*  Most uncials and many verss. omit avrois.
6  XBCDA have os <x<i., o e\\av is from parall.         * Kat on in fc^BCDLA.
7 t]p<oto>v ABLA 33 (-ow NC, Tisch.).                      » ras irapaBoXas in ^BCLA.
* to nvo-TTjpiov SiSorai (without yvwvai) in fc$BL (Tisch., W.H.).
10 ^BCL omit Ta ap.aprnjiaTa, 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. ovk otSa-rt
that for them it is a secret no longer,    . . . yvwo-co-6<: 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.—yvüvai in T. R. is superfluous.    difficult ? but rather implying that to
—toïs l"|(i> refers to the common crowd.    understand the Sower was to understand
—cv irapaBoXaïs: all things take place as    all the parables spoken that day (irdo-as
set forth in parables. This implies that    Tas 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\'8 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 tt]v óSóV: 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 " way-side " men,
converted and i\'orgiven. This cannot    and so in the other cases.—Sirov for cis
really have been the aim of Jesus. Vide    ots, Euthy. Zig.—Ver. 16. Suoho? would
notes on the parable of the Sower in    stand more naturally before ovtoi = on
Mt., where the statement is softened    the same method of interpretation.—
somewhat.                                                    o-ircipóuevoi: this class are identified
Vv. 13-20. Explanation of the Sower    with the seed rather than with the soil,
(Mt. xiii. 18-23, Lk. vüi. xi-is), prefaced    but the sense, though crudely expressed
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KATA MAPKON
366
rv
ÓTai\' dxouauo-n\', cuOéus tp^eTai ó ZaTwas Kal atpei tov X<5yoy tok
fffircpp-eVoi\' èV Taïs xapSïais aÜTwv.1 16. Kal outoi cïcric époius
ot eVi Ta ireTpw8r| o-impóp.ci\'oi, o", órav dKouauai rbv Xóyoe, eü6eus
fieTÓ. xaP^S Xap.pdi\'ouaii\' auToV, I7- Kat ouk ê^ouo-i pi Jat» tv lauTois,
dXXa irpóo-Kaipot elcrii\' • eÏTa yeeojiéVijs 6Xii|/eciJS t) 8iwyp.oC 8ia tok
Xó-yoy, cüÖtcjs orKayoaXi^ofTai. 18. Kal outoi 2 <larii> ol cis Tas
oKacdu; ormpóperai, outoi el<riv ol Tor Xrjyoe aKOuorres,8 19. Kal
al ulpiufat toC al&ros toutou,4 Kal i) dirdTT] toü ttXoutou, Kal ai
irepl Ta Xotira c\'iuduu.iai e!<nropeuó;j.ei<ai mnimayOUOt rbv Xóyoe, Kal
axapiros yivtrai. 20. Kal outoi 6 tlaur ol iirl tï)c yfje Tr)i> KaXf)f
OTrap^iTes, omees dKououo-i top Xóyop Kat irapaSt\'xoi\'Tai, Kat Kap-
iro^opoüij-n\', tv TpidKoira, Kat tV é^TJKorra, Kal tv ckotcW
21. Kal cXeycr aÜTOis, "MrjTi8 6 Xuxfos êpxïTai,7 l^a flirè rbv
\' For tv t. K. a. (T.R.) B has cis avTOus (Trg., W.H.), ^CLA iv avrois (Tisch.).
\'aXXoiin ^BCDLA.
»OKOwravTcs in ^BCDLA (Tisch., W.H.).
4 tovtov is an explanatory gloss not found in the best MSS.
* ckcivoi in \'f^i\'.C! A.
« otv before urrri in BL (Tisch., W.H.).
\' «pxrrat before o Xv^vos in fr$BCDLA 33.
degree is deemed satisfactory. On the
originality of the interpretation and on
the whole parable vide in Mt.
Vv. 21-25. Responsibilitics 0/disciples
(Mt. v. 15, x. 26, vii. 2; Lk. viii. i6-r8).
True to His uniform teaching that privi-
leges are to be used for the benefit of
others, Jesus tel Is His disciples that if
they have more insight than the multi-
tude they must employ it for thecommon
benefit. These sentences in Mk. re-
present the first special instruction of the
disciples. Two of them, w. ai, 24, are
found in the Sermon on the Mount (Mt.
v. 15, vii. 2). The whole of them come
in appositely here, and were probably
spoken at this time. (Cf. Lk. viii. 16-18,
where they are partially given in the
same connection.) In any case, their
introduction in connection with the
parables is important as showing that Mk.
can hardly have seriously believed, what
hecertainly seemstosay, thatJesusspoke
parables to blind the people.—Ver. 2r.
jjujlTi épxtTai, does the light come, for is
it brought, in accordance with classic
usage in reference to things without life;
examples in Kypke, e.g.,mtt «peiv\' IX8«iv
rpaire^av vup<jnav. Pindar, Pyth., iii.,
28 = " non exspectavit donec adferretur
mensa sponsalis".—v. t. kXivt]v: not
necessarily a table-couch (Meyer), might
is plain. They are the " rocky ground "
aten.—Ver. 18. aXXoi clo-lv, there are
others; &XX01, well attested (oCtoC in
T. R.), is significant. It fixes attention
on the third type of hearers as calling
for special notice. They are such as,
lacking the thoughtlessness of the first
and shallowness of the second class, and
having some depth and earnestness,
might be expected to be fruitful; a less
conimon type and much more interesting.
—Ver. ig specifies the hindrances, the
choking thorns—uc\'pi|ivai r. a., cares of
Kfe, in the case of thoughtful devout
poor (Mt. vi. 25 f.).—öiran) t. wX., the
deceitfulness of wealth in the case of the
commercial class (Chorazin, Bethsaida,
Capernaum: Mt. xi. 31-23, Vide notes
there).—ai ir. t. X. iiri6uii(ai, the lusts
for other things—sensual vices in the
case of publicans and sinners (chap. ii.
I\'3"I7)- Jesus had met with such cases
in His past ministry.—Ver. 20. irapa-
Slxovrai, receive, answering to o-vvui;
in Mt. This does not adequately
differentiate the fourth class from the
third, who also take in the word, but not
it alone. Lk. has supplied the defect.—
t¥ might be either fv = this one 30, that
one 60, etc, or lv = in 30, and in 60, and
in 100 = good, better, best, not inferior,
respectable, admirable. The lowest
-ocr page 379-
EYAITEAION
367
i6—26.
/vóSioc tcÖtj ij óir6 TÏ|i\' kXict)c ; oux Ifo cm t}|k Xuxi\'iaf emTcöfj \' ;
32. oü yóp «"Ti Tl KpuirróV, 8 Mr fiT) 2 <J>avepw6TJ • oüSè cyéVrro
iiTÓKpuifiok, dXX\' ïra els «^aycpov ?X0T) * * 23. cl tis ?x£l ^Ta dKoucir,
axouÉTU." 24. Kal tXcyev aÜToïs, " BXcrreTe ti Akouctc. iv £
ucYpu fi€Tp€ÏTe, )icTpT)0iï<rcTai öfuv, xal irpoarcd^acTai üuïc roït
Akououctiv.* 25. 8s yap af EX!)\'5 SoBrjcrtrai auTw\' Kal S$ oük ëxtl>
Kal o €^€1 dpd^acrai dir\' aÜToG."
26. Kal IXeycv, " OJtws cotIk 4 fJacnXeia toO 6cou, üs üd»»*
> TfÖT] in NBCDLA al.
* Instead of o tav pi) fc$BA have tav |»| iva (Tisch., W.H.).
* cXfi) fis 4>av. in fc^CDLA. \' tois aKovovo-ir is a gloss, omitted in fc^BCD LA.
* For av fxn fc^BCLA have cyet.        6 fc^BDLA 33 al. omit €ov.
be a bed, high enough to be in no danger
>f being set on fire. Vide on Mt. v. 15.
The moral: let your light shine that
Bthers may know what ye know.—Ver.
22. Doublé statement of the law that
the hidden is to be revealed; ist, pre-
dictively : there is nothing hidden which
shall not be revealed; 2nd, interpreta-
tively, with reference to the purpose of
the hider: nor did anything become con-
cealed with any other view than that it
should eventually come to manifestation.
—air<$Kpv<f>ov (airoKpvirr»), here and in
Lk. viii. 17, Col. ii. 3.—&XX\': in effect = ct
Ht| nisi, but strictly tye\'ve-ro iiriiepv^ov is
understood to be repeated after it =
nothing becomes concealed absolutely,
but it is concealed in order that, etc.
This is universally true. Things are hid
because they are precious, but precious
things are meant to be used at some
time and in some way. All depends on
the time and the way, and it is there
that diversity of action comes in.
Christ\'s rule for that was: show your
light when it will glorify God and benefit
men; the world\'s rule is! when safe and
beneficial to self.—Ver. 23. In ver. g a
summons to try to understand the
parable ; here a summons to those who
have understood, or shall understand,
the parable, or the great theme of all the
parables, to communicate their know-
ledge. Fritzsche, after Theophy. and
Grot., thinks that in w. 21, 22, Jesus
exhorts His disciples to the culture of
piety or virtue, not to the diffusion of
their light, giving, as a reason, that the
latter would be inconsistent with the
professed aim of the parables to prevent
enlightenment!—Ver. 24. pXtircTc, etc,
take heed what you hear or how (irws,
Lk.), see that ye hear to purpose.—cv
<J pcVpcp, etc. = careful hearing pays, the
reward of attcntion is knowUdge (cv 1}
uerpuj fxcTpet-rc tt|V irpocroxTïV cv t$ outij"
|icTp\'r)6iï<rcTai i(iïv -f| vvütris, Euthy.
Zig.). In Mt. vii. 2 the apothegm is
applied to judging. Such moral maxima
admit of many applications. The idea
of measuring does not seem very ap-
propriate here. Holtz. (H. C.) thinks
ver. 24 interrupts the connection.—
wpoo-Tcflijc-cTai implies that the reward
will be out of proportion to the virtae;
the knowledge acquired to the study
devoted to the subject. There shall bé
given over and above, not to those who
hear (T. R., tois Akovovo-iv), but to those
who think on what they hear. This
thought introduces ver. 25, which, in
this connection, means: the more a man
thinks the more he will understand, and
the less a man thinks the less his power
of understanding will become. " Whoso
hath attention, knowledge will be given
to him, and from him who hath not, the
seed of knowledge will be taken. For
as diligence causes that seed to grow,
negligence destroys it," Euthy.
Vv. 2629. Parable of the Blode, the
Ear, and the Full Corn.—Peculiar to Mark
and beyond doubt a genuine utterance of
Jesus, the doctrine taught being over the
head of the reporter and the Apostolic
Church generally.—Ver. 26. kou éXtycv,
and He said, to whom ? The disciples
in private, or the crowd from the boat ?
The absence of av-rols after fXcycr (cf.
w. 21, 24) is not conclusive against the
former, as Weiss and Meyer think. On
the latter view vv. 21-25 «W a parenthesis.
In any case this new parable re/ers to the
disciples as representing the fertile soil,
and is a pendant to the parable of the
Sower, teaching that even in the case of
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368
KATA MAPKON
IV.
S^pcüiros PóVj) Tof arripov lirl ttjs Y^S, 4 7. koi KaOcuSi) Kal iyelpxyrai
fuKTa Kal Tjiifioai\', koI ó airópos pXaariinj J Kal u.T)KÜia]Tai2 &s ouk
bhereandin otSeK aiT<5$. 28. b aÜTOjidTT] yap 8 ^ y-fj KapTfOcfiopet, irpuTOf xópTOi»,
I0. \' eiTa * ordxui\', etra * TrXr|pr| otitok s eV tw otéixuï. 29. 5x01» hè
c here only ïïapaSw8 ó Kapirós, eüöéws airoor&Xei rè Spe\'iraroK, 8ti *irape,-
in the                          < a             # »
nenseof ott|K€I\' o flepio-|M>s.
5entfPre 3°- Kat ËXeye, wTlwT éiioiiioraip.ei\' tV pacnXeiat\' tou ©eoü ,
T) ti\' iroia irapaf3o\\YJ irapa|3dXwp.ev auTrjv 8; 31. ais k6kku mv&-
ttc<ü9, 5s, ÖTac o-Trapfj èirl ttjs Y»]S, fUKportpos fl TrdtTw twp o-rreppd-
1 pXao-ra in BCDLA (Tisch., W.H.).
1 |tr)Kwrrai in BO, implying that pXaara is also indicative.
•yap omit ^ABCL.                               * «itcv in ^BLA.
•irXnpns o-itos in BD (Alford, Tisch., Trg., W.H.). Cl have irXnpns ovrov,
which W.H. (appendix) regard as probably the true reading, irXrjp\'ns being an in-
declinable adjective as in Acts vi. 5. Weiss, on the other hand, regards this read-
ing of Cl as a half correction.
•  uapo.Soi in ^ÜDA. CL have irapaS*.
7 to* in ^BCLA (Tisch., W.H. al.).
8 cv tvvi avrnv irapapoXt) 6iop.€v in fc^BCLA (Tisch., W.H.).
• p.iKpoT«pov ov in ^BL(<dv)A 33, coti (in T.R. supplying the place of ov) being
omitted (Tisch., W.H.).
eagerly), self-moved, spontaneously.
without external aid, and also beyond
external control; with a way and will,
so to speak, of its own that must be
respected and waited for. Classical
examples in Wetstein, Kypke, Raphel.
etc.—Kap-n-ocjjopei, beareth fruit, intran-
sitive. The following nouns, x°PT0V\'
«rróx«v, are not the object of the verb,
but in apposition with Kapirov (xapiröv
<j>t\'pti) or governed by cfit\'pei. understood
(cjitpet, quod ex Kap-rrocfiopeï petendum,
Fritzsche).—irXrjpris o-itos, this change
to the nominative (the reading of BD)
is a tribute to the importance of the
final stage towards which the stages of
blade and ear are but preparatory steps
= then is the fxtll ear. Full = ripe,
perfect, hence the combination of the
two words in such phrases as irXrjpi) Kal
Tt\'Xcia Taya6a quoted by Kypke from
Philo. The specification of the three
stages shows that gradual growth is the
point of the parable (Schanz).—Ver. 29.
irapaSo? (irapuSów), when the fruit yields
itself, or permits (by being ripe). The
latter sense (for which classical usage
can be cited) is preferred by most recent
commentators.
Vv. 30-32. The Mustard Seed (Mt.
xiii. 31-32, Lk. xiii. 18,19).—Ver. 30. irüs
... éiiptv [vide above). This introductory
question, especially as given in the tex
the fourth type of hearers the production
of fruit is a gradual process demanding
time. Put negatively it amounts to say-
ing that Christ\'s ministry has as yet
produced no fruit properly speaking at
all, but only in some cases met with a
soil that gives promise of fruit (the
disctples). The parable reveals at once
the discrimination and the patience of
Jesus. He knew the difference between
the blade that would wither and that
which would issue in ripe grain, and He
did not expect this result in any case
per saltum. A parable teaching this
lesson was very seasonable after that
of the Sower.—Ver. 27. Ka6cv8r| . . .
yjp.6pav, sleep and rise night and day,
suggestive of the monotonous life of a
man who has nothing particular to do
beyond waiting patiently for the result
of what he has already done (seed sown).
The presents express a habit, while (3aXn,
ver. 26, expresses an act, done once for
all.—p\\ooT<j (the reading in BDL, etc,
as if from pXao-rdu) may be either in-
dicative or subjunctive, the former if we
adopt the reading u-nKvvtTai (BD., etc.)
= and the seed sprouts and lengthens.—
u»s ovk o\'Sev aiTÓï, how knoweth not
(nor careth) he, perfectly indifferent to
\'he rationale of growth ; the fact enough
mr him.—Ver. 28. adrofiaTi) (aviTÓs and
lUu.au. from absolute pau>, to desire
-ocr page 381-
«7--35.                           EYAITEAION                               369
twk l<rr\\ tw ^ïrl rijs ytjs * 32. Kal orai» <nropfj, &vapaivei. Kal
yiveTai irdia-ui\' rflc Xa^dfUK (icijuc,1 Kal iroteï KXdSous peyaXous,
»S<rr€ SuVauOcu üiro ttji» o-Kiar auTOÜ Ta ireTEtKa tou oüpaKoG Ka.TO.o--
KrjfoGf. 33. Kaï Toiaurais Trapa|3oXaïs iroXXals èXdXei aÜToïs
tok Xéyoi», KaOus T|8uVairo &Koüeiy • 34. x<">P\'S 81 irapapoXrjs oük
èXdXci aÜTOÏs • kit\' ïSiay 8è tois u.o.6i]tcÜ9 outoG2 deire\'Xue irdrra. d cf. Acts
35. KAI Xe-yei auTots ^p ^Keini) ttj rju,epa oijjias yecouerrjs, "Ai-
1  (ici^cv iravTuv tiuv Xax- in J«$BCL 33. D has the same order with p.ci{uv.
2 tois tSiois (iaO. in ^BCLA.
uryaXout), great relrtively to its kind,
not to forest trees. Mark\'s version here
is evidently the more original.
Vv, 33, 34. Conclusion of the parable
collection (Mt. xiii. 34, 35).—Ver. 33.
TOioiJTats ir. ir., with such parables,
many of them, He was speaking to
them the word, implying that the three—
sower; blade, ear and /uil corn; mustard
seed—are given as samples of the utter-
ances from the boat, all of one type,
about seed representing the word, and
expressingChrist\'s feelings of disappoint-
ment yet of hope regarding His ministry.
Many is to be taken cum grano.—kclSus
^SvvaKTo dxavciv = as they were able to
understand, as in 1 Cor. xiv. 2, implying
that parables were employed to make
truth plain (De Wette).—Ver. 34. \\aa\\i
irapaPoXijs, etc, without a parable He
was not wont to speak to the people,
not merely that day, but at any time.—
IwAv», etc, He was in the habit of
interpreting all things {vit., the parables in
private to His own disciples, the Twelve,
cf. ImXvo-iwt, 2 Peter i. 20). This does
not necessarily imply that the multitude
understood nothin^, but only that Jesus,
by further talk, made the disciples under-
stand bettcr. Yet on the whole it must
be admitted that in his account of
Christ\'s parabolic teaching Mark seems
to vacillate between two opposite views
of the function of parables, one that
they were used to make spiritual truths
plain to popular intelligence, the other
that they were riddles, themselves very
muchneedingexplanation, and fitted, even
intended, to hide truth. This second
view might be suggested and fostered
by the fact that some of the parables
express recondite spiritual truths.
Vv. 35-41. Crossing the lake (Mt.
viii. 18, 23-27, Lk. viii. 22-25).—*» iwfvrj
t. t|., on that day, the day of the parable
of W.H., is very graphic = how shall we
liken the Kingdom of God, or in (under)
what parable shall we place it ? The
form of expression iinplies that »ome-
thing has been said before creating a
need for figurative embodiment, some-
thing pointing to the insignificance of
the beginnings of the Kingdom. The
two previous parables satisfy tliis re-
quirement = the word fruitful only in a
few, and even in them only after a time.
What is the best emblem of this state
of things?—Ver. 31. <is kc^kku : üs
stands for óp.oi<j<r<o|J.6v = let us liken it
to a grain, etc.; kokkov would depend
on OuifjLev.—o? Stok cnrapfl . . . Kal orav
oirapü : the construction of this passage
as given in critical texts is very halting,
offering a very tempting opportunity for
emendation to the scribes who in the
T. R. have given us a very smooth read-
able text (vide A. V.). Literally it runs
thus: " which when it is sown upon the
earth, being the least of all the seeds
upon the earth—and when it is sown,"
etc. The R. V. improves this rugged
sentence t>omewhat by substituting
"yet" for "and" in last clause. It is
hardly worth while attempting to con-
strue the passage. Enough that we see
what is meant. In the twice used ïtov
cirapfj, the emphasis in the fust instance
lies on Stov, in the second on cnrapfj
(Bengel, Meyer). By attending to this
we get the sense: which being the least
of all seeds when it is sown or at the
time of sowing, yet when it is sown,
after sowing, springs up, etc.—uiKpórcpov
8v is neuter by attraction of o-ir«pu,aT<uv,
though kókko going before is masculine.
—Ver. 32. p.€t£ov ir. t. Xaxavuf, the
greatest of all theherbs, stillonlyanherb;
no word of a tree here as in Matthew and
Luke, though comparatively tree-like in
size, rraking great boughs (kXóLSovs
24
-ocr page 382-
KATA MAPKON
37©
IV. 3fr-4i.
ASuficv «U to Trepa*." 36. Kol d$cWcs tok öxXov, irapaXau,-
e k« I) in Pdyouo-tf aÜTOf is tj¥ eV tü ttXoi\'u • \' Kal aXXa *3è x rrXoiapia \' r\\v
John vi. (x«t\' aüroG. 37. Kal ytfrrai XalXa\\|/ AWpoii (icydXl) \'• Ta 8c4 KUfxaTa
1.3 J. \' èirifiaWti\' tts to irXotoi\', (Jcrr« aÜTè r^S-rj yifjiijeaöai.* 38. Kal fir
f here only » * d , * 7 »         ,            1 % 4 .                . ,»                  ,» ,<,                •
in unie auTOS" «rrt \' TT) Trpup.i\'TJ «Tl TO * TrpoirxeijmXcucn\' KaOcuSuK* Kal
f hcre only. Sieyeipouo-if * aÜTOK, Kal XeyouaiK aÜTÜ, " Aiodo*KaXe, oü k jiAei
(with\'«T?)° "\'O\' on diroXXü\'u.efla;" 39. Kal oityepdcls €TreTip.Tjo-e tö ar/uw,
Kal «lirf T-fj OaXacro-j), " Ziuira, Trc^ïjiacro." Kal tKÓrruo-«y o aveuos,
ihere. Mt. Kal iyivtro ya\\-f\\vi\\ p.cyaXn. 40. Kal cittck aürots, "Tl \'SciXoi
Rev. ui. care outw ; wws ouk • <x«t« Triorir; * 41. Kal i$ofir\\9r]oar
fyófio* piyav. Kal iKtyo» irpos dXXrjXous, " Tis apa oStÓs tcrriK, 3ti
Kal & óVepos Kal r) OdXaao-a ÜTraxououo-iv 10 aÜTÜ ; ™
1 ^BCÏ.A omit S<, found in D; no othei instance of xai . . . Si in Mk
9 irXoia in (^ABCDAZ.                          * p.ryaXr| avep.ov in BDLA.
4 Kat to for Ta Sc in fc^BCDLA.
•  wo-Ti T)Sr) yipujio-flai to vXoiov in ^5»BCDLA : rugged style, but none the les*
likely to be true.
•  outos t)v in ^BCLA.                                   T cv in ^ABCDLA.
8 cvupowriv in fcJBCA.                                   • ovrr» in NBDLA (W.H.).
10 vrraKovM in BL (W.H.). So J«$CA, but with out» before verb. Vide below.
discourse, the more to be noted that
Mark does not usually trouble himself
about tempora! connection.— SuX6up.iv,
let us cross over, spoken to the Twelve,
who are in the boat with Jesus.—Ver,
36. This verse describes the manner in
which Christ\'s wish was carried out —it
was in effect a flight along the only line
of retreat, the shore being besieged by
the crowd = leaving (a4>c\'vTCS, not dis-
missing) the crowd they carry Him off
(avehunt, Grotius) as He was in the
ship (<!>« rjv •= m •lx"\') s\'n\' apparatu
(Bengel) and sine mord ; but there were
also other boats with Him, i.e., with His
boat. This last fact, peculiar to Mark,
is added to show that even seawards
escape was difficult. Some of the people
had got into boats to be nearer the
Speaker. The Si after aXXa, though
doubtful, helps to bring out the sense.
This is another of Mark\'s realisms.—
Ver. 37. yti-irai. XalXatJ/: cf. Jonah i.
4, lyivtro ttXvButv p<ya?.—iirïpaXXiv,
were dashing lintransitive) against and
into (cis) the ship.—-ycp.ï£<o-6ai, so that
already (tj8t|) the ship was getting full.
—Ver. 38. tó irpoo-icc4>dXaiov, the
pillow, a part 01\' the ship, as indicated
by the article (Bengel); no soft luxurious
pillow, probably of wood (Theophy.,
Euthy.) ; " the leathern cushion of the
steersman" (Maclear, Camb. N. T.);
the low bench at the stern on which the
steersman sometimes sits, and the captain
sometimes rests his head to sleep (Van
Lennep, Bibie Lands, p. 62).—Ver, 39.
Observe the poetic parallelism in this
verse: wind and sea separately addressed,
and the corresponding etfects separately
specified: lulled wind, calmed sea. The
evangelist realises the dramatic character
of the situation. — crtuira, irtijupwo-o,
silence I hush! laconic, majestic, pro-
bably the very words. — «KOTroo-fv, ceased,
as if tired blowing, from kcSttoï (vide at
Mt. xiv. 32).—Ver. 40. ti StiXoï, etc,
duality of expression again. Matthew
gives the second phrase, Luke the gist
of both.—Ver. 41. i^oP^Ono-av ej>. u.:
nearly the same phrase as in Jonah i.
16.—tU apa ovtós, who then is this ?
One would have thought the disciples
had been prepared by this time for any-
thing. Mattliew indeed has o\'t avSptnroi,
6uggestive of othcr than disciples, as if
such surprise in tliem were incongruous.
But their emotional condition, arising
out of the dangerous situation, must be
taken into account. For the rest Jesus
was always giving them surprises; His
mind and character had so many sides.
—iiraitovfi, singular, the wind and the
sea thought of separately, each a wild
lawless element, not given to obeying:
even the wind, even the sta, obeys Him I
-ocr page 383-
EYAITEAION
V. i-fi.
371
Va I. KAI rjX9oe cis to irlpac rijs 6aXd<r<rr|s, ets t)|k x^pav TÖr
raoaprji\'wi\'.1 2. Kal è£eX9óiri auTw* t*K tou irXoiou, eü9<?uis &itr\\v-
rt\\<jtv 8 aÜTÜ èk tük aenp.eiui\' aVSpuirof éV nvcupari dicaOaprw, 3. S;
TTif * KaToiKTjcrti\' cixo1 «V T0\'S |*f1J|*e£on * • Kal oüVe dXuo-to-ie oüocls s > here eot?
rjSiieaTO auTOK Srjo-ai, 4. oid tö aüroK iroXXaias ire\'Sais Kat dXüaco-i b here ind
SeoécrOai, Kal b 8i6onrua 9ai óir\' auTou Tas dXuaeis, Kal Tas irc\'Sa; ixjü. io.
\' f a              * »o * » * *           ft • c \'              m           * 5                \\6 lal. ÜL f,
crufTCTptdioai, Kaï ouoets outoc i<rx«« oaadaai • 5- Kai öiairatros g.
kuktüs Kal Tjpepas cV Tot? öpcart Kal «V tois p,fr|p.ao-ii\'7 tJ»> Kpd^uc to\'Ji/r.\'
Kal * KaraKdirTUK <auTcV Xtöots. 6. \'l8tW 8« 8 rif \'iTjaoÜK diri
1  Tcpao^vuv in J^BD it. vg. (Tisch., W.H.).
2 egeXeovTos ovtov in ^BCLA (Tisch., W.H.).
3 virT]VTT)o-ev in ^BCDLA; B omits cvdus.           * pvijpaca in fctjABCLAX.
•ovSs aXvo-u ovKert avSus in BCL; for ouS« and ovKm ovStts the consensus il
greater ( ^DA).
* urx.v<v auTOV in many uncialt.
\' tv tois n». kou <y rots op. in the best copies.           * kcu i8«v in ^BCLA.
oiScls: energetic accumulation of neg-
atives, quite in the spirit of the Greek
language. At this point the sentence
breaks away from the relative construc»
tion as if in sympathy with the untanv
able wildness of the demoniae.—Ver. 4
tells how they had often tried to bind
the madman, feet (irt\'Sois) and hands
(aXvcreo-i, with chains, for the hands here,
in contrast to ircSais, chains for the feet;
usually it means chains in general).—
irvvTfTpta^Oa. : the use of a distinct verb
in reference to the fetters suggests that
they were of different material, either
cords (Meyer) or wooden (Schanz), and
that we should render <tvvt«t., not
" broken in pieces " (A.V.), but rubbed
through as if by incessant friction.—Ver.
5. As the previous verse depicts the
demoniae strength, so this the utter
misery of the poor sufferer.—810 iravTOt
rvK. k. rjp.^p.1 incessantly night time and
day time, even during night when men
gladly get under roof (Weiss, Mc.-
Evang.) and when sleep makes trouble
cease for most: no sleep for this wretch,
or quiet resting-place.—tv t. pvqpao-i k.
i. t. 8p«rt, in tombs or on mountains, in
cave or out in the open, there was but
one occupation for him : not rest ot
sleep, but ceaseless outcry and self-
laceration (Kpdijuv, KaxaKÓirTw» «ovt.
X£floi«).
Vv. 6-13. Meeting with Jesus. This
desperate case will test Christ\'s power to
heal. Madness, as wild and untamable
as the wind or the sea. What is going
to happen ?—Ver. 6. cWo paKpoSir, from
Chaptbr V. The Gerasbne De-
moniac. The Dauohter of Jairus.
1\'he Woman with an Issue. This
group of incident» is given in the same
order in all three synoptists, but in
Matthew not in immediate sequence.
—Vv. 1-20. The Gerasene Demoniae
(Mt. viii. 28-34, Lk. viii. 26-39).—Ver. 1.
cis ttjv x^pav t. repoo"rjvwv : on the pro-
per name to the place vide at the parallel
place in Mt.—Ver. 2. iïcX. airov . . .
virTJVTT|o*€v aürw ; note the correction of
Btyle in Luke. Mark\'g incorrectness is
to be preferred as emphasising the fact
that the meeting with the demoniae
took place immediately after leaving the
boat. Just on that account the ti8us
before iirijvrriorcv (omiued in B) is un-
necessary.—Ik t. p,vi)p,eiuv, from the
tombs, as in Mt., Ik rijs irdXeus in Lk.;
the former doubtless the fact. Luke\'s
phrase probably means that he belonged
to the city, not necessarily implying that
he came from it just then {vide Lk.
viii. 27, last clause).—Vv. 3-5 elaborately
describe the man\'s condition, as if the
evangelist or rather his informant (Peter)
were fascinated by the subject; not a
case of idle word-painting, but of realistic
description from vivid, almost morbid,
recollection. Holtzmann(H. C.Jrefersto
Is. lxv. 4, 5, as if to suggest that some
elements of the picture—dwelling in
tombs, eating swine\'s flesh—were taken
thence.—ttjv kut., the, i.e. his dwell-
ing, implying though not emphasising
constant habit (perpetuum, Fritzsche),
Lk., " fot a long time ".—oiSJ, oïikcti,
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KATA MAPKOJN
v.
37*
fiatr.obtv, ëSpapc Kal rcpovtKvrqatv aÜTw,1 7. Kal Kpd$as <j><i>rp
peydX-r) eTire,\' " Ti epol Kal 0-01, \'irjo-oG, utc tou 6eoü toü ui|iiotou ;
t Ac» ili. ópKÏJu ae tok 6£ÓV, p.77 pe Pao-atao-fls." 8. £*X£y£ YaP a"TÜ,
Jont?.)?\' ""E|eX0«, tó iri\'eGu.a to dndÖapTO^ «k tou dkOpciirou." 9. Kal
CTrrjpwTa aÓTÓV, " Ti aoi óVopa * ; " Kal direKpidr), Xe\'yuf, " AeyeJiy4
öVou.ü pot,6 Sti iroXXoi iarpev. 10. Kal irapcKaXct auTov iroXXa,
Zko fiT) aÜTOus dTTOoTtiXr) * !§*> ttjs x<^PaS- II» Tjf 8è £Keï irpos Ta
ópir) 7 dyAr] xoipuf peydXT) |3oo-Kop,éVr| • 12. Kal TrapeKdXeo\'ay auTOP
Tfdrrïs oi 8aïp,oK£s 8 Xéyoires, " nipstyov r|,u.as ets tous x°\'PouS> i\'\'a
cis aÜToijs ttaAöuuec. 13. Kal tiréVpeil/ev\' aÜToïs tüGe\'us ó \'irjaoüs.\'
Kal lltXSói\'Ta Ta irvcuuaTa Ta dKaOapra elo-fjXöof els tous x°\'P0US \'
Kal üpuTjacK Tj dyeXr] KaTa tou Kprj u.roG els T^e OaXaacraK • fjo-ay Sc 10
1 avrov in ^ÜCI.A instead of the more usual avra» of T.R.
•XcyciinXABCLAZ.
\' ovopa <roi in most uncials. D has croi oy. (so in Lk.).
* Kaï Xrvei cuitw Aeyiwv in ^BCLA (Tisch., W.H.).
8 BD add «ttiv.                             * avTa aTroo-. in BCA. D has avrovt*
1 t» opei in all uncials.                  * iravT*s 01 Saip. omit t^BCLA (Tisch., W.H.).
8 NBCLA omlt «"0«<»s ° ••           u fc^BCDLA omit Tjo-av 8t.
bring him into composure.—Aryiüv :
from the Roman legion not a rare sight
in that region, emblem of irresistible
power and of a multitude organised into
unity ; the name already naturalised into
Greek and Aramaean. The use of it by
the demoniac, like the immediate recog-
nition of Jesus as a God-like person,
reveals a sensitive, fine - strung mind
wrecked by insanity.—Ver. 10. irapcKa-
X«i: he, Legion, in the name of the de-
mons, beseeches earnestly (iroXXa.) that
He would not send them (ovito) out of
the region (x<ipas). Decapolis, beloved
by demons, suggests Grotius, because
full of Hellenising apostate Jews, teste
Joseph. (A. I., xvii., n).—Ver. 11. CK«t,
there, near by. Cf. Mt. viii. 30.—xpos
rif óp«t; on the mountain side.—Ver. ia.
irifu.ij\'of: send us into the swine; no
chance of permission to enter into men ;
no expectation either of the ensuing
catastrophe.—Ver. 13. Kal ivi-pt^tv:
permission, not command, to enter ; in
Mt. not even that, simply a peremptory:
Depart! Vide notes there.—«UrrjXvov :
an inference from the sequel ; neither
exit nor entrance could be seen. There
was doubtless a coincidence between the
cure and the catastrophe.—is %\\.ayi\\ioi.:
about 2000, an estimate of the herds
possibly exaggerated. —iirvtyovTO (irviya,
to choke), were drowned, used in this
afar, a relative expression, a favourtte
pleonasm in Mk. (xiv. 54, xv. 40).—
irpoo-£Ki5vT)o-«v : worshipful attitude, as
of one who feels already the charm or
spell of Him before whom he kneels;
already there is a presentiment and com-
mencement of cure, though not yet wel-
come.—Ver. 7. t. 8. ToB it^to-Tov; Mt.
has toü Ocov only. Luke gives the full
expression = the Son of God Most High.
Which is the original ? Weiss (Mcyer)
says Mt.\'s, Mk. adding t. v\\f. to prepare
for the appeal to One higher even than
Jesus, in ópKi£u following. But why
should not the demoniac himself do that ?
—opjc([u : in classics to make swear, in
N. T. (here and in Acts xix. 13) to adjure
with doublé accusative; not good Greek
according to Phryn.; ópr.ów the light
word.—pij pf f}ao-avicrrjs : no irpo
KaïpoC as in Mt., the reference ap-
parently to the present torment of de-
moniac or demon, or both ; either shrtnk-
ing from cure feit to be impending.—
Ver. 8. fktytv yop, for He was about to
say: not yet said, but evident from
Christ\'s manner and look that it was on
His tongue ; the conative imperfect
(Weiss).—Ver. 9. rl o-oi Svopa ; instead
of saying at once what He had meant
to say, Jesus adopts a roundabout
method of dealing with the case, and
asks the demoniac hts name, as if to
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EYAITEAION                            373
<is SicrxiXioi • Kal eWiyorro èV rfj SaXdWj). 14. Oi 8è (3óctkoit£s
tous X°1P0US \' ë4>uyov, Kat avrjyyetXak\' \' «is ttji\' TTÓXit\' Kal ets tous
dypoüs. Kal e\'£f|X8oK2 LScif Ti èari tó yeyovós- 15. Kat IpxovTai
irpos rbv \'\\r\\aoüv. Kal SewpoGcri Tèc 8ai^cHu£óu,evop Kaö^ixcfov Kal\'
lu.cmo-p.éVo»\' Kal oru<j,P°,\'0",rro> T01\' &»xi|K0Ta to> Xcycüva • Kal é<po-
fM\\$1\\oaj\' 16. Kat SiijY^o-arro aü-rols ol ïSóVtcs, ttüs «ïyéVeTo T§
8cup.Oki£ou.tVu>, Kat ircpl TÜe x<"Pbl>\'> I7- Kat nplarro TrapaKaXïlK
auTof dircXOeTy diro tüh\' épi(üi> auTwv. 18. Kal €,u,0diros* auVoG eis
to irXoïoi/, irapeKaXei auroc 6 8aipono-9eis, Ivo. jj fier\' auTou.6 19. 4
8è \'lt)<rous* ouk d<j>YJKef aÜTÓf, dXXa Xe\'vei aiJTÜ, " "Yiraye ïïs tök
oikóV <7ou irpès tous crou\'s, Kal drayyciXof" au\'roïs oaa 0-01 ó Küpios *
1 Kaï 01 |3oo-. avrov» in fc^BCDLA.
J ainyy. and t]X8ov in fc-^BL (CD have airi)y.).
*  Ktu omitteJ in ^BDLA.          \' <|j.fia.ivovTos in ^ABCDLAI 33.
• |mt avrov i] in t^ABCLA. • For o Si I. the same authorities have simply 1
7 airay. in ^"CA.                      \' o Kvpios 0-01 in BCA.
sense in Joseph., A. J., x., 7, 5, regaiding
Jeremiah in the dungeon.
Vv. 14-20. Sequel of the story.—Ver.
14. ets tt|v ir<5Xiv, etc.: the herds of
course ran in breathless panic-stricken
haste to report the tragedy in the city
and in the ncighbouring farms (aypovs).
—Kal TJXflov, etc. : and the people in
town and country as naturally went to
see what had happened. Their road
brings them straight to Jesus (ver. 15),
and they see there a sight which
astonishes them, the well-known and
dreaded demoniac completely altered in
manner and aspect: sitting (Ka8iïp«vov)
quiet, not restless ; clothed (l|iaTiojj.tVov
here and in Lk. viii. 35), implying pre-
vious nakedness, which is expressly
noted by Lk. (viii. 27), sane (<rw$pov-
oSvTa), implying previous madness. For
this sense of the verb vide 2 Cor. v. 13.
Some take the second and third participle
as subordinate to the first, but they
may be viewed as co-ordinate, denoting
three distinct, equally outstanding,
characteristics : " sedentem, vestitum,
sanae mentis, cum antea fuisset sine
quiete, vestibus, rationis usu " (Bengel)
—all this had happened to the man who
had had the Legion 1 (tov «<rx- *"•
Xryi&va)—eorxir)KÓTo, perfect in sense
of pluperfect. Burton, § 156.—è4>oPii-
ÖT)o-av: they were afraid, of the sane
man, as much as they had been of the
insane, i.e., of the power which had pro-
duced the change.—Ver. 16. The eye-
witnesses in further explanations to their
employers now connect the two events
together—thecure and thecatastrophe—
not representing the one as cause of the
other, but simply as happening close to
each other. The owners draw a natural
inference : cure cause of catastrophe,
and (ver. i7)request Jesus,as adangerous
person, to retire.—rjpjavro, began to
request, pointing to transition from
vague awe in presence of a great change
to desire to be rid of Him whom they
believed to be the cause both of it and of
the loss of their swine. Fritzsche takes
rjp|avTo as meaning that Jesus did not
need much pressure, but withdrew on
the first hint of their wish.—Ver. 18.
èp.J3aïvovToï, embarking, the same day ?
Jesus had probably intended to stay
some days on the eastern shore as on
the hill (iii. r3), to let the crowd dis-
perse.—"va uct\' oütoü fl: an object
clause after verb of exhorting with Ivo,
and subjunctive instead of infinitive as
often in N. T., that he might be with
Him (recalling iii. 14). The man desired
to become a regular disciple. Victor of
Ant., Theophy., Grotius, and partly
Schanz think his motive was fear lest
the demons might return.—Ver. 19.
Jesus refuses, and, contrary to His usual
practice, bids the healed one go and
spread the news, as a kind of missionary
to Decapolis, as the Twelve were to
Galilee. The first apostle of the heathen
(Holtz. (H. C.) alter Volkmar). Jesus
determined that those who would not
have Himself should have His repre-
-ocr page 386-
374                             *ATA MAPKON                                V
firoïijert,1 xal TJXenae at." 20. Kal airijXOc Kal ijpgaTO Ki)pd<r(rcii>
<k rg AeKcnróXei, 5<ra liroincret\' aurw 6 \'Itjorous • Kal it<£kt€s iBau)ia.[ov.
21. KAI Siaircpaaarros tou \'lt]cjoG eV tü irXoiu irdXii* ds tó tttpav,
<ruvr))(6r] SxXos iroXus t-ir* au-róV, Kal ^f irapa t}\\v OaXaaaai\'. 22.
Kal iSou,\' tpxeTai ct$ tuk dpx<-\'Ju>/ciy(ijywi\', órou.cm \'lacipos, Kal lSa>v
auTÓV, miïTÉt irpos tous iróSas oJtoü • 23, Kal irapCKdXci\' aurop
ftgmta iroXX(£, Xtyuf, ""Oti to \' öuvaTpicV uoo lazarus *X€l\' k* &M1P
ümÖijs aürrj tcLs x*^PaS>4 óirws s «tuÖtj Kal Jirjo-eTai." * 24. Kal
airrjXGe p-e-r\' aüxoG • Kal <jkoXou0ïi auTw o^Xos iroXus, Kal cruve\'OXijW
g Lk. xv. 14. aÜTÓV.
24. ïCor. 25. Kal yUH^ tis" ouora eV puaci aïjiaTOS ern SuSexa," 26. kcu ttoX-
Jas. Iv\'. 3. ^d iradoCaa uiro ttoXXüc iarpStv, Kal \'Saira^o-aaa t& Trap\' ^aüTtjs8
1 wciroiijKcv in ^ABCLZ.                                2 Omit i8ov fc^BDLA.
* irapaxaXci in fc^ACL (Tisch., W.H., text). irapcKaXci in BDA (W.H. margin).
4 Tas xelPa? avTY] in ^BCLA.
5  iva <tüj8t) kul ?r)crr| in fc^BCDLA (jji]crCTai. is from Mt.).
• Omit tis ^ABCLA (found in D2).               7 SuScxa «tij in ^BCLA.
8 avnis in BLZ (W.H. text), eav-r^s in fc^CDA (Tisch., W.H., margin).
sentative.—ireiroir\\Ktv, 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 syn. has its
^Xétjcrév trt: pitied thee at the time of   apxKruvdytotJoi.—Ver.23. öuyaTpióv p..:
cure. 8<ra may be understood before    an instance of Mk.\'s love of diminutives,
VjX. = and how, etc, or Kal irjX. may be    again in vii. 25.—tcrxdTws ïx*1» \'s ex"
a Hebraising way of speaking for    tremely ill, at death\'s door (in Mt. dead),
fXcrj<ras <r« (Grotius).—Kvpiós: the sub-    stronger than xaxüs tx«i a late Greek
ject to the two verbs = God, as in O. T.    phrase (examples in Klsner, Wetstein,
Sept.—Ver. 20. iv i-jj AtKtnróXti: he    Kypke, etc), disapproved by Phryn.
took a wide range; implying probably    (Lobeck, p. 389).—Jva eXöciv {iridjjs:
that he was known throujjhout the ten    either used as an imperative (cf. 1 Tim.
cities as the famous madman of Gerasa.    i. 3, tva irapavytiXiris), or dependent on
What was the effect of his mission in    some verb understood, c.g., 8«óp.ai <rov
that Greek world ? Momentary wonder    (Palairet), tjku (Fritzëche) ; better
at least («Oavpatov), perhaps not much    irapaxaXü ere, the echo of iraptxaX»
more.                                                           going before (Grotius. Similarly Kuthy.
Vv. 21-43. The daughter of jfairus    Zig.).
and the woman with bloody issue (Mt. Vv. 25-34. J"J*\' woman with an issue.
ix. 18-26, Lk. viii. 40-56).—Ver. 21.    —Ver. 25. iv p-J<r«i i. = aipoppoovou
SxXos iroXvs : the inescapable crowd, in    of Mt.: in or with a flux of blood. So
no hurry to disperse, gathers again about    in Lk. also.—Ver. 26. Details about the
Jesus, on His return to the western    case, similarly in Lk., not in Mt. •
shore.—«V uAtóv : not merely to, but    either they expand or Mt. abbreviates.—
af ter Him, the great centre of attraction    iroXXa iraSovca : no wonder, remarks
(cf. irp&s a., ii. 13. iv. 1).—-?>upi t. 9:,    Lightfoot, in view of the endless pre-
by the sea (here and there); how sonn    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 empirie or prescientilic type.—ril
and situation), nor is the motive of the    irop\' aiiTTJs, her means, cf. ot irap\'aviTov,
narrative. Weiss suggests that the    iii. 21.—pijSic ü<|>fX: nothing profited,
Jairus story is given as another instance    the subjective negative, pii|8iv, implies
of unreceptivity, ver. 40 (Meyer).—Ver.    disappointed expectation.—Ver. 27.
22. cis t. i.: might imply a plurality    «Wovcrao-a\' to simplify the construction
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EYAITEAION                             375
iraira, Kal u.t)SéV ü$<Xr)0e?o-a, &XXd )ia\\\\ov cis to xctpov eXÖoücra,
27. ÓKoücracral irepl to5 \'lïjo-oG, èXOoücra jv tü ö^ia ómadc»,
r]<|/aTO toO tfxaTtou auTaO • 28. ïXtye ydp, " Oti Kaf tui» tjxaTiu»
auTOÜ a\\|/uuai,2 <jw6i\'jcro(icu.** 29. Kal eüfle\'u; t^ijpdi 8.) t) Trt]yr| tou
aïu.aTos oÜTrjs, Kal cyvu tü auuan Sn hïaTai diro T>|9 udo-Tiyos. h ct.JotaL
30. kui tuöeu9 o It]ctous cmyfous tf cauTu TT)f «§ auTOu oufauiK
tfcXdoüaai\', eVio-Tpa els cV tw öxXw, «Xcye, " Tis p.ou T)i);aTO rfir
ïfiaTiuc;" 31. Kal ëXcyoc auTÜ ol paSrjTal auToü, " BXeirei; tok
ó^Xov crui SXcfWid ae, xal Xtyeis, Tis uou i]i|/uto ;         32. Kal
ircpiefJXeireTO ïSeïv Tt)f toüto iroirjo-acrai\'. 33. lij 8è yuvr) <t>of3rj6eIo*a
Kal TpÉ/JLOuua, cïSuïa o ytyoviv iv\'s aÜTjj, fjXöe Kal wpoueirtaci\'
aüru, Kal ctircf aÜTw Tracrav tt]i> dXi^Ociaf. 34. ó Sc ctircf <iüttj,
" ©u\'yaTep,4 rj iricms oou aiauKi at • iïirayc tis elp^n)», Kal iu8i
1 Ta after aK. in SBCA 33 (Tisch., W.H. See below).
1 oti cav a<|ra>uai Kav t. u in ^BCLA (Tisch., W.H.). The reading in T.R. is
a simplification.
* ^BCDL omit n- (in AI al.). A has tv.             4 evyai-qp in BD (W.H.).
that the cure was not wrought by the
wilt of Jesus. But it may nevertheless
have been so. Jesus may have feit the
touch, divined its meaning, and con-
sented to the effect. Vide on Mt., ad loc,
—rCs uov rj\\|/aTO t&v IpaTÏwv: who
touched me on my clothes ? This verb
here, as usual, takes genitive both of
person and thing iButtmann\'s Grammar,
N. T., p. 167).—Ver. 31. tov 4x- cmv8\\£-
fJovTd <rt, the crowd squeezing Thee, as
in ver. 24. The simple verb in iii. 9.
The compound implies a greater crowd,
or a more eager pressure around Jesus.
How exciting and fatiguing that rude
popularity lor Him !—Ver. 32. ircpi«-
f3\\eir<TO: Jesus, knowing well the
diiïerence between touch and touch,
regardless of what the disciples had
plausibly said, kept looking around in
quest of the person who had touched
Him meaningfully.—ttjv t. iroiTJo-ao-ar:
feminine, a womttn\'s touch. Did Jesus
know that, or is it the evangelist choosing
the gender in accordance with the now
known fact ? (Meyer and Weiss). The
former possible, without preternatural
knowledge, through extreme sensitive*
ness.—Ver. 33. <£oB. xal Tpc\'p,., fearing
and trembling, the two states closely
connected and often combined (2 Cor.
vii. 15, Eph. vi. 5, Phil. ii. 12).—
clSvïa, etc, explains her emotion: she
knew what had happened to her, and
thought what a dreadful thing it would
be to have the surreptitiously obtained
of this long sentence (w. 25, 26, 27) we
may, with Fritzsche, connect this parti-
ciple with yuvf|, ver. 25, and treat all
between as a parenthesis = a certain
woman (whose case was, etc.) having
heard, etc.—Ta ir«pl t. I. The im-
portance of the to. (^*BC*A. W.H.)
here is that with it the expression means
not merely that the woman had heard of
the return of Jesus from the east side,
but that she had for the first time heard
of Christ\'s healing ministry in general.
She must have been a stranger from a
distance, e.g., from Caesarea Philippi,
her home, according to Eusebius (Hut.
Eed., vii., 18), her house identifiable with
a statue reproducing the gospel incident
before the door ; possibly a heathen, but
more probably, from her behaviour, a
Jewess—stealing a cure by touch when
touch by one in her state was forbidden
(Lev. xv. ig-27).—Ver. 29. J(r|pav6i) ^|
THl: perhaps this means no more
than Lk.\'s statement that the flux was
stopped, but the expression seemschosen
to signify a complete permanent cure—
not merely the stream but the fountain
dried.—iyva r. <r.: she was conscious
that the Sow had ceased (b/vu Sta tov
o-wpaTOs uijkcti paivoulvov toïs <TTaXay-
p.oïf, Euthy. Zig.).—Ver. 30. tiriyvovs
tt]v . . . Svvauiv <|cX6ovo-av, conscious
of the going forth ot the healing virtue;
i$cX0. is the substantive participle as
object of the verb iiriyvovt. The state-
ment as given by Mk. (and Lk.) implies
-ocr page 388-
376                          KATA MAPKON                             v.
uytrjs dirè ttjs p&o-riyós cou." 35. "En outoü XoXoukto*, aFpxorrai
diro toG &p^i<rvvayüyoy, \\tyovTSi, "*Oti i) SuydTJjp <rou dirOaKe •
Ti én ctkÜXXïis tok SiSaaicaW;" 36. \'O 8è \'ItjaoSs eüSe\'us\'
dxoiVas2 t6k Xóyof XaXoup.6coK Xt\'yci tü üpx<.owaycüyu>, " Mi)
i Ch.XT.3j; (pofSoü, uóVoh \'irto-reuï." 37. Kol ouk d^TJKéi\' oüStVa aÜTÜ*
(•bsol.j. o-ucaKoXouÖfjcrai, £t (ir) néVpoK4 Kal \'IcIkwEW Kal \'ludm)? Tèe
d8eX(j)ui\'\'ittKÜfiou. 38. Kal Ipxerai* «ï$ tok oikok toO dpxio~UKa-
J1 Cor. xiii. yiiyou, Kal Bitoptl öópuPoK,6 xXaioKTas Kal \' dXaXd£oKTas iroXXd.
k Mt. ix. 13. 39. Kal «aeXöojK Xeyci aürots, " Ti k Oopu j3etcr0e Kal xXaierc ;
5;xx.io!to iraiBioK ouk direöaKïK, dXXd KaOeu\'Sci." 40. Kal Kareyékwv
auToü. 4 8è\' CK^aXuf airarras,8 irapaXap.pWci tok iraTEpa toü
waioiou Kal tijk uijTtpa Kal toós ji«t\' aÜToG, Kal cioiropcücTai Sirou
1 Omit euBius ^}BDLA.
1 «apaKovo-as in fc^BLA, changed into OKOwras because not understood.
* |wt avTov in fr^BCLA.
* tov before II. in fc-$BCA, omitted to conform witb la*. Iwxv.
\' tp\\ovTai in fr$ABCDA, changed into epx«Tai to agree witb Btapa (LX al.).
* Kat before kXcuovtcls in many uncials. D omits.
» avros 8« in ^BCDLA 33.                 \' tovtos in fc$ABCLAX al.
benefit recalled by an offended bene-
factor disapproving her secrecy and her
bold disregard of the ceremonie! Iaw.—
irócrov tt)v óXiifieiav, the whole truth,
which would include not only what she
hadjust done, but her excuse for doing
it—the pitiful tale of chronic misery.
From that tale impressively told, heard
by disciples, and not easily to be for-
gotten, the particulars in ver. 26 were in
all probability derived.—Ver. 34. The
woman had already heard the fame of
Jesus (ver. 27). From what Jesus said
to her she would for the first time get
some idea of His exquisite sympathy,
delicately expressed in the very first
word: $iiyaTtp, daughter, to a mature
woman, probably not much, if at all,
younger than Himself 1 He speaks not
SB man to u/oman, but as father to child.
Note how vivid is Mark\'s story com-
pared with the meagre colourless version
of Mt. 1 A lively impressionable eye-
witness, like Peter, evidently behind it.
Vv. 35-43. The story of Jairus\'
daughter resumcd.—Ver. 35. airo t.
apxi<r., from the ruler of the synagogue,
i.e., from his house, as in A.V. (airè ttJ9
oticïas t. er., Euthy.). The ruler is sup-
posed to be with Jesus all the time.—
Ver. 36. iropoKoOcros: might mean to
disregard, as in Mt. xviii. 17 (with
genitive). So Meyer; but here probably
it means overhearing a word not spoken
directly to Him. The two senses are
quite compatible. Jesus might overhear
what was said and disregard its import,
i.e., act contrary to the implied sngges-
tion that nothing could now be done in
the case. The latter He certainly did.—
irlo-nvt, present, continue in a believing
mood, even in presence of death.—
Ver. 37. <ruvaKo\\ov8rj<rat: here with
pcTa, in xiv. 51, and Lk. xxiii. 49 with
dative.—rbv Üirpoy, etc, Peter, James,
and John; earliest tracé of preference
within the disciple-circle. Not in Mt.,
but foliowed by Lk. The three chosen
to be witnesses of a specially remarkable
event. Perhaps the number of disciples
was restricted to three not to crowd the
house.—Ver. 38. Scupcï: what was
going on within the house appealed to
both eye and ear; here the scène is
described from the spectacular side—a
multitude of people seen making a con-
fused din (Sópv^ov), in which sounds of
weeping and howling without restraint
(iroXXó) are distinguishable.—Kal after
6ópvf3ov is epexegetic, and icXcuovras and
óXaXatovTat special features under it as
a general. Flute playing (Mt. ix. 23) not
referred to.—Ver. 40. KaTryc\'Xuv: this
the point of the story for the evangelist,
thinks Weiss, hence related after the
demoniac—common link, the unbelief of
-ocr page 389-
35-43. VI. i-*                EYAITEAION                               377
tjk to iraiSioK ivaKtiptrov.1 41. Kal Kparrjo-at rijs xetP°S to^
waiSiou, Xéyti auTfj, " TaXifld, Koufu*\'* ó tori pe0epp.T]i\'£uóp.ei<oK,
"Tö Kopaaioc, (crol Xtyw) tyeipai."* 42. Kal eu\'Stus dyéVrn) t4
KopdcrLor Kal irepieiraTci, t\\v yap ctüji\' SwStKa • Kal ii£am)aav*
iKOT&ati ueydXï). 43. Kal SiecrreiXa-ro auVoïs iroXXa, \'fa p.t]Scl$
yyw\' toGto • Kal flirt 8o9f)i\'ai auTtj <f>aycli>.
VI. I. KAI <{tjX0«c iKfiOtv, Kal TJXO«i\'* «Is vi\\v iraTpi8a auTOÖ •
Kal AKoXouOoGcrif aÜTÜ ol uaOnjal auTOÜ * 2. Kal ycfOfxcVou (ra(3-
pdrou, tjp^aTO eV ttj owaywyfj 8iSdo-K<u>7 Kal iroXXol8 dKoüorrcs
«^«ttX^o-o-octo, XéyoKTCs, " HóBev toütu touto; Kal tis ^ o-oij>ux J|
Bofleïcra aü-rü,9 Óti Kal Sui\'dp.cis Toiaürai Bid tuk \\*ipC>v aÜTou
1 J^BDI.A omit avaxcipcvov, an explanatory gloss.
9 Kovp. in fc^BCLX 33. kovui in DA, which Weiss thinks the true reading against
Tisch., Trg., W.H.
* eycipt in most uncials.              4 Add euOvs after cg«rn)<rav ^BCLA 33.
8 yvot in ABDL (Tisch., W.H.). yv» in NCA2.
• cpxrrai in ^JBCLA, changed into i]X6<v to conform to e£>]X8cv.
\' 8i8a<r. cv tt) <rw. in tfBCDLA.             8 01 aroXXoi in BL (Tisch., W.H.).
8 tovtw in ^BCLA, changed into avru to improve the style. The two rovrt»
life-like.
Chapter VI. At Nazareth. Mi»-
sion of the twelve. herod and
John. Feeding of the Thousands.
Sea Incident. The first two of the
miscellaneous group of narratives con-
tained in this chapter (w. 1-13) are re-
garded by some (Weiss, Schanz, etc.) as
forming the conclusion of a division of
the Gospel beginning at iii. 7, having
for its general heading: The disciple-
circle versus the unreceptive multitude.
Such analysis of the Gospels into distinct
masses is useful provided it be not over-
done.
Vv. i-6a. Jesus at Naxareth (Mt.
xiii. 53-58, cf. Lk. iv. 16-30).—Ver. 1.
è|T)\\6ev ixtïBtv. It is not said, but it is
very probable, that this was another of
Christ\'s attempts to escape from the
crowd into a scène of comparative quiet
and rest (the hill, iii. 13, the eastern shore,
v. r, Naxareth, vi. 1). Mt. gives this
incident at the close of the parable col-
lection ; Lk. at the beginning of the
Galilean ministry. Mk.\'s connection is
the most historical, Lk.\'s is obviously an
anticipation. It is the same incident
in all three Gospels.—iraTpCSa: vide
notes on Mt., ad loc.— ol (xa8t]Tal. a. Mt.
omits this.—Ver. 2. rjp£a,TO SiSao-xciv,
etc.: Jesus did not go to Nazareth for
the purpose of preaching, rather lor rest;
but that He should preach was inevit-
the people. But surely in this case in-
credulity was very excusable!—tov
irare\'pa, etc.: father, mother, and the
three disciples taken into the sick
chamber, the former as parents, the
latter as witnesses.—Ver. 41, TaXi8d,
koC|x, maiden, rise! first instance in
which the words of Jesus, as spoken in
Aramaic, are given. Jesus may have
been a bilingual, sometimes using Greek,
sometimes Syriac. He would use the
vernacutar on a pathetic occasion like
this. The word TaXifló, feminine of
Teli P710). \'s found in the Hebrew only
in the plural (O^Stt).— Ver. 42.
irtpicirorci, etc: the diminutiveKopao-iov
might suggest the idea of a mere child,
therefore, after stating that she walked
about, it is added that she was twelve
Vfars old. In Mk. only.—Ver. 43.
SitoreiXaTo: that the girl had recovered
could not be hid, but that she had been
brought back trom death might be.
Jesus wished this, not desiring that ex-
pectations of such acts should be
awakened.—SoBrjvai <fia ytiv : she could
walk and eat; not only alive, but well:
" graviter aegroti vix solent cibum
sumere," Grotius.—«lirev here takes the
infinitive after it, not, as ot\'ten, ïvo with
subjunctive.
-ocr page 390-
378
KATA MAPKON
VI.
yuwrcu *; 3. ofix oüto» eow ó tIktwv, 6 uïos Mopios,t d8«X<pèj
Si * \'laxwfJou Kal *Iwot} * Kal \'louSa Kal Iijaukos ; Kal oük tialv al
d8eX$al aÜToü &8e irp&s Vj|ias;" Kal èaxaeSaXiJoiTO cV aü-rw.
4. ïXeye 8è\' aüroïs ó \'li)<rous, \'*"0ti oök 2<tti irpo iiTijs ótijaos, ei
(iT) ie rfj TraTptSi auTOÜ, Kal Ir TOÏs ouyyevivi * Kal ie Tg otKia
aÜToO."* 5. Kal oük T|8üVaTo iKtl ofiSifuai\' SuVap.u\' iroirjaai,7 ei
)if) óXiyois dpp<uorois iiriSels Tas xe4>aS> èfl«pair£u<r«. 6. Kal
• Ch. Hi. ]4 e\'Oau\'fiaJe 8 8id tJic dmoriaf airwv • Kal trtpif]ye Tas K<óp.as * kukXw
reff.
SlSdo-KUP.
1 Kor oti . . . vivovtcu should stand kcu ai Swapeis toi. 81a t. x« Yivoucvai BS in
fc^B (W.H.). The crude construction suits the mood of the speakers.
•  fc^BCI.A before Map. have ttjs, omitted to assimilate to following names.
•  xai aS<\\. in ^BC! JLA. * lu<rnTO$ in BDLA 33. ° kii cXry«v in ^BCDLA 33.
•  oTiYY«ve\\Hriv ovtou in BLÏ (Tisch., W.H.).           T iroiTjo-ai ov8. 8w. in fr^BCLA.
• teav^ao-w in NB (Tisch., W.H., text). T.R. as in CDL (W.H. margin).
able; therefore, the Sabbath coming
round, He appeared in the synagogue,
and spoke.—iro9«v rovrif toCto : laconic;
comprehensive, vague question, covering
the discourse just heard and all that had
been reported to them about their towns-
man, with the one word ravra: such
speech, such wisdom (t(s ^| <rciua), such
powers (Svvdueif, not wrought there), in
such a wellknown person (rovrif).—
Ver. 3. i riKrar: avoided by Mt., who
says the carpenter\'s son: one of Mk.\'s
realisms. The ploughs and yokes of
Justin M. (c. Trypho., 88) and the apocry-
phal Gospels pass beyond realism into
vulgarity.—ccrxavSaXttovTo: what they
had heard awakened admiration, but the
external facts of the speaker\'s connec-
tions and early history stifled incipient
faith ; vide notes on Mt.—Ver. 4. iv toïs
frvyytvdmv a., among his kinsmen.
This omitted in Mt., tv tS oUia a.
covering it.—Ver. 5. ovpk ^Suvaro, etc,
He was not able to do any mighty work,
which is qualified by the added clause,
that He placed His hands on a few
ailing persons (appwcrois); quite minor
cures, not to be compared with those
reported in the previous chapter. For
this statement Mt. substitutes: He did
not there many mighty works.—Ver. 6.
c6avpa<r<v, etc. Jesus marvelled at the
faith of the centurion. Nazareth sup-
plied the opposite ground for astonish-
ment. There Jesus found an amount of
stupid unreceptivity for which His ex-
perience in Decapolis and elsewhere had
not prepared Him. It was the ne plus
ultra in that line. This wonder Mt.
omits, merely noting the unbelief as
cause of the non-performance of miracles.
We are to conceive of it as bringing
about this result, not by frustrating
attempts at healing, but by not giving
Jesus an opportunity. The people of
Nazareth were so consistently unbeliev-
ing that they would not even bring their
sick to Him to be healed (Klostermann),
and, as Euthy. Zig. remarks, it was not
fitting that Jesus should benefit them
against their will (ovk iS<i fiia(«e -iep-
ytTfïv av-rovs).
Vv. 6D-13. Mission of the Twelve
(Mt. x. 1-15, Lk. ix. 1-6).—Ver. 6b
may either be connected with the fore-
going narrative, when it will mean that
Jesus, rejected by the Nazareans, made
a teaching tour among the villages
around (Fritzsche, Meyer), or it may be
taken as an introduction to the following
narrative = Jesus résumés the röle of a
wandering preacher in Galilee (i. 38, 39)
and associates with Himself in the work
His disciples (Schanz, Weiss, Kloster-
mann, etc). This brief statement in
Mark: and He went round about the
villages in a circle teaching, answers to
Matt. ix. 35-38, where the motive of the
mission of the Twelve is more fully ex-
plained.—Ver. 7. tjpgaTo, etc: Jesus
calling to Him (irpo<rica\\«ÏTai, vide iii.
13) the Twelve bega» at length to do
what He had intended from the first
(Weiss), vii., to send them forth as
missioners (airoorlXXciv).—8vo S1S0, two
(and) two, Hebraic for xara or dva Siio;
two together, not one by one, a humane
arrangement.—ISiSov, imperfect, as
-ocr page 391-
EYAITEAION
379
3—13.
7. KAI irpocKoXetTOi tous 8<ó8eKa, koi r]p£aTO aÜTous AiroorAXeie
k 8uo Buo, Kal èSiSou aÜToïs iiouaiav juv tt yeup.aTcui\' r&v &Ka9dpT<oy. b here only
8. Kal -napi\']yyti\\iv auToïs, "fa p.nSèi\' aïpucrif cis ó8<W, ei (jut) p&fihov (Gen! v\'i
uaVof lit) ir^paf, p.f) apToc,1 jir) cis t^c £<ivr|v • xaXKöV • 9. aXX\'eCh. ziMi
11 ÓTToSeSejjuVous * (rcu\'8a\\ia- Kal " fff\\ eVSucrncröc2 8uo xiTÜfas." Eph.vi.13!
IO. Kal iXeycv aÜToïs. ""Ottou iètv eicr&6r|TC els oUiac, ckcI pcVere e (is!SxX"\'j.
êus af iil\\di]Tt iKtietv. 11. «al 3o-oi3 af (i*| S^urrai8 up-as, J^yi.9*
ui)Sc dKOiScruo-if ip.UK, CKiropeuciuefOi eVeldcf, tK~ivó.tart tÓ> \' ypvv f Rev. zvüi.
TOf ÜTTOKUTCJ TÜC TToSóif Öu,Üf, CIS p.apTUplOf auTOlJ. durjf XeyU
êpuv, dfCKTÓTepOf carai loSójiois r\\ fop.óppois cV r|fi€pa Kpicreus, f|
rfj iróXei ^Ktinj."4 13. Kal éfeXOófrcs iK^piraww8 "fa p.€TavoTJ-
ctuo-l8, 13. xal Saip.óVia iroXXd cjjc\'p\'aXXof, Kal fjXcupoe èXaiu
VoXXads dppiSaTous Kal èöepuireuov.
11») aprov p.T] irrjpav in fc^BCLA. The order of T.R. conforms to Lic. (so in D).
\' cvSvcraa-Oai is the reading of W.H. (text), on slight authoiity. LI have
cvSiSvorBai. The T.R. is supported by fc$ACDA, s""1 is adopted by Tisch., Trg.
(text), Weiss (W.H. margin).
* os ov Toiros ".Ti 8«{itoi in fc^BLA (Tisch., W.H.). The T.R. is an adaptation
to aKouo-tuo-iv in next clause, which refers to the people in the place.
4 From au,T|v Xcyu vp,iv to «kuvtj is an importation from Mt. not found in fc^BCDLA.
\' utnpvgav in fc^BCDLA. The imperfect (T.R.) is an assimilation to <£<BaXXov jn
ver. 13.
\' ucravoatonv in BDL (Ti8ch., W.H.). (UTavoT)<ruo-i (t^CA) sympathises with
•ci)pv{av.
specifying an accompaniment of the
mission, not pointing to separate em-
powerment of each pair.—i govo-ïav t. w.
f. a., power over unclean spirits, alone
mentioned by Mark, cf. Matthew and
Luke.—Ver. 8. cl pvf] p^BSov póVov:
vide in Matthew, ad loc.—xa^K°v : no
mention of gold and silver, brass the
only money the poor missionaries were
likely to handle.—Ver. 9. oXXa . . .
o-avSaXia, but shod with sandals.—
ui)Sc {nroSrju.aTa, says Matthew, recon-
cilable either by distinguishing between
sandals and shoes (vide on Matthew), or
by understanding p.T|8« before iiroSe8ep.«\'-
vo«s (Victor Ant.).—8vo xirivas: In
Mark the prohibition is not to wear
(cv8vo-t)o-6<) two tunics, in Matthew and
Luke not to possess a spare one. The
sentence in w. 8, 9 presents a curious
instance of varying construction : first tva
with the subjunctive after irapijYyciXiv
(ver. 8), then viroScStpcvovs, implying an
infinitive with accusative (irop€«o-6ai
understood), then finally there is a
transition from indirect to direct narra-
tion in p) iv8u<rr|o-0c.—Ver. 10. ckcï,
ckcTOcv, there, in the house; thence,
from the village.—Ver. II. xal Ss iv t.
. . . ip.Sv: another instance of incon-
sequent construction beginning with a
relative clause and passing into a con-
ditional one = and whatever place does
not receive you, if (liv understood) they,
its people, do not listen to you (so
Schanz and Weiss in Meyer).—tnroKaTu,
the dust that is under your feet, instead
of ck and iiro in Matthew and Luke.
The dust of their roads adhering to your
feet, shake it off and leave it behind you.
Vv. 12, 13 report the carrying out of the
mission by the Twelve through preach-
ing and healing.—tva peravoüo-iv: the
burden of their preaching was, Repent.
Luke has the more evangelie term,
cia-YYfXiüóptvoi. The other aspect of
their ministry is summed up in the
expulsion of many demons, and the cure
of many suffering from minor ailments,
4pp<ioTovs (r/. ver. 5). In Mark\'s account
the powers of the Twelve appear much
more restricted than in Matthew {cf. x.
8). The use of oil in healing (èXaiu) is
to be noted. Some have regarded this
as a mark of late date (Baur). Others
(Weiss, Schanz) view it as a primitive
-ocr page 392-
380                             KATA MAPKON                               VI.
t i Cor. ill. 14. Kal rjKoviftv 6 (3a<nXeus \'HpuSn);, (\'Aai\'ep&i\' ydp * iyivero ri
55.\' Phil. SVop-a auTOÜ,) Kat ïXeyeK,1 ""Oti \'iwdwns 6 Pairrijui\' ex VEKpuf
h »></« Mt. Tjyepöi],8 Kal 81a toOto h«VepyoGo-iv at Suydpeis ^f outw." I5."AXXoi*
ïXeyov, ""Oti \'HXi\'as iarriv" aXXoi 8è €Xeyo>>, "*On irpo<j>r|Tr|s
iorii\', t) * 6s «*s TÜf irpo<^r]TÜi\'. 16. \'AKoutm; 8è ó \'HpcuSrjs eiirtK,*
""Oti*oV €y£> dirsKe óXura \'IwoWtiv, outos 7 ïotic • aÜTo; TJy/pOi)
ix vtKpSty."7 17. Autos ydp 6 \'HpwSrjs dirooreiXas ^KpaTï]o-e tok
\'\\mdwr\\v, Kal ?8ï)o-ei\' outoc eV ttj 8 4>uXaKi}, 8id \'HpwSidSa •rijr
yuvaÏKa ♦iXÏttttou toO dSeX^oü aÜToG, 3n aürt]f t"yau.T)<r£r.
1 So in ^ACLAZ (Ticch., W.H., margin). Vide below.
• eyijycpToi ck vcKpuv in {^BDLA 33.
» Many uncials add 6«.                                « NBCL omit co-riv ij (Tisch., W.H.).
» «Xcyo» in fc^BCLA 33.                               • oti omit fc^BDL 33-
\' For ovros . . . «c vck. fc^BLA have simply owros lyipfln.
* ttj is found only in minusc.
that the report of their mission was the
first tidings he had received of the great
work of Jesus, especially in view of the
understanding between the Pharisees
and Herodians mentioned in iii. 6. In
the reports which reached Herod the
Twelve were merged in their Master.
He was the hero of the whole Galilean
movement. Such is the import of the
statement that His name had become
known.—pao-iAcvs : strictly, Herod was
only a tetrarch (Matthew and Luke), but
it was natural for Mark writing for the
Roman world to use this title, as it was
applied freely in Rome to all eastern
rulers.—ïXeytv, he said, i.e., Herod.
(\\tyov, the reading of BD, and adopted
by W.H.i puts the saying into the mouth
of the court people. Matthew has taken
it the former way, Luke the latter. The
theory that Jesus was John risen looks
more like the creation of a troubled
conscience than the suggestion of light-
minded courtiers, unless indeed it was
thrown out by them as a jest, and yet it
appears to be the aim of the evangelist
first to report the opinions of others and
then to give the king\'s, emphatically
endorsing one of the hypotheses.—
iyijyepTai, is risen, and is now alive and
active, the latter the point emphasised.—
ivtpyoviriv at 8.: vide notes on Matthew.
—Ver. 15. \'HXias, Elias rcdivivus, with
extraordinary power and mission.—irpo-
<(>ijtt]s, etc, a prophet like one of the
old prophete, not any of them rcdivivus.
Luke understands it in the latter sense.
—Ver. 16. \'lcüaWT]v: the accusative
incorporated with the relative clause by
practice (vide James v. 14). Many con-
jectural opinions have been expressed
as to the function or significance of
the oil. According to Lightfoot and
Schöttgen it was much used at the time
by physicians.
The instructions to the Twelve present
an interesting problem in criticism and
comparative exegesis. It is not im-
probable that two versions of these
existed and have been drawn upon by
the synoptists, one in the Logia of
Matthew, reproduced, Weiss thinks, sub-
stantially in Lk. x. (mission of Seventy),
the other in Mk. vi., used (Weiss) in
Lk. ix. 1-6. Matthew, according to the
same critic, niixes the two. Similarly
Holtzmann, who, however, differs from
Weiss in thinking the two versions
entirely independent. Weiss recon-
structs the original version of the Logia
thus:—
1.  Mt. ix. 38 = Lk. x. 2, prayer for
labourers.
2.  Lk. x. 3 =» go forth, I send you as
lambs among wolves.
3.  Mt. x. 5, 6, go not to Samaria,
but to Israël only.
4.  Lk. x. 4-11, detailed instructions.
Vv. 14-16. Herod and Jesus (Mt. xiv.
I, 2, Lk. ix. 7-9).—Ver. 14. tJkovo-cv:
Herod heard, what ? Christ\'s name, to
o. a. lóavefiüv yap tycV., a parenthesis) ?
Or all that is stated in w. 14, 15, court
opinion about Jesus (from $avtpov to
irpocprjTwv, a parenthesis) ? Both views
have been held, but the simplest view is
that Herod heard of the doings of the
Twelve, though it is difficult to believe
-ocr page 393-
EYAITEAION
3»i
14—ai.
l8. ÏXeyt yap & \'ludvnjs T<3 \'HpwSg, "*Oti oük ££c(TTl «H êxel"
rr)K yu>ai<a toG d8f\\$oG o-ou." 19. *H 8è \'HpuSiac. ivtl^ev i Lk. ri. 53.
aöru, xal t]d<\\cf au-roy airoKTcïvai * Kal oük rjSüVaTo. 20. 6 yap
\'HpuSt)$ £4>of3eÏTo Tor \'ludi\'in^i\', eï8ws aüroK óVSpa SiKaiop xal ayiof,
Kal cruk\'£T>\']()ei aÜTOf\' xal dicoücras aÜToG, iroWd èa-cuei,1 Kal rjSews
auTOÜ fJKOut. 21. Kal yïcouYi\'Yjs rjjjitpas euxaipou, 3t« \'HpwSï]s tois
yckcaiois aurou oeiirfoi\' «iroici * T015 \' jieyio-7aa,u\' auTOu Kat tois iviii. 13.
vers. (R.V., Tisch., Trg.,
Lat. and Syr. versa.
marg., W.H., VV*.).
1 tpropei in NBL. Memph.
«iroiu (T.R.) in ACDAm*. etc.
* cir<w]<r«v in ^ 13CULA.
prophet and man of God.—ffwfnjpci,
not merely observed him (A. V.)—this,
too neutral and colourless—kept him
safe (R. V.) from her fixed malice often
manifested but not likely to have its way
with him in ordinary circumstances.—
aKouo-a; iroWa implies frequent meet-
ings between the Baptist aod the king,
either at Machaerus or at Tiberias.—
T|TTÓpti, the true reading, not only on
critical grounds (attested by NBL), but
also on psychological, corresponding
exactly to the character of the man—
a S(i(rvxos Av^ip—drawn two ways, by
respect for goodness on the one hand,
by evil passions on the other. He was
at a loss what to do in the matter of his
wife\'s well-known purpose, shiftless
(airopeiv, to be without resources); half
sympathised with her wish, yet could
not be brought to the point.- ^8«us a.
iJKouiv, ever heard him with pleasure;
every new hearing exorcising the
vindictive demon, even the slightest
sympathy with it, for a time.
Vv. 21-29. The fatal day.—Ver. ai.
cüxaCpov, a day convenient for the long
cherished purpose of Herodias; so
regarded by her as well as by the
evangelist. She had a chance then, if
ever, and might hope that by wine, love,
and the assistance of obsequious guests,
her irresolute husband would at last be
brought to the point (Grotius). The
word occurs again in the N. T., Heb.
iv. 16, «Jxaipov f3oij8ciav = seasonable
succour.—ucyio-Tao-iy (uiyio-TavfS from
(ifyioros), magnates. A word belonging
to Macedonian Greek, condemned by
Phryn. (p. 196: p«\'ya Svraplvoi the right
expression), frequent in Sept. With
these magnates, the civil authorities, are
named the chief military men (xiXiópxois)
and the socially important persons of
Galilee (irpwTois)—an imposing gather.
ing on Herod\'s birthday.—Ver. 22.
r)p«rfv, it, the dancing, pltased Herod
attraction both in position and in con-
struction; vide Winer, § xxiv. 2, and
Viger, p. 33. The king\'s statement is
very emphatic =» the man whom I be-
headed, John, he is risen (that is what it
all means).
Vv. 17-29. Story of Herod and thi
Baptist (Mt. xiv. 3-12). Herod\'s en-
dorsement of the theory that Jesus is
John redivivus gives a convenient
opportunity for reporting here post
tventum the Baptist\'s fate. The report
is given in aorists which need not be
translated as pluperfects (as in A. V.
and R. V.).—Ver. 17. oAtos yap b "H.,
for the same Herod, who made the
sptech just reported, etc.—tt|V yvvaïxa
<J>iX£irirov : soine have supposed that
the mistake is here made of taking
Herodias for the wife of Philip the
tetrarch, who in reality was husband of
her daughter Salome (so Holtz. in H. C).
Herodias had previously been the wife of
a rich man in Jerusalem, step-brother of
Herod Antipas, referred to by Josephus
(Ant. J., xviii., 5, 4) by the name of
Herod, the family name. He may, of
course, have borne another name, such
as Philip. Even if there be a slip it is a
matter of small moment compared to the
moral interest of the gruesome story.—
Ver. 19. T|8J\'Hp.: the murderous mood
is by Mark ascribed to Herodias ; in her
it would certainly be strongest and un-
checked by any other feeling. In Herod,
if the mood was there, it was accompanied
by worthier impulses (vide on Matthew).
—iytï\\tv, had a grudge (xóXov under-
stood, so Fritzsche al.) against him
(ai-rü, dative of disadvantage); or, kept
in mind what John had said, treasured
up against him, with fixed hate and
purpose of revenge.—Kal ovk ^Süvaro,
and was not able, to compass her end
for a while.—Ver. 20 gives the reason.—
J$o|3eLTo, feared, a mixture of reverence
and superstitious dread towards the
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38a                             KATA MAPKON                              VI.
XiXitJpxois Kal rots TrpwTois ttjs raXiXaias, 22. Kal <iarcX0ou<ri)S ttjs
OuyaTpós aö-rijs tt)s * "HpwSiaSos, Kal óp)(ï](rau.ÉVr|S, Kal dpeaaaris2
tü \'HpwStj Kal toIs owai\'aKeip.eVoi.s, clirev o f3a<ri\\eu$ 3 tw Kopatriw,
" AÏTï|0-dV p.e o idK 0eXt)S, Kal Sgjctw o-ot*" 23. Kal üp.oo-£i> aÜTïj,
" Oti 8 idv* uc alr^o-ns, Sojcw croi, luis rjuicrous Ttjs (BaaiXeiag pou."
24. \'H 8è8 c£e\\0oucra ttire rfj piJTpl aÜTrjs, "Ti aÏTr)(rop.ai*;
\'H 8« elite, " Tr)f K£<(>aXi)i\' \'luaffou tou Baimo-roü."T 25. Kal
Ie Rom. xli. £l<reX8oücra eüGt"o>s peTa k orrouSrjs irpös tok (HaixiXèa, rjTTJuaTO,
vii. 11, u j Xeyouaa, "©Aai JVa p.01 8<Js £§ au-rijs8 «lui myaKi Trp/ K£«]>aXf]i\'
16. Heb!MudVfOU toO BairTicrroG." 26. Kal ireptXuiros yïcóp.ei\'os 6 /ScunXsus,
Pet. i. 5.81a tous öpKOus Kal Toós (rui\'ai\'aKïip.eVous ouk ^jöAtjaef auTr)i\'
*" dOcrrjcrai.10 27. Kal euÖ^ais diroo-T£iXas 6 pao-iXeu? «nreKouXdTupa11
itréra^ev éVex6f]i\'culs t5)c Ke aXrji\' auToü. 6 Se1S direXÖiii» dtre-
KE4>dXio-£i\' aÜTOf cV ttj <j>uXaKrj, 28. Kal ^CEyKe ri\\v ««faX^f aürou
«liri mcaKi, Kal ÉSukek aürr)f tw Kopacuw • Kal to Kopdaiof cSwkck
1 For avrns tt]s fr^BDLA have avrov (omitting i"i|s), adopted by W.H. contrary,
Weiss thinks, to all history, all grammar, and the context (vide in Meyer).
*  For Kal apecr. fc^BCL 33 have r)p«rn>.
* o 8e pao-iX. «otcv in fc^BCLA 33.
4 BA have o ti tav, the most probable reading (W.H. text).
* For r\\ 8e fr^BLA 33 have k<u.               • avrno-wpai in fc^ABCDGLA 33.
7 paimJovTos in j^BLA. * ejav-rqs Suf poi in ^BCLA.
9 avaiceipevovï in BCLA.                      10 a8cr. avrnv in ^BCI.A.
» cnreKovXaTopa in ^ABL al.               u «vryKai in J^BCA (T.R. in DL).
« For o 8« BCLA have koi.
and his guests.—t. Kopacriw, to the girl,    doing the mother.—Ver. 26. irepïXviros
as in v. 41-2, not necessarily a child;    yevópevo?: a concessive clause, KaCirep
the word was used familiarly like the    understood = and the king, though ex-
Scotch word " lassie " ; disapproved by    ceedingly sorry, yet, etc.—ópxovs : there
Phryn., p. 73.—oittjciJv pc . . . upotrcv:    might be more oaths than one (vide on
promise first, foliowed 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. T)pC<rovs, genitive of tjpicrvs, like    —öflerijo-ai a., to slight her, by treating
•f|p(oTi (to., 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. <v8i>s pera. o-irovSfjs, without delay    —Ver. 27. o-irexovXaTopa = 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 ofticer, partly
part, no need for much educating to    as an executioner ; illustrative citations
Dring her to the point; vide remarks on    in Wetstein. The word found its way
irpo8i(3a<r6ctcra in Mt. xiv. 8. Her    into the Jewish language (here only).—
mother\'s child.—ê|aiiTT)s (supply Spas),    Ver. 29 relates how the disciples of John
on the spot, at once; request profïered buried the carcase of their master.-
with a cool pert impudence almost out- pvqpt \'.<?, in a tomb. The phrase recalli
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EYAITEAION
383
23—33.
outV Tfi M^pl au-rijs. 29. Kal dicouarafT«s ot pa0i]Tal outoS
rjXOoe, Kal ripav to irrüfia auTou, Kal iQi\\Kav aüVo cV tw l urnficiu.
30. Kal owdyorrai ol diróaroXoi wpos t4k \'Irjaoüi\', Kal airqy»
yciXai\' auTÜ irdira, Kal\' Saa t\'-iroitjcai\' Kal 3aa ^8i8a£aK. 31. Kal
ct-ircf * auTOis, " A«üt« üp.cïs autol kot* ISiof «Is 2pr))ioi> tÓtof, Kal
acairauco-Sc * oXi\'yof." *Ho-ai> yop °\' fpx<Vi>\'01 Ka\' <" oirdyon-fs
iroXXoi, Kal oiiSï <|>ay«ïi\' ijuKaipoUK.4 32. Kal dirfjXOof cïs ép^iioK
t<5itok tw irXoïu • kot\' [Siac. 33. Kal cISok autous uirdyorras oi
5xXoi,T Kal itréyyuxxav auroK8 iroXXoi\' Kal irejrj dirè irao-öe iw 1 Actilll.n.
ttóXcuk \'auye\'Spau.oi\' «Kei, Kal "* irpofjXOoi» auTous, Kal ffuffjXÖoe irpès 47. "
1 Omit t« most uncials (O bas it).
•Xryuin NBCLA33.
* «vKaipgvv in most uncials.
\'Omit <ai ^BCDI.AI.
* avairav<ra<r6« in ^ BCA.
•t» wX. ut «p. TOirov in J^BLA.
\' Omit 01 ox. NABDLAX al.
8 BD have ryrucrar and without an object (avrof or av-rov»)
successfully strove to obtain.—avairav-
cao-Ot, aorist—only a breathing space in
a life of toil.—oi io. Kal al viray. Many
coming and going: a constant stream of
people on some errand; no sooner done
with one party than another presented it-
self—no leisure.—ov8< c^ayciv «vicaCpovv:
no leisure (,/. «vxaipot, ver. 21), even to
eat; imperfect, implying that it was not
a solitary occurrence. What was the
business on hand ? Probably a political
moviment in Christ\'s favour with which
the Twelve sympathised. Vide John vi.
15.—Ver. 32. t4> irXoiy. The boat
which stood ready for service (iii. 9).—
kot\' ISiav, privately,«\'.«., with Jesus only
in the boat, and without other boats
accompanying. As to the reason for
this withdrawal into privacy cf. Mk.\'s
account with Mt.\'s (xiv. 13), who con-
nects with the report of John\'s death.
Beyond doubt, Mk.\'s is the correct ac-
count. The excursion was an attempt
to escape from the crowd and from
dangerous illusions ; again without suc-
cess.—Ver. 33 explains why.—etSov, etc,
they (the people) saw them departing.—
«irtyvaxrav (or fyvwcrav, BD) is better
without an object (avTovs or ai-rov) =
they knew, not who they were, but what
they were after, where they were going,
doubtless from the course they were
steering.—irfJü (from irttds, adjective,
oS^i, understood), on foot, by land
round the end of the lake.—crvv^Spauov,
tbey ran together, excited and exciting,
each town on the way contributing its
rill to the growing stream of eager
human beings; what a picture I The
to mind the burial of Jesus. Did the
evangelist wish to suggest for the re-
ilection of his readers a parallel between
the fate of the Baptist and that of Christ ?
(So Klostermann).
Vv. 30-33. Return of the Tnelve (Mt.
xiv. 13, Lk. ix. 10, 11).—Ver. 30 transfers
us from the past date of the horrible
deed just related to the time when the
fa me of Jesus and His disciples recalled
the deed of guilt to Herod\'s mind.—
«tvvcvyovtcu 01 airóo-ToXoi irpos Toy
\'lt)erovv, the apostles (here only, and not
in the technical sense of after days,
but = the men sent out on the Galilean
mission, the missioners) gather to Jesus.
Where ? after how long ? and what has
Jesus been doing the while ? No answer
is possible. These are gaps in the
evangelie history.—irdvTO ïao iir.: sug-
gests that they had great things to teil,
though w. 12, 13 create very moderate
expectations. The repetition of 8<ro be-
fore iSCSagav = how much they had
taught (" quanta docuerant," Fritzsche),
may surprise. The teaching element
could not be extensive in. the range of
topics. Yet, if it took the form of per-
sonal narralive concerning fesui, it
might be copious enough, and really the
principal feature of the mission. Vide
notes on Mt., chap. x.—Ver. 31. vjiits
avTol, either: you yourselves, vos ipsi,
without the crowd (Meyer, Schanz), or,
better: you the same men who have been
hard at work and need rest (Weiss in
Meyer, Holtz., H. C). This sympathy of
Jesus with the Twelve reflects His own
craving for rest which He often un-
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384                               KATA MAPKON                                VL
aüróV.1 34. koi i£e\\8ujv ctScr ó \'irjo-oüs \' iroXdf óxXov, Kal {<nr\\ay-
Xvi<r8r\\ iir\' aüVoïs.8 5ti r)<rav is irpópWa (itj ?xofTa 7roiu.cVa • Kal
T]p|aTO SiSacjKfic autous TroXXa. 35. Kal i^Sr) <3pas iroXXfjs
y*V0fl.ivr\\t, irpoaeXöórrfS aurü* ol uafli-jTal OVToG Xcyouo-u\',4* "*Oti
êp-r^fjiós icmv 6 tÓttos, Kal t)8t| upa iroXXr] • 36. diróXucroi\' auTous,
ït>a direXöótrcs «is tous xuxXw aypoüs Kal xuuas, ayop&ouaiv jauToïs
aprous6- ti yap fydywaiv oÜk Ixouo-ih."8 37. "O 8< diroxpiOcls
cTiref auTOÏs, " Aotc auVoïs uucï? (jjayttk." Kal Xc\'youo-ik auVw,
" A-rreXöarres dyopdcruucr oiaxoo-iuv orfvapiuv 8 apTous, Kal Suucf7
aüroïs 4,aY",\'•,\' 3^- \'O ^* X^yei auToïs, " nócrous apTous ?x£Te >\'
fiiray£T€ Kal8 18€T€."\' Kal yrorrcs Xeyouai, " flirrt, xal 8uo ïx^uas."
39. Kal ittiTa^tv auToïs dKaxXïkai* TrdfTas o-uuirooia crup.irócrta tra
ru xXupü xópTu. 40. Kal dylirciro? irpaaial irpaaiai, dfd 10 cWtÓk
Kal dfd10 ircrr^Korra. 41. Kal Xa^iif tous Trimt apTous xal tous
8uo ix^u\'as, amP\\ev|/as ets tok oüpai-óV, cJXóyrjtre • Kal xaTexXacre
tous apTous, Kal èSïSou toIs fia8r|TaIs aüroC\' Iva irapaOüaif 12 aurols \'
Kal tous 8uo ïx^"aS ipipw* waai* 42. Kal c^ayoK irdn-es> Kal
tXOpraaOrjaav • 43. Kal fjpap KXao-u.dTwy SuScxa koiJhi\'ous irXrjpeis,18
1 ^BLAomit Kat o-uvi]X9ov irpos a-urov (Tisch., W.H.). 2 Omit o I. J>}AB al. pi.
5 eir avTovs in fc$BD.         4 In BA, omitted in fc$D.         4A cXtyov in ^BLA.
• For apTous . . . exouffiv fc^BLA have simply ti <t>ayu<ri.v (Tisch., W.H.).
« Sr\\v. 8iax. in ^ABLA.                            \' 8<«<rwp«v in «BD. .op.cv LA (W.H.).
8 xai omit fc^BDL 33.                                \' avaKXi6r|vai in ^B. avaxXivai DLA.
10 Kora in fr$BD (Tisch., W.H.).               u avrov omit N^LA.
11 vapaTi6u<riv in ^BLA.         a B has xXao-para 8. xo^ivuv irX^pufiara (W.H.).
ultimate result, a congregation of 5000.    (Grotius, Holtz., H. C).—Ver. 3g.
This the climax of popularity, and, from    o-mnróo-ia <rupi. Hebraistic for dva o-vp..
the fourth Gospel we learn, its crisis    (ff. 8vo 8vo, ver. 7) = in dining com-
(chap. vi.).—irpofjXBov, "outran"(A. V.)i    panies.—cirl rif x^"PV X^PTV» on tne
anticipated = 4>6aveiv 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. rjp£<iTO 8i8a-    of the lake. Vide btanley\'s description
o-Kiir, He began to teach, constrained    (Sinai and PaleRtine).—Ver. 40. vpaaWi
by pity (coTTXayxviorfl»)), though weary    irpao-ial = ava irpacrias, in garden flower
of toil and of popularity. To teach;    plots, or squares, picturesquein fact and in
Mt. says to heat. 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. Spas iraXXrjs,    Ver. 43. xoi tipav, etc, and they tooi
it being late in the day.—iroXvs was ex-    up, as fragments (KXa<ru.aTa, BL), the
tensively uscd by the Greeks in all sorts    fillings (irXr]pcip.aTa) ol twelve baskets.—
of connections, time included; examples    koI óir4 twv Ixötiwv, and of the fishes,
in Kypke 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 (1\'ritzsche), or some
verse (wpa iroXXij).—Ver. 37. 8i)vap.    fragments of the fishes included in them
Siaic. fipTov», loaves of (purchasable    (Meyer).—Ver. 44. imvtokutxéXioi iv-
for) 200 denarii; the sum probab\'.y sug-    opfs, 5000 men: one loaf for 10001 Mt.
gested by what the Twelve knew they    adds: xwPL\' ywaixüv xal iraiSiuv,
were 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
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EYAITEAION
3»5
34—51-
Kal diro tuk l\\0iuy. 44. Kal rjo-ac ol 4>ay<SvT6s toÖs ap-rous (ï>cr«l1
mKTaKi<rxi\\ioi aV8pc$. 45. Kal cuOé\'us Ti^ayxa"* tous fiaOrjTas
aüroG ipfir\\vu «s to irXoto»\', Kal irpoaydK tis to irlpar irpos
Br)0<raïSdK, tus aÜTos diroXuo-T|\' tok ó-/\\ov. 46. Kal adiroTa|d-nLk.ix.6i;
uf»>os aÜToïs, dirfjX6»> cis to öpos irpoo-eu$a<r0ai. 47. Kal oi|>ias Act\'ixrill.
y«fO|XtVT)s, tjc tJ irXoïof «V fiiau Tf)s OaXdo-o-r|s, Kal auros fioVos
ém ttjs yT)S- 48. Kal ctScr\' qütous (3aacmr,o)j.^ous èV t£
iXauVeic rje yap 6 óVepos eVarrios outoÏs . Kal* irepl T«TdpTr|K
^uXaxf|r ttjs pukto$ «pxrrai Trpos aÜTou\'s, irepiiraTÜi\' cm Tfjs
OaXdo-cnjs • Kal ijGeXe irap<X0(ÏK aÜTou\'s. 49. oï 8è Ï8Ókt«s aurèy
TrcpiiraToGira «Vi ttjs 0aXdo-o-ns,* cSo£aK $difao-p.a ttcai,8 Kal
cU\'6Kpa£aK • 50. Tdrrcs yap aürof cTSok, xal {japd^O-rjcrav. Kal
cifle\'ws* t\'XdXTjo-e firr\' oijtük, Kal Xe\'yei oütoïs, " 6apo-eÏT€ • éy«5
clui, (irj (ftoPcicrffc." 51. Kal d>e|3r| Trpos auTous cis to irXotof, Kal
iK.6-na.atv ó óVcuos * Kal Xiap Ik irepiaaou 7 iv iauroïs e\'£icrraKTO, Kal
1 ^BDLA omit u>o-«i.               • airoXvei in h$BL. otoXvot)is Grom Mt.
\' i8<i»v in fc^BDLA, which (D excepted) also omit Kat before ir«pi TfTapnjv
4>vXokt|V. €ihtv Kaï is a simplification of the construction.
* tin t. 6. irepiir. in J^BLA 33.
8 oti <f>avTacrp.a. eariv in ^ 1JI.A 33 (Tisch., W.H.).
\' 081 tvOvs in fc^BLA.
7 ^BLA omit <K ircpio-o-ov (W.H.). It suits the situation and may have fallen
out by oversight, 01 been omitted as superfluous, though really not go.
be few, therefore probably not referred to    must be that represented in some Latin
by Mk.                                                          copies : " trans fretum a Bedsaida," C.
Vv. 45-53. Another sea-anecdote (Mt    Veron.; "a Bethsaida," C. Monac.—Ver.
xiv. 22-33). Luke drops out here and    46. airoTa£ap.cvos, having dismissed
does not join his brother evangelists till    them, i.e., the multitude; late Greek
we come to viii. 27.—Ver. 45. ei8us:no    condemned by Phryn., p. 23 (fx^uXov
time to lose ; it was getting late.—    iraw).—Ver. 48. iv t$ iXavvav, in pro-
4jvdyica<rf, vide on Mt.—els rb irspav :    pelling (the ship with oars).—iripl tct.
we are apt to take this as a matter of   <$>v\\., 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.—rjOcXf irapcXdcïv, He wished to
that trpès Bt)6<raï8d» 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:
cis t. ir. 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    «K<5ira<rcv, as in iv. 3(3—Xiav Ik irepio-o-ov,
in an opposite direction away from    very exceedingly, a doublé superlative,
Bethsaida towards the western shore.    a most likely combination for Mark,
This is the view advocated by Furrer.    though Ik ir«p. is wanting in some im-
Vidt Zeitschrift des Palastina-Vereins,    portant MSS. and omitted in W.H.
B. ii. (1879). Holtz., H. C, thinks that Cf. vircpficircpio-erov in Eph. iii. 20.__
either this view must be adopted or the    Ver. 53 reflects on the astonishment of
true reading in the clause referring to B.    the Twelve as blameworthy in view of
2?
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386                             KATA MAPKON                     VI.5a-56.
iBaifialov.1 52. cj yap ouvr\\K.av êirl roïf apTois • 4}r yap t) KapSia
o Ch. Till. auTÜf * * ireirupuu.ciT).
xii.40.          53. KAI 8iairepacracT«s ^Xöoc fwl ri\\v yy\\v* r*vri<iapir,* Kal
7. « Cor. irpoo-wpuio-Sno-ai\'. 54. koi élcXOoWuK auTÜc <U toC irXoiou, cüdc\'us
liriyvérrts aÜTóV, 55. irepiopapaWcs\' oXrji» tt|i\' ircpixupoy* èKeivTji\',
p i Cor. iv. fjp£arro liri toÏs KpaPfid-rois tous kcik&s Ixocras * ircpi^lpcif,
Ir. 14. Srrou tJkouop 5ti tK£Ï 7 è<rri. 56. Kal Sirou &i> elaeiropeuCTO «ïs
KtSuas f| 8 ttóXeis {) 8 dypous, iv Tats dyopaïs ^tiOouk * tous &.o0tvoüv-
tos, Kal iraptKaXouf auToV, iea Kar toü KpaairÉSou toS tp.aTÏou auTOÜ
Stfiuirai Kal ócroi &v fjirroiro 10 auVou, iaü^ovro.
1 ^BLA omit kul c9avp.a£ov, which is superfluous.
* For i)v yap . . . avTuv ^ 15 LA have oXX ^v, etc, and A^BI avrmr r\\ Kap.
* €iri t. y. t|X8ov in fc^BLA 33.
4 fis before T«v. in ^BLA 33.
4 ircpitSpapov in fc-^BLA 33 (with xat before tjp|ovTo).
\' x»pav in NBI.A 33.                            \' «km omit ^BLA.
* eis before iroXcis and aypovi in fr^BDA.
* «TiOco-av in ^BLA.                             u i)i|wto in ^BDLA 33 al.
the recent feeding of the multitude.
One might rather have expected a re-
ference to the stilling of the storm in
crossing to Decapolis. But that seems
to have appeared a small matter com-
pared with walking on the sea. The
evangelist seems anxious to show how
much the Twelve needed the instruction
to which in the sequel Jesus gives Him-
•elf more and more.
Vv. 53-56. The landing (Mt. xir. 34.
36).—Ver. 53. irpoa,»p(«.£o,8T)<rav (irpèf
oppl£» from 5pu.os), they came to anchor,
or landed on the beach ; here only in
N. T.—Ver. 55. <irl roïi upappd-rois,
npon their beds, vide ii. 4.—ir«pi$c\'pfir,
to carry about from place to place. If
they did not find Jesus at one place, they
were not discouraged, but carried their
sick to another place where He was
likely to be. Their energy, not less than
the word icpa^d-rois, recalls the story
in ii. 1-12.—Sirov tJkovov Sti fcrriv, not;
wherever He was = Sirov 1\\v, but: wher-
ever they were told He was; lo-nr,
present, from the point of view of those
who gave the information in indirect
discour se. Vide on this, Burton, M. and
T., i 351.—Ver. 56. Kvpat, iróXeis,
aypovt: point probably to a wider sphere
of activity than the plain of Gennesaret.
This was practically the close of the
healing ministry, in which the expecta*
tion and faith of the people were wound
up to the highest pitch.
Chapter VII. Washinq op Hands.
Syrophenician Woman. A Deaf-
Mute Healed.—Vv. 1-23. Concerning
ceremonial ablutions (Mt. xv. 1-20).—
Ver. 1. Kal connects what follows very
Ioosely with what goes before : not tem-
poral sequence but contrast between
phenomenal popularity and hostility 01
the religious leaders of the people, in the
view of the evangelist.—rivis rüv ypap.,
etc, some of the scribes who had come
from Jerusalem, cf. iii. 22, and remarks
there.—Ver. 2. Kal ISóvtcs : the sen-
tence beginning with these words pro-
perly runs on to the end of ver. 5, but
the construction of so long a sentence
overtaxes the grammatical skill of the
writer, 80 it is broken off unfinished
after the long explanatory clause about
Jewish customs, vv. 3-4 — a kind of
parenthesis—and a new sentence begun
at ver. 5 = and seeing, etc. (for the
Pharisees, etc.), and the Pharisees and
scribes ask; instead of: they ask, etc.
The sense plain enough, though gram-
mar crude.—rivas t. ua6., somt of the
disciples, not all. When ? On their
evangelistic tour? (Weiss ; Holtz.,
H. C.) We have here, as in i. 24, a
case of attraction = seeing some that
they eat (Sn eVflïovai, W.H.), for seeing
that some eat (Sti tivU l<r.).—avtiri-oit,
unwashed, added to explain for Gentile
readers the technical term icoivais = pro.
fane (cf. Rom. xiv. 14).—Vv. 3-4. Ex-
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EYAITEAION
387
VII. 1—6.
VII. I. KAI auvayoi\'Tcu irpos outok 01 ♦apiaaïoi, Kat tikcs TÜr
ypappa/rtW, e\'XSórrcs at» \'lepocroXu\'jxuK • 3. Kat ISórres Tifds tük
fjiaBrjTÜic auTOu * KOicaïs \' X\'P*"» toüt\' ïorii\' dianroiSi «Vöioiras \' * ?*; s\'
apTous 2 cp.cfit|/aKTo * • 3. (ol yitp ♦apio-aloi Kal irdrrcs 01 \'louSaïoi, Rom-Jcih\'
iav ut) b iruyp-fj yi^iavrai Tas xc^PaS> °^K icBiovm, KpaToGfTcs TÏ)v h ?• *9- .
irapaSoaif tük irpeapWlpa»\' • 4. Kal dirè dyopds, iav jjl^| * Pairri- e Lk. xL jJ.
cruirrai,* oük èo-flioucrt • Kal aXXa TroXXa i<rnv & iraplXapoy KpaTctf,
d PairricrjAous Trornpiui\' Kal £eo-rwe Kal xa^K^uv Kat kWAki •) Heb. v\'i.";
5. êireiTa4 iirtpurüaiv aïirov ol <i>apicraIoi Kal ol ypauiiaTtïs,«Actsxzi.
" AiaTi ol uadrJTai aou ou * irepnraToOo-i* Karet -ri)y irapaSotrif tuc Jju,.om\'
irpco\'PuTc\'pci»\', dXXd dnirrois * xïp0*\'*\' foKoud tok apTOK; * 6. \'O Si
diroKpiÖels \' tlntv aÓTots, "*Oti xaXüs wpoce^VJTeuaw \'Haaias vaal
uuwk tuk üiroKpiTÜK, üs Y^YPolrTOl7 \' OStos ó Xaos Toïs x^Xeai |*«
1 on before Koivais with fo-Oiova-i in ^$BLA 33 (Tisch., W.H.).
• tovs before apTovc, in fr^BDLNAZ.
• Omit <p.cp.\\|favTO fr^ABLA. It was doubtless introduced to help the construction.
4 fr$B have pavTt<r<uvToi (W.H. text).
•  itoi kXivuv 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 glosa.
• Kaï in NBDL 33.
\' ov ircpi. 01 pad. orov in ^BLA (Tisch., W.H.).
\' Koivais in ^ BI) for aviir-rois, which seems an explanatory substituten
• Omitted in J^BLA 33, also oTt before KoXut.
planatory statement about Jewish cus-    way of climax: before eating they wash
toms, not in Mt.—iróVrts ol \'lovS.: the    the hands always. When they come
Pharisees, the thorough-going virtuosi    from market they talce a bath before
in religion, were a limited number; but    eating.")—TroTripluv, £«o-tüv, xiXkiuv:
in this and other respects the Jews    the evangelist explains how the Jews not
generally foliowed 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-
people of Israël—the Jews—as foreignerg.    serving ceremonial purity. The two
Mark speaks trom the Gentile point of   first articles, cups and jugs, would be
view.—iruYp-jj., with the fist, the Vuïgate    of wood ; earthen vessels when defiled
has here crebro, answering to iruicvd, a    had to be broken (Lev. xv. 12). The
reading found in j>}. Most recent inter-    second word, (cottüv, is a Latinism =
preters interpret irvypvjj as meaning that    sextus or sextariut, a Roman measure =
they rubbed hard the palm of one hand    14 English pints; here used without
with the other closed, so as to make sure    reference to contents = urceus in Vuig.
that the part which touched food should    —xaX|c\'WK = vesse\'s °f brass. The Kal
be clean. (So Beza.) For other inter-    kXivwv, added in some MSS., will mean
pretations vide Lightfoot, Bengel, and    couches for meals on which diseased
Meyer.—Ver. 4. Air\' a-yopa;, from mar-    persons may have lain (lepers, etc),
ket (coming understood = orav «XBucri    —Ver. 5. At last we come to the point,
in D), a common ellipsis, examples in    the complaint of the jealous guardians o)
Raphel, Kypke, and Bos, Bil. Gr., p. 98.    Jewish custom, as handed down from
—pavTto-wvTai (fc$B), they sprinkle. The    the elders (xara tt]v irapdSoo-iv t. ir.),
reading, pairrCo-wvTai (T.R.), may be in-    against the disciples of Jesus, and in-
terpreted either as = dipping of the hands    directly against Jesus Himself — 8iot£
(mersionem manuum, Lightfoot, Wet-    o4 ircpiiraTovo-i ua-ra: for tnis Mt.
stein), or, bathing of the whole body.    snbstitutes 8. ira.pa|3aïvovo-u
(Meyer. "The statement proceedi by       Vv. 6-13. The rcply ofJ esus. It con.
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KATA MAPKON
388
VII.
Tifia, ^ Sè KapSïa oütük iróppw direxti Air\' é^oC. 7. (lanje 8*
ac\'Pon-ai p.e, SiSAotkoktcs SiSao-xaXias, trruXu,aTa ivBpuituy. 8.
\'A etnres y*P Tnl\' \'toM)!» toö SeoG, KpaTtiTt tt)k iraprfowrir\' twk
Ai\'flpoJTTwi\', paTTTt(7|i.ous £ïotw Kal iTOTT]piu>\', Kal d\\Xa irapóp.oia
f 1 Cor. 1.19. toioGto iroXXa TroieiTe." 8 9. Kal tXeytK oütoÏs, " KaXws \'A8eTeÏTe
Gal. ii. 21; * , \\\\        m ~ * 9       «            /e         , -          /                    .. «
iii. 15. TT)*\' ckto\\t]K tou ©éou, [fa tijk irapaooo-iK uu.u>k TT)pTj<nr)T€. 10. Mbxrrjs
Heb. x. 38. , , ,_.         ,            ,                   s _s            >               >><<
yap €iii€, Ti/ia tok iraTf pa aou Kaï tt)k pi-jn-pa aou • «ai, o
KaKoXoY\'if irarcpa t) ui)T«pa SaKaTu TeXtuTaTu • 11. *Yp.€is 8è
X£vctc, \'EAk turn, aKÖpwrros tü irarpl r) TT) p.i)Tpt, Kopfiöv, (5 icm,
8wpor,) ó iay ii ifioü ü<|><Xt|0tjs \' 12. Kal3 oukcti d(piVr« aüroK oühiv
iroirjaai tw iraTpl auToG* tj ttj p-TjTpl aÜToG,* 13. dKupoürrcs tok
XóyoK toG 6<oG Trj TrapaSócm üfiÜK tJ TrapeSwKaTe • Kal irapóp.oia
toioGto iroXXa iroiïÏTt." 14. Kal Trpoo"KaX«<7ap.eKos irAKTa6 tok
S^Xok, IXeytK auToiS) "\'Akouctï\'6 pou ttAkt€s, Kal o-uKieTe.\' 15.
oii&eV €otik «§<jfltK toG AkSpwttou ciorrropcuófiCKOK eïs auTOK, S SuVaTai
1 yap omitted in ^HI.A.
1 All after av9p«iruK is omitted in fc^BLA, and is obviously a gloss taken from
ver. 4.
* Omit xai |f$BDA.                      \' ^BDL omit avTov in both places.
* iraXiv instead of iravim (substituted for a word not understood) in fc^BDLA,
Vuig. Cop.
* clkovo-ht» in BDL and crvKCTf in 13LA. Tbe presents in T.R. are from Mt.
sistsofapropheticcitation and a counter*    redundant phrase (such, similar) ex-
charge, given by Mt. in an inverted    pressive of contempt. Cf. Col. ii. 21.
order. Commentators, according to    Heb. ix. 10.
their bias, difler as to which of the two Vv. 14-16. The people taken into the
versions is secondary.—Ver. 6. xaXws :    discussion. — TTpoo-KaXca-ajicKos : 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 citation from Isaiah is    Jerusalem magnates.—axovo-oTc 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: heat
account seems secondary as compared    and understand.—Ver. 15. This saying
with Mt.\'s. This verse containsChrist\'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. g, He goes on to say the same    such, i.e., as meaning that it is notfoods
thing over again.—Ver. 10. Mwo-rjs,    going into the body through the mouth
Moses; God in Mt., the same thing in    that defile ceremonially, but corrupt
Jewish esteem.—Ver. n. KopPóv: 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    this view the connection with unclean
been in order if thcre had heen no\\ïytrt    hands is done away with, and a quite
after ip.tts at beginning of ver. 11 = but    foieign 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. tJ irop*8ciit»T«,    (xv. 11), and while he also calls it a
which ye have delivered. The receivers    parable (ver. 15) he evidently means
are also transmitters of the tradiüon,    thereby an obscure, enigmatical saying,
adding their quota to the weight of   needing explanation. Why assume that
authority.—irapipoia rotaÜT* iroXX* :    Mk. means anything more ? True, he
many such similar things, a rhetorically    makes Jesus say, not that which cometh
-ocr page 401-
7-»3.                             EYAITEAION                               389
ciijto? KoiK&krail • dXXd. rè. eViropeuoueya du\' aÜToü, iKilrd * jan
T&. KOiroürra to? a?9pwiro?. 16. et tis f^ei «5to aKoüeif, ökouctiü.*
17. Kaï oTe eïcrfjXöci\' ets oiko? dirè toO óxXou, * eirnpiÓTw? aüro? otfCh. xl. 99.
fia6ï)T«! auTOÜ irepl rijs irapa|3oXfjs.4 18. Kol Xt\'yei auTois, Irirtm).
"Outoi Kal ófitls kdauftToi lort; ofi kocÏtc 5ti Tra? to ë|u9e?bRoni.l.n,
eïcnropeuó\'p.e?o? eïs to? a?9pomo? oê SuVaTai aü-ro? Koi?üo-ai; J \' " ,9"
19. Sti oÜk eïo-iropeuerai aÓToG eis ttjc KapSic?, dXX\' els Tr)i»
KoiXia? • Kal ets to? d<pe8p<i?a c\'KiropeueTai, Ka8api£o?5 ira?Ta Ta
(SpujxaTa." 20. "EXtye Sé1, " On to ^k toO d?8puTrou t\'xiropeuójxero?,
lKel?o koi?oI to? a?0p<i>iro?. 31. êcuöe? yd.p e1* rijs Kapoias r&r
d?9puiru? ol 8iaXoyio-p.ol ol Kaxol eKTropeüoi-Tcu, pvoixclai, irop?etait
<j>óVoi, 2 2. KXoirai,8 7rXeo?e|iai, iro?T)pïai, SóXoj, dcrtXyeia, ó$0aXu.os
ironr)pós, |3Xacr<*jmi.ia, ÜTrepr|<f>a?ia, d<f>po<ruVi]. 23. "rrdrra TaGra
Ta i7oi\'T]pd êo~<o0e? èViropeueTai, Kal koi?oi to? aVOpuTrof."
1 Kotvuo-ai avTov in J^F.A (B to koivov» a.).
\'to k tov avO. CKirop. in ^BOI.A 33, and «Keiva omitted in ^BLA.
* Omit whole verse fc^BDL. It is probably a gloss.
4 tt)? irapafJoXi]? for ir«pi tt]S. ir. in fc^BDLA 33.
6 Ka0api£u? in fr^ABLA al., Orig. (modern editions).
\' iropveiai, xXoirai, cjhjvch, poix«i»i in ^IJLA.
throughout Is that ethical defilement il
alone of importance, allother defilement,
whether the subject of Mosaic cere-
monial legislation or of scribe tradition,
a trivial affair. Jesus here is a critic ol
Moses as well as of the scribes, and in-
troduces a religious revolution.—«oBa-
pt£uv (not -ov) is accepted generally as
the true reading, but how is it to be con-
strued ? as the nominative absolute
rel\'erring to a^cSpüva, giving the sense:
evacuation purges the body from all
matter it cannot assimilate ? So most
recent commentators. Or ought we not
to terminale the words of Jesus at ck-
iropeveTcu witli a mark of interrogation,
and take what follows as a comment of
the evangelist? =s cKiropcveTai;—Ka6a-
pi£wv, etc. : this He said, purging all
meats ; making all meats clean, abolish-
ing the ceremonial distinctions of the
Levitical law. This view was adopted
by Origen and Chrysostom, and is
vigorously delended by Field, Otium
Nor., ad loc, and i\'avoured by the Spt.,
Commentary. Weizsacker adopts it in
his translation : " So sprach er alle
Speisen rein ".—Ver. 20. JfXevev oi: the
use of this phrase here favours the view
that Ka8apï£u>?, etc, is an interpolated
remark of the evangelist (Field).—Ver.
out of the mouth, but the things which
come out of the man. But if He had
meant the impure matters issuing from
the body, would He not have said Ik toO
<rüp.aTOf, so as to make His meaning
unmistakable ? On the whole, the most
probable view is that even in ver. 15 the
thought of Jesus moves in the moral
sphere, and that the meaning is: the only
defilement worth serious consideration is
that caused by the evil which comes out
of the heart (ver. 21).
Vv. 17-23. Convcrsation wiih the
discifles.—<U oIkov iir6 tov óxXov =
alone, apart from the crowd, at home,
wherever the home, pro tem., might be.
Whatever was said or done in public
became habitually a subject of con-
versation between Jesus and the Twelve,
and therelore of course this remarkable
saying.—Ver. 18. Here, as in vi. 52,
Mk. takes pains to make prominent the
stupidity and consequent need of in-
struction of the Twelve.—oïtm kqI v.,
etc.: are ye, too, so unintelligent as not
to understand what I have said: that
that which goeth into the man from
without cannot defile ?—Ver. 19. Sti
ovk . . . elf tt|? xapSia?: this negative
statement is not in Mt. The contrast
malces the point clearer. The idea
-ocr page 402-
39©                             KATA MAPKON                             VII.
24. Kal c!k«Ï8«I\'1 dracrrds dirTJXOci\' ets Ttt piBópia* Tu\'pou Kat
XiSü^os.3 Kal acre\\8uf eis -rf|f * oÏKi\'av, oüSéVa r)6cXe yyüvai, Kal
iLlt.vill.47. oük TJSun^öi] 6 \'XaGeii». 25. axoucracra vip* yurn irepl auTOÜ, fis
Acts ïxvi.                  .                      » »            *          i/A               H .           ,
«6. 2 Vet. eix« to euydTpioi\' aurr|S nveuu,a aKdöapToy, tXdoucra \' irpocre/rrccrc
part.\'Heb.J irpès tous iró8as ai-roG • 26. r\\v 8è ^j yui^)T \'EXXrjns, Zupo<f>oi-
j with rpot fKTca8 tw ycVei • Kat ripojTa auror "ca to ScujiÓihok eV/BaXX-n 8 in
here only. Trjs BuyaTpès ai-rijs^ 37* * W \'inc/oüs ftlTCK10 aürjj, ""A cs wpflTOC
1 ck«8cv Si in ^BLA.
3  fitöopta is an interpretative harrnonising (Mt xv. 22) substitute for opia in
NBDLA (Tisch., W.H.).
* DLA omit xai 2. (Tisch.), found in fc$B (W.H. bracket).
4 Omit tt|v NABLA, etc.
5 TiSwao-en in ^B (Tisch., W.H.). .1)61) DA (Trg., R.V.).
\' aXX\' cvSvt before aicovcracra instead of yap in fr^IU.A 33.
7 t) Sc yuvT| ijv in f^BDLA 33.
* £upa<f>oivi.Kio-cra in B and many other uncials = Ivpa tomKitmu
* ckPoXt) in NABDLAI «\'•
10 For o Sc I. ciircv fc^BI.A 33 have kcli «Xeycr.
ai. An enumeration of the things which
come out of the man, from the heart;
first six piurals, iropvctoi, etc.; then six
singulars, SóXos, etc. (ver. 22).—Ver. 23.
Concluding reflection : all these bad
things come out from within and defile
the man. Commonplace now, what a
startling originality then I
Vv. 24-30. The Syrophmiclan woman
(Mt. xv. 21-28).—<Kct8ev Sc avao-ras
points to a change from the comprtratively
stationary life by the shores of the lake
to a period of wandering in unwonted
scènes. Cf. x. 1, where ivauTos is used
in reference to the final departure from
Galilee to the south. The Sc, instead of
the more usual Kal, emphasises this
change.—cis t4 Spia T., not tovards
(Fritzsche), but into the borders of Tyre.
There can be no doubt that in Mk.\'s
narrative Jesus crosses into heathen
territory (cf. ver. 31). In view of the
several unsuccessful attempts made by
Jesus to escape from the crowd into quiet
and leisure, so carefully indicated by
Mk., this nlmost goes without saying.
Failing within Jewish territory, He is
forced to go without, in hope to get
some uninterrupted leisure for confidential
intercourse with the Twelve, rendered
all the more urgent by scènes like that
just considered, which too plainly show
that His time will be short.—els oUCav,
into a house; considering Christ\'s desire
for privacy, more likely to be that of a
heathen stranger (Weiss) than that of a
friend (Meyer, Keil). — oiSc\'va tjfltXc
yvüvai, He wished no one to know (He
was theve)j to know no one (Fritzsche),
comes to the same thing: desires to be
private, not weary of wcll-doing, but
anxious to do other work hitherto much
hindered.—oük ^SwaaOr] XaOcïv, He was
not able to escape notice ; not even berel
—Ver. 25. ciöiis : does not imply that
the woman heard of Christ\'s arrival as
soon as it happened, but that, after
hearing, she lost no time in coming = as
soon as she heard. Yet sorrow, like the
demoniacs, was quick to learn of His
presence.—6vyaTptov: another of Mk.\'s
diminutives.—Ver. 26. *EXXi)vls, Ivpa,
♦oivÏKicrtra, a Greek in religion, a Syrian
in tongue, a Phenician in race (Euthy.
Zig.). The two last epithets combined
into one (2upo$.) would describe her as
a Syrophenician as distinct from a
Phenician of Carthage. Mk. is careful
to define the nationality and religion of
the woman to throw light on the sequel.
—Ver. 27. a<))£s wpÜTov, etc.: a milder
word than that in Mt. (ver. 26); it ig
herc a mere queation of order : first Jews,
then Gentiles, St. Paul\'s programme,
Rom. i. 16. In Mt. we read, ovk «Vtti
koXov, it is not right, seemly, to take
the children\'s bread and to throw it to
the dogs. Mk. also has this word, but
in a subordinate place, and simply as a
reason for the prior claim of the children.
-ocr page 403-
EYAITEAION
391
«4—3«-
XopTaa$fjyat Ta tIkvo, • ou ydp KaXoV cctti j Xa0cïi> rif Sprot* Tur
TcVyuc, Kal ^aXcÏK Toïs Kukapiois." 1 38. \'H 8è dir«Kpi6r) Kal Xe\'yfi
aÜTÜ, " Nat, Kupie • Kal ydpa Ta Kuydpia öttokotw rijs TpaW£r|s
ècröiet 8 dirè TÖK <|iixiui\' tuc iraiStuc" 29. Kal cTttci\' aürfj, " Aid
toutok rèc Xóyoy, UTraye " ^«Xr|Xu8€ to Zai\\i6viov in Trjs 8uyaTpds
crou."4 30. Kal dircXOoSo-a els Toe oIkov aórfjs, «Spe to Baip.óViOK
t\'IcXrjXuOüs, Kal ttji\' SuyaWpa f3e|3Xr||ieVr|i< «Tri rijs KXimjs.6
31. KAI TraXif e^€\\9cji/ £k tui» upiuf Tu\'pou Kal* SiSükOS, rjX9e
irpos6 tt)i> 6a\\a<raav Ttjs TaXiXaias, wa p.to-oi\' tui> ópiu^ AcKairóXeus.
32. Kal 4>£,poucrti\' aÜTii Ktud\'öi\' [ioyiXdXoy,7 Kal TrapaKaXoGoii\' aÜTÓV
1 coti KaXov in fr$BDLA and piaXeiv after tois kvv. in fc$B.
a yap omitted in fr$BD 33. It comes from Mt.
* co-6ui a grammatical conection for <o~0iovo~iv in fr$B DLA al.
* fc$BLA have to Saip.. after ik tijs 8vy. <rov.
B fc^BLA invert the order of the facts, to Saip. «|«\\. at the end. The order in
T.R. is due to the feeling that it was more natural: cure fust, quiet resting in bed
following. Fot r. Buy. P«(3Xt)|icvt]v fr^BLA 33 have to iraiSiov pepX^^ïvov (Tisch.,
W.H.).
7 t^BDA have Kaï before poyiXaXor.
which showed the quick wit of the/aiM,
which Mt. specifies as the reason of the
exception made in her favour.—Ver. 30.
Re(3Xï||ievov: the emphasis lies on this
word rather than on iraiSCov (Bengel), as
expressing the condition in which the
mother found her daughter: lying quietly
("in lecto molliter cubantem sine ulla
jactatione," Grotius).
It is probable that this interesting in-
cident cannot be fully understood without
taking into consideration circumstances
not mentioned in the narratives, and
which, therefore, it does not fall to the
expositor to refer to. On this vide my
book, With Open Face, chap. vii.
Vv. 31-37. Cure of a deaf-mute,
peculiar to Mk. Mt. has, instead, a
renevval of the healing ministry on an
extensive scale, the thing Jesus desired
to avoid (xv. 29-3 r).—Ver. 31. After the
instructive episode Jesus continued His
journey, going nortliwards through (Sta,
vide critical notes) Sidon, then making a
circuit so as to arrive through Decapolis
at the Sea of Galilee. The route is not
more definitely indicated ; perhaps it was
along the highway over the Lebanon
range to Damascus; it may conceiv.
ably have touched that ancient city,
which, according to Pliny {H. N,, v.,
16), was included in Decapolis [vide
Holtz., H. C, and Schürer, Div., ii.,
vol. i., p. 95).—Ver. 32. poyiXaXov,
speaking with difficuliy; but here fot
* T|X6f Sia IiSwvos lt« in NBDLA.
We note also that Mk., usually so full in
his narratives compared with Mt., omits
the intercession ol theT welve with Christ\'s
reply (Mt. vv. 23, 24). Yet Mk.\'s, " first
the children," is really equivalent to "I
am not sent," etc. The former implies:
"your turn will come" ; the latter: "to
minister to you is not my vocation".
This word, preserved in Mt., becomes
less harsh when looked at in the light of
Christ\'s desire for quiet, not mentioned
in Mt. Jesus made the most of the
fact that His commission was to Jews.
It has been thought that, in comparison
with Mt., Mk \'s report of Christ\'s words
is secondary, adapted purposely to
Gentile readers. Probably that is the
case, but, on the other hand, he gives us
a far clearer view of the extent and aim
of the excursion to the North, concerning
which Mt. has, and gives, no adequate
conception.—Ver. 28. o/ircKpï6i], aorist,
hitherto imperfect. We come now to what
Mk. deerns the main point of the story,
the woman\'s striking word.— viroKaru t.
rpoir., the dogs under the tabli, waiting
for morsels, a realistic touch.—twv
i|hx\'uv t* *•• not rnerely the crumbs
which by chance fall from the table, but
morsels surreptitiously dropt by the chil-
dren("qui panem saepe prodigunt," Béng.)
to their pets. Household dogs, part of
the family, loved by the children; hard
and fast line of separation impossible.—
Ver. 29. 81a t. t. Xoyov, for this word,
-ocr page 404-
392                             KATA MAPKON                    vu. 33-37.
"va iiriBfj afirü tt)k Xc\'Pa- 33- Kat dTroXa|3<5u.eyos oütok dirè to«
óxXou kot\' LSiac, tj3aXe tous SaKTdXou; ciütoG els Ta &ra aÜTou,
Kal kiTTuo*as T)t|/aTo ttjs yXwao-ns aÜToS, 34. xal umfiXityae, ei;
Toe oipavóv, icrrévait, Kal Xc\'yci aÜTÜ, " "E^Kpaöd," 5 eVri, " Aia-
voixÖtJTi." 35. Kal cidlias * 8ir|t\'Oix6i]cra>\' 2 outou al \' axoai • Kal
t\\u0i] ó 8eau.os rijs yXtjcro"r|s aÜTOÜ, Kal e\'XdXei óp8<2>s. 36. Kal
SiïoreiXaTO auToïs iko (irjSei\'l et-n-wo-ic * • Saoe 8« aÜTos * aÜTOÏs
Siïo-rAXeTO, fjtaXXoK trcpicraÓTfpof iKrjpuaaov • 37 Kal m bwtompUT-
<rüs ilïTrXrjoro-orro, Xï\'yoKTes, " KaXüs Trdrra TfïiroirjKe • Kal TOÖs
Kud)ous * iroici dKOueii\', Kal T0Ó5 6 dXdXous XaXeïy."
k Ch. vill.
»3. John
ix. 6.
1 Lk. vii. 1.
Acts xvii.
20. Heb.
v. 11 (pi.
= organs
of hearing),
m cf. the
verb in
Rora. v. 20
and vTTtptK-
in I Thesa.
T. 13.
d const. Ch.
i. 17. AcU
Ui. 12.
1 cv6cus is omitted here in fc^BDL 33 and inserted before cXu0t) in fr^LA; wanting
here also in BD it. (W.H. omit both).
1 t]voiynorav in fr^BDA. T.R. assimilates to ver. 34. * Xcyu<nv in fe^BL 33.
* fr^BLA omit avros and insert an ovtoi before uaXXov (Tisch., W.H.). The
T.R. is an attetnpt at improving the style.
• tov» omit ^ BLA 33.
dumb. Cf. &XóXov«, ver. 37, nsed in
Sept, Is. xxxv. 6, for Q >>N, dumb, here
only in N.T.—Ver. 33. diroXaf3dp.cvo«,
etc, withdrawing him from the crowd
apart. Many reasons have been assigned
for this procedure. The true reason,
doubtless, is that Jesus did not wish to
be drawn into a new ministry of healing
on a large scale (Weiss, Schanz).—
tfïa>« tovs SiiktvXovs, etc. : one finger of
the right hand into one ear, another of
the left band into the other, on account
of the narrowness and depth of the hear-
ing faculty, that He might touch it
(Sia to «rrivov Kal (3a6v Ttjs aKorjf Tva
9i|r| TavT-ns. Euthy. Zig.). Deafness is
first dealt with ; it was the primary evil.
•—irnio-as, spitting; on what, the tongue
of the dumb man as on the eyes of the
blind (viii. 23) ? So Meyer. Or on His
own finger, with which He then touched
the tongue ? So Weiss, Schanz,
Kloster., Holtz. (H. C), Keil. Mk.
leaves us here to our own conjectures,
as also in reference to the import ot
these singular acts of Jesus. Probably
they were meant to rouse interest and
aid faith in the dull soul of the sufierer.
(Vide Trench, Notes on the Miracles.)
Ver. 34. avap>Xl<|\'as> i0TtVu{i : Jesus
looked up in prayer, and sighed or
groaned in sympathy. In this case a
number of acts, bodily and mental, are
specified. Were these peculiar to it, or
do we here get a glimpse into Christ\'s
modus operandi in many unrecorded
cases ? On the latter view one can
understand the exhausting nature of the
healing ministry. It meant a great
mental strain.—{<}><f>a6d, an Aramaic
word = as Mk. explains, SiavoixflTi;
doubtless the word actually spoken = Be
opened, in reference to the ears, though
the loosing of the tongue was part of the
result ensuing.—Ver. 35. al dxoaï,
literally, the hearings, here the instru-
ments of hearing, the ears. So often in
classics.—cXdXci opöüs, he began to
speak in a proper or ordinary manner,
implying that in his dumb condition he
had been able only to make inarticulate
sounds.—Ver. 36. uaXXov ircpicnrÓTCpov,
a doublé comparative, forcibly rendered
in A.V., " So much the more, a great
deal ". Cf. 2 Cor. vii. 13. This use of
uaXXov to strengthen comparatives is
found in classics, instances in Raphel,
Annon., ad loc, and Hermann\'s Viger,
p. 719.—Ver. 37. iirtpirepio-u-ilis, super-
abundantly, a doublé superlative; here
only.—koAüs ir. ir€iroit)K€, He hath
done all things well. This looks like a
reflection on past as well as present; the
story of the demoniac, e.g. Observe the
iroict, present, in next clause, referring to
the cure just effected. It happened in
Decapolis, and we seem to see the in-
habitants of that region exhibiting a
nobler mood than in chap. v. 17. O)
course, there were no swine lost on this
occasion. Their astonishment at the
miracle may seem extravagant, but it
must be remembered that they have had
little experience of Christ\'s healing work;
their own fault.
-ocr page 405-
EYAITEAION
VIII. i—6.
393
VIII. i. \'EN ckeiVcus toIs rj|xepais, irauiroXXou1 óxXou oeros,
Kat fir| i-^ómiav ti <§>dyuai, TrpoaKaXeo\'du.ei\'os ó \'lijtroüs 2 to^s ua0r|Tds
aÜToü Xeyei aÜToïs> 2- " lirXaYX^Ofiai irti toy öxXoc • Sti t)8t)
r)u,epas \'! Tpeis TrpoofjLéVouo-i jjlol, Kal ouk ïxourji Tl ^dyuin \' 3. Kal
t\'de diroXucru aÖTous rrjortis ets oikok aörüf, «VXuvSqCTOiTai «V Ttj ó8w\'
Tifes ydp aÜTuf iiaKpóOec TJKao-1." * 4. Kal direKpiOr)<rai\' aÜTÜ ol
aaöïjTal aüroO, " nóöei\' s toutous SuvrjareTai tis w8e x°pTd<rat dpTUK
eV t\'pTjutas;" 5. Kal iirr|p«Ta\' auVou\'s, " nóaous ?x«t« apTous;**
Ol 8è dirov, " \'Ewrd." 6. Kal Trap^yyeiXeT tü öxXu &pairc<r<ü>
érn tt)s YT5 • Kal ka^iiv tous éirrd apToug, ïüxaPttrn1a\'aï ËKX<«r«
Kal i\'SiSou toIs p.a9r)Tcus aüroG, "fa rrapavWi8 Kal irap^6t]Kac T§
1 iraXiv iroXXov in fc$IÏI)I.AZ 33- wauiroXXov is a conjectural emendation
suggested by the fact of a great crowd, and perplexity caused by iraXiv here as in
vü. 14.
1 fr^ABDLAÏ 33 it. vuig. cop. omit o li)0-ov«, also jj^DLAX omit avTov after
|ia0i)ra<.
*  T)(itpa5 = a grammatical correction for iipepai (fc$L, etc-)> or 1H-£Pai-s Tpurir in B.
4 For Ttv«s ya.p . . . ijxaa-t read ui ti«<s (fc^BLA) avTwK airo (laKpaOcr
(NBDLA), ««riv(BLA).
*  on before iroOev in BLA.                                 \'ripwra in fc^BLA.
7 irapayyeXX» in {»$ BDLA.                                \' irapaTiOutrii\' in ^BCLA 33.
Chapter VIII. Second Feedino.
Sion from Heaven. Cure at Beth-
saida. Caesarea Philippi.—Vv. 1-10.
Second feeding (Mt. xv. 32-3g).—Ver.
1. iv ^Ketvais toIs T|p.époi«; a vague
phrase, used only once again in this
Gospel (i. 9, in reference to Jesus going
from Nazareth to be baptised), indicating
inability to assign to the following
incident a precise historical place. Cf.
Mt. iii. 1 for similar vague use of the
expression.—irdXiv iroXXov 5. 5. This
well-attested reading is another indica-
tion of the evan^elist\'s helplessness as
to historical connection: there being
again a great crowd. Why ? where ?
not indicated, and we are not entitlcd to
assert that the scène of the event was
Decapolis, and the occasion the healing
of the deaf-mute. The story is in the
air, and this is one of the facts that have
to be reckoned with by defenders of the
reality of the second feeding against
those who maintain that it is only a
literary duplicate of the first, due to the
circumstance that the Petrine version of
it dirïered in some particulars from that
in the Logia of Matthew. On this
subject I do not dogmatise, but I cannot
pretend to be insensible to the difficulties
connected with it.—oxXov, a great crowd
again. How often the crowd figures in
the evangelie story 1 It is the one
monotonous feature in narratives of
thrilling interest.—Ver. 2. Vide on
Mt. xv. 32. — Ver. 3. JhXvSijo-ovtoi,
they will faint. This verb is used in
N. T. in middle or passive in the sense
of being faint or vveary in body or mind
(Gal. vi. 9, Heb. xii. 3).—koi tivcs . . .
clo-iv, and some of them are from a
distance, peculiar to Mark. The mean-
ing is that such, even if in vigour at
starting, would be exhausted before
reaching their destination. But could
they not get food by the way ?—Ver. 4.
ir<58tv, whence? This adverb was used
by the Greeks, in speaking of food, in
reference to the source of supply—
irdfltv cf>ayT|T« = " unde cibum petituri
sitis". Examples in Kypke, Raphel,
Palairet.—iir\' épijjita?, in a desert. The
scène of the first feeding is a desert place
also (chap. vi. 32). But in that case
food was purchasable within a reason-
able distance; not so here.—Ver. 6.
Compare the meagre statement here
with the picturesque description in vi.
38-40. The evangelist seems to lack
interest in the twice-told tale. Ver. 7.
IxOijSia : another of Mark\'s diminutives,
but Matthew has it also (xv. 34), copied
-ocr page 406-
KATA MAPKON
394
VIII.
SxXu. 7. Kal tlypv Ix6ü8ia öXtya • Kal eüXoy^o-as ctire irapaOcirai
Kal aird."1 8. è\'cfiayov 8é,2 Kal £xopTdo,8r|o-ai\'\' Kt" fy»W irepi(T<7£i5-
p-crra KXao-fj.aTui\', éiTTa orrupiSas. 9. rjaat" 8è ol <£a,yórres3 (is
TeTpaKK7)(t\\toi • Kal &ir{kv<rev aÜTOu\'s.
10. Kal ciJSé\'ws «fipas eïs to irXoïot> (lerd tuk ua0r)Tuf aurou>
JjXOec els Ta fxctpr) AuXp.ai\'ou0a. II. Kal «£ï}X8ok ol ♦apiffatoi, Kal
ijpgatro o-uJijTfiK aÜTÜ, (ijtoSktcs irap\' auroC <n\\p.tZov diro tou
oüpaFoü, ireipd^oeTCS aÜTÓi\\ 13. Kal dcaoreKci^as tü irvcuuaTi
aÜToO Xt\'yei, "Ti ij ye^ed aunj ar)ucïo>> ciriJijTïï4; ifi^v Xeyw
uulis6 el 8o6iio-«Tai Tfi yet\'ea\' TauTr) o-T)p.eïoe." 13. Kal d els
aÜTOus, «VPas irdXic\' cis Tè TrXoïoy,* dirijXOef eïs to irepac.
14. Kal tTrcXaBokTo XajSeïi\' apToug, Kal <ï p.ï] IVa dpToe ouk
tlyov u,e8\' iavrdv iv tw irXoi\'u. 15. Kal SteoriXXeTO aüroïs, Kiyiav,
1 Read icai oiXoyt|o-as ovto fvrtv Kaï ravra irapaTiScvai as in W.H.
•  k<u «poyov in ^BCDLA.                 » Omit 01 07. NBI.A 33.
•  ti)T«i <tt](i«iov in jj^BCDLA 33. • BL omit ujiiv (W.H. put in margin).
•  Read woXiv epfias, and omit «is to irX. (^BCLA, Tisch., W.H.).
probably from Mark. In these_ two
places only.—Ver. 8. irepio-0-tvpo.Ta
K\\ao-pdTcuv, the remainders of the broken
pieces. Matthew uses the singular neuter,
to irepi<ro-eCov, in both feedings.—<nrvp£-
805 : in both accounts of second feeding,
itotfuvovs in both accounts of first (k<5(J>ivoi
in Luke). On the difference in meaning,
vide notes on Mt. xv. 37.—Ver. 10.
Here as in case of first feeding there is a
crossing of the lake immediately after
(ei8vs, which has an obvious reason in
first case). This time Jesus and the
Twelve enter the boat together, at least
in Mark\'s narrative (peTa ti» poBtjtüv).—
AaXp.avov6d, in Matthew MayaSai>; both
alike unknown: another of the features
in this narrative which give a handle to
critical doubt. Some place it on the
western shore in the plain of Gennesaret
(Furrer, " On the site of Khan Minyeh
lay once Dalmanutha," Wanderungen,
p. 369); others to the south-east of the
lake near the junction of the Yarmuk
with the Jordan (Delhemiyeh, Robinson,
B. R., üi. 264). Weiss (in Meyer) adopts
this view. Holtzmann (H. C), while
leaning to the former alternative, leaves
the matter doubtful.
Vv. n-12. Pharisus seek a sign
(Mt. xvi. 1-4).—Ver. 11. 4{ijX0ov ol ♦.,
the Pharisees went out, from their seat
in the Holy Land into the heathen
Decapolis, otherwise carefully shunned,
in their zeal against Jesus. So Weiss
(ia Meyer).—Ver. ia. 4vao-TfvóÊ««,
fetching a deep sigh, here only in N. T.;
in Sept., Lament. i. 4, Sirach. xxv. 18,
etc—tw irvcvpiaTi a., in His spirit. The
sigh physical, its cause spiritual"—a sense
of irreconcilable enmity, invincible un-
belief, and coming doom.—el So8>io~eTGu,
if there shall be given = there sliall not
(ov) be given a Hebraistic form o*
emphatic negative assertion. The sup-
pressed apodosis is: may I die, or God
punish me. Other instances in Heb. iii.
11, iv. 3, 5. In Mark there is an absolute
refusal of a sign. In Matthew the refusal
is qualified by offer of Jonah. But that
was an absolute refusal of signs in their
sense.
Vv. 13-21. Warning against evil
leavens (Mt. xvi. 4b-i2).—Ver. 13. els to
ire\'pav, to the other side ; which, east or
west ? Here again opinion is divided.
The reference to Bethsaida, ver. 22,
might be expected to decide, but then
there is the dispute about the two
Bethsaidas; Bethsaida Julias, and
Bethsaida on the western shore. These
points are among the obscurities of the
Synoptical narratives which we are
reluctantly compelled to leave in twilight.
—Ver. 14. tl (tri êVa ópTov: a curiously
exact reminiscence where so much else
that seems to us more important is lelt
vague. But it shows that we have to do
with reality, for the suggestion of the
Tübingen critics that it is a mere bit of
word painting is not credible. The one
loaf seems to witness to a Christ-like
-ocr page 407-
7-»3.                           EYAITEAION                            395
"\'OpÓTe, pX^ireTt diro Ttjs JuVl\' r"y ♦apio-aiw nat rijs Iu\'u.i)s
HpcóSou." 16. Kal 8i«Xoyi£oiro irpos dXX^Xous, Xéyorres,1 ""On
apTous oök $xpikv." * 17. Kal yyous 6 \'Itjo-oGs8 Xéyei au-roïs, "t£
SiaXoyi^ecröe, órt apTous oÜk êxeT€» oóiro) KoeÏT€, oü8è o-uneTe;
sti4 TrcTrwpwp.eVni\' <xcTC """V KapSiaK fipif; 18. ó<|>9aXu,ous ?xorr€*
oü pXcireTe; Kal wto ?xorres oök dKOucTc; Kal oü pyijfiayeucTf;
19.  ÓTe tous ttcVtï apTous cxXao-a els toÖs ireiraKKrxiXious, ttoctous
KotjuVous TrXrjpcLs KXao\'p.aTo»\'6 fjpare;" Aéyouo-ii\' aü-rü, " AcóStKa."
20.     "*Ot€ 8i tous éirra €19 tous TerpaKiox\'Xi\'ous, ttÓo-uk
oirupiSwi\' TrXt]pufiaTa KXao-p.dTWi\' ïïpaTe ; " Oï 8è etiroc,* " \'EirTd.™
21.  Kal IXeyee auToïs, " nfis oêT auKieT*;"
22. KAI lpx«Tai8 eis BijSa-aïSdi\' • Kal Qlpovcnv aÜTw tu^Xok, Kal
irapaKaXoOcric aÓTOf "va aÜTOu at|n)Tai. 23. Kal é\'iriXa|3ó\'u,ei\'os lijs
1  Omit XeyovTes (an explanatory word) fr$BD.
2  B has exova-iv, adopted by Trg. (text), W.H. Ws,, Tisch., and R.V. retain
t\\0\\>.€V.
3 Omit o I. BA.                                           * NBCDLA2 omit •«.
6 KXao-jiaruv irXi)pct« in fc$BCLA 33.         * Kat Xryovaiv in fc^BCLA.
7  B has ircDf ov vocit*. irus ov is to be preferred to oviru (£^CLA) or vim oviru
(D), as expressive of vexation. Tisch. and W.H. adopt oviru.
8 ipxovrai in BCDLA. The sing. (T.R.) is an adaptation to avru.
easymindedness as to food in the    Master: How do you not understand?
disciple-circle. Let to-morrow look    If we may emphasise the imperfect
after itself I—Ver. 15. iiro Ttjs tv|u|s,    tense of {Xrycv, He said this over and
etc.: two leavens, one of Pharisees,    over again, half speaking to them, half
another of Herod, yet placed together    to Himself; another of Mk.\'s realistic
because morally akin and coincident in    features. All this shows how much the
practical outcome. Vide notes on Mt.    Twelve needed special instruction, and
xvi. 1-6.—Ver. 16. irpès aXXi)\\ov$.    it is obviously Mk.\'s aim to make this
Mt. has iv lavTots. The mind of Jesus    prominent. Desire for leisure to attend
was profoundly preoccupied with the    to their instruction is in his narrative the
omineus 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    Brjffo-aïSav. If there were two Beth-
if there were nothing higher to be    saidas, which of the two ? If only one
thought of than bread.—ircirupuplvijv,    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    Kwp.i) 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 rtierence to the    a town by Philip, who enlarged and
Twelve the hard saying uttered concern-    beautified it and called it Juliag in
ing the multitude on the day of the    honour of the daughter of Augustus
parables (iv. 12). In w. 19, 20 Jesus    (Joseph., B. J., ii., 9, 1, etc). So Meyer
puts the Twelve through their catechism    and others.—Ver. 23. ï£w ri\\% Kw|ii|s,
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
-ocr page 408-
396                           KATA MAPKON                          vm.
X^ipos toG tu XoG, i^riyayev1 aurbv ê|w Ttjs k«5jit|S\' «01 nrifo-as eïs
Ta ófi(i.aTa aÜTou, èmQels Tas X€\'PaS aürw, iirqpiira airiv e" Ti
PX^im.8 24. Kal dKafSXójms êXeyc, " BXerrw tous dvöpwTTOUS, ÓTi
is 8e\'e8pa dpö ircpnroToOiTos." 25. ETto iriXic ^irtÖtjice3 Tas X£4>aS
éVl tous ê<f>0aXu.ous aÜTou, Kal èiroinaei\' airav dya j3Xet|<ai * • Kal
dTroKaTto-TaÖT),5 Kal t^€p\\ei|>e • TijXauyüs7 airai-Tas.8 26. Kal
dircVreiXei\' oütok tïs tok9 oIkok aÜTou, Xe\'ywK, " MrjSè els tijk kiuu,t|k
eïffeXOïjs, p-T)8è «ïirgs Tin ie tj] Kiiu.T|." 10
27. Kal il,ï\\\\Qev ó \'Itjo-oGs xal ot ua6r)Tal aÜToG ets Tas Kiiuas
Kaïaapcias ttjs ♦iXurrrou • Kal iv ttj é8w €,Trnp<ÓTa tous fta8r]Tas
a*ToG, \\iyuv aÜToiS) " Tim p.e Xcyouo-i»\' oi aV0pwiroi etcai;"
1 f{r]vryK<v in fc^BCL 33, rcplaced in T.R. by a more common word.
5 pXcims in BCDA (W.H. text) more expressive than BXcmi (fr$L, Tisch.).
»c$tik€v in BL (W.H.).
*  For the explanatory gloss xai «ir. a. avapXoj/ai fc^BCLA cop. have xai SitBXc^cv.
*  airtKcnwrr] in XlJt:l-A (B airoK.).                 • cveBX«ir€v (imp.) BLA.
7 NCLA have STiXavyws (Tisch.). t»|X. in BD (W.H. text, 8t)X. margin),
*  airavTa in J^BCDLA.                                         * Omit to» many uncials.
M All after eurtXet]? omit NBI"
from afar. He saw distant objects
distinctly as if they were near; did not
need to go near them to see them.—Ver.
26. c\'19 oIkov, home.—|iT]Sè, etc, go
not into the village ; to avoid creating a
sensation. It has been sug<;ested that
the gradnal restoration ol sight in this
case was meant to symbolise the s!ow-
ness of the Twelve in attaining spiritual
insight. They got their eyes opened
very gradually like the blind man of
Bethsaida. So Klostermann.
Vv. 27-ix. i. At Caesarea Philippi
(Mt. xvi. 13-28, Lk. ix. 18-27).—Ver. 27.
kuI 4|ijX6ev: the xal connects very
loosely with what goes before, but
presumably è^Xöev rt.fers to Bethsaida.
They leave it and go northwards towards
Caesarea Philippi, up the Jordan valley,
a distance of some twenty-five or thirty
miles.—ó \'It)<ro0s: that Jesus is here
exprcssly narned is a hint that some-
thing very important is to be narrated,
and the mention of the disciples along
with Him indicates that it closely con-
cer ris them.—«is rat xupas K. t. ^.f to
the villages of Caesarea Philippi, not to
Caesarea Philippi itself. Mt. has to
fj.€pT|. Apparently they did not enter
the city itself. Jesus seems to have
avoided the towns in which the Herodian
passion for ambitioas architecture was
displayed. Besides at this time He
:onductor of the blind man Himself,
though he doubtless had one (Weiss-
Meyer).—irTvcras, spitting, in this case
certainly on the diseased parts. Spittle
was regarded as a ratans of cure by the
ancients. Holtzmann (H. C.) cites the
story of Vespasian in Alexandria narrated
by Tacitus [Hist., iv., 81). The prince
was asked to sprinkle the eyes of a blind
man " oris excremento ".—«t ti BXeireis,
do you, possibiy. see anything ? cl with a
direct question, vule Winer, lvii., 2.—Ver.
24. nvapXt\'4/as : the narrative contains
three compouncls of BXt\'irw (ava, Sia, iv);
the first denotes looking up in the
tentative manner of blind men, the
second looking through (a mist as it
were) so as to see clearly, the third look-
ing into so as to see distinctly, as one
sees the exact outlines of a near object
(cf. Mk. xiv. 67).—<is Sc\'vSpa, as trees, so
indistinct was vision as yet; yet not
trees, but tnen because mnving (" non
arbores, quia ambulent," Bengel). He
knew what a man is like, therefore he
had once seen, not bom blind. —Ver. 25.
A second touch brings better vision,
so that Si£\'G\\t\\|/cv, and he was now
restored to 1\'ull use of his eyes; the
result being permanent pertect vision—
iWBXtirev, impertect.—Sie\'BXtiliev points
to the first act of distinct seeing.—
rnXavyüs (tt)X«, avyri hcre only), shining
-ocr page 409-
EYAITEAION
397
*4—3»-
28. Ot oè dirïKpiOrjCTaf,1 "\'{aAwt]** tok Baimcm^r • Kal aXXot
\'HXiaK • SXX01 St tva s tuk irpo^ijTÜf." 29. Kol aüros Xt-yei aÜTois,*
"\'Yfieïs Sè TiVa (ie Xe\'ytTï. ttvai}" \'AiroKpi9«ls 8è 6 ó fUTpos Xe\'yei
aÜTÜ, " Zu et 6 Xpiorós." 30. Kal fireTiurjcrti\' aÜTois, t*a u/nBe/i
Xéywcn irepl auToG.
31. KAI 7}p£aro 8iSdo-K«ii\' oütou\'s, 5ti 8«ï Tof ulbv toG aeBpciirou
ttoXXö iraOeïe, Kal &iro8oKiu.aa8fjfai airo\' tuk irpea-PuTépu»\' Kal
dpxtep^\'»»\' Kal ypap-p-aTtW, Kal diroKTavSijfai, Kal (jlctA rpeis
^jiepas dcaoT^i\'ai • 32. Kal irapprjcria rbv Xöyot" ^XaXei. Kal
1 «iirav avru XryovTcf in f^BCLA (D bas atrcK. av-rt» Xcy>)-
\' oti before I. in fc«$B.                                         \' For «va fc$BCL have «m «i«.
4 «irnparra auTovs in fc^BCDLA.                     » Omit 8« BL (Tisch., W.H.).
« wiro in J^BCDL ; with m before apx» (NBCD), and before ypop,. (^BCDL).
desired solitude.—Iv tt\\ ó8ij>, on the way,
probably when the city of Caesarea
Philippi came into view. Vide on Mt.
xvi. 13. But conversation leading up to
the critical subject might begin as soon
as they had got clear of Bethsaida. No
time to be lost now that the Master had
got the Twelve by themselves. Or was
the Master, very silent on that journey,
preparing His own mimi for what was
coming ?—tirrjpu-.-a, imperfect, because
subordinate to the reply of the disciples,
the main thing.—riva pc, etc.: on the
form of the question vide on Mt. xvi. 13.
—Ver. 28. oi Si ciiraw a. X«\'yovT«s, they
said, saying; tautology, somewhat like
the vulgar English idiom : He said, says
he; fixing attention on what is said.—
\'Iwavvijv t. B.: the accusative depending
on Xc\'yovcriv ot avdpoi7roi ere tlvai under-
stood. This infinitive construction
passes into direct speech in the last
clause : Sn ctt (ei) t. irpo<j>t)TÜv. The
opinions reported are much the same as
in vi. 14, 15.—Ver. 29. vpcïs 8J, etc.: a
very pointed question given by all the
Synoptists in the same terms. The
reply, on the other hand, is different in
each. Vide on Mt. xvi. 16.—óiroKpi6eis
Xe\'yti: we have here an aorist participle
of identical action with a finite verb in
the present tense. It usually goes with
the aorist (cf. Mt. xvi. 17, iiroKpiöels
elirev).—Ver. 30. t\'ireTip.Tjo-e»\', He
threatened them, spoke in a tone of
menace, as if anticipating foolish talk—
irepl atiTOv— about Him, i.e., about His
being the Christ, as in Mt. The pro-
hibition might have a doublé reference:
to the people, to prevent the spread of
crude ideas as to the Messiahship of
Jesus; to the disciples, that they might
keep the new faith to themselves till
it took deep root in their own souls.
Recall Carlyle\'s counsel to youngmen:
if thou hast an idea keep it to thyself,
for as soon as thou hast spoken it it is
dead to thee (Stump Orator, in Latter
Day Pamphlets).
Vv. 31-33. First announcement of ik*
Passion.—Ver. 31. «al: Mt. nas the
more emphatic eWo totc, indiening that
then began an entirely new way of
speaking as to the coming fate of Jesus.
—SiSao-Kciv, to teach, more appropriate
is Mt.\'s word, Scikkvciv, to shot». It
was a solemn intimation rather than in-
struction that was given.—8«t, it must
be; in all three evangelists. It points to
the inevitableness of the event, not to
the rationale of it. On that subject
Jesus gave in the first place no in-
struction.—iroXXa iraBeiv: where not
indicated, as in Mt.—diro8oKip.a<r9i)vai:
an expressive word taken from Ps. cxviii.
22, fitly indicating the precise share ot
the religious authorities in the coming
tragedy. Their part was solemnly to
disapprove of the claimant to Messiah-
ship. All else was the natural sequel of
their act of rejection.—tüv irp., t£v dp.,
tüv yp.: the article before each of the
three classes named, saddling each with
its separate responsibility.—Ver. 32.
irappïjo-iijL: He spoke the word plainly,
unmistakably. This remark was rendered
almost necessary by the choice of the
word SiSacrKuv in ver, 31. Mt.\'s 8«uc-
vvtiv implies irappr)crCa. This word (from
iris, pTJo-is) in ordinary Greek usage
means frank, unreserved speech, as
opposed to partial or total silence. Here,
-ocr page 410-
398                             KATA MAPKON                   vin. 33-38.
irpocrXa0óu.ieos aurov o nlrpos * rjpJaTO iirmfi.ay aÜTw. 33. i 8è
£iricrrpa(|>ci$, Kal l§!ov tous uaÖnras aÜTou, èircTiu.r|o-c tu 2 n£rpu,
\\dyuv,3 " "Y-irayc öiriaw pou, laTava • 5ti oü <ppoffi$ Ta tou 8cou,
dXXa Ta TÜe dcOpiiTTUf."
34. Kol irpoaKaXcaapefos tok SxXok o-uk tois (*o9t)toÏs afirou,
ctircf aÖToïs, ""Oarts4 StXei èiricru uou tXSeïv, dtrapvrjaacrGu
jauTÓV, Kal dpdnu rèK orraupoy auTOÜ, Kal dKoXou9ciTU p.01.
35. os ydp fi> 0^Xtj •rtji\' <|»uxV aurou uücrai, diroXifaei aunqc.
8s 8\' Sc diroX&rn * ri\\v <|<uxV auToü ckckci\' ép.ou Kal tou euay-
ytXiou, oïros \' (r(ü(J€i auTr\\v. 36. Ti ydp ti>$e\\r\\<rti7 avBpuncov,
iav KepSrjo-rj 8 tok KÓapof 5Xoc, Kal Jtju-hoÖij 8 tt|k uxV outou;
37. ïj ti Sidtrei SfOpuvot * deraXXayua ttjs «HXT5 outou; 38. Ss
• Lk. lx. 6 y°-P aK * èïraioxuK0TJ pe Kal tous èpous Xdyous èc Tfj yei^a Taurfl
» Tim. i? Tfi p°iXa^\'&1 Kal dpapTuXü, Kal o ulès tou dfdpiiirou èiraioxuK8ri-
*\'l6- o-cTai aÜTÓV, Stok ?X8rj iy Tft 8ó§tj tou iraTpós aÜToG uera tuk
dyytXuf TÜf dyiUK.
\'oll. ovtov in BL.                                           * Omit tu ^BDL.
» koi Xeyti in tfBCLA.                                     * fi tis in tfBCDLA (W.H.).
6 airoXeo-ci in fc$BCA al.; a mechanical conformation to the preceding airoXeo-ei,
thinks Weiss. Tisch. and W.H. adopt it.
8 ovtos (from Lk.) omit fc^ABCDLA verss. 7 u<pcXci in fc$BL.
8 Ki)pSi)o-r), £r]p.iu0T] come from Mt.; read Ki|pST|0-ai, £i)piu0T]vai with fc$BL
(Tisch., W.H.), of course omitting tav.
* n ti Suo-fi av. is another conformation to Mt., read ti yap 801 a. with MB
(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 feit.
veiled allusions, such as Jesus had pre-    In Mk.\'s report of the rebuke the words
viously given ; as in Mk. ii. 20 (bride-    o-xavSaXov et Ipoï are omitted. On the
groom taken away). In this sense St.    saying vide in Mt.
Paul (2 Cor. iii. 12) claims iroppt|<r£a for Vv. 34-38. First lesson on the cross.—
the Christian ministry in contrast to the    Ver. 34. rhv SxXov, the crowd. Even
mystery connected with the legal dis-    here l A surprise; is it not a mistake ?
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    given in Lk. xiv. 25 as spoken to a crowd,
SWünsche, Beitrage, ad loc).—irpoo-Xa.    probably because they were so given in
lopcvos 4 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 neigtv
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 <vayyf-
possible. That the news should be    Xtov: lor my sake and the Gospel\'s, an
nnwelcome is regarded as a matter of   addition of Mk.\'s, possibly a gloss.—
course.—Ver. 33. taioTpa^xit : the    o-wo-ci, instead of the more enigmatical
compound instead of the simple verb in    «ipijtrti of Mt.—Ver. 38 reproduces the
Mt., which Mk. does not use.—ISiv t.    logion in Mt. x. 33 concerning being
«.a8.: 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
-ocr page 411-
EYAITEAION
IX. i—5.
399
IX. I. Kal tKtytv oütoIs, " \'Au,rn> Xiyw iplv, in ctffl nvis TÖr
w8è \' 4<m)KOTUl>, otriffs oü fir) yeuo-wvTai Sakdrou, ?«s Ai* tSuai r?|r
0ao-iXeiav tou 6eoG èXrjXuOiuaK iv Suprfpci."
2. Kal ue0* rjp.^pas c$ irapa\\afif3aV«i ö \'lijcrous Tor fl^rpoy Kal
tok \'idnufiov Kal tök \'\\uó.vvt\\v, Kal dva<£ep«i auTous ct$ opos ütJ/nXor
kot\' iSiac fióVous * xal u.£Tcp,op$<£6T) IfiirpoaOce aurüf, 3. Kal to
ïficiTia auTou iyivero2 oTiX^ofTa, Xcuxa Xiac is Xl^y* °^a Y*\'0^"8
^tu ttjs yf)9 ou SüVaTai\' XcuKÓVai. 4. Kal u^Otj auToïs \'HXtas <tup
Muact, Kal rjo-af o-uXXaXoGircs tw \'Incrc-G. 5. Kal diroxpiöels A
n^Tpos Xfye» t§ "Itjcrou, " \'PaPPi, xaXóV fan? <|uds fi8« elcat •
«al iroirjo-upcy o-KTjcas Tptis,8 «rol fiiav, Kal Mucreï paf, Kal "HXi\'a
1 m8i tuv in BD; tmv uSi a correction of style.
1 N HCA al. pi. have ryivtTO as in T.R., which neverthelesi is probably a
correction of rycvovTo in DL to suit the neut. pi. nom.
\' «s x1**" \'s > gloss (Mt. xxviii. 3); not in fc^BCLA.
4 0VT»f follows in XBCLA, omitted ai superfluous in T.R.
• Tpcii citi|va« in ^BCLA 33.
but it really reflects the feeling of Jesus,
His desire to be alone with three
select companions for a season.—Ver. 3.
«ttUBovto, glittering ; here only in N. T.,
common in classics; in Sept. of bright
brass (Ezra viü. 27) ; " flashing sword "
(R. V., Nahum iii. 3) ; sunshine on
shields (1 Macc. vi. 39).—Xevxa Xiav,
white very. All the evangelists become
descriptive. Mk., as was to be expected,
goes beyond the two others.—ü$ x"\'»\'
(T.R.) isatempting addition, especially
if Hermon was the scène, but it so
adequately expresses the highest degree
of whiteness, that alongside of it \\iav
and the following words, ota, etc,
would have been superfluous.—yva$«iis,
a (ulier, here only in N. T. (ayvd^ov in
ii. 2i).-Jirl rfjs yrjs, sugges\'ing a con-
trast between what fullers on this earth
can do in the way of whitening cloth,
and the heaven-wrought brightness of
Christ\'s garments (Schanz).—Ver. 4.
\'HXCas orvv M.: Elijah first, not as the
more important, but because of his
special significance in connection with
Messiah\'s advent, which was the subject
of subsequent conversation (ver. 9 ff.).—
Ver. 5. \'PaPBi, Rabbi: each evangelist
has a different word here.—«a\\<5v, etc.
On this vide notes in Mt.—wvufewfM*:
let us make, not let mt make as in Mt.
{vide notes there).—o-ol iilav xal Mwo-cï,
etc.: Moses now comes before Elijah.—
Ver. 6. rl &iroKpi6ü> what he should
answer—to the vision ; he did not know
denial that is animadverted on ; here the
feeling of shame, which is its cause—
ix. I.—Kal c\'Xcyev avTotf: with this
phrase Mk. makes a new start, and
turns the close of the Caesarea Philippi
conversation into an introduction to the
following narrative concerning the trans-
figuration, apparently suggesting that in
the latter event the words found their
fulfilment. This impression, if it existed,
does not bind the interpreter.—dpiTjv,
introducing a solemn statement___fus av
tSao-iv, etc. : the promised vision is
differently described in the three accounts,
as thus:—
Till they see: the Son of Man coming
in His Kingdom (Mt.).
Till they see: the Kingdom of God
come (i\\T)\\vOvtav) in power (Mk.).
Till they see: the Kingdom of God
(Lk.).
Chapter IX. Thb Transfiquratiom.
THB EpiLEPTIC. SECOND ANNOUNCE-
MENT OF THE PASSION. ReTURN TO
Capernaum and Conversation Therb.
—Vv. 2-13. Tht transfiguration (Mt.
xvii. 1-13, Lk. ix. 28-36).—Ver. 2.
avafyépii. with accusative of person = to
lead, a usage unknown to the Greeks.
So in Mt.; Lk. avoids the expression.
—Kar\' I8(av |i4vov«, apart alone, a pleo-
nasm, yet p.6Vov«t in Mk. only, is not
superfluous. It emphasises the Kar\'
ISiav, and expresses the passion for
solitude. Strictly, it refers only to the
three disciples as opposed to the nine,
-ocr page 412-
KATA MAPKON
4oo
IX.
|uac." 6. Ou yhp tJSci Ti XaXfjo-j]* • ij(raK ydp Ik^oPoi.\' 7. Kal
1 Lk. i. s5- iyivtro vt${kr) * ^mcrici(££oucra aurots • Kal tJX0€\' $ovt) ix tïjs
\' v«$Ai)S, X^youaa,* " OUT09 l<rnv 6 »16$ u.ou è dyaTn)TÓs • avroC
ibKoutrt."6 8. Kal è^din.i\'a irepi|3\\ct|fdu,£KOi, ouWti ouSeVa ciook,
dXXa Tav ItjctoGk p.6VoK Jie8* JaUTUK. 9. KaTafiaivivTuv 8è * aÜTUK
diró 7 toO Spous, SieoriiXaTo auroïs ïva urjSecl oiriyr^o-wKTai & etSoK,*
<ï p.r) Stok ó ulos toü dfSpuirou tV KcxpÜK dmo-nj. 10. Kal tok
Xóyov lKparr\\aav irpos ^auTous, o-u^ToGirres Ti itm t6, Ik KexpÜK
dfao-TTJfai. II. Kal im\\p<aTii)y auVóV, X^yorres, " "Oti XeyouciK ol
ypa)jLfj.aT«ïs, Sti \'HXi\'ok Scï i\\8iiv irp&TOK;** 13. \'O 8e diroxpiGcis,
1 airoKpiSr) in ^HCJ.A 33.
* For rjtrar yap «k. fc$B CD LA have «pccf>opoi yap cyjvovTO.
\' cycvcro again in ^HCI.A; t)X6i a correction of style.
4 ^BC al. omit Xryovtra (from parall.).
\' ttKovtr* avrov in NBCDL 33.                 * xai Karaf), in fc^BCDLA 33.
7 BD 33 have h.                                           • a ciook before Snyy. in ^BCDLA.
what e!se to make of it than that Moses    resurrection—strictly complied with His
and Elijah had come to stay. This is    wish. If we connect irpös éavToiis with
probably an apologetic remark added by ixpd-r., the meaning will be : they kept
the evangelist to the original narrative. the saying to (with) themselves (A. V.),
Lk. reproduces it in a somewhat aitered    or rather, taking Xóyov in the sense of
form.—cioj>o|3oi : they were frightened    " thing," they kept the matter—what
out of thcir wits (again in Heb. xii. 21);    had happened—to themselves: did not
explains the stupidity of Peter. The    speak about it. The sense is the same
fear created by the sudden preternatural    in effect, but the latter is perhaps the
sight made him talk nonsense. Mt.    bettei connection of wurds, as if trpos é.
makes the fear follow the Divine voice.    were intended to go with o-vttiTovvTeï
—Ver. 7. Kal iyivtto, before n$lki\\, it would more naturally have come after
and again before 4>uW), in each place    it.—rl ion to, 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. ^|diriva,    soon, in our time ; but that implies
suddenly, a form belonging to late Greek    death ; whereof, indeed, He lately spoke
= i!amvi)S = 4£a(4»\'Tis : 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 ircpi^Xc^aucvoi, but    the Master.—Ver. 11. 8ti X«vo-ucriv, etc.:
the change in the state of things which    this may be taken as an indirect or
they discovered («ISov) on looking around.    suggested rather than expressed ques-
—ovkc\'ti oiSeVo. aXXd, etc. ; no longer    tion, 5ti being recitative, as in ii. 16 =
any one except (dXXd = cl u$| after a    the Pharisees and scribes say, etc,—
negative).—tov \'It|o-oOv, etc. : Jesus    how about that ? (Weiss in Meyer), or,
alone with themselves: the whole ce-    writing not Sti but 5, ti (neuter of
lestial vision gone as quickly as it came.    So-tis), as an instance of the use of this
Vv. 9-13. Conversation during the    pronoun as an interrogative in a direct
descent, not given in Lk.—Ver. 10. tok    question (Meyer, Schanz, vide also Bur-
XSyoK <KpdTT)o-av, they kept the word;    ton, M.andT. ,§ 349). De Wette takes Sti
i.e., if the verb be taken in the serse of    =t£ Sti after Beza and Grotius (who
vii. 3, 4, 8, gave heed to the Mister\'s    calls it one of Mk.\'s Hebraisms).—Ver.
prohibition of speech concerning what    ia. The construction of this sentence
had just happened, at least till after the    also is somewhat puzzling. After \'HXio*
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EYAITEAION
6—i6.
40/
ilirtv1 aurocs, " \'HXios \\itv è\\B!ov irpÜTOi\', diroKaCioTa2 irdrra •
Kaï irös YeYPa\'n"ral &"* T°l\' u\'-°" T0" de9p<uTrou, ïva troXXd ird8i)
Kaï ^ouSskuÖtj.8 13. dXXd \\4yu up.Ii\', on Kal \'HXias èXr^Xudc,
Kaï cTroirjcrai\' aurü Sera r|0t\'Xr|o-ai\',* KaOus ytypairTOi iir\' auTÓV."
14. Kal ^Xöiif4 irpos tous (laOrjTas, eï8ee5 öxXoi\' ttoXui\' irepl
cutou\'s, Kal ypap-fj-areïs CTU^TjToOrras aüroïs.\' 15. Kal eüOews tras
ó óxXos ïSin»7 aÜTÓV, é^cdix|ji|3i^Ötj,7 Kal irpoorpexofTes r)<nrdt,oirro
aürcV. 16. Kal £in)puTi]o~£ tous ypau,u,aTeis>8 "Ti <ru£r|T£iT£ irpos
1 For airoK. enrcv ^BCI.A have simply i$i),
* airoKaSvo-Tavti in ALA (-tio-- in B, W.H., -to<t- in D).
8 Vide below.                                                                         * T)e£Xov in ^BCDL.
6  eX9ovr£s, «iSov in k^BLA.                                               6 irpos auTous in ^BCILA..
7  iSovtcs, e|£8ap.pT]9T)o-avin fc^BCILA (e8apPir)crav in D). 8 ^BD LA have avTotis.
comes fitv in the best MSS., raising
expectation of a Si in the apodosis,
instead of which we have koi (irüs
Yc\'yp<"ttoi). Examples of such sub-
stitution occur in classic authors ; con-
cerning which Klotz, Ucvar., p. 659, re-
marks: when nat, -rt, or the like are
put for Si after piv, it is not properly
a case of construction, but rather:
"quaedam quasi legitima orationis ava-
KoXovOia". Perhaps we are at a loss
from merely reading the words instead
of hearing them spoken with a pause
between first and second half of sen-
tence, thus : Elias, indeed, coming first,
restoreth all things (so teach the scribes)
—and how stands it written about the
Son of Man ?—that He should suffer
many things and be set at nought! The
aim is to awaken thought in the mind of
the disciples by putting together things
incongruous. All things to be restored
in preparation for Messiah ; Messiah
Himself to suffer and be set at nought:
what then can the real ftinction and fate
of Elijah the restorer be ? Whoij Elijah ?
—4|ou8evi)0fj: this form, found in BD
and adopted by W.H., is rare. The
verb occurs in three forms—i£ov8cvew,
igo-uScvcSu (T.R.), cgovOcvc\'u ; the latter
two in more common use. The word in
any form is late Greek. Vide Grimm\'s
Lexicon, and I.obeck, Phryn., p. 181 (from
i{, ovScV or oi8«\'v = to treat as nought).—
Ver. 13 contains Christ\'s own view of
Elijah\'s coming, which differs both from
that of the scribes and from that of the
disciples, who four.d it realised in the
vision on the hill.—Ka6u« yiypa.Ttra.1 iir\'
ai-róv: the relerence is to the persecu-
tion of the expected prophet with the
Baptist. All pointing to one conclusion
—suffering the appointed lot of the
faithful servants of God in this evil
world : Elijah, John, Jesus. That, the
lesson Jesus wishecl by all means to in-
culcate : the 8d iroXXd ira6ctr, now,
and henceforth, to the end.
Vv. 14-29. The epileptic boy (Mt.
xvii. 14-21, Lk. ix. 37-43). The story is
told in Mark with much greater fulness
than in the parallels.—Ver. 14. SyXov
iroXiv: the great crowd and the fact
that the disciples ai the foot of the hill,
the nine, had been asked to heal the
sufferer, are in favour of the view that
the scène of the transliguration was less
remote than Hermon from the familiai
theatre of the healing ministrv of Jesus
and H is disciples.—ypapparets <tv£titoOv-
Tas ir. a., scribes wrangling with them,
the nine. This is peculiar to Mark, but
the situation is easily conceivable : the
disciples have tried to heal the boy and
failed (ver. 18); the scribes, delighted
with the failure, taunt them with it, and
suggest by way of explanation the
waning power of the Master, whose
name they had vainly attempted to
conjure with. The baffled nine make
the best defence they can, or perhaps
listen in silence.—Ver. 15. i$c8ap|3i]6-
rjo-av, were utterly amazed, used by
Mark only in N. T., here, and in xiv. 33
and xvi. 5 in connections which demand
a very strong sense. What was there in
common in the three situations: the
returned Master, the agony in the
garden, and the appearance of the angel
at the resurrection ? A surprise ; which,
tion of Elijah by Jezebel, the obvious whether sorrowful or joyful, always gives
intention being to suggest the identifica- a certain emotional shock. The Master
26
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KATA MAPKON
IX.
4-02
outous ; * 17. Kal dirOKpi0el$ 1 ets eV toü öxXou, «Tire,1" AiodcrKaXe,
f\\viy<a Tof uldV uou irpós °"e, éxorra \'"\'•\'«üua * aXaXov. 18. Kal
óirou dv aÜTOf KaTaXdprj, pfjo-aei aü-roV • Kal * d<ppi£ci, Kal * Tpi£ei
tous óSóvTas aÜToü,2 Kal * InpaiveTai • Kal tlttov Toïs ua6r)Tats <rou
Ivo. aÜTÖ ÈKpdXwo-i, Kal oÖk ïoxuo-ac." 19. \'O 8è diroKpiOels aÜTw,3
X^yet, "*fl ytnd am<rros, leus itótï irpès öp-fis 2<ro|iai; \'lus TróVe
dfe*£ouai ijxCiv; fylptre oütoc irpós pe." 20. Kal •fj^eyKai\' aürof
•repos auTÓV\' Kal iowk" aóróV, eü6e\'ü)9 to iryeüua co-TTapa^ev * aÜTÓV •
Kat ireow eVi ttjs yrjs, «KuXieTO a.4>pï£cov. 21. Kal èirrjpwTTio-e tok
iraTcpa aÜToG, " nóo-os XP^K°S ioTif, ais touto Y^yofec auTÜ;"
"O Sè ei-rre, " riaioidöei\'.6 22. Kal iroXXdxis aurbv xal eis irflp8
ëfiaXe xal cis üSaTa, ivo duoXeo-r] aÜTÓV • dXX" eï Ti SuVacraiJ
b Ch. vil.
37-
c here and
ver. 20.
d here only.
e Ch. iii. I.
f parall.
John x. 24.
Rev. vi.
10 (c\'toS
TTOTtl.
1 aircKpiSi) avTw without «lire in fe^BDLA 33.
\' Omit ovtov NBCDLA 33.
4 to xv. cvOvs o-vveo"irapa|fv in J^BCLA 33.
\' ovtov after koi cis irvp in ^BCLA.
3 avTois in ^ABDLA 33.
5 tK iraiS. in NBCILA 33.
7 Svvi, in NBDILA.
reappears, when He is not looked for,
when He is needed, and when His name
is being taken in vain, perhaps not with-
out a certain sympathy on the part of the
volatile crowd not accustomed hitherto
to miscarriage of attempts at healing
when the name of Jesus was invoked.
In that case their feeling would be a
compound of confusion and gladness—
ashamed and yet delighted to see Him,
both betrayed in their manner.—Ver. 16.
ÉirTjpwTTjo-ev ovtovs, He asked them, i.e.,
the people who in numbers ran to meet
Him. Jesus had noticed, as He drew
near, that there was a dispute going on
in which the disciples were concerned,
and not knowing the composition of the
crowd, He proceeds on the assumption
that they had all a share in it = the
crowd as a whole versus the nine.—Ver.
17. The father of the sick boy answers
for the company, explaining the situation,
laying the main stress of course on the
deplorable condition of his child.—irpos
o-e, to thee, not aware that Jesus was
absent.—irveOuo aXaXov, a dumb spirit;
the boy dumb, and therefore by inference
the spirit.—Ver. 18. 5irov ar o. «aTo-
Xap-Q, wherever it happens to se> ze him.
The possession («xovto, ver. 17) is con-
ceived of as intermittent; "the way of
the spirit inferred from the characteristic
phenomena of the disease " (Xhe Mira-
cutous Element in the Gospels, p. 181).
Then follows a graphic description of the
ensuing symptoms: spasms (p^oxret, a
late form of pijyvvui), foaming (d<kp(Jei
from alppo\'s: he, the boy, foameth),
grinding of the teeth \'.pCEei r. 08.1, then
the final stage of motionless stupor
graphically described as withering (|i)-
paivtToi), for which Euthy. gives as an
equivalent dvaio-8r|Tc?, and Weizsacker
" und wird starr ",
Ver. rg. The complaint of yesus,
vide on Matthew.—Observe the irpos
vu,os instead of Matthew\'s pt6\' vuüv. =
how long shall I be in relations with you,
have to do with you I—Ver. 20. ISwv
may be taken as referring to the boy
(Schanz), in which case we should have
an anacolouthistic nominative for the
accusative, the writer having in view to
express his meaning in passives (4kv\\-
Uto) ; or to the spirit (irvevpo) by a con-
struction ad sensum = the spirit seeing
Jesus made a last attack (Weiss in Meyer,
et al.). This is most in keeping with the
mode of conceiving the matter natural to
the evangelist. The visible fact was a
fresh fit, and the explanation, from the
possession point of view, that the spirit,
seeing Jesus, and knowing that his power
was at an end, made a final assault.—
Ver. 21. kis: a partiele of time, here as
frequently in Luke and John = since, or
when.—(K iraiSu£6cv, (k redundant,
similar to oiro uoxpoScv (v. 6).—Ver.
22. et ti Svktj, if Thou canst do any.
thing (A. and R. Vv.), or better, if any.
how Thou canst help. The father speaics
under the impression that the case, as he
has jast described it, is one of peculiar
difficulty; therefore while the leper said
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»7-*>-                          EYArTEAlON                             403
Po^9t]o,oi\' ^jfiti\', <nr\\av)(i\'io-9els \'♦* ^"•as." 23. \'O 8è \'l*]<roGs etiref
auTÜ, "Tó, et SuVacxai moreuo-ai,1 irdyTa SuraTa Tw irioreiSoifi.**
24. Kal2 tü0t\'w$ Kpd^as ó iraTrjp tou iraiSiou, jieTa SaKpuW 8 éXeye,
" riioTeuu, Kiipie,4 ficï\'iöei p.ou tjj airioria." 25. \'iSiic 8è 6 \'lr)aous
oti £iriaucTpé)(€t SxXos, ^ir£Tip.T)a« tw weupan tü axaöüpTw, \\iyuv
auTU, "To irreuua tó 0X0X01» Kal KU<f>oc,s iyia coi e\'-rriTaVo-t),5 ?£eX9e
l§ auTou, Kal p.TjKcTi cïo-c\\0ï)s cis atTÓV." 26. Kal Kpa^ap, Kat
TruXXa cnrapa^af auTÓV,6 è|f(Xöe * Kal iyivtro &uti fCKpós, öcrrc
iroXXous7 X^yeic Sti &Ttl6avtv. 27. 6 8è" \'Irjo-oüs Kpanio-as aÜTOt»
tïjs X€tP°S>8 \'»1YctPcl\' oÜtoc • Kal dcéan).
28. Kal elo-eXöoi\'Ta aÜTOf9 eis oTkoi>, 01 paönTal auTou inr\\piüray
auTw kot\' I8iai>,9 "*Oti ^pvets ouk ^8uy^9i)p.eK êK^aXcïi\' auTÓ;"
29. Kal etirce outoÏs, " Touto to ylvos iv oüSe^l SuVaTai éJeXGeic,
el p.$) «V irpoaeuxfj Kal njoTeia."10
1 ei Svvt) without irio-TCiio-oi (a gloss) in fr^BDA (CL Svvacrai without irur.).
* Omit Koi BLA.                     » Omit ueTa SaK. ^BCLA (Tisch., W.H.).
4 Omit Kupie fc*BCDL.
8 to irvcvpa after Ku<f>ov, and <roi after eiriTao*o*u in fe^BCLA 33.
6 ^BCDL have Kpaijas, o-rrapa^as, and omit avTov.
\' tous iro\\. in fr^ABLA 33.                      8 tijs x£lP°s *«tov in ^BDLA,
9 eitrtXOovTos avTov in fc$BCDLA, also KaT iSiav before rmqpuTwv.
10 ^B omit Kaï vijorcia, which comes from Mt. (T.R.).
"if Thou wilt," hesays " if Thou canst ".
With reference to the form SiJvrj, Phryn.
says that it is right after tav, but that at
the beginning of a seiuence 8vva<rai must
be used (p. 351)).—Ver. 23. to cl Svvq,
nominative absolute: as to the " if Thou
canst".—iróvTo 8w., all, in antithesis
to the ti of the father.—Ver. 24. Kpd$as:
eager, fear-stricken cry ; making the most
of his little faith, to ensure the benefit,
and adding a prayer for increase of faith
(Poijöci, etc.) with the idea that it would
help to make the cure complete. The
father\'s love at least was above suspicion.
Meyer and Weiss render " help me even
if unbelieving," arguing that the other,
more comnion rendering is at variance
with the meaning of Po-qétio-ov in ver. 22.
Vv. 25-29. The cure.—ciruruvTpc\'xci
(air. Xry.) indicates that the crowd was
constantly increasing, so becoming a new
crowd (öxXos without art.); natural in the
circumstances. Jesus seeingthisproceeds
to cure without further delay. The spirit
is now described as unclean and, with re-
ference to the boy\'s symptoms, both dumb
and deaf.—ut]kcti do-cXd-Rs, enter not
again. This was the essential point in a
case of intermittent possession. The spirit
went out at the end of each attack, but re-
turned again.—Ver. 26 describes a final
fit, apparently worse than the preceding.
It was evidently an aggravated type of
epilepsy, fit following on fit and pro-
ducing utter exhaustion. Mark\'s ela-
borate description seems to embody the
recollections of one on whom the case
had made a great impression.—Ver. 28.
cis oIkov : into a house, when or whose
not indicated, the one point of interest
to the evangelist is that Jesus is now
alone with His disciples.—Sti, recitative,
here as in ver. 11, introduces a suggested
question: we were not able to cast it
out—why ?—Ver. 29. tovto rb yévm,
etc.: This is one of the texts which very
soon became misunderstood, the ascetic
addition, xal vt|o-Tc£a, being at once a
proof and a cause of misunderstanding.
The traditional idea has been that Jesus
here prescribes a certain discipline by
which the exorcist could gain power to
cope successl\'ully with the most obstinate
cases of possession, a course of prayer
and fasting. This idea continues to
dominate the mind even when the
ascetic addition to the text has come to
be regarded as doubtiul; witness this
-ocr page 416-
04 KATA MAPKON                               IX.
30. KAI JKcïOef e\'leXOcWes. iraptiropcuoeTo1 8id "rijs TaXiXaia; •
Kal ouk T^deXec Ivo. ns Y^fl.\'     31. è\'SiSaoxe y^P T0^S fia9ijTas aüroD,
Kal tkcytv auToï;, " On 6 ulos toü dyOpuirou irapaoiSorai els x«Ipas
d»dpuiru>>, Kal diroKTïi\'oGo-ii\' airóv • Kal diroxTavdcis, rjj Tpixj]
^uepa 3 di>ao-nqo-£Tai." 32.  Ol 8i jjyi\'ooui\' to prjpa, Kal è<po|3oü>TO
aÜTov ^wcpuTTJo-ai.
33. Kal T|\\8ef * fis Kaïreppaouu, • Kal IV tt) oiKta Y£kóp.evos,
lirnpuTa aÜToüs, " Ti ir T^ ó8ü irpès eaurous5 oieXoY^eaOe;"
1 BÜ have eiroptvovxo (W.H. text), irapiir. in ^CLA (Tisch.).
\' yvoi in (^BCDL.                                             \' |»«xa xp«i? i)p.tpa? in fc«$BCDLA.
« So in CLA, i)\\9or in NB (Tisch., W.H.). • Omit irpos tav. ^BCDL.
cemark: " The authorisation, however    the reason for the whole of the recent
(for omitting «al vr\\cr.), is not sufficiënt,    wandering outside Galilee: the desire
But even if it were overwhelming, fast-    to instruct the Twelve, and especially to
ing would, in iis essence, be implied "    prepare them for the approaching crisis.
(Morison on Mark). What Jesus said    —koI i\\tyev 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: Sti o «tos, etc, are more than
prayer," and His meaning thatthere was    an announcement made in somany words
no hope of success except through a    once for all; they are rather the text ol
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    (tXeYO", imperfect) all the time, in effect,
that in Mt. xix. 26 (Mk. x. 27): the    —irapaSiSorai, 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. 2o\\ both in healer    —Ver. 32. fyyvóovv: 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 8tï. With
required. In the case of the epileptic    all 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.—pijpa, a solemn
Vv. 30-32. Second announcement of   name for the utterance {vide Mt. iv. 4) =
the Passion (Mt. xvii. 22, 23, Lk. ix.    the oracular, prophetic, and withal
43-45).—Ver. 30. Kal IkiI&cv ilcXSóVrcs,    weird, mysterious word of doom.—4<)>o-
going forth from thence, i.e., from the    {3oCvto, they feared to ask, they did not
scène 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.—irapeiroptvWro, they passed       Vv. 33-50. The Twelve at school (Mt.
along without tarrying -.iywhere. Some    xviii. 1-10, Lk. ix. 46-50, etc).—Ver. 33.
take the irapa in the compound verb    Kawepvaovp;: 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 i-jj oUCa, in
Jesus had become so well known in    the house, opposed to iv i-f) Ó8<J, but pro-
Galilee that it would be difficult for Him    bably pointing to a particu.d. iiouse in
on the thoroughfares to escape recognU    which Jesus was wont to stay.—ri . . .
tion as He wished (oük -fj8«Xev ïva ti»    SitXoyCIIco-Bt, what were ye discussing?
yvoï).—Ver. 31. 48i8qo-k« y^Pi etc-:    Jesus did not always walk beside His
gives the reason for this wish. It was    disciples {vide x. 32). He went before,
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EYAITEAION
405
30—40.
34. Ot 8c icnuwv trpo? dXXrjXous yap * 8ieX6X0r)o-ai\' *V xfj 68w, gherein
tis (letja)^. 35. Kol KaOiaas l$<&vr\\at tous SwStKa, Kal Xcyei Several
> -> * *           a#\\            a           *          »»               #            v                     \\ times in
aurois, El tis oeXei irpwTos eti\'ai, carai ttdvruv eo-xaTos, koi Acts and
vdvriitv SiaKOkOS." 36. Kal Xa/3wf iraiSiov, t<mr\\<jev auTO iv u,£cra> xii. 5.
auTUf • Kat CfaYKaXicrdpvccos auTO, eiiree aurois 37- Os taf* tv Mt. xx.3»
tw ToiouTwf ttcuouoi\' 8<i|T|Tai dirl tü cVóu,aTi p.ou, èjj.è S^crai * Kal
os ^ac * ^fiè 8e\'|r)Tai,2 oük iy.k 8«-x«Tat, dXXd Tof &TrocrTeiXaiT<£ p.€.™
38. \'AireKpiSr) 8c 8 aÜTw ó \'ludVcris, Xc\'yü»\',8 " AiSdaKaXe, eïSou.eV
Tim tü ócójiaTi\'\' crou tVPaXXoiTa Saiu,óVia, 05 oük ükoXouOêT T)(iïv 5 *
Kal c,K<oXu<rau,ci\'6 aÖTÓf, Sri ouk ükoXouOeÏ * ^fWP>\'* 39 \'O Sè \'irjcrous
ctire, " Mr) KwXutre aÜTÓV • oüScls y^P ^°ti" §S iroiT)aei SuVap.ii\' firl
tü oeójAaTt p.ou, Kal Suff)a€Tai Ta)(u KaKoXovTJucu p.e. 40. 0$ yap
1 BDLAhave ov in both places, fr$C in the first place.
» So in CDAI al. ^BL have ScXT|Tai (Tisch., W.H.).
1 For aireic 8c b$ BA have ecfirj and omit Xcy«ik.
4 With cv prefixed in NBCDLAI.
5 This clause os . . . Tgpiv is omitted in ^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 oi Mk.
0 cKuXvop.cv in fe^BDLA, and t)koXoii6ci in fc^BCLA.
of the sentence is not in the correspond-
ing place in Mt., but is given in Mt. x. 40.
Vv. 38-41. A reminiscence (Lk. ix.
49-50). Probably an incident of the
Galilean mission, introduced without
connecting partiele, therefore (Weiss)
connection purely topical ; suggested
(Holtz., H. C.) to the evangelist by the
expression eTa t. Avóp.a.Ti p,ov in ver. 37,
answering to lv r. ó. <r. in ver. 38.—
{KpdXXovTa 8.: exorcists usually conjured
with some name, Abraham, Solomon;
this one used the name of Jesus, im-
plying some measure of faith in His
worth and power.—<kwXuo(jicv, imperfect,
taken by most as implying repeated in-
terdicts, but it may be the conative
imperfect = we tried to prevent him.—
ovk t)KoXoiJ9ei, he did not follow us ; the
reason for the prohibition. The aloof-
ness of the exorcist is represented as still
continuing in the words o<j ovk ökoXovOci
(T. R.).—Ver. 39. Jesus disallows the
interdict for a reason that goes deeper
than the purely external one of the
disciples = not of our company ? well,
but with us at heart.—SuvrjcrcTai tox« :
points to moral impossibility: use of
Christ\'s name in exorcism incompatible
with hostile or inappreciative thought
and speech of Him.—to-xw softens the
assertion: not soon; he may do it, but
thinking His deep thoughts, they foliowed
thinking their vain thoughts The
Master had noticed that something
unusual was going on, divined what
it was, and now asks.—Ver. 34. c>o-t«>-
iraiv, they kept silent, ashamed to teil.—
Ver. 35. koV KaSïcras, etc.: every word
here betokens a deliberate attempt to
school the disciples in humility. The
Master takes His seat (KaSïcras), calls His
scholars with a magisterial tone (l$ü-
VTjacv, for various senses in which used,
vide references, Mt. xx. 32) —the Twelve
(tovs 8.), called to an important vocation,
and needing thorough discipline to be of
service in it.— cï tis Qc\'Xti, etc. the direct
answer to thequestion under discussion—
who the greatest ? = greatness comes by
humility (Ïctx^tos), and service(SiaKovos).
—Ver. 36. The chüd, produced at the
outset in Mt., is no.v brought on the
scène (Xa.p<lv), not, however, as a model
(that in x. 15), but as an object of kind
treatment.—£vavKaXi<ra|j.evos : in Mk.
only —• taking it into His arms, to sym-
bolise how all that the child represents
should be treated.—Ver. 37. 8e|r|Tai in
the first member of the sentence, 8cxt|Tai
in the second; the former (aorist sub-
jtinctive with ó>), the more regular in a
clause expressing future possibility.
Winer, xlii. 3b (a). The second member
-ocr page 418-
406
KATA MAPKON
IX.
oök 2<m Kdff ipwv,1 öirlp ufxGi\'1 itrriv. 41. 8s vdp &V iroTifffl 4|ifis
TTOTllplOl\' ÜSaTOS «*K TÜ ÖVéuaTl (iOU,2 OTl XpiOTOU lint, &uï\\V \\iytü
ifi.lv, oü p.r| diroXé\'oT) 8 tok jua6oi< outoö. 42. Kol 8s fik o-KaKSaXio-j)
ba rwv fiiKpüc * tot mo-TeucWuv eis «"p.4,8 KaXóV itmv aÜTw pSWoK,
\'jut\'sxxviu\' " \' wePtK£tTat Xl\'9°S f*"^"«ès 8 irepl rèv rpdxi\\\\ov oötoO, Kal 0e|3Xr)Tai
ao. Heb. eïs tt)c 6ó\\aa<Tav. 43. Kal édc o-Kai-SaXijY) 7 et 1) x«\'P aou> alro-
\'ko oc ai>rf\\f KaXoV <roi éVrl8 KuXXèi» ets tV JaiJji\' cto-eXfleli\',\' f)
t&s Su\'o x6\'Pa5 éxorra AweXOcï? ets ri\\v yitvvav, eïs Tè irüp Tè
aaPto-roi\', 44. óirou 6 aK<4Xr)§ outS* ou TeXeirra, ical t6 wup oü
(TpeWuTai.10 45. Kal «"de 6 ttou\'s o-ou aKafSaXi\'jT) o-e, dirÓKo o»
aÜTÓV • Ka\\6v é\'ori coi n dueXOelv eïs ttjc ^cot)!» \\u\\6v, <) tous Suo
irdSas ?xorra PXyjÖtjcai eis t^k yéei/fai», els Tè irflp to aajïeoTOK,1*
46.  óirou 6 o-kuXtj$ aürÜK oü TeXeu-ra, Kal to irüp oü <r(Uvrurai.la
47.  Kal {dy 6 6<)>6aXp,ós o-ou o-Kai\'SaXi^r) ae, ëxpaXe aÜToV\' KaXoV
0-01 é\'ori 1s pLoyó^SaXpLoy cio-cXOeïc els tV ftao-iXeiay toü 9eou, <) 8uo
è<t>8aXu.ous «x0KTa PXt|0f)Kai cis tJ|k yitvvav toü wupós,1* 48. Sirou é
1 t||tuv in both places in ^BCD.
* ev ovojioti simply in BCL2 (W.H.), ev or. uov in NDA (Tisch.).
* on before ov jit) in fc^BCDLA.              * tovtwv after uucpuv in fr^BCDLA.
8 fit epe may come from Mt., though it is in NBLX; wanting in ^A (Tisch.,
W.H.).
* uvXos oviKos in t^BCDLAmay be a conforming to Mt., but T.R. more probably
conforms to Lk.
7 o-KavSaXio-ij in fc^BLA.                           \' eo-riv o-t in ^BCLA.
\' eio-(Xe«iv before ei« in ^BCDLA
10 Ver. 44 is wanting in ^BCLA, some minusc. and verss., also ver. 46 (Tisch,,
W.H. om.).
11 o-e in ^ABCLA.                     M 0mit €l* TO • • • ao-fJeo-Tov J^BCLA.
B o-e eo-riv in fc$B.         I4 tov irupos omit ^BDLA (BL omit t>)v before 7eevvav).
itwillmean a change ofmind, and dis-    reading, bas the strong phrase pvXos
use of my name.—Ver. 40. The counter-    óvikos in common with Mt. He is con-
part trutli to that in Mt. x. 30. Both    tent, however, with the expression " in
truths, and easily harmonised. It is in    the sea," instead of Mt.\'s " in the deep
both cases a question of tendency; a    part of the sea," the faithful reproduction,
little sympathy inclinesto grow to more,    probably, of what Jesus actually said.—
so also with a lack of sympathy. Vide    Ver. 43. The offender of the little ones
on Mt. xii. 30.—Ver. 41 = Mt. x. 42, but    is still more an offender against himself,
a later secondary form of the saying :    hence the discourse by an easy transition
iroTT)piov vSotos for ir. \\(>uxp0^i an<^ °Tl    passes to counsels against such folly. In
Xpio-Toü Io-t« instead of els óv. pa8r]Toii.    Mk.\'sversion these are given in amost par-
Vv. 42-48. After the episode of the    ticular way, hand, foot and eye being each
exorcist the narrative returns to the dis-    used separately to illustrate the common
course broken off at ver. 38. From    admonition. In Mt. hand and foot are
receiving little children and all they re-    combined. In the third illustration els
present, Jesus passes to speak of the sin    t{|v Jii>t|v is replaced by els t. Pao-iXclav
of causing them to stumble.—Ver. 42.    t. 9. The refrain : " where the worm,
koAóv, etc.: well for him ; rather = better.    etc," is repeated in T. R. with solemn
Each evangelist has his own word here :    effect after each example, but the best
Mt. o-vu.c|>e\'pei, Lk. (xvii. 2) XucriTeXcï;    MSS. have it only after the third, vu
but Mk., according to the best attested    44, 46 being thus omitted (R. V.).
-ocr page 419-
EYAITEAION
407
41—30.
ox<S\\t]§ airütv oü tcXcut$, Kal to irup oü afSlvvurai. 49. flSs y&p
iTupt dXuHrqo-CTai, Kal iracra 6uaia dXl aXierö^creTai.1 50. KaXov to
SXas\' ibv oè to aXas öVaXor ylcijTai, <* tin oüto k dpTuV«T€; k Lk. xhr.
Col.
iï:<
Ixerc if fauToïs SXas,* Kal cipT)r£u<Tf Iv dXX^Xois.\'
1 This last clause is omitted in fc^BLA, many minusc. (Tisch., W.H., vide below).
«aXainNABDLA.
Vv. 49-50. Salting inevitable and
indispensable. These verses appear only
in Mk. as part of this discourse. The
logion in ver. 50 corresponds to Mt. v.
13, Lk. xiv. 34-35.—Ver. 49 is a crux
interpretum, and has given rise to great
diversity of interpretation (vide Meyer,
ad loc). Three questions may be asked.
(1) What is the correct form of the say-
ing ? (2) Was it spoken at this time by
Jesus ? (3) If it was, how is it to be
connected with the previous context ?
As to (1) some important MSS. (J^BLA
and the new Syr. Sin.) omit the second
half of the sentence, retaining only
" every one shall be salted with fire ".
D and some copies of the old Lat. omit
«he first part and retain the second. W.
and H. retain only part 1. Weiss and
Schanz think that the text must be taken
in its entirety, and that part 2 feil out by
homoeoteleuton, or was omitted because of
its difficulty. Holtzmann, H. C, is in-
clined to favour the reading of D. It is
dimcult to decide between these alterna-
tives, though I personally lean to the
first of the three, not only because of
the weighty textual testimony, but, as
against D, on account of the startling
character of the thought, salted with
fire, its very boldness witnessing for its
authenticity. As to (2) I think it highly
probable that such thoughts as vv. 49-50
contain were spoken at this time by
Jesus. The two thoughts, salting in-
evitable and salting indispensable, were
thoroughly apposite to the situation: a
master teaching men in danger of moral
shipwreck through evil passion, and
unless reformed sure to prove unfit for
the work to which they were destined.
I cannot therefore agree with Holtzmann
(H. C.) that Mk., misled by the word
irip in ver. 48, has brought in here a
logion spoken at some other time. As
to (3) I see no necessity to regard y"P>
ver. 49, as binding us down to a close
exclusive connection with ver. 48, re-
quiring us to interpret ver. 49a thus:
every one that does not cut off the
offending member shall be salted by the
fire of heil; itseli quenchless, and not
destroying its victim, as it is the nature
of ordinary fire to do, but rather pre-
serving him for eternal torment, like
salt. Thus viewed, ver. 49a is a mere
comment on the words oi o-(3e\'vvvTai.
The saying should rather be taken in
connection with the whole course of
thought in w. 43-48, in which case it
will bear this sense : " every one must be
salted somehow, either with the un-
quenchable fire of gehenna, or with the
fire of severe self-discipline. Wise is he
who chooses the latter alternative." If
we ignore the connection with ver. 48,
and restrict iris to the disciple-circle,
this alternative rendering will be avoided,
and the idea will be : every man who is
to come to any good, will, must, be
salted with fire. In that case, however,
it is dimcult to account for the unusual
combination of salt and fire, whose
functions are so opposed. 49b is of
quite subordinate importance, merely at
best a parabolic aid to thought. Grotius
and others divide the sacrifices into two
classes answering to the two forms of
salting: burnt offerings typifying those
consumed in heil, peace offerings those
preserved by self-discipline.—Ver. 50
sets forth the other great truth: salting
in the form of self-discipline indispen-
sable.—xaXèv t4 SXas, an excellent
thing is salt; a most seasonable truth
just then. What follows seems less so,
as it stands in Mk.\'s text As spoken by
Jesus, if we may assume that it was
spoken on this occasion, it might come
in quite naturally. The three thoughts
in this verse: salt good, care must be
taken that it lose not its virtue, have
salt in yourselves, may be merely themes
packed together in a single sentence, on
which Jesus discoursed at length.—
avaXov, air. Xcy. in N. T., used in latei
Greek ; uupav6fj in Mt. and Lk.—
€xfT€ Iv cavTots SXo, have salt in your-
selves. In the two former clauses dis-
ciples are thought of, as in Mt. v. 13, u
themselves salt for the world. Here
they are viewed as the subject of the
salting process. They must be salted in
order to be salt to the world, their
-ocr page 420-
408                             KATA MAP KON                                X
X. I. KAKEI6EN \' &i\'a<TTas êpxerai eïs Ta ópta Ttjs \'louSaias,
Sta tou 2 Wpof toO \'lopSdyou • Kal cruinropeuoirai irtfXif öxXoi irpos
auTÓV • Kal <ï>s tiüOei, irciXii» é$iSsuntm> oütou\'s. 2. Ka tTpoo-eXöórres
ol" ♦aptaaïot éhrripcSTtjcraf 3 aÜTÓf, eï êltoTif dcSpl yuraÏKa diroXOcrai,
ir£ipd£oircs aÖTÓc. 3. 6 8« diroKpi6ei$ tXitev aÜTcï$, " TÏ up.Ii/
«VeTetXaTO MoKrtjs;" 4. OÏ 8è etiroi\', " Mutrijs tWTp£i|/e 4 PiÖXioK
dirooraaiou ypaijiat, Kal diroXücrai.\' 5. Kal diroKptflels ó \'Irjo-oüs
eTiref6 aü-rol;, " ripos tt)P aKXnpoKapSiav üpüc typaij/er üulv t>)v
1  «ai ckciBcv in N13CDA.
2  xai instead of Sta tov in fc^BCL ; ircpav without «ai in DA. The xai caused
trouble to scribes, some omitted it after Mt., sorae substituted Sta tov as in T.R.
*  BLA omit 01 (added here as usual), and fc^BCDLA h»ve the imperfect
cTTTipuTuv instead of the aorist so often substituted for it in T.R. (again in ver. 10).
* tirtTpexJ/fv M. in ^BDLA.
*  For Kat . . . «tirev read with ^BCLA o 8c I. ii/imr.
Kal (of fc$BCL) is omitted.—<ruu.iropcv-
ovxat iraXiv, crowds again gather.—
óx^ot, plural; here only, with reference
to the different places passed through.—
£>% eluOii, as He was wont ; remarked
on, because the habit had been suspended
for a season during which the whole
attention of Jesus had been devoted to
the Twelve. That continues to be the
case mainly still. In every incident the
M aster has an eye to the lesson for the
disciples. And the evangelist takes
pains to make the lesson prominent.
Possibly his incidents are selected and
grouped with that in view: marriage,
children, money, etc. (so Weiss in
Meyer).—ISiSoctkcv, He continued teach-
ing, so also in vi. 34. In both places
Mt. (xiv. 14, xix. 2) speaks of heal-
ing. Yet Mk.\'s Gospel is a gospel of
acts, Mt.\'s of words. Each is careful
to make prominent, in general notices,
what he comparatively nsglects in
detail.
Vv. 2-12. The question of divorce (Mt.
xix. 3-12).—airoXCcrai: the question is
put absolutely, the qualifying clause
Karot iracrav alriav in Mt. being omitted.
Thus put the question presupposes
knowledge of Christ\'s high doctrine as
to marriage, and is an attempt to bring
Him into collision with the Mosaic law,
as absolutely interdicting what it allowed.
—Ver. 3. t( vp.tv «vctciXoto M.: here
Jesus has in view not what Moses
allowed in Deut. xxiv. 1, but what he in
Genesis enjoined as the ideal state of
things (Moses from the Jewish point of
view author of the Pentateuch and all its
legislation). They naturally supposed He
had in view the tonner (ver. 4).—Ver. 5
ulterior vocation. Meantime a more
immediate effect of their being salted is
pointed out in the closing words.—
<tpT)veveTf tv aXXrjXots : be at peace
with one another ; which they were not.
The cause of dispeace was ambition.
The salting would consist in getting rid
of that evil spirit at whatever cost.—
cipijvcveTc: a Pauline word, remarks
Holtz. (H. C). True, but why not also
a word of Jesus ? certainly very apposite
to the occasion.
Note.—Salting of disciples imports
suffering pain, but is not to be con-
founded with the cross-bearing of faith-
ful disciples (viii. 34). The former is the
discipline of self-denial necessary to
make a man a follower of Christ worthy
of the name. The latter is the tribulation
that comes on all who follow closely in
the footsteps of Christ. The one is
needful to make us holy, the other over-
takes us when and because we are holy.
Chapter X. Marriage Question.
LlTTLE CHILDREN. QuEST AFTER
F.ternal Life. Two Sons of
Zebedee. Bartimaeus.—Ver. I, The
departure from Galilee (Mt. xix. 1).—
ckcïOcv óvao-Taf, as in vii. 24, q.v.; there,
of a departure from Galilee which was
foliowed by a return (ix. 33), here, of a
final departure, so far as we know.
Beza finds in the expression a Hebraism
—to sit is to remain in a place, to rise is
to depart from it. Kypke renders, et inde
disccdens, and gives classic examples of
the usage.—«Is ia ; jiaT.\'l.KatTrepav, etc,
into the borders of j ud^ea and of Peraea;
how reached not indicated. The read-
ing of T. R. Sta tou irépav t.\'I. gives the
route. Vide on Mt., ad loc, where the
-ocr page 421-
i-i4.                              EYAITEAION                               409
lvro\\i\\v TOu-n)K • 6. dirè 8c dpxfjs KTicreus, Hpotv Kal OfjXu èiroii)crtv
aÜTous 6 ©eds.1 7. \' ivtKev toutoo KaTaXcttJtci óVOpuiros rbv ira-rcpo
aürou xai tt|1\' urjTc\'pa • koi irpoo-KoXXr)8igo-cTai irpès tV yuKaÏKa
aÜToü,2 8. Kal êVorrai 01 Suo els crdpxa fiiav.\' Snne oiWti dal
Suo, dXXd fjua crap£. 9. 8 ouk 6 0eos owc\'£eu|ei\', avOpuiro? p,f|
XwpiJeTW." 10. Kal cV Tg oÏKia * iraXif ol u-aèSjTal aurou ïrepl tou
aÜToü €TTT|pwTT)<7ai\' 4 aÜTÓV. 11. Kal Xé\'yei oütols, "*Os dai» d.TroXucrn
Tt\\v yui\'aiKa aÜToü Kal yau,^o-r) óXXyji», uoi)(dTai ètt\' aürqf 12. Kal
ia» yuKr) 5 diroXuo-n tok öVSpa aü-rijs Kal5 yajiTjÖT] aXXa>,5 poixaTai.
13. Kal irpoo-£<pcpo>\' aÜTÜ iraiSia, "va ai|<r]Tai aÜTÜK• ol 8è
p.a6r|Tcu i^^€^Ljxw^\' to!s Trpotnjjepoutrii\'.\'5 14. Ihiiv 8c ó \'ItjctoOs
jjyaprfKTno-e, Kal cZitei\' aÜTots, ""A CTe Ta iraiSia cpxeo-0ai irp<5s
pc, Kal 7 fir) kuXÜctc aÜTa\' twc ydp toioutup èoriv tj SauiXtia tou
1 Omit o 6co« ^BCLA. D bas o 9., and omits avTovs (W.H. omit o 0* and
bracket avrovf).
\' xat irpoo-K. . . . avrov, omitted in ^B, is probably an addition from Mt. or
Sept.
3  cis TTjv oiKiav in fc^BDLA.
4  01 pa6. ïrepl tovtou «irripuTuv in fc$ (tovtwv) BCLA (Tisch., W.H.).
8 For yvvt| air. ^BCLA have avrn airoXvo-ao-a without Kat, and for yau.T]0T)
aXXu, yau/rjo-r) aXXov (so also D: Tisch., W.H.).
6  fc$BCLA have avruv before avjnp-ai, nrcTi|tt)o*av for ciriTiuwv, and avrois for
tois irpoo*(j>€povo"t (W.H.).
7  BAI omit xai, 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
toutt|v : at the end, with emphasis ;    readers. Jewish women could not divorce
this particular command in contradiction    their husbands. The W ovitijv at the
tothe great original one.—Ver. 6: " But    end of ver. n 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
apo-cv Kal, etc, being a quotation from    view is taken by the leading modern
Sept. (Gen. i. 27), w. 7, 8 heing 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    iraiSta as in Mt. Lk. has Sp^r) =
opposed to the way in which the    infants carried in arms. Note the use of
Pharisees are supposed to have en-    the compound irpoo-(\'cj>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.—atyi\\Tai, touch,
noticeable: (1) the absence of the    merely, as if tl at alone were enough to
qualifying clause cl p.r) iiri iropvtia, and    bless ; prayer mentioned in Mt.—rots
(2) the addition of a clause (ver. 12)    irpoo-^cpovo-iv (T. R.), probably interprets
stating the law in its bearing on the    the aÜTots (W.M.) after iircTiuijo-av.—
woman b if she put away her hasband    Ver. 14. tjyavaKTTio-c, " was moved
and marry another, she is an adulteress.    with indignation " (R. V.) is too strong,
-ocr page 422-
KATA MAPKON
4IO
X.
6cou • 15. Afi^e Xeyu óp.Ie, 8s c"Ae ur| 8^|t)Tai tV PacriXeiW tou
6cou <is iraiSiOf, oü |1t) ei<r{kQr\\ els aürrji\'." 16. Kal eVayKaXicrd-
ficyos aÜTÓ, Tidels Tas \\tlpas èV aird, TjüXdyei aü-rd.1
17. Kal £KTfopeuo(j.eVou aÜToG cis óSói\', irpoo-Spau&i» e\'s Kal
yoeuTrerpo-as aÜTbv l-nr\\p6ra auToV, " Ai8dcn<aXe dyaOc\', tl Tfoirjcru
Tva ^urif atwviof KXT)poeop.r]o-<i»;" 18. \'O 8è \'ino-oüs ctiref aÜTÜ,
"Ti p.e Xtyeis dyaöóV; ouSels dyaÖds, «t (at) els, ó Gcó$. 19. tAs
cWoX&s oTSas, Mf| fiotxcucrfls\' fir| 4>o>>eu<rns * • ut) KXe<J/iis * firj
«JfCu8ouapTupT]<rns • ar) dirooTep^o-rjs • Tiiia toi\' iraTe\'pa cou Kal Tty
UYjTt\'pa." 20. \'O 8è diroKpi6cls elitev8 aÜTÖ, " AiSdo-KaXc, toOto
t cf. Ch. xiv, Tfdrra e\'4>uXa^cifiT)i\' tV ycórrjTÓ; fiou." 21. \'O 8« \'Irjcrous * Gp.|3\\ei|/a$
17; zxtt.fi. *aÖTw fjydinio-ci\' aÖTÓr, Kal ctirce ai™, ""Ec o-oi4 öoTepeï • iTirayc,
Saa ?xets iruXyjaof, Kal 8ès tois 6 imoxoTs, Kal JJeis Ono-aupdf eV
1 Instead of nVtM • • • nvXoyci avra fc^BCLA have KaTcvXoyu Ti9<it rat x(lPa*
«r. avTa (Tisch., W.H.).
1 |ti) 4jov6vct-iis before pi) |ioixcvan]S in BCA (W.H. text),
* Foi o 8c airoK. ciircv ^BCA have o 8c c$t).
* cc in fc$BCA.                      • BA al. omit tois (W.H. in brackets).
"was much displeased " (A. V.) is better,
"was annoyed " is better still (" ward un-
willig," Weizsacker).—p.t] kuXvctc, Kal
of T. R. before lit| is much better left
out: suffer them to come ; do not hinder
them; an expressive asyndeton, This
saying is the main point in the story for
the evangelist, hence the imperfects in
ver. 13. It is another lesson for the
still spiritually crude disciples.—Ver.
15 answers to Mt. xviii. 3. As Jesus
f ave several lessons on humility and
indred virtues, in Capernaum, here, and
on the way to Jericho (x. 35 f.), it is not
to be wondered at if the sayings spoken
in the several lessons got somewhat
mixed in the tradition. It does not
greatly matter when they were uttered.
The thing to be thankful for is their pre-
servation.—Ver. 16. cVayKaXio-oiicvos, as
in ix. 36. Jesus took each child in IIis
arms, one by one, and blessed it:
KaTcvXj-yci, imperfect. The process
would last a while, but Jesus would not
soon weary in tuch work. The com-
pound verb Kartv\\6yn (fr$BCL, etc),
here only, has intensive force like
icaxa^iXew in Mt xxvi. 49 (vide notes
there and Maclear In C. G. T.).
Vv. 17-27. Qutst a/ter tternal life
(Mt. xix. 16-30, Lk. xviii. 18-30).—Ver.
17. {KiropcvoficVov o. cis 68ov: the
incident to be related happens as Jesus
is coming out trom some house into the
highway, at what precise point on the
journey Mk. neither knows nor cares.
The didactic significance of the story
alone concerns him.—SiSdo-xaXc kyaüi:
that the epithet dya6ó« was really used
by the man is higlily probable. Vide on
Mt.—Ver. 18. t( p.c Xfvcis óyafloV: on
the import of this question vide notes on
Mt.—Ver. 19. The commandments of
the second table enumerated are ex-
pressed by subjunctives with f.i), instead
of future indicatives with o4. While Mt.
has the supernumerary, " love thy neigh-
bour," Mk. has \\ii\\ airoo-TCpij<rr|S, which
probably has in view the humane law in
Deut. xxiv. 14, 15, against oppressing or
withholding wages from a hired servant;
a more specific form of the precept:
love thy neighbour as thyself, and a
most apposite reminder of duty as ad-
dressed to a wealthy man, doubtless an
extensive employer of labour. It should
be rung in the ears of all would-be
Christians, in similar social position,
in our time: defraud not, underpay
not.—Ver. 21. Vjydin]o-cv a.: on the
import of the statement in reference to
the man vide on Mt. Jesus loved this
man. Grotius remarks: Jesus loved not
virtues only, but seeds of virtues ("et
semina virtutum "). Field (Otium Nor.)
renders " caressed". Bengel takes
è(j.(3\\eij/as ^ydirijo-cv as a tv 8ia Svoïv,
and renders, amanter aspexit = lovingly
regarded him—tv «re io-repcï. In Mk.
Jesus, not the inquirer, remarks on the
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i5-»7-                            EYAITEAION                               41 r
oupavw • Kal SeGpo, AkoXou0«i p.01, Spas top araupoV." 1 32. \'O 82
aruyi\'da-as «\'m tw Xóyw dirfjXOt Xuttouiie^os • V y4p ?xu>\' "Ti^uaTa
TroXXd. 23. Kal irEpijSXEiliauefos 6 \'irjtroDs Xéyev rots uaörjTaïs
auTOu, " nis SikjkÓXws ol ra xPv\'lfJiaTa ëxoires tl$ TV paaiXeiat»
tou OeoG ïlo-eXsua-on-ai." 24. Ol 8è paGnTal £0ap./3ourro érn rots
Xoyois auTOu. \'O 8è \'[-qaoGs mlXiy &iroKpi8ds \\4yei aüroïs, " TÉWa,
iris b BuaKoXóv ï\'oti tous TMiroiBÓTas «!irt TOÏs \\pi)fia<ni> 8 els tt|I\' b here oaljr.
paaiXeiay toG QïoG elae\\Qelv. 25. cÜKomüTepóV èon Kap.r)\\ot\' Sid
•rijs * TpujiaXias rijs8 (ïacJuSos eï(7€X8eii\',* fj irXoucrioi\' ets "rt|f
PucnXefcif toG ©toG tl(reX8«ïi\'." 26. Ol 8i ircpiaaüs é\'feirX^<r-
ctoito, Xeyoires irpos «Ioutous,8 "Kal Tis Suyarai <r<i>Qr\\v<u;m
27. \'EpPXciJ/as 8è* auTots o \'lT)troGs Xéyei, " riapa dp8pc£iroi$
dSfoaTor, dXX\' oü irapa tw t Oeü • irdrra yap SuvaTa èVri8 irap&
1 apat t. a. is a gloss from Ch. viii. 34, omitted in j^BCDA.
1 tovs wtir. . . . xpTl(J-io\'\'visagloss wanting in NBA; vide bclow. Omission
by similar ending (Alford) is abstractly possible.
3 ti)s is found in B in both places (W.H. margin), but omitted in many uncials.
4  SieXOetv in some copies (W.H.).
•  avTov in ^BCA.                                        • Omit 8< ^BCA.
1 Omit tu ^BCA. B omits the second ra at end of sentence (W.H. in braclcets).
* tori omitted in fc^BC al.; more expressive without.
lack; in Mt. the reverse is the fact: the
man is conscious of his defect, an im-
portant point in his spiritual condition.
—Scvpo, etc.: from the invitation to join
the disciple band Weiss (Meyer) infers
that the incident must have happened be-
fore the circle of the Twelve was com-
plete. He may have been meant to take
the place of the traitor. The last clause
in T. R. about the cross is an obvious
gloss by a scribe dominated by religious
commonplaces.—Ver. 22. orvyva<ras:
in Mt. xvi. 3, of thesky, here, of the face,
XviTovp.£vos, following, referring to the
mind: with sad face and heavy heart.
Vv. 23-27. The moral of the story given
for the benefit of the disciples, irepipXe-
>J;ajj.€yos (iii. 5,34), looking around,tosee
what impression the incident had made
on the Twelve.—irüs = óXtiSüs, Euthy.
—irüs 6v<r., with what difficulty!—to.
Xpi]p.aTa, wealth collectively held by the
rich class (Meyer).—Ver. 24. «8a.(j.(3ow-
to, were confounded.—iróXiv airoKpidcls
preparesusforrepetitionwithunmitigated
severity, rather than toning down, which
is what we have in T. R., through the
added words, tovs ireiroi9<$Tas eirl toïs
Xpi]p.aariy, suggesting an idea more
worthy of a scribe than of Jesus ; for it
is not merely difficult but impossible for
.\'one trusting in riches to enter the King-
dom. Yet this is one of the places
where the Sin. Syriac agrees with the
T. R.—Ver. 25. In this proverbial saying
the evangelists vary in expression in
reference to the needie and the needle-
eye, though one might have looked for
stereotyped phraseology in a proverb.
The fact points to different Greek render-
ings of a saying originally given in a
Semitic tongue.—TpvuaXi&s, from rpvw,
to rub through, so as to make a hole.
According to Furrer, proverbs about the
camel and the needle-eye, to express the
impossible, are still current among the
Arabs. E.g., " hypocrites go into paradise
as easily as a camel through a needle-
eye "; "He asks of people that they con-
duct a camel through a needle-eye"
(Wanderungen, p. 339).—Ver. 26. The
disciples, amazed, ask; Kal tis SuvaTai
crwflfjvai) tis apa, etc, in Mt. The Kal
résumés what has been said, and draws
from it an inference meant to call its
truth in question (Holtz., H. C.) = who,
in that case, can be saved ?—Ver. 27.
This saying is given dlversely in the
three parallels; most pithily in Mt., and
perhaps nearest to the original. For
the meaning»/d« on Mt.
Vv. 28-31. Peter\'s question (Mt. xix.
-ocr page 424-
4I2                             KATA MAPKON                                X.
tw 6cw." 28. Kal tjpfaTO ó n<Trpos \\{ytivl oütü, "*l8ou, rjp.€Ïs
dd>rJKap.ev trdira, Kal r|KoXou0^crap.eV 2 <roi." 29. \'AiroKpi8cl$ ü 6
"lijoroGs cTttck,8 " \'Afif|K Xlyu upae, ouSci; io-riv, 85 diprJKei\' oiKiac, ïj
doeX<j>ou\'s, f( &8cX<pds> f) iraWpa, t) uïjTé\'pa,* {j yuraÏKa,6 <j Wxfa,
?) dypoug, IfCKcr tfioG Kal" toO eüayyeXi\'ou, 30. lav p.r] Xd[3r|
c Rom. üi. JKaTOrrairXaaioi\'a vüv Iv tw * icatpü toutw, oiKias Kal d8eX<pous
\' Kal dScX<pac, Kal p.T)TC*pas7 Kal tcVko Kal dypou\'s, prra Siuypuüe,
Kal èi\' tü alüfi tü èpxop.eVü) 5U,V aïcifioc. 31. iroXXol 8è ëaovTai
irpuTOt éaxaïoi, Kal 01 coxaTOi irpüroi."
32. \'HIAN 8è cV rij ó8a> dniPtuVorres cis \'icpoaóXup-a • Kal r\\v
irpodyav au-rous ö \'Itjctoüs, Kal c\'Oap.PoGiro, Kal8 dKoXouOoGircs
è4>o(3oürro. xal irapaXa{3ue irciXie tou$ SuScxa, t)p£a-ro aÜTois
Xc\'yciy Ta u-AXorra aÜTÜ au^aivtiv • 33. "\'Oti, Ï80Ó, drapaifopcf
C19 \'lcpo<róXup.a, Kal ó utos toS AvQpuirov irapaSoS-qacTai toÏs
dpxicpcucn Kal tois ypau.p.aTcGcn, Kal KaTaKpicoGorii\' aÜTÓ^ davdju,
1 Xrytiv before o D. and without xai before ïipf. in fc^BCA.
1 T)KoXov6T)Kapfv in BCD.
* For airoic. . . . ciir<v ^BA cop. have «<j>ii e I.
4 |XT)T«pa t| irarepa in BCA.
5  ^ BDA omit t) vwaixa, which probably comes firom Lk.
* Kat ivckcv in fc$CDA (W.H, in brackets).
\' So in BA, but J^aCD have p.TiT«pa, a correction (W.H. margin).
\' 01 S( in jf^HCLA; not undeistood, thereiore koi substitutcd 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 valueof the
necting word such as tót* in Mt. ISov    compensation, rather enhancing it, as a
betrays self-consciousness, also the fol-    relish; a foreshadowing this, perhaps a
lowing f)iut«. 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 prcdiction of the
stopping short with the statement ol fact    Passion (Mt. xx. 17-19, Lk. xviii. 31-34).—
on which it is based = behold 1 we have    Ver. 32. cis \'Icpoo-dXvp.a, to Jerusalem 1
left all and foliowed Thee ?—a<fji)Kapcy,    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
rjKo\\ovOr\\Kcni.tv, to an abiding condition.    explain the mood and manner of Jesus.—
—Ver. 2g. Jesus, seeing Peter\'s mean-    vpodyuv: 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    MapBovrro : the astonishment of the
enumeration of persons and things for-    Twelve and the fear of others (ol aicoX.
saken, "wife" is omitted in important    <<j>of3oüvTo) 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. Itmayhave    go to Jerusalem in spite of apprehended
to be done, but He would rather not say    danger (Weiss). These feelings must
it.—Toi «vayycXCov: 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 ; licaTovTairXa-    the fear of the crowd, who were not, like
criova (Lk. vüi. 8): the measure character-    the Twelve, acquainted with Christ\'t
istically liberal; |ma Siuy^üv: the    forebodings of death. Memory and ex-
natural qualification, seeing it is in this    pectation were both active at that
-ocr page 425-
a»-4i.                            EYAITEAION                               413
Kat irapaSwaouo-iK airbv toïs cOreai, 34. Kal éuirai^ouo-ip aÜT<J>,
Kal p.a<TTiy<&<roucriv auróv, Kal cuirrwouvii\' aufö,1 Kal dirOKTeroSaiK
aurcV • Kat Ttj TptiT) i]p.t\'pa * dpao-Trj<7£Tai."
35. Kaï d irpoo-iropeuoiTai aÖTw \'laxupos Kal \'ludcnjs oï u\'iol d here only.
Ze(3eScu\'ou, \\iyovTts,* " AiSaaKaXe, 6cX.op.ei\' "va 8 «"di» aÏTrjcrwu.ei\',*
iroir|<rT)s ijfüi\'." 36. \'O 8è etirei\' aÜTOÏs, " Ti 0e\\eTe iroirjaai pe *
iy.lv;" 37. Oï 8è etiroi\' aÜT<j>, " Aès \'np-ï>\'i "va ets èk 8e£iü>> ctou *
Kal ets i£ eücorupwe crou 7 Kadicrwatv iv ttj 8ó£rj o-ou." 38. \'O 8i
\'Irjaoiis etirei\' aü-roïs, " Ouk oïSaT* Ti aÏTetaöe. 8üVacr0e irieïi\' Tè
irOT^piof 8 èyii irifu, Kal8 to fSdirricrua ö èyw |3aTrTi£op.ai, j3air-
Tiaöfji\'ai;" 39. Ol 8è eiirov aÜTÜ, " Au^dpeöa." \'O 8è \'ln<xous
tïirev auToïs, "Tè pèV9 iroTijpioi» 8 iyit ttiVoj, VMffOc • Kal Tè
Pdirno-pa ö èyij PaTm\'^opcu, PaTTTicr9r)a«a0« • 40. to 8è xaOiaai ex
Sc^iüv p,ou Kal t£ eü(ui\'üfi.üjv p.ou,10 ouk cunr èpo^ SoCVai, dXV 01$
(JTOip-aorai." 41. Kal dKoüVatres oï Scxa ïjp^ai\'TO dyai-aKTeïi\'
1 cpimio-ovo-iv in first place, paori-y. second, in fc^BCLA.
1 (i€Ta Tpcif Toepas in fc^BCDLA.
* ^BCDLA add o«tu.                                               « ^ABCLA add <rc.
*  For iroiT|(rai p< B has pe iroiijo-w. CD correct by omitting pc, ALAX bjr
changing into infinitive with accusative as in T.R.
6 <rov ex Sélioiv in fc^BCLA.
7 c| apio-Ttpuv (without <rov) in BLA.                       8 i| in J^IJCDLA.
* pev wanting in fr^BCLA. T.R. is a grammatical correction.
10 t) for xai, and pov after tvuv. omitted, in (^BDLA. Besides these ACJ al.
omit second pov.
moment, producing together a high-
strung state of mind: Peraea, John,
baptism in the Jordan, at the beginning;
Jerusalem, the priests, the cross, at the
endl Filled with the varied feelings
excited by these sacred recollections and
tragic anticipations, He walks alone by
preference, step and gesture revealing
what is working within and inspiring
awe — "muthig und entschlossen,"
Schanz ; with " majesty and heroism,"
Morison; "tanto animo tantaque
alacritate," Elsner; " more intrepidi
ducis," Grotius. This picture of Jesus
in advance on the way to Jerusalem is
one of Ml;.\'s realisms.—Ver. 33. Sti
I8011, etc.: the third prediction has lor
its specialties delivery to the Gentiles
(toïs ?fti\'tT>.V and an exact specification
of the indignities to be endured : mock-
ing, spitting, scourging. Jesus had been
thinking of these things before He spoke
of them; hence the excitement of His
manner.
Vv. 35-45. The sons of Zebedee (Mt.
xx. 20-28), showing the comic side of the
drama.—Ver. 35. In Mk., James and
John speak for themselves: AiSdoxaXf
Sc\'Xoptv, etc. In Mt. the mother speaks
for them.—Ver. 36. t£ tfktri pc iroii^iru:
this reading of B is accredited by its very
grammatical peculiarity, two construc
tions being confused together; an
accusative (pc) foliowed, not as we expect
by the infinitive, iroiijo-ai (T. P \\, but by
the subj. delib., iroitja-ai.—Ver. 38. to
Pa-n-Tio-po: in Mk. there is a doublé
symbolism for the Passion, a cup and a
baptism; in Mt.\'s true text only the
former. The cup is an Old Testament
emblem; the baptism not so obviously,
yet it may rest on Ps. xlii. 7, lxix. 2,
cxxiv. 4-5. The conception of C.ristian
baptism as baptism into death is Pauline
(Rom. vi.). — Ver. 40. ^roipao-rai
stands alone in Mk. without the reference
to the Father, which is in Mt.—Ver. 4a.
ot Sokovvtcs apxtiv, those who pass for,
are esteemed as, rulers: " quos gentes
habent et agnoscunt " (Beza) ; " qui
-ocr page 426-
i4                          KATA MAPKON                             x.
irepl \'lanw|3ou Kal \'ludVeou. 42. ó 8è \'lijcroOs irpoo-KaXeo-apcvos
aü-rous\' X£yet aÖToïsi " OïSaTe Sn 01 Sokouctc; apxcic tuv idv&v
KaTaKupieuouaif airuv Kal 01 peydXoi aÜTwi\' KaTe£ouard£ouani\'
aÜTtüi\'. 43. oux 0ÜT4) 8c êorai 2 ^K öjiïr • dXX\' Ss édi/ BAn ycrArOat
(i^yas8 4k iuïi\', forai SidKoyos óp,üi\'8- 44. Kal 8s Uk 8eXt) Aftwv
Y«^o-8ai* irpÜTOS, lorat irarrwi\' 8oGXot • 45. Kal ydp 6 uiós toG
dröpu-rrou oük r)X8e 8iaKOfT)6rji\'ai, d\\Xd 8iaKoyfj crai, Kal SoGcai ri\\v
^u\\r\\v aÜToG XuTpoi» dtrl iroXXAc."
46. Kal êpxoirai «Is \'l£pix<£ Kal ÈKTopeuone\'rou auroG dirè \'kpixw,
Kal tüi\' p.aÖTjTÜi\' auToü, Kal SxXou iKavoG, ulos 6 Tipaiou BapTipaio;
6 tu<|>Xos eK(£6i]TO irapd r$\\v óhbv irpoaatTÜi\'.6 47. Kal dKouoas 3ti
\'lr)o-oGs ó Na^upaïcSs* ianv, T)p£aTO Kpa^cie Kal Xeyeic, " \'O ulè$ 7
Aa|3iS, \'It)o-oG, i\\ln\\a6v pvc." 48. Kal ^ircTip.ui\' aü-rw iroXXoi, tra
«rt(üTTT)<rj) • 6 8è ttoXXü paMoy CKpa^cc, "Ytè AapiS, éXénaóV ue."
49. Kal OTds d *lr|o-oGs eTircf oórèr $o>n]8TJi\'ai8 • Kal ^mko&OI to»
Tu<f>\\óV, X^yofTes aÖTÜ, " edpcrei • éyeipai,9 ^lovel o-e." 50. \'O 8è
d-irofJaXwe rh Ipd-rioi\' aü-roG dcaords10 {jX8e irpos rhv \'\\i\\ao\\iv •
1 xai irpoo-KaX. avTovf o I. in fr^BCDLA. * cotiv in fc$BCDLA Lat. vet. Vuig
* p«Yo.s ytv. in fr^BCLA, also v\\uav Slok. * e» vp.lv etvai in fr^BCLA.
\' For vios . . . irpoorai-ruv fc$BLA have o vio$ T. B. Tv<t>Xo« irpoo-ain)s cxaO.
irapa tt]v oSov (Tisch., W.H.).
0 Nagapnvos in BLA. B places «rriv after lijtrovs.
7 «M (for o v.) in ^}BCLI.
8 <f>uvT|<rarc avTOv in fr$BCLA changed in T.R. into the more commonplace
auTOv <j>wvr]8i)vat.
» eyeipe in ^ABCDLAX.
10 A tame substitute for avairi)Si|ira« in fc^BDLA, go characteristic of Mk.
honorem habent imperandi" (Grotius).    of very moderate dimensions, but «= a
Some, e.g., Palairet, regard SokoCvtis as    large crowd, as we say colloquially
redundant, and take the phrase in Mk.    "pretty good" when we mean " very
as = Mt.\'s ol apxovT««. Kypke resolves    good ". This use of Iko.vó\'s probably
it into ol Ik 8<$YP-o/rós tivos apxovTes =    belonged to the colloquial Greek of the
"qui constituti sunt ut imperent".—    period. Vide Kennedy, Sourcesof N. T.
Ver. 43. Io-tiv (W.H.), is; the "is"    Greek, p. 79.—ó vlos T. B. Mk. knows
not of actual fact, but of the ideal state    the name, and gives both name, Barti-
ofthings.—Ver. 45. Vide on Mt.             maeus, and interpretation, son ot
Vv. 46-52. Bartimaeus (Mt. xx. 29-34,    Timaeus.—Ver. 47. vU AafuS : this in
Lk. xviii. 35-43).—Ver. 46. ïpxovTai,    all three narratives, the popular name for
historical present for effect, yericho an    Messiah.—Ver. 49. ^mv-qa-arf, tfxovovo-i,
important place, and of more interest to    4><ovtt: 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 Jeruzalem    priate word all through, to call in a loud
(Weiss in Meyer).—JKiropcvopevov a.:    voice, audible at a distance, in the open
Jesus mentioned apart as the principal    air (vide ix. 35).—flapo-ei, (ycipc, <J>a>vtï,
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, iroptvopivuv understood.—o\\-    of the beggar\'s eager response—mantle
Uavov : not implying that the «rowd was    thrown off, jumping to his feet, he
-ocr page 427-
42-5* xi. r-3.                EYAITEAION                               415
51. Kal diroKpiBels Xéyei oötw 6 \'Itjcoös,1 "Ti ÖAeis iroir)(ru oroi*;"
*0 8è Tu<J>Xès tlirtv auTü, "\'Pa0|W, Zva dcapX^u." 52. *0 8è»
It](toCs et-Tref aÜTÜ, ""Yiraye" ij mans frou awu^ cm." Kal
eCÖtcüs dfé)3Xe\\|/c, Kal tjkoXouOei tü *lr|<ro04 Iv rfj ó8w.
XI. I. KAI Stc iyyl^ovaiv els \'lepoucraX^p.,5 els BnOipayT) Kal
BnOakiae 6 irpos to Spos TÖr \'EXaiür, dwooTe\'XXei 8uo TÜk p.a6r)TÜK
aÜTou, 2. Kal Xeyet auTOts, "\'YirdyeTe eis tt)c Kupr)>> r^f xaTeVam.
ifiMV • Kaï eüdc\'us clo-rropeucSp.ei\'oi eis aÜTrjy eupijcrcTe irüXop SeSefiéVo?,
itf or ouSels7 dfdpuTruf KcxdOiKe8 • Xucfatres auTÖi» dydyeTe.9
3. Kal idv tis Jfitf elirj), Ti iroieÏTe toüto; cZiraTc, "Oti10 é KÜpioj
1 nu™ e I. ciirev in t^BCDLA.
* ti om 6cXci« iroiT)(ru in ^ i ÏCI.A, obviously preferable to the smooth reading in
T.R.
» Kaï o I. in BLA cop. (W.H.).
4 out» for tv I. in fc^ABCDLA al. hit. vet. Vuig.
* Iepov<raXT||i is not used in Mk. The true form here is IcpoaroXvpa ai in
NBCDrAI.
* D vet. Lat. Vuig. have simply tcai eis B-n0avi«s- which Tisch. adopts. The
reading in T.R. is supported by fc^ABCLAi al.
7 Add ovirw, following ovSeis in BLA; after avSpanrwv in ^C.beforeovSeisinKm
(W.H. order 1, Tisch. 2).
8 cKaSicrev in fc^BCLA.
* XvaaTc a. uai <|>epeTc in fc^BCLA. The T.R. conforms to Lk.
10 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 6e\\cis, etc.: what do you want:    wonder that it took a sure place in the
alms or sight ?—paBBovt: more respect"    tradition, as evinced by the narrative
ful than Rabbi (here and in John xx. 16).    in Mk. foliowed by Lk. But it is per-
—"va dvapXe\' co : 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 I                        underlying is that for sacred purposes
Chapter XI. Entry into Jeru8a-    only unused animals may be employed
lem. Other Incidents. Vv. i-ii.    (vide Numb. xix. 2, 1 Sam. vi. 7).—
The solemn entry (Mt. xxi. i-n ; Lk.    Xvcra-rt, <J>epcTe: aorist and present; the
xix. 29-44).—Ver. 1. It is first stated    former denoting a momentary act, the
generally that they approach Jerusalem,    latter a piocess.—Ver. 3. ó Kvpioe a. x>
then Bethphage and Bethany are named    (%**• the Master hathneed of him. Vide
to define more exactly the whereabouts.    on this at Mt. xxi. 3.—koI eiövs.etc., and
Both villages named; partly because    straightway He returneth him (the colt)
close together, partly because, while    again.—irdXiv, a well-attested reading,
Bethphage was the larger and better    clearly implies this meaning, i.e., that
known place, and theretore might have    Jesus bids His disciples promise the
stood alone as an inciication 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 et
was to be got.—Ver. 2. KaTtvavn v.,    it. So without hesitation Weiss (in
opposite you. This adverb (from Kcn-a    Meyer) and Holtzmann (H. C). Meyer
fvavTi) is not found in Greek authors, but    thinks this a paltry thing for Christ to
occurs frequently in Sept.—e<j>\' 8v oüScls    say, and rejects irdXiv as an addition
ovtr. 4v. ixaBurev: this point, that the colt    due to misunderstanding. Biassed by
-ocr page 428-
4*6
KATA MAPKON
XI.
aÜToO xpEi\'ai\' «X" " Kai «uö^us outSi» dirooreX»!,1 5>8e." 4. *ATnjX9oi\'
8e*,2 Kai tvpov rbv * iruXof 8f.8ejj.eVoi\' Trpas tt|1\'ï flupav ?£<ü «IitI tou
dp.<j>ó8ou, Kal XiioucriK oütÓV. 5. Kal nres rütv inet ^<m)KÓT(di>
cXeyor auToïs, " Ti TroieiTe XuoiTfS toi» irüXoy;" 6. Ol 8è etiroe
aÜToIs xadus «VeTïiXaTO4 ó *lt]<roüs • Kal ddJrrJKaf aÜTOu;. 7. Kal
rjyayoi\'6 Tof irüXor irpos rbv \'irjcroüV, Kal liTe|3aXoi\'8 aü-rw Ta lixdTia
airöiv, Kal cWdivcv\' êir\' aü-rü.7 8. iroXXol 8è 8 Td Ijxana aÜTUP
ëorpwo-ai\' «ïs Tr|i» Ó8ÓV • dXXoi 8è oroi(3a8as9 Ïkottto» 10 ck tui»
ScVSpci»\', Kal iarpiivvuov «Is "rijp Ó80V.10 9. Kal ol irpodyofTSS Kal
ol dxoXouSoürres cKpa^op, Xt\'yoirts,11 " \'Haawi • eüXoyTjuéVos 6
1 airooreXXei in very many uncials. The most important various reading is
iraXiv alter airoo-TeXXei in fr}BC*DLA al. Orig.; doubtless a true reading, though
omitted for harmonistic reasons in many copies. B places ain-ov last, airoc.
iraXiv a. (W.H. marg.).
2 Kai airriXflov in J^BLA.
* BDL omit tov bef\'ore iruXov (fc$CA have it, Tisch.), and BLA omit ri\\v befoie
evpav (in NCD, Tisch.).
*«iircv in ^BCLA.
8 4>epovo-iv instead of t|yoyov (from parall.) in J^BLA.
* «iriPaXXovo-i in fr^BCDLA for £ir«PaXov, which conforms to iryayoy.
7 €ir otJTov in fc^BCDLA.                         8 koi iroXXoi in ^BCLA.
* o-TipaSas in most uncials 1 ^ IJDI.A, etc).
M For «koittov . . . oSov (cf. Mt.) fc-$BLA have gimply KouVavres ck tmv ayp«r.
n Omit \\<yoKTf« NBCLA.
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 iraXiv contained
the Speaker"—the Speaker\'s Comm.    in so many important M SS. {vide above).
cherishes doubt as to irdXiv, sheltering   —Ver. 4. ap.(f>d$ou fap<po$ov and -o»
itself behind the facts that, while the    from ap<|>t and ó8ós, here only in N. T.),
MSS. which insert " again " are gener-    the road round the farmyard. In Jer.
ally more remarkable for omissions than    xvii. 27, Sept., it seems to denote scme
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 circumsiantially : 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. Why should 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    o-Ti.pd8as (o~ri|)as from o-tciBu, to tread,
lend it ? Dignity I How much will have    hence anything trodd.:n, such as straw,
to go if that is to be the test of histori-    reeds, leaves, etc. ; here only in N. T.);
city ! There was not only dignity but    " layers of leaves," R. V., margin ; or
humiliation in the manner of entering    layers of branches (icXaSovs, Mt.) ob.
Jerusalem : the need fur the colt, the use    tained, as Mk. explains, by cutting from
of it, the fact that it had to be borroved    the fields (KÓx|/avT6s «k t. dypüv).—«WW»
all enter as elements in the lowly state    pas (o-roipdSaf, T. R.) is probably a cor.
of the Son of Man. On the whole sub-    rupt form of o-tiP<U. Hesychius defines
ject vide notes on Mt. This is another    crriPas as a bed of rods and green grass
of Mk.\'s realisms, which Mt.\'s version    and leaves (diro pa(38<uv Kal \\kuipif
obliterates. Field (Otium Nor.), often    \\6pruv o-Tpüo-is, Kal <|>vX\\uv).—Ver. 9.
bold in his interpretations, here succumbs    ol irpodvevres, those going before ; pro.
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EYAITEAION
417
*—14«
èpxóu.cros iv oVópa-ri Kupïou. 10. ci5Xovr|p:eVr| <| lpxojiin\\ 0a<H-
Xeïa cV óropa-rt Kupïou * toG iraTpos 4))lSf AagiS • \'üaavva ir TOlS
üi|ucrT0is." 11. Kal clo-TJXdci\' els \'lepoo-a\\uu,a o \'irjaoös, Kala cis
to iepóv - Kal ircpi|3Xci|/du,cyos irarra, o<|/ias3 tJ8t) oüuns rijs upas,
€|rjX6«i\' cïs BT)9actai\' pera tui» ocüSexa.
12. Kal Tij èiraüpioi\' {{cXOoVrw afiiw duo BrjOaktas, cWrctfaof •
13. Kat ïSuk o-uKTJf p.aKpóSei\',4 éviouo-a>\' <pu\'XXu, rjXöef cl öpa eüpr)o-ei
Ti6 cV aürij • Kal tKO^iv èir\' aur^K, oüoïv cupcv cl pr) ^ijXXa • oö\'
yap rjr Kaïpos9 auKiar. 14. Kal diroKpiOcls ó \'irjcroüs " clirc>> aürij,
" Mt]kcti in (jou cl$ tok alüva 8 prjScls Kapiroy <payoi." Kal tJkouok
Omit this second tv ov. K. with fc^BCDLA.
1 Omit o I. Kaï with ^BCDLA.
3 ^CLA, Orig., have oi|/c (Tisch., W.H., text, brackets), but BD and other
uncials have oi|sias- B omits ttjs upas.
\' airo pax. in many uncials (fr^BD, etc).
* o yap Kaïpos ovk i)V in ^ CC I.A cop. syr.
7  o I. omit ^BCDLA; also in ver. 15.
8  cis tov aiuva before ck o-ov in fc^BCDLA.
1 T» cvpi)<rci in fc^BCLA.
bably people who had gone out from the
city to meet the procession.—Ver. 11.
e\'i<rijX8ev, etc. : the procession now
drops out of view and attenüon is fixed
on the movements of Jesus. He enters
Jerusalem, and especially the teniple,
and surveys all (iripij3Xt<);óp«vos iravTa)
with keenly observant eye, on the out-
look, like St. Paul at Athens, not for the
picturesque, but for the moral and re-
ligious element. He noted the traffic
going on within the sacred precincts,
though He postponed action till the
morrow. Holtzmann (H. C.) thinks that
the ircpifJXctJ/apcvos iravTa implies that
Jesus was a stranger to Jerusalem. But,
as VVeiss remarks (in Meyer), Mk. can-
not have meant to suggest that, even
if Jesus had never visited Jerusalem
since the beginning of the public
ministry.
Vv. 12-14. The fig tree on the way
(Mt. xxi. 18-19).—Ver. 12 tells how
Jesus coming fron Bethany, where He
had passed the night with the Twelve,
feit hunger. This is surprising, con-
sidering that He probably spent the
night in the house of hospitable friends.
Had the sights in the teniple killed sleep
and appetite, so that He left Bethany
without taking any food ?—Ver. 13. cl
apa, if in the circumstances; leaves there,
creating expectation.—cvp^o-ci: future
indicative ; subjunctive, more regular.—
6 yap Kaïpos» etc, for it was not the
season of figs. This in Mk. only. The
proper season was June for the first-ripe
figs. One may wonder, then, how Jesus
could have any expectations. But had
He ? Victor Ant. and Euthy. viewed
the hunger as feigned. It is more reason-
able to suppose that the hope of finding
figs on the tree was, if not feigned, at
least extremely faint. He might have a
shrewd guess how the fact was, and yet
go up to the tree as one who had a right
to expect figs where there was a rich
foliage, with intent to utilise it for a par-
able, if He could not find fruit on it. In
those last days the proplietic mood was
on Jesus in a high degree, and His action
would be only very partially understood
by the Twelve.—Ver. 14. cjiayoi: theop-
tative of wishing with ptj (utjkc\'ti), as in
classic Greek (Burton, M. T., § 476).
The optative is comparatively rare in the
N. T.—tjkovov : the disciples heard
(what He said) ; they were not inob-
servant. His manner would arrest atten.
tion. The remark prepares for what is
reported in ver. 20; hence the imperfect.
Vv. 15-19. Cleanting of the tempte
(Mt. xxi. 12-17, Lk. xix. 45-48). The
state of things Jesus saw in the teniple
yesterday has been in His mind ever
since: through the night watches in
Bethany; in the morning, killing appetite ;
on the way, the key to His enigmatical
behaviour towards the fig tree.—Ver. 15.
cis to UpdV, into the ternple, that is, the
forecourt, the court of the Gentiles.—
tovs ir. xal tovs o.., the sellers and the
27
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4i8
KATA MAPKON
XI.
et (xaörjral outoü. 15. Kal cpxorrai ets \'IcpoffoXuaa • Kal clo-cX9ur
é \'ItjctoGs cis "o Up6v "jp^aro ^K^dWcif tous iruXoOrras Kal dyo-
pd£o>ras \'fotfi tcpü\' Kal Tas Tpairt^as tuk KoXXu0i(nw, Kal tos
Ka6é?pas -ruc ireuXouirwr ras irepiOTcpas KaT^orpei)/c • 16. Kal oüx
T)cf>".ei\' "ia tis Sie^eyKT) oxeGos Sia toG UpoC. 17. Kal ISiSaaxc,
X^yur\' auTots, " Oü yéYpairrai, \'"Oti ê o\'kos p.ou oTkos irpoo-£Uxr|S
K\\r]6ii<r£Tai Treurt toÏs èBveviv *; Aueïs 8« iiroiTJcraTe * aÜTÖy <nri)-
Xaiof XTjcrrik." 18. Kal t)Kouo-ae ol ypauuaTEÏs Kal ol dpxiepets,4
Cal eX^TOuy irüs aÜTcV diroXecrcucTii\'5 • i^ofioOvro ydp oütÓk, oti
was 6 6 S)(Xos e|«TX)iorcr€TO éirl Tg SiSaxfj aÜToG.
19. Kal St£7 ê\\|/è ^yeVcto, c\'sVrropïueTO 8 ?£&> ttjs irfJXcois. 30.
Kal irpwt TrapaTT-opeuófiei\'OL,0 cISok tV o-uKfji» è\'frjpap.u.éVrii\' éx pi^üe.
21. Kal dkaunjo-Ofls i rierpos Xeye» auT$, "\'Pa(3j3ï, 18c, ij auKÏ) (ji>
1 tov* before ayop. in ^BCL al.
• Foi Xtyuv ^5 BC LA have xai iXryt. B omits av-roit.
• irciroii)KaTf in BLA (Tisch., W.H.).           4 apx- before ypap,. in fc^BCDLA al.
6 airoXto-uo-iv in ^ABCDL, etc.                    \' ira« yop in ^ HCA.
7 otov in NBCLA33.                   * BA have «{rropcvovTo (W.H., text, brackets).
• irapair. irpcot in fc>?l>CDLA ij-
buyers: article before both (not so in
Mt.)i both put in the pillory as alike
evi) in their practice.—Ver. 16. tj4>icv :
vide i. 34. The statement that k-sus
did not allow any one to carry anything
(o-KCvos, Lk. viii. 16) through the temple
court is peculiar to Mk. It does not
point to any attempt at violent pro-
hibition, but simply to His feeling as to
the saciedness of the place. He could
not bear to see the temple court made a
bypath or short cut, not to speak of the
graver abominations of the inercenary
traffic He had sternly interrupted. In this
feeling Jesus was at one with the Rabbis,
at least in their theory. " What reverence
is due to the temple ? That no one go
into the mountain of the house (the
court of the Gentiles) with his staff,
shoes, purse, or dust on his feet. Let no
one mak e a Crossing through it, or
degrade it into a place of spitting"
(Babyl. Jevamoth, in Lightfoot, ad loc).
—Ver. 17. cSCSao-Kt covers more than
what He said just then, pointing to a
course of teaching (cf. ver. 18 and Lk.
xix. 47). Here again we note that while
Mt. speaks of a healing ministry in the
temple (xxi. 14) Mk. gives prominenceto
teaching. Yet Mt. gives a far fuller
report of the words spoken by Jesus
during the last week.—ir3.cn toïs
^vto-iv, to all the Gentiles, as in Is. lvi.
7, omitted in the parallels; very suitable
in view of the fact that the traffic went
on in the court of the Gentiles. A fore-
shadowing of Christian universalism.—
«eiroi-qKaTe, ye have made it and it now
is.—Ver. 18. irüs, the purpose to get
rid of Jesus fixed, but the hou puzzling
because of the esteem in which He was
held.—Ver. 19. SVav (5t€, T.R.) implies
repetition of the action. We have here óv
with the indicative instead of the optative
without 8v as in the classics. Field
(Ot. Nor.) regards Sxav 6i|/« iyivtro as a
solecism due probably to Mk. himself
(as in iii. 11, ötov èBtwpow), and holds
that the connection in Mk.\'s narrative is
decidedly in favour of a single action
instead of, as in Lk., a daily practice.
Vv. 20-25. The withered fig tree and
relative conversation (Mk. xxi. 20-22).—
Ver. 20. irapairop«vópcvoi, passing by
the fig tree (on the way to Jerusalem
next morning).—rrpwt: the position ot
this word after irapair., instead of before
as in T.R., is important. It gives it
emphasis as suggesting that it was in
the clear morning light that they noticed
the state of the tree. It might have
been in the same condition the previous
evening, but it would be dark when they
passed the spot.— Ver. 21. ivapvi]o-6«ls,
remembering (what the Master had said
the previous morning).—6 fWTpot:
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EYAfTEAION
i5—**•
419
Kcm\\pdoo i^pavrai." 99. Kal diroKpifleis Itjcrous Xey« auTots,
" Exctc iriorif @eou. 93. dfiT)!» ydp1 Xe\'yu ifi.lv, oti 8s a> eïir») TÖ
5pci toutu», "ApOnri, Kal 0\\^8r)Tt els li\\v 6£kao-oa.v, Kal af) SiaxpiOj}
II» Tfj xapSia auTou, dXXa iricrreuirt) Sti & Xéyet * yïi-eTai • corai
aitm 8 iav ctirp.3 24. 8id toüto Xeyu óute, flaV-a óaa Sr
irpoarcuxöfMfOl4 aÏTCio-8e, irioTeücTC 5ti XauPaKCTe,6 Kal carai 6u.lv.
25. Kal otok <rrr\\Ki\\Ti * irpoo\'eux^uci\'01., d<J>ïcTe eï Ti Ixctc KaTd Tifc-s •
tfa Kal ó iraTïjp üfiütv ó iv toTs oupayots d<pfj daXv Td irapairT<üp,aTa
üu,óW. 26. cl 8è üjxeïs oók dijneTc, oüSs ó ira-rijp uu»? 6 iv toIj
oüpai\'oïs d<j)iqcr£i Td irapaimiuaTa üfiüf." 7
27. KAI Ipxoirai Ttakiv cis \'lepoaóXuua • Kal iv tw Icpü ir*pi-
iraToOtTos auTou, ëpxoi\'Tai irpos auTèi< ol dpxiepcïs Kal 01 ypauuaTcïs
Kal ot irpeo-fSuTcpoi, 28. Kal Xeyouaii\'8 auTÜ, "\'Ev iroia è^outria
TauTa iroicïs ; Kal9 tis croi ttjk i£o\\nriav ravrt\\v cSuKei*,10 ïva raura
1 yap omitted in ^BD.
9 For iriarcvtn) oti a Xcyci ^ Ji.A have *%emvi\\ oti e XaXci (Tisch., W.H.).
» Omit o «av etn-T) NBCDLA.
• For oo-o avirpo7<vxop.evoi fc^BCDLA have o<ra xpo<rivxi<r6€Kai (Tisch., W.H.)
• cXaffcrc in fc^BCLA. T.R. is a correction.
• <m)K6Te in CDL (Tisch., W.H.), but B has <tti)ki]tc.
• Ver. 26 is omitted in fc^BLA (Tisch., W.H.). Weiss thinks it has fallen out b)
jimilar ending.
9 ^ BCLA have cXtyor. Xcyovwi conforms to cpxovrai in ver. 27.
0 n in fc^BLA.                     " «8««cv before t«)v e|. r. in ^BCLA.
spokesman as nsnal j the disciples    random insertion.—w£o-tiv ©<o9, faith in
generally in Mt.—Ver. 22. ïx*T< «torus    God, genitive objective as in Rom. iii. 22
have/u/fA. The thoughts of Jesus here    and Heb. vi. 2 ({3a7rTi.o-p,üv SiSaxV)"—
take a turn in a different direction to    Ver. 24. «Xa,8£Tt: this reading(^BCLA)
what we should have expected. We    Fritzsche pronounces absurd. But its
look for explanations as to the real    very difncuky as compared with Xap.$d-
meaning of an apparently unreasonable    vcté (T.R.) gunrantees 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 performmiraculous actions.    the divine purpose, or even as the aorist
Can it be that the tradition is at fault    of immediate conserjuence, as in John
here, connecting genuine words of the   xv. 6 (ipXij8ï|). 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 f (Mt.
Certainly much of what is given here is   xxi. 23-27, Lk. xx. i-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 j    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   irepiira-rovvTos aviTov, 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 irpè»; 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 marnier—
ever, as Meyer remarks, by way of   walking as if He were Lord of tbe place
thoughtful redaction, not ,Jay mere   (Kloster.); nor, on the other hand, meant
-ocr page 432-
420                               KATA MAPKON                  XI. 99-33. XII.
wifjs;1* 29. \'O 82 \'It)<toüs AiroKpiOels1 ctvcr auToïs, "\'EircpwTr|<rc«>
Aflas K&yot * ïva \\óyoy, Kal diroKpidn-rl uoi, Kal c\'pü üuie 2f iroïa
l^ovaïa TaÜTa iroiü. 30. Tè Pdirrta-pa \'ludi\'i\'ou s ^| oüpacoü ï|k, ij
<| dc6pu7TUK; a7T0Kpidi]W p.01." 31. Kal tXcyt\'^oiro 4 irpög cau-
tous, X^yOKTïS) " \'Ede eïiruucv, *E{ oipavoO, ipel, Aian\' ouV ouk
firwrreucraTï aÜTÜ; 32. dXX* tóf\' cTirwpeK, \'E$ dcÖpuirwi\'," tyo-
Pojvto Tè» XaóV,8 aTtarres y^P «lx01* T0" "\'«dVirji\', Sn Situs7
irpoip^TTjs ^f. 33. Kal diroKpiöéi\'Tes \\lyoutn r<a \'Itjaoü,8 " Oük
oTSap-cv.** Kal ó \'Incrous diroxpidcls • X/yci aü-rcns, " Oü8è fyu
Xeyai ójuk tV Tfoia «£ouaia TaÜTa iroiü."
XII. I. KAI -qp|aTo auToïs eV TrapapoXalj \\4yciv,w " \'Ap/ircXura
l4>uTcu<rei\' at^puiros, Kal ircpi^OrjKC <ppayu,6f, Kal upu£ce üiroXr]i\'ioK)
Kal uiKoSópTjcrt irup-yop, Kal è£t\'8oTO 1] aürÖK yewpyoïs, Kal dTre8^p.T]<rc.
2. Kal dir&rreiXe irpès tous ytwpyous tü Kaïpü ooCXoy, tva irapd
1 Omit airoKpifl«is ^BCLA 33. * Kay« (from parall.) omitted in BCLA.
* to before I. in fc$BCDLA 33.         * SuXoyiIovto in BCDLA.
» Omit ia» NABCLA. yidt beiow.                  « ox\\ov ;n ^BC (W.H.).
\' ovtiüs on in BCL.                                           • tv I. Xivova-i in fc^BCLA 33.
• Omit oiroKPi8«is ^BCLA 33.                         10 XaXciv in fr$BLA.
11 c{cS<to in t^ACCL, changed into the more correct c|cSoto (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. ïva ravTa Chapter XII. A Parable and
ttoi-qï : tva with subjunctive after    Sundry Captious Questions.—Vv.
i£ov<xiav instead of infinitive found in    1-12. Parable of the wicked viiiedressers
ii. 10, iii. 15.—Ver; 29. The grammatical    (Mt. xxi. 33-46, Lk. xx. 9-19).—Ver. 1.
structure of this sentence, compared   iv trapa^oXais: the plural may be used
with that in Mt. xxi. 24, is crude—Kal   simply because there are more parables
airoKpiSrjTl poi instead of 6» iav iWiyri   than one even in Mk., the main one and
p.01. It is colloquial grammar, the    that of the Rejected Stone (vv. 10, 11),
easy-going grammar of popular con-    but it is more probably generic = in
versation.—tva \\6yov, vide at Mt. xxi.    parabolic style (Meyer, Schanz, Holtz.,
24.—Ver. 30. AiroKpC9i)T«\' poi, answer    H. C). Jesus resumed (rjplaro) 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
aa divined by Jesus. Their spoken    spirit is saddened by a sense of loneli-
answer was a simple o4k oISap«v (ver.    ness, and who, reuring within himself,
33).—Ver. 32. dXXa <tirup.cv, ij av8pu-    by a process of refiection. frames for his
vmv$ = but suppose we say, from men ?    thoughts forms which half conceal, half
—i^ofiovvTo rhv 5xXov. Here Mk.    reveal them"—The Parabolic Teaching
thinks for them instead of letting them   of Christ, p. 20.—dpvmXüva : avineyard,
think for themselves as in Mt. (ver. 26,    thetheme suitably named first.—ajiircXof
^>oPovp«6a) = —they were afraid of the    is the usual word ir. Greek authors, but
multitude.—SiravT<« Y&p, etc: here    Kypke cites some instances of apireXii»
again the construction is somewhat    in late authors.—viroXijviov (here only),
crude—\'Iwdwnv by attraction, object of   the under vat of a wine press, into which
the verb «lx»» instead of the subject of   the juices trampled out in the \\r\\vi>%
ffv, and tvrot by trajection separated    flowed.—iltSf-ro (W.H.), a defective
from the verb it qualifies, Vjv, giving this    form, as if from SiSu. Cf. dirc\'ScTa,
sense: for all held John truly that he    Heb. xii. 16.—Ver. 2. Tf xaip$: at
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I-".                              EYAITEAION                               421
tuk yeupyüv XdfSn dwè toO KaprroG \' tou dp.TrtXGi\'os • 3. 01 8c *
XaPórrcs aurov 18 eipa y, Kal dircVrflXaK Kcvdc 4. Kal trdXiv
direVrmXe irpos oütous dXXov SoGXok • K&.Ktlvov Xt0o(3oXi\']aa.\'Tes *
tKc^aXcuWar, Kal dirlo-TeiXav rjTiu.tup.iVov.8 5. Kal irdXiv * aXXov
dircVrïiXe • «dKetvov dircKTCifac • Kal iroXXous dXXous, touss p.èV
Bt\'poires, tous 5 8è dTTOKTciVoiTcs. 6. én8 oSV Iva ulbv ë\\oi¥
dyairTjTOt\' aÜTOu, dircorrciXe Kal aÜTov irpos oütous ëaxaToe,8 Xeywv,
Oti ^n-pamicroiTai tok uloV uou. 7. ^tetvoi 8e4 01 ycwpyol ctiroK
irpog iaurous," "Oti out6$ l<rrw 6 tcXrjpoi\'óuos • ScGtc, diroKTEivcoucK
auTÓV, Kal ^uüf Iotoi i^ K\\npovop.i\'a. 8. Kal Xapórrts aÜTÖK
dir^KTeicai», Kal egtÉfSaXov8 ?£<o toC dp/ireXwcos. 9. Ti out» • TroiTJcrei
6 Ku\'ptos toO duircX&vos ; 1 Xeu\'crtTcu Kal diroXecti tous yewpyous,
Kal Sucrei tok du/rreXcüva aXXois. 10. Ou8è tt)? ypa riv TauTtjc
di\'t\'yi\'uTc ; \' AiOov, ov direooKipaaav ol oiKo8ou,oGvTes, outos ^yeviqBtj
cis KetpaXrjv yuvias. 11. irapd Kupi\'ou ïyéveTO au-rn, Kal «for»
1 tmv Kapiruv in fc^BCLA 33.                  \' xai for 01 S< in J^BDLA 33.
*  fc^EDI.A 33 cnit XiSopo\\T](7-avT£5; ^BL have fm^aXuMwr; and for Kat
aireo-TeiXav T|Ti|xupevov, ^BL have Kaï T|Tip.ao-av (so also DA, but witb varying
spelling of verb). Xi9ofJoXi)0-avTts comes from Mt.
*  Omit iraXiv ^BCDI.A 33.
1 ovs in both places fr$BLA. D has ovs in first, aXXovi in second place.
\' For cti ovv . . . co-\\aTov read m eva ti\\tv viov ayair. airco~T<tXcv avror
taxarov irpos avTovs with j^BLA.
7 irpos tav. cnrav in fc<$BCLA 33.
8 b^BC place ovtov after aircKTfivav and insert another avrov after c|ej3aXo».
* Omit ovv BL cop.
the season of fruit, or at the time agreed    »oX. oA. as depending on dirlo-niXc —
on ; the two practically coincident.—    he sent many others, and possibly that
SovXov : a servant, one at a time, three    was really what the evangelist had in his
in succession, then many giouped    mind, though the following participles,
together, and finally the son. In Mt.    Sépovrts diroKTtvvovT«s, suggest a verb,
first one set of servants are sent, then a    having for its subject the agents these
larger number, then the son.—iiro twv    participles refer to = they maltreated
Kapirüv : a part of the fruits, rent paid in    many others, beating some and killing
kind, a share of the erop.—Ver. 4.    some. So most recent writers. Vide
iKc4>a\\i (at, T.R.) wo-av: ought to mean,    Buttmann, N. T. O., p. 293. Elsner sug-
summed up (i«<}>dXaiov, Heb. viii. 1 =    gests ÓTreo-TaXp.tVou« after iroXX. SXX. =
the crown ot\' 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>aXaiou with    it seems: they cast out and killed. We
K«j>aX([«i "). Field says: " We can only    must understand Mk. to mean cast out
conjecture that the evangelist adopted    dead (Meyer, Weiss, Schanz), or with
<K«t>aXaiuo-av, a known word in an un-    Grotius we must take Kal é^\'fSaXov as =
known sense, in preference to <ne<)>dX-    ÈK^XiiOevra.—Ver. 11, irapa icvptov,
uo-av, of which both sound and sense    etc, from or through the Lord it (the
were unknown ".—Ver. 5. iroXXois    rejected stone) became this very thing
SXXovs, many others. The construction    (avrti), vit., the head of the corner—
il very loose. We naturally think of   kc4>aXf| ywv(a«.—Ver. 12. Kal t4>op-n-
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KATA MAPKON
XII.
422
OaupaoT?) hr O(J>0aXu.oïs ^fiuf.*** 13. Kal iT,r\\rouv oötoi» KpaTrjo-ai,
Kal i$ofiriQr\\aav top SxXok • iyvunrav yap Sn wpos aÜToüs t4|»
irapaJ3oXf|i\' «lire • Kal dcptWes airw i.trr\\\\Boy.
13. Kal dtrocrrt\'XXouo-i irpès oötoV Tii>as TÖr ♦apio-aiWK Kal r&¥
\'HpuSiafuv, ïva airov dypeifoum Xóyw. 14. 01 8è1 éXSdWcs
Xéyouo-iK aürw, " AiodcrKaXe, otSajitc ÓTl dXr]flt)S et, Kal oö uttXci
ffot irepl oüSevds * ou ydp SXeircis cïs irpóo-uiroi\' ivSpdiKov, dX\\\' itr\'
dXT)0eïas tt)e ó8<W toS ©sou SiSdoxeis. I£e<m Kfjvaou Kaïcrapi
Soumi2 <) ou; 15. oüp.6i/, t^ p.T) Swp.ey;" \'O 8è clS&s aÖTUP
li\\v óirÓKpitnv ttirev auToïs, " Ti pe Trcipd£eTc ; fyiperé p.01 Snvdpioy,
ïva Ï8u." 16. Ol 8è TireyKac. Kal Xéyei aÜToïs, " Tuos t) cÏkup
auTT) Kal ir) lmypa$Vj; " Ol Se* ttirof oütu, " Kato-apos." 17. Kal
diroKpiOcls ó \'ItjctoGs etircK auToïs,* " \'AiróBoTe Ta Kaurapos *
Kaïaapi, Kal to toü ©eou tu ©ew." Kal «SaupacraK8 itr\' aü™.
18. Kal cpxorrat SaSSouKaïoi irpos 0.ÜT0V, oïtices Xeyourm
1 xai for ai 8c in ^BCDLA 33*
* Sowaï before kt)v<tov in fc^BCLA. For Kt]v<rav D has «iriKai^aXaiotr.
\' For Kal airaK. . . . avrois B has simply o Sc I. tnrir.
4 to K. ottoSotc K. in J^BCLA. T.R. conforms to Mt.
• c|e8avp.atov in NB. T.R. m Mt.
flT)<rav: Kalis to all intents adversative
here, though grammarians deny that it
is ever so used (vide Winer, sec. liii. 3 b)
= they sought to lay hold of Him, but
they feared the people.—éyvuo-av refers
tothe Sanhedrists(Weiss, Holtz.), not to
the óx>ios (Meyer). It gives a reason at
once for their desire to lay hold of Jesus,
and for their fear of the people. They
must be careful so to act as not to appear
to take the parable to themselves, while
they really did so.
Vv. 13-17. Tribute to Caesar (Mt.
xxii. 15-22, Lk. xx. 20-26).—Ver. 13.
tivos: according to Mt. the representa-
tives of the Pharisees were disciples, not
masters; a cunning device in itself.
Vide on Mt. xxii. 16.—aYpevo-oxri (here
only in N.T.), that they might kunt or
catch Him, like a wild animal. Mt.\'s ex-
pression, iraYiSeiitrwo-i, equal\'y graphic.
Lk. avoids both.—\\6yt# : either, their
question, or His reply ; the one involves
the other.—-Ver. 14. The fiattering
speech is differently and more logically
(Schanz) given in Mt. Vide notes there
on the virtues specif.ed.—«?|co-tiv, etc. :
the question now put, and in two forms
in Mk. First, as in Mt., is it lawful,
etc. ; second, in the added words, Swpcv
!) pT) 8wp.evi These have been dis-
tinguished as the theoretical and the
practical form of the question respectively
(Meyer, Weiss, Schanz), but there is no
real difference. Yet it is not idle re-
petition. The second question gives
urgency to the matter. They speak as
men who press for an answer for their
guidance (Holtz., H. C).—Ver. 15.
STjvdpiov: instead of Mt.\'s viSpicrpa tov
KTJva-ov ; as a matter of fact the denarius
was the coin of the tribute.—"va ÏSu>,
that I may see: as if He needed to study
the matter, a touch of humour. The
question was already settled by the
existence of a coin with Caesar\'s image
on it. This verb and the next, Tjvcyicav,
are without object; laconic style.—
Ver. 17. Christ\'s reply is given here
very tersely = the things of Caesar
render to Caesar, and those of God to
God.—l^cSavpatov : the compound, in
place of Mt.\'s simple verb, suggests the
idea of excessive astonishment, though
we must always allow for the tendency
in late Greek to use compounds. Here
only in N. T., occasionally in Sept.
Vv. 18-27. The resurrection question
(Mt. xxii. 23-33, Lk. xx. 27-30).—Ver. 19.
The case is awkwardly stated here as
compared with Mt., though Lk. retains
the awkwardness = if the brother of any
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EYAITEAION
12—26.
avdvraaiv fiT) etvai • Kal ^rrnpw-rncrav\'* aÜTcV, \\iyovrt$, 19. "Aiodo-"
KaXe, Mwo-fjs typatytv rju-ÏK, Sti tdi< Ttvos dotX<£os direOdvfl, Kal
KaraXiirr] yuvaiKa, Kal tIkvcl p,Tj dd>tj,a "va. \\&fir\\ é doeX<J>o<; aÜToü
tth» yuvaiKa aÜToO,8 Kal i|aKaoT^(rr) o-Trlpp,a tö d8eX4>a> aÜToS •
20. éirra docXcfiol r\\aav * Kal ó irpÜTo; ëXafie yuraÏKa, Kal diroO-
vr)<XKü)v OÖK d< jT)K€ a-nipfxa • 21. Kal 6 ScuTcpo; eKafiev airr]v, Kal
diréSavc, Kal oüoè oütos dtfiTJKC <nrtpp.a4. Kal 6 TpiTOS iaauTtus\'
22. Kal8 cXafW aÖTrji\' ol lirrd, Kal oük d<}>f|Kai\' <nr^pp,a.6 ioy&Tq*
irdvTuv AitiOave Kal lij yurq.9 23. iv Tjj 08c7 dvaordo-ei, óVai»
dvaorwoi,8 Ticos nArfif éorai yuni; ol ydp ^tA ccrxov auTrjr
yuvaÏKa." 24. Kal diroKpiOcls 6 \'ino-oGs eliTec auToïs,9 " Oü 81a
touto irXavdaOe, pr] eISÓtcs Tas ypa<J>ds, (rrjSè Ttpv oimt|i.iv tou 6eou ;
25. Stok ydp eV vcKpüv dvaorüo-iv, o5t« yapoGaiv, oure yapto-KOVTai,10
dXX\' elo-lv (!>s ayycXoi ol iv tois oupavoïg. 26. irepl 8è rS>v vexpüv,
on éyïipoirai, oük avéyvurt iv Trj pifJXu Muac\'us, ^m ttjs11
fiaTOu, &s ï2 tlitiv aÜTÜi 6 0c<Ss, Xe\'yajk\', \' \'Eyu ó 6eó; \'AfSpadp, Kal
1 «rnpuTuv in fc^BCDLA 33. T.R. = parall.
3  |ii| orf>T] tckvov in BLA.                               * Omit avrov fc^BCLA.
4  For xai ovSt . . . <nreppa J^lïCLA 33 have pi) KaTaXiiruv c.
*  For «ai «Xaftav . . . o-irfppa ^UCLA 33 have Kaï 01 tirra ovk a^ijxav (rircppa.
*  For tcrxaTi) . . . ywn read with fc^BCLA 33 co-xe/rov Kaï tj yvvi) airfSavtv.
7  Omit ouv ^BCLA.
8  The oldest uncials omit orav avao-ruo-i, which may, as Weiss suggestg, have
fallen out by similar ending (avao-Tao-«i) (Tisch. inserts, W.H. omit).
9  For xai . . . avTois read kj>t) avrois o I. with fc^BCLA 33.
10  yap-iJovTal in ^BCLA (yap.i£ovo-i D).
11  tov in frJABCLA al. "i-ns in D (= Lk.).
11 ttus in jtfBCLA. mi in D, al.
one die, and leave a wife, and leave not
children, let his (the brother\'s) brother
take his wife and raise up seed to his
brother. Mk. avoids the word {iriyap,-
j3pev<rci (in Mt.).—Ver. 20: abrupt
statement of the case, without connect-
ing partiele, and Ittto placed first for
emphasis = se ven brothers there were (in
a case supposed, or pretendedly real,
irap\' iip.lv, Mt.),—Ver. 23. t(vos avrüv,
etc, of which of them shall she be the
wife ? (yvvTJ, without the article.m\'tfenotes
on Mt.).—Ver. 24. oi irXavacrSt, do ye
not err ? not weaker but stronger than a
positive assertion : " pro vehementi affir-
matione," Grotius.—Sta tovto usually
refers to something going before, and it
may do so here, pointing to their question
as involving ignorant presuppositions
regarding the future state, an ignorance
due, in turn, to ignorance of Scripture
teaching and the power of God. But it
is more natural to connect it with the
following clause, as in cases when the
expression precedes Sti, ïva, Stuv, etc,
for |it) c\'iSotc; is = Sti ovk oiSaTC. So De
Wette and others, vide Winer,sec.xxiii. 5.
—Ver. 26. iv rf) Bip.Xw M.: a general
reference to the Pentateuch, the follow-
ing phrase, iirl tov pd-rov, supp\'.ying a
more definite reference to the exact place
in the book, the section relating to the
bush. "At the bush," ».«., Ex. iii.,
similarly reference might be made to
Ex. xv., by the title: "at the song of
Moses".—pó/ro? is masculine here ac-
cording to the best reading ; feminine in
Lk. xx. 37. The feminine is Hellenistic,
the masculine Attic. Vide Thayer\'s
Grimm. The word occurs in Aristo-
-ocr page 436-
KATA MAPKON
24
XII.
6 \' ©eos \'lo-adV, Kal 6 * ©«09 \'laxwfi\'; 27. Ouk êortr 6 * ©tos KCRpuv,
dXXa ©eos * Jun-wc • üueis ouv * iroXd irXavdo-St."
28. Kal irpoo-«X0i)i\' ets twk ypaup-aTÉW, dKoüaa; aÓTÜv o-uJir|Tour-
twc, cïSus Sn Ka\\<Ü9 aÜToïs AireKptSï],6 tirtjpuTTjaei\' aü-róV, " rioia
Jorl TTpurrj traow ^troXti6;" 29. \'O 8è \'IjjaoOs dircKpt0T| auTÜ,r
"*Oti TTpcirr) iraaw tuk irroXüi\',8 \'"Akouï, \'lo-par^X • Kupios 6 ©cos
^fiaie Kupios «Ts ^ori. 30. Kal dyan^c/tis Kuptov toc 0edv aou i%
SXtjs rfïs KapSias <rou Kal l| 5\\t)s ttjs ux*js °\'ou> Kai H 8Xi)s rijs
Siaeot\'as <xou, Kat t£ öXqs ttjs taY_u\'os <rou.\' aÜTT| TrpwTY) évToXr).9 31.
Kat 8<uTc\'pa ófjtoia outtj,10 \' \'Ayairiio-eis rèc wXl)<nor <rou 6s <rc aurdV.\'
1 BD omit the article in these two places.
> BDLA omit o, which has been introduced through 8to« being taken as subject.
» Omit 8«o« jtfABCDAI.
4 fc^lïCLA K cop. omit vpets ovv. Vide below,
• aircxpiOi) avrois in t^BCLA 33.
\' ivtoXt] irpuTT) iravruv in fc^BCLA. T.R. is a grammatical correctiotu
» aircKpi6r| o I. in fc^BLA 33.
•  For on . . . tvroXuv read with fc^BLA oti irpcm-n to-ru
• Omit avTT| ». €». (a gloss from ver. 28) with J^BLA.
" For Kal . . . avnj BLA have simply ScvTepa avn\\ (Tisch., W.H.).
phanes and in the N. T.; possibly collo,
quial (Kennedy, Sources of N.T.G.,p.j8).
—Ver. 27. iroXu irXavcto"6e, much ye
err. This new and final assertion of
ignorance is very impressive; severe,
but kindly; much weakened by adding
vptts ovv.
Vv. 28-34. The great commandment
(Mt. xxii. 34-40). The permanent value
of this section lies in the answer of Jesus
to the question put to Him, which is
suhstantially the same in both Mt. and
Mk. The accounts vary in regard to
the motive of the questioner. In Mt. he
comes to tempt, in Mk. in hope of getting
confirmation in a new way of thinking
on the subject, similar to that of the man
in quest of eternal life—that which put
the ethical above the rituaJ. No anxious
attempt should be made to remove the
discrepancy. — Ver. 28. irpoo-e\\9o>v,
SKoiitras, et8ws : the second and third of
these threeparticiplesmaybeviewed as the
ground of the first = one of the scribes,
having heard them disputing, and being
conscious that He (Jesus) answered them
well, approached and asked Him, etc.—
irota, what sort of; it is a question, not
of an indi- \'dual commandment, but of
characteristic quality. The questioner,
as conceived by Mk., probably had in
view the distinction between ritual and
ethical, or positive and moral. The
prevalent tendency was to attach special
importance to the positive, and to find
the great matters of the law in circumci-
sion, Sabbath-keeping, the rules respect,
ing phylacteries, etc. (Lightfoot). The
opposite tendency, to emphasise the
ethical, was not unrepresented, especially
in the school of Hillel, which taught that
the love of our neighbour is the kernel
of the law. The questioner, as he
appears in Mk., leant to this side.—Ver.
2g. axovc, \'IcparjX, etc.: this mono.
theistic preface to the great command.
ment is not given by Mt. Possibly Mk.
has added it by way of making the
quotation complete, but more probably
Jesus Himself quoted it to suggest that
duty, like God, was one, in opposition to
the prevailing habit of viewing duty as
consisting in isolated precepts. Mt.
compensates for the omission by preserv-
ing the reflection : " On these two com-
mandments hangeth the whole law and
the prophets". In Mk. the bond of
unity is God; in Mt. love.—Ver. 30.
Heart, soul, mind, strength (Urxuos); in
Mt.: heart, soul, mind ; in Lk. (x. 27):
heart, soul, strength, mind; in Deut.
(vi. 4): heart, soul, strength (Swctficut);
all varied ways of saying " to the utter-
most degree " = " al) that is within ";
-ocr page 437-
EYAITEAION
4*J
•7—37\'
Mei£uiK TouTwf aXXt] fWo\\r| oük Joti." 32. Kol ctirfi* oBtw é
ypajijiaTEus, " KaXüs, SiSacneaXc, eV dXr)8eias «Tiras, Sti cis s<m
öeós,1 Kal oük (crriv dXXos itXt]i> oÜtoü. 33. Kal ro dyairai\' aÜTOf
^| óXtjs ttjs KapSias, Kal «\'S SXr|s rijs aui-ecreus, Kal i£ óX-qs ttjj
«I/uxtis,* Kal i£ óXns Ttjs ïorxuos, Kal to iyairay tw uXtjotiok üg
tavróv, irXcïóV s «\'(tti irdWwf tuk éXoKauTtüjidTui\' xal tör Ovviüv."
34. Kal ó \'Iqcrotis 18ü>k aÜTÓV, 8n Kombuis dTreKpiÖrj, elirtv aür<3,
" Ou uaKpdf tt dirè ttjs pacriXeias tou ©eoü." Kal oüSels oü.tt\'n
tVóXp-a aürof firepurrjaai.
35. Kal diroKpi9cls ö \'lr)rroSs cXcyc, oiSdaxui\' Iv tü Uoü, " nSs
X^youu-h" ot ypcjifiaTtls» Sti & Xpiarös utós «\'«m AaJ3i8 \'; 36.
ovtos ydp6 Aa(3lb etircK cV tw IVeuu-aTi tü \'Ayiw, \' Elire»» 4 Kupiog
tü Kupiu uou, Kd0ou * «V 8«£i<if p.ou, lus 6.V Oi touj ^xOpout
(tou uiroiróSioi\'7 Tir iroSüi\' <rou.\' 37. Aütos 08V8 Aa(3l8 Xï\'yïi aÜTor
Kupiof xal iTÓfleK ulós auToü l<rn*;" Kal & iroXus S^Xos tJkoucit
auToü TjSe\'us.
1 ^Alil.AI al. omit 6co«.
1 Omit this clause imported from ver. 30, and found in AD2 at,
* irepiacoTepor in ^ [3 LA 33.
4 Aap\\S before «rri» in J^BDL.
*  Kafho-ov in B (Trg., W.H., marg.).
* ^HLA omit mr,
and with the full potency of that
"all".—Ver. 32. xaXüs, lir\' aXt|0cCa«:
to be taken together = well indeed 1—et»
ItrrXv: He is one (God understood,
«upplied in T.R.).—Ver. 33: the manner
of loving God is «tated by the scribe in
yet another form of language: heart,
understanding («n/Wo^ws), might.—
mpurvórfpiv lanv, etc, is more, far,
than all the burnt offering» and the
sacrifices (ineat offerings) = the whole
Levitical ritual. There is a ring of con-
viction in the words. The varied expres-
sion of the law of love to God («ruWo-ew»)
also bears witness to sincerity and in-
dependent thought. — iXoxauTuM-dTuv
(iXoxavT^M, from SXo», icalul, here and
in Heb. x. 6, from Sept., for JlSl^.—Ver.
T
34. vovvcxwf > inteliigently, as one who
had a mind (of Lis own), and really
thought what he said, a refreshing thing
to meet with at any time, and especially
there and then. Here only in N.T. —
yoivExóvTu? in classics.—ov paicpav, not
far; near by insight into its nature (the
ethical suprème), and in spirit—a sincere
thinker.—ovSeW ovmti, etc.: question-
ing given up because seen to be vain,
* fc*$ÜLA omit yop.
\' viroxaTu in B D sah. cop,
\' avTov «TTiv vio» in 13 L.
always ending either in the confusion et
in the acquiescence of questioners (<ƒ.
Lk. xx. 40).
Vv. 35-37. David\'s Sun and David\'s
Lord (Mt. xxii. 41-46, Lk. xx. 41-44).
On the aim and import of this counter-
question vide notes on Mt.—Vei. 35.
iiroxpiOcl», SiSao-Kuv k. t. L : these two
participles describe the circumstances
under which the question was asked—
addressed to silenced and disheartened
opponents, and forming a part of the
public instruction Jesus had been giving
in the temple; a large body of people
present.—Ver. 36. avTO» A. Over
against the dogma of the scribes, stated
in ver. 35 as something well known (in
Mt. Jesus asks for their opinion on the
topic), is set the declaration of David
himself, introduced without connecting
partiele. David, who ought to know
better than the scribes.—iv t<5 w. t. &.:
especially when speaking, as they would
all admit, by inspiration.—«t/ir«i\\ etc.:
the quotation as given in T.R. exactly
reproduces the Sept. The omission of i
before Kupios in BU turns the latter into
a proper name of God.—icddov (xdduroi
in B) it a late or " popular " lurm of the
-ocr page 438-
426                          KATA MAPKON                           mi.
38. Kat èXeyei\' outoïs cV rfj SiSaxfj outoö,1 " BXlircrc Airè tui»
ypajip.aT&iH\', TÜf öeXdirui\' 4V oroXaïs irepnraTCÏ»\', Kal da"iracr|i.ous j?
rats öyopots, 39. Kal irpuTOKaOeSpias iv Tats cnji\'aYWYals, koI
irp<«)TOK\\i(Tias iv to!$ Sciitkois • 40. ol Kareo-fliorres2 ras oUïas
twk XT1P"1\'> Kc" irpotpaaei uaxpa itpoam^ójxevoi • ouTOl XVpJ/oi\'Tav
irepioriTÜTepoi\' Kpip.a."
41. Kal KaSiaas ó \'lr|o-oüs8 KoWvam\' toG va.^; JiuXokiou iOeiipti
irüs 6 óxXos ficlXXei xa^Ko*" «l* TO yaJoipuXdKioi\'. Kal iroXXoi
\'i»ti| StS. av-rov eXrycr in J^BLA 33.
1 B has KaTto-Sov-rcf.                             * fc^BLA cop. omit o I.
4 So in NADAZ (Tisch., W.H., text, brackets). airet-avri in B (W.H. marg.).
present imperative of KaSijuai.—Ver. 37,
Kal 6 toaüs óx>>os, etc.: this remark
about the large crowd which had been
witness to these encounters, as it stands
in our N. T. at end of ver. 37, seems to
refer merely to the closing scène of the
contlict. Probably the evangelist nieant
the refiection to apply to the whole =
the masses enjoyed Christ\'s victory
over the classes, who one after the
other measured their wits against His.
The remark is true to the life. The
people gladly hear one who speaks
felicitously, refutes easily, and escapes
dexterously from the hands of designing
men. (we t|Scus SiaXevou^vov, «al
rüxcpüf av-rov^ óvaTpt\'irovTOS, Kal ut
aiTÖï airnXXayulvo« tï)« f5ao-Kav£a«—
Euthy. Zig.)
Vv. 38-40. Warning against thi in-
fiuence o/the scribes (Lk. xx. 45-47). As
if encouraged by the manifest sympathy
of the crowd, Jesus proceeds to warn
them against the baleful influence of
their religious guides.—Ver. 38. Iv tjj
SiSaxü a.: this expression alone suffices to
show that what Mk. here gives is but a
fragment of al arger discourse of the same
type—an anti-scribal manifesto. Here
again the evangelist bears faithful
witness to a great body of SiSaxij he
does not record. Mt. xxiii. shows how
much he omits at this point.—ÏX<y«v:
the imperfect here may be taken as
suggesting that what follows is but a
sample = He was saying things like this.
—{3Xc\'ir«T« 4irè as in viii. 15.—BsXoVtgiv,
desiring, not so much claiming as their
privilege (Meyer) as taking a childish
pleasure in m ^iXo-uvtuv, I-k. xx. 46.—iv
o-ToXatt, in long robes, worn by persons
of rank and distinction (" gravitatis
index," Grotius), possibly wem specially
long by the scribes that the tassels
attached might trail on the ground.
So Wünsche, ad loc. Vide picture
of Pharisee in his robes in Lund,
Heiligihümer. — ircpfiroTfiv: infinitive,
depending on Bt\\óvrav foliowed by
accusatives, ao-irao-p.oiie, etc, depending
on same word : oratio variata, vide Mt.
xxiii. 6.—Ver. 40. ol Kwrwtform:
this verse is probably still to be regarded
as a continuation of the description oi
the scribes commencing with tüv
6<XóvTcav, only the writer has lost the
sense of the original construction, and
instead of the genitive puts the nomina-
tive, so giving to what follows the force
of an independent sentence (so Weiss).
Grotius, Meyer, and Schanz take ver.
40 as a really independent sentence.
Lk. set the precedent for this; for,
apparently having Mk.\'s text before him,
he turns ol Ka-rco-0iovTf s into ol Karco~0(-
ovai. Holtzmann, H. C, is undecided
between the two views. As to the sense,
two facts are stated about the scribes:
they devoured the houses, the property
of widows, and they made long (uaxpa,
vide on Lk. xx. 47) prayers in the homes
of, and presumably for, these widows.—
Trpo^ao-ei: the real aim to get money,
the long seemingly fervent prayers a
blind to hide this aim. It is not
necessary to suppose that the money-
getting and the praying were connected
by regular contract (so apparently
Fritzsche, and Weiss in Meyer). For
*pcS<j>ao-i« cf. Phil. i. 18 and tspecially
1 Thess. ii. 5.—ovtoi Xij ovrai, etc.:
this remark applies specially to the
conduct justdescribed : catching widows\'
substance with the bait of prayer, which
Jesus characteristically pronounces ex-
ceptionally damnable in view of its sleek
hypocrisy and low greed. The append-
ing of this refiection favours the view
that ver. 40 is after all an independent
sentence. In it and the two preceding
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EYAITEAION
38—44.
427
irXoucnoi c0aXXor ttoXXd • 42. Kal IXdouaa fii\'a xqpa irTO>xf| ëBaXe
Xeirra 8uo, 8 ècrri Ko8pdm)S\' 43- Kal TrpoorKaXeo\'du.ei\'os tous
uaOrj-rds aÜTOu, X^yei1 aürols, "\'AfiT|i\' Xéyo» A|mk, Sti fj XÓPa aftnj
ij itTWXTJ irXetoc Trarrwe (3€\'(3Xt)K€ tui\' BaXótrwi\' i els Tè Ya£o<t>uXdKio*.
44. irdcTES yap ck tou ircpiOTreuoiTOS aÜTots c^aXof • auTïi 8è ck tt]S
flcTïpTJaïws ait-ijs irdira Stra elxef ïPaXtf, SXo»> tok Biok au-rijs."
1 «tirfv in t^ABDLAX.
1 For 8«BXt,ic«, Al!Dl AJ 33 have cBaXev, and for BoXovtwk ^ABDI.AI have
BaXXovrwv. Tisch. reads pcfJX-rjxïv t. (3aXX., W.H. c8a\\<v r. paXX.
where wealthy givers get the money
they bestow for pious purposes. That
is not a matter of indiflerence to the
Kingdom of God, whatever it may be to
beneficiaries.—Ver. 42. (i£a \\. ir., one
poverty-stricken widow. With what in-
tense interest Jesus would watch her
movements, after His eye feil on her!
How much will she give ?—X«irra Svo,
" two mites " ; minute, of course, but
two: she might have kept one of them
(Bengel).—Xeirróv, so called from its
smallness ; smallest of brass coins—sig-
nificant of deep poverty; two given, of
a willing mind.—Ver. 43. t) irrwx1\'}» em-
phatic—the poverty-stricken ; manifest
from her dress and wasted look.—Ver.
44.—Ik tïjs ioTtpijo-tus, from her state
of want, cf. on Lk.—io-rs\'pïjo-is, here
and in Phil. iv. tl.—iravTo oua : tbis
not visible to the eye; divined by the
mind, but firmly believed to be true, as
appears from the repetition of the state-
ment in another form.—8Xo»> t&v Bïov,
her whole means of life. For the use of
Bios in this sense vide Lk. viii. 43, xv.
12, 30 ; similarly in classics.
Though it has nothing to do with
strict exegesis, I am tempted to give here
a prayer by that felicitous interpreter and
devout monk, Euthymius Zigabenus,
based on this beautiful Gospel 6tory :
" May my soul become a widow casting
out the devil to which it is joined and
subject, and casting into the treasury of
God two lefta, the body and the mind j
the one made light (\\cirrvv6ivra.) by
temperance, the other by humility ".
Chapter XIII. The Apocalyptic
Discourse. This is the solitary in-
stance in which the second evangelist
has given at length a discourse of Jesus.
The fulness with which the apocalyptic
discourse is recorded is all the more
striking, when contrasted with the very
meagre reproduction of the anti-pharisaic
discourse (xii. 38-40). The exception
made in its favour was doubtless due to
we have a very slight yet vivid picture of
Pharisaic piety in its vanity, avance,
and hypocrisy.
Vv. 41-44. The widoiv\'s offering (Lk.
xxi. 1-4). This charming story ccmes in
with dramatic effect, after the repulsive
picture of the greedy praying scribe.
The reference to the widows victimised
by the hypocrites may have suggested it
to the evangelist\'s mind. It bears the
unmistakablc stamp of an authentic re-
miniscence, and one can imagine what
comfort it would bring to the poor, who
constituted the bulk of the early Gentile
Chuich (Schanz).—Ver. 41. ica6i<ra$ :
Jesus, a close and keen observer of all
that went on (xi. 11), sits down at a spot
convenient for noticing the people casting
their contributions into the temple
treasury.—yaEo^vXaniov (ydja, Persian,
t^vXaKTJ = 07)o-av|)o4-u?vaKuov, Hesychius).
Commentators are agreed in thinking
that the reference is to the treasury in
the court of the women, consisting of
thirteen brazen trumpet-shaped recep-
tacles, each destined for its distinctive
gifts, indicated by an inscription, so
many for the temple tribute, and money
gifts for sacrifïce ; others for incense,
wood, etc.; all the gifts having reference
to the service carried on. The gifts were
people\'s offcrings, generally moderate in
amount : " the Peter\'s pence of the
Jews" (Holtzmann, H.C.).—xa^K°vrnav
be meant for money in general, copper
representing all sorts (Fritzsche, Grotius,
etc.); but there seems to be no good
reason why we should not take it strictly
as denoting contributions in copper, the
ordinary, if not exclusive, money gifts
(Meyer ; Holtzmann, H. C).—iroXXol
irXouo-ioi, etc, many rich were casting
in much: Jesus was near enough to see
that, also to notice exactly what the
widow gave. Among the rich givers
might be some of the praying scribes
who had imposed on widows by their
show of piety, suggesting reflections on
-ocr page 440-
428
KATA MAPKON
XIII.
XIII. I. KAI CKiropcuoficVou aurou tV tou tcpou, Xcyci outw e\'s
r&v fia6i)T&y aÜToG, " AiSdoxaXe, TSe, irorairoi Xi9oi Kal iroToirol
oUoSopai." 2. Kal ó \'Irjcroüf diroKpiSels1 tXirtv aÜTÜ, " BXtireis
TauTas ras u.eydXas oUo8ou,ds; ou u.r| d^eöfj 2 Xi6os itil XiÖu»,*
os ou p.T) KaTaXuöjj." 3. Kal KaOnpvéVou auToü els to ópos tuk
EXaiüy KaTÉVairi tou ïepou, itrr]pÜTuv 4 auToy Kar\' ïoïa? ritTpos
Kal \'laKwfios Kat \'ludVrns Kal \'Ai-öptas, 4. " Etirè 6 ^u.ci>, iroTe raÖTa
corai; xai ti to (rnu,eïo>< Stop U.IXX3 irdira toGto auirsXelorOai8;"
5. \'O Sè \'Iriaoüs diTOKpiöeis auTots rjpJaTO \\lytiv,7 " BXcttctc pvr) tis
üfias irXavr|o-7). 6. iroXXoi yup8 tXeuo-oirai cm tü ó^paTi u,ou,
1 Omit airoKpiOeis with ^BL 33.               * Add »8f with fr^BDLAI (W.H.).
• Uflov in fcBLA 33 (Tisch., W.H.).         « firi)pcüTa in fc^BL 33 (Tisch., W.H.).
* airov in fc^BDL 33.                                  • ravra «mvrtX. irarra in fe^BL.
*  SJBL 33 have i)p|aTO Xcy«iv ovtoi» without airoKpiflut (Tisch., W.H.).
• Omit yap NBL.
Mk.\'s estimate of its interest and value
for his first readers. Perhaps he was in-
fluenced in part by the fascinations of
preliction. The real interest of the dis-
course and the key to its interpretation
are to be found, as pointed out in the
notes on the corresponding chapter in
Mt., in its ethical aim—" to forewarn and
forearm the representatives of a new
faith, so that they might not lose their
heads or their hearts in an evil perplexing
time " : notes on Mt. For a full exposi-
tion of the discourse in the light of this
aim readers are referred to these notes.
Vv. 1-4. The introduction (Mt. xxiv.
1-3 ; Lk. xxi. 5-7).—Ver. 1. «I» t.
|i.afiï]Twv, one of the disciples; the dis-
ciples generally in Mt.; who, not said,
nor for what motive; probably to divert
the Master from gloomy thoughts.—
irorairol XÏO01, etc. : what stones and
what buildings 1 the former remarkable
forsize, asdescribed by Joseplius(Antiq.,
xv., 11, 3) ; the latter for beauty. On
ttotcttós vide at Mt. viii. 27.—Ver. 2.
pJi£7T£Ls : a question, do you see ? to fix
attention on an object concerning which
a startling statement is to be made.—
|tcyóXa«, great buildings, acknowledging
the justness of the admiration and point-
ing to a feature which might seem in-
compatible with the statement folioving :
that vast strong pile surely proof against
destruction !—Ver. 3. cU t& ópos : im-
plying previous motion towards, before
sitting down on the Mount of Olives.—
kot^vovti t. I., opposite the temple,
with the admired buildings in full
view; this graphic touch in Mk. only.
—cirqpuTa (fc$BL), singular : Peter in
view as the chief speaker, though ac-
companied by other three; imperfect,
as subordinate to rjp£aTo in ver. 5 ex
plaining the occasion of the discourse
Jesus then began to deliver.—ó riérpos,
etc.: the well-known three, and a fmtrth
—Andrew; a selection found only here.
Were these all the disciples with Jesus,
all who went with Him to Bethany in
the evenings, the rest remaining in
Jerusalem ? The two pairs of brothers
were the first called to discipleship (Mk.
i. 16-20). This reminiscence points to
internal relations in the disciple-circle
imperfectly known to us.—kot\' ISCav,
apart, «\'.«., from the rest of the disciples.
Mt. lias the same phrase, though he
assumes all the disciples to be present,
which is suggestive of literary depend-
ence.—Ver. 4. The question of the four
has exclusive reierence to the predicted
destruction of the sacred buildings. In
Mt. three questions are mixed together:
vide notes there.
Vv. 5-8. Signs frelusive of the end
(Mt. xxiv. 4-8, Lk. xxi. 8-11). Jerusalem\'s
judgment-day not to come till certain
things have happened: acivent of false
Messiahs, rise of wars.— p\\«\'ir€T«, take
heed that no one deceive you; the
ethical key-note struck at once; the aim
of the whole discourse to help disciples
to keep heads cool, and hearts brave in a
perilous evil time (vide on Mt.).—Ver. 6.
lyü tiui, I am (He, the Christ). In what
sense to be understood vide on Mt. The
Messianic hope misconceived was the
ruin of the Jewish people.—Ver. 7
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EYAITEAION
429
i—ia.
Xéyoircs, "On iyt& eï/ii • Kaï iroXXoüs irXan^ffouonr. 7. ÓTac Sè
dKoucTT|Te TroX/fious Kaï dKoas iroX^fiUf, /jlt) 8poci<r6e * Set yup1
yekcaOai • dXX\' ouiru to t£Xos. 8. \'Ey£p6r]crcTai yèp cdros ini
è\'9ras, xai PacriXeia iiri paaiXeïay • Kaï2 ëaovrai creiau-oï Kara
tó-itous, Kaï2 taoi\'Tai Xiuoï Kaï Tapaxai.8 dpxaï 4 uSiyui\' TaGra.
9. BXcVctc Sè Ü/J.6Ï5 c\'auTOus. irapa8(ócrou<ri yap5 upas els owe\'Spia,
Kaï els aupayuyds 8ap^aecr9e, xai trrï rjyeu.ói\'aji\' kcu (BacriXtW
cr7cifl/|T£<j0e cVeKcv cuoG, cl; p.apTupioi\' auToïs \' 10. Kaï els irdvra
Td ëönj 8eï irpóüTOf8 KTjpuxOrji\'ai to «üayyëXioi». II. Snu» 8è
dydyoKrie7 üjjids ïrapaSiSóires, p-$) Trpop.epiu.i\'aTe Ti XaXr|o-r)Te, u.T]Sè
p-eXcTaTC8 dXX\' 8 èèiv SoÖij bplv eV èKeifi) ttj <3po, touto XaXciTC •
oü ydp èore üp.ets ol XaXoGin-cs, dXXci to riltU|M to "Ayioc. 12.
irapaSucrci 8c9 dSeX<pos dSeXcpoy els 8dfaToi>, xai ira-ngp tc\'ki-o* •
1 fc$B sah. cop. omit yap. Vide below.
1 NBDL omit the first kou and BL the second. Vide below.
• fc^BDL vet. Lat. vuig. cop. omit koi Topa\\ai (so Trg., Tiscb., W.H.), but these
words may have fallen out by similar ending (ap\\ai, so Weiss).
4 opxt) in fc^BDLA (Trg., Tiscb., W.H.), which may be an assimilation to Mt.
opxai in AE1 G.\\ri al. (Weiss).
• Omit yop BL cop.                             • irpwTov Sci in NBD. LA = T.R.
7 xai orav ayuo-iv in ^BDL. * fc^BDL omit |ii)Sc p-cXcraTC.
1 xai irapaSuKru in fc^BDL.
iroXe\'pouï: first pseudo-Messiahs preach.
ing national independence ; then, natur-
ally, as a second crr^petoK, wars, actual
or threatened (aKoa? iroX.).—p/J) 8pocïcr0c:
good counsel, cheerful in tone, laconic
in expression = be not scared; they
must happen ; but the end not yet. The
disconnected gtyle, no yap after Set
(^B), suits the emotional prophetic
mood.—tö tAos, the crisis of Jerusalem.
—Ver. 8. ecrovTiu creurpot, etc, there
will be earthquakes in places; there will
be famines. Here again the briefest
reading without connecting particles
(xai, xai) is to be preferred, as suiting
the abrupt style congenial to the pro-
phetic mood. The Kal rapaxat after
Xipol may have fallen out of fc^BDL
by homoeoteleuton (apxal following im-
mediately after), but after earthquakes
and famines disturbances seems an anti-
climax.
Ver. 9-13. Third sign, dravm from
apostolic experiences (Mt. xxiv. g-13, Lk.
xxi. 12-19). ün the hypothesis that this
is an interpolation into the discourse,
having no organic connection with it,
vide on Mt. The contents of this section,
especially in Mk.\'s version, correspond
closely to Mt. x. 17-22. But the ques-
tion, in which of the two discouxses the
logion has the more historical setting, is
not thereby settled. Some utterance of
the sort was certainly germane to the
present situation.—Ver. 9. J3X«\'iri-.-i,
etc.: not meant to strike a depressing
note, but to suggest that the most in-
teresting omens should be found in their
own experiences as the Apostles of the
faith, which, however full of tribulation,
would yet be, on the whole, victorious.—
irapaSucroucri, etc.: the tribulations aie
not disguised, but the blunt statement
only lends emphasis to the declaration
in ver. 10 that, notwithstanding, the
Gospel must (8«I) and shall be proclaimed
on a wide scale.—cis crvvayuyas Bapij-
cr«tr3«: the els here is pregnant = you,
delivered to the synagogues, shall be
maltreated. Bengel renders: "in syna-
gogas inter verbera agemini" = ye shall
be driven into the synagogues with clubs.
So Nösgen.—Ver. 11 gives counsel fot
Apostles placed at the bar of kings and
rulers. They are not to be anxious before-
hand (irpop.cpip.vare, here only in N.T.)
even as to what they shall say, not to
speak of what shall happen to them as
the result of the trial. Their apologia wil]
be given to them. They will not be the
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KATA MAPKON
XIII.
43°
sa! ïTrai\'aaTrjcrotTCH reWa titl yovtls, Kat iavar&ooumv ootous •
13. Kal êcreade (ucroujieroi uirè irdWue Sta to óVopd\' pvou • & Si
ÜTroaeü-as els têXos, outos o-w&V|o-eTai..
14. ""OTar Sè ï8ï)Te tó pStXuyua Trjs tp-qfnucreus, To pr\\0èv dirè
4an)]X toO irpo^rJTOU,1 eoros 2 Sirou ou Set • (6 dyayiPcSo-Kci»\' coeiTU •)
ToVe 01 éV Ttj \'louSaia fyeuyirwaav els ra Spr| • 15. 6 Si 8 eirï tou
Sufiiros (at) KOTapjaTU els Tt)* oiKiay,4 |jLT)8ê eïcreXGeTW apai Tl6 èk
ttjs oÏKias aüTou• 16. Kal ó els tok dypèf w6 (ii| iirurrpetyaTW
els Ta iuiVm, 3pai tó ïadrioi\' aüroG. 17. oüal Si Tais èV
yaorpl èxouo-ais Kal rats 6ï|Xa£ou<rais lf iKeicais Taïs rju.epais.
18.    Trpocreüx<o"öe Sè ïca af) yéVriTai ^ 4>UY\') üfi.a>y7 xclr1ü>\'os.
19.   laocTai yap al ifju.e\'pai eKstfcu 0Xó|as, oia ou yèyofe TOiaurq
dir\' apx^s KTio-eus *|S8 ëKTio-ee ó ©cos, Iu9 toS küV, Kal oü jiT)
1  f^RDI. omit to pt]9ev . . . irpo<t>r|Tov, which comes from Mt.
2 «o-TT|xoTa in ^BL (vide below).
3  B sah. cop. omit Sc. More expressive without.
4 fr^BL omit cis rrff oixiav, a gloss.
* ti apai in BL.                                     • fc^BDLA omit mr.
7 \'t-i\'Mïl. on:\'t r, óvvi] «|uw, More impressive without. What meant obvious.
Vide below.
"ri^in ^BCL.
real speakers (oi ydp iare vpctf ol
XaXoïvTes), but the Holy Spirit. Lk.
has " I " here: Christ = the Holy Ghost.
This comforting word is wanting in Mt.,
and whether it was really spoken at this
time must remain uncertain. Mt. de-
scribes with more detail the internal
troubles of the Christian community—
mutual treachery, false prophets (within,
not without, like the false Messiahs of
ver. 5), lawlessness, chilling of early
enthusiasm—all implying the lapse of a
considerable time, and all to happen
before the end of Jerusalem. (Vv. 10-12.)
For all this Mk. gives only the brief
statement in ver. 12.—Ver. 13 answers
in its first part to Mt. xxiv. <jb, and in its
second to Mt. xxiv. 13.
Vv. 14-23. The ycwish catastrophe
(Mt. xxiv. 15-25, Lk. xxi. 20-24).—^er-
14. rh ffêe\'Xvyu.a t. I. The horror is the
Roman army, and it is a horror because
of the desolation it brings. Vide on Mt.
The reference to Daniël in T.R. is im-
ported from Mt.—forTTjicdTO, the reading
in the best texts, masculine, though re-
i\'erring to BSeXvyu.a, because the horror
consists of so\'.diers (Schanz) or their
general. {Cf. ó KaT«\\wv, 2 Thess. ii. 7.)
—Sirov oi Set, where it ought not, in-
stead of iv rórr<f dylij» in Mt.—a graceful
circumlocution betraying the Jewish
Christian writing for heathen Christians,
abstaining from making claims that
might be misunderstood for his native
country by calling it the " holy land "
(Schanz).—6 avayivwo*Kwv v. The re-
ference here cannot be to Daniel, which
is not mentioned in Mk., but either to
the Gospel itself or to a separate docu-
ment which it embodies—a Jewish or
Jewish-Christian Apocalypse (vide on
Mt.). The words may be taken as a
direction to the reader in synagogue or
church to explain further the meaning to
hearers, it being a matter of vital prac-
tical concern. Vide Weizsacker, Das
Apos. Zeit., p. 362.—Ver. 15. Swu.aTo«,
he who is on the roof. Vide at Mt. x. 27.
The main point to be noted in Mk. s
version of the directions for the crisis as
compared with Mt.\'s (q.v.) is the omis-
sion of the words p)8i cappaTy, prob-
ably out of regard to Gentile readers.—
Ver. 18. ïva u.t| ycVijTai, that it may
not be; what not said, 4>vyT) (T.R.)
being omitted in best texts = the name-
less horror which makes flight impera-
tive, the awful crisis of Israël.—Ver. 19.
tcrovTcu yap al rjfie\'pai, etc, for (not in
those days, but) those days (themselves)
shall be a tribulation. So we speak of
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EYATTEAION
431
\'3—«>
yéVnTat. ao. Kal tl /ultj Kupios iKokófiucre1 ra; rjp.é\'pas, oük &>
laü&t] Tvaua <ripi • dXXd 81a T0U5 ckXïktoÖs oSs ^eXe\'^aTO, èkoXÓ-
Pucre Tas T)p.c\'pas. 21. Kal tÓte JdV Ti$ ufuy eurp, \'löou,\'" £8e &
Xpicrrós, t| LSoü,3 £Ktï, |xt| m<rT6ucrt)TC.s 22. ÈyepO^o-oyTat yap
(J/euSóxpioToi Kal <|>£uSoirpo4>rJTai, Kal Suaoutri * (rnpcïa Kal TÉ\'paTa,
irp&s Tè drroTfXat\'at\', cl huvaróv, Kal6 tous cxXeKTOÜs. 23. öucïs
Sè |3XerreTe • ISoü, irpOEiprjKa óuïf Travra. 24. \'AXX\' «V cVciyais
rats rju.E\'pais, pcra ttj/ OXiiJhi\' èxeivrji\', 6 r}Xio$ <rKOTio-6rjo-£Tai, Kal
r) veXrjiT) 00 Swcrei to ^«yyo; aÜTrjs, 25. Kal ol dorÉ\'pES tou
oupayou Icroirai ÈKmirToires,7 Kal at 8urau.eis al iv tois oüpaeoïs
«raXeuOrjaoiTai. 26. Kal tote óij/on-ai top uibv toC deöpwTTou
epxóp.ci\'oi\' iv ve$l\\ai<i ucrd 8urdu.£ws iroXXfjs Kal 8<S£ï)s. 27.
Kal tote dirooreXcï tous dyyeXous aÜToG,8 Kal Emowa^Ei Tod$
èkXektoÜs aÜToG8 £K tuk TEao-dpwe avéjiwv, dir\' axpou y^s £<*s
dxpou oüpavoü.
1 «koX. K. in fc$BL.
1 fr^BL have 18c both times; for i) before second iS« B has koi, which has been
changed into rj (as in Mt.) in DAS al. ; omitted in ^L (Tiscb., W.H.).
J irurT«vsT« in ^ABCDLA.
4 8<iio-ovcri in fc^ABCLZ al. iroiijo-ovn in D (Tisch.).
5 Omit Koi «Bü (from Mt.).
• Omit i8ov BL cop. aeth. (Tisch., W.H.).
\' co-ovTai £K t. ovp. itixtovtcs fc$BC (Tisch., W.H.).
• Omit first odtow BDL (Tisch., W.H.), DL second, which is found in fc$BCA
Tisch. omits both. W.H. have second in brackets, omitting first.
"evil days," and in Scotland of the
" killing times ".—oto ov y^yovtv, etc.:
a strong statement claiming for the crisis
of Israël a unique place of tragic distinc-
tion in the whole calamitous experience
of the human race, past and to come.—
ola ToiavTi), pleonastic, cf. 1 Cor. XV. 48,
2 Cor. x. 11.—Ver. 20. The merciful
shortening of the days, out of regard to
the elect, is here directly ascribed to
God. Mt. uses the passive construction,
where vide as to the idea of shortening
and the reason.—tou; ckXektovs oès
cJjcXt\'gaTO, the elect whom He elected,
recalling " the creation which God
created " in ver. 19; but more than a
mere literary idiosyncrasy, emphasising
the fact that the elect are God\'s elect,
whom He loves and will care for, and
whose intercessions for others He will
hear.—Ver. 22. i|i«v8<>xpi,o-Toi, <|rcvSo-
wpo<J>f)Tai, false Christs, and false
prophets; again, as in ver. 6, here as
there without, not within, the Church;
political Messiahs, in ver. 6 spoken of as
the prime cause of all the calamities, here
as at the last hour promising deliverance
therefrom.—irpos to ó/rroirXavóV, with a
view to mislead; the compound verb
occurs again in 1 Tim. vi. 10, in passive.
—Ver. 23. vu.eis Si, etc, now you look
out I I have told you all things before-
hand; forewarned, forearmed.
Vv. 24-31. The coming of the Son of
Man (Mt. xxiv. 29-35, Lk. xxi. 25-33).
—Ver. 24. öXXa, opposes to the false
Christs who are not to be believed in,
the coming of the true Christ.—iy
CKcfoats t. Tui-epcus, in those days, for
Mt.\'s evêttts, a vaguer phrase, yet making
the parusia synchronise with the thlipsis.
—Ver. 25. ol ao-Ti\'pEs. etc, the stars
shall be in process of falling (one after
the other)—«fo-ovTai with irïirrovTfs tn-
stead of irEo-ovvTai in Mt.—al Svvapcif,
etc.: the powers in heaven = the power»
of heaven (Mt.) = the host of heaven
(Is. xxxiv. 4), a synonym for the stars.—
Ver. 26. tov viov t. d.: the Son of
Man, not the sign of, etc, as in Mt.:
-ocr page 444-
438                          KATA MAPKON                          Mn.
28. "*Air& 8c rfjs o-uktjs p.d8«Te Tf|c irapajSoX^K * 8rav aflTrjs rjSt|
6 xXdSos\' dira\\&s Y^rrjToi, Kal {k4>uyj Td 4>uXXa., yivhWiteTf ÓTi
lyyos r6 8tpos idTtf • 29. oÜtw kol üu.el$, êVat» TaÜTO. ÏSy)T« 2 yiv6-
p.em, yiKuo-KCTe ÓTt èyyus i<mv ittX Supais. 30. \'A|XT)f Xtyaj U|xic,
Sti oü |xf) trapeXGr| tj yektd aflYr), pe\'xpi-S 00 ïtdvra. raÜTa3 yó\'i|Tai.
31. ó oüpayós xal ^ yTJ irapeXtuaoirai 4 • oi 8t Xóyoi p-ou oü p)
irapeXflwtri.*
32.   " flepi 8j rijs iï(i^pa? eVfirns xal* ttjs upas, oüScis oTSfK,
oüuè ol dyyeXoi ot ° Ik oüpavw, oüSè & utós, cl utj & iranqp.
33.  " BXe\'-ircrc, dypuirKeiTt xal irpo<rtux«<r8e,7 oüx oï8aT€ yctp itótc
é Kaïpós êo-rtf. 34. at; öVdpuiros diróSTju,o$ a^ci; ri)v oiniav aÜTOÜ,
Kal Sous toÏs 8ou\\ois aÜToü TT)f JlouaiaK, «ai8 eVdorw to ëpyor
1  The order of the words varies in MSS. ^ABCDL have tjöt) o kX. avrt)«
(W.H.; Tisch., as in T.R.).
2  iBtjtc TavTa in ^ABCL.                         3 Tavra iravTa in ^IiC I.A.
4 irapcXcvo-ovTai in fc^BD; sing. in LAX (from Mt.); for irapcX8uo-L in second
clause (ACD = Mt.) fr$BL have irapcXcvo-ovrai; BD omit (it|, which does not else-
where occur in Mk. with ov and fut. indic. (Tisch., W.H. = B in both clauses),
6 i) in NBCLAI. fc$L> have k«.
* ^DL omit 01 after ay. CA have it. B reads ayytXix (W.H. marg.),
\' BD omit xai irpoa-cvxcafic ; a gloss.
\' fc^BCDL omit kcu, a connecting partiele added by scribes.
claimer of knowledge as to the precise
day, month, or year of what it is cer\'ain
will happen within the then present
generation, but rather an intimation that
all statements (that regarding the genera-
tion included) as to the time of the
parusia must be taken in a qualified
sense. Jesus had, I still feel, two ways
of speaking on the subject, one for com-
fort (it will be soon), and one for caution
(it may not be so soon as even I think or
you expect).—Ver. 33. aypvirveïrt:
watch, be sleepless (a pr.v. and ïirvos).—
ou\'k oïSarc, etc, ye kn w not the time or
season (icaiprfs) of the parusia. If even
the Son knows not, stuf less His disciples;
therefore let them watch.—Ver. 14.
Enforcement of the xhortation to watch
by a brief parable. At this point each
of the synoptical evangelists goes his
own way. In Mt. Jesus presses home
the lesson by historical and prophetical
pictures of the surprises brought by un-
expected crises; i.i Lk. by general state-
ments; in Mk. ya comparison which
seems to be the germ of the parable in
Mt. xxv. 14.3 .—av8puiros airóSr||j.os
(here only), a travelling man, cf. av8.
cpiropos, a m rchant man, in Mt. xiii.
45.—ó<j>cls, , ois ; these participlei
Christ His own sign, vide on Mt.—Ver.
27. dir\' aKpov y-ijs, etc. {cf. expression
in Mt.), from the extremity of the earth
to the extremity of heaven. The earth
is conceived as a flat surface, and the
idea is—from one end of the earth to the
other, where it touches the heavens.
But they touch at both ends, so that
Mt.\'s expression is the more accurate.
Either from one end of the earth to the
other end of the earth, or from one end
of the henven to, etc.—Ver. 28. Parable
of the fig tree, as in Mt.—4ki)>ijti : this
verb without accent might either be
present subjunctive active of «kijhj» =
1«.$v-q = it putteth forth its leaves ; 01
2nd aorist subjunctive intransitive =
tK!f>uü, from l%t$vi\\v, later form of 2nd
aorist indicative instead of iFJfyvv = the
leaves shoot out. The former is pre-
ferred by most commentators.
Vv. 32-37. Concluding exhortation
(Mt. xxiv. 36).—Ver. 32. The words 4
vlos are an undoubted reading in Mk.,
and there can be little doubt they form a
part of the true text in Mt. also. As to
the import of the solemn declaration of
nescience Jesus here makes, 1 need only
refer to what has been said on the cor-
cesponding text in Mt. It is not a dis-
-ocr page 445-
EYAITEAION
28-37.
433
aÜTOu, kch tü Oupupw IvtTtikaro "va ypriyopfj. 35. yprjyopfÏTt
ovv ouk oTSaTC yap inStc 6 Kupios rfjs oiKias lpx«Tcu, öij;^, (J
fXECTOKUKTiou,1 fj dXeKTopocpwyias, ï| irput • 36. pr) eXOiIic c£ai$ia|S
euptj upas KO0£u\'8oia-as. 37. & 2 8è öu.ïc Xe\'yw, iróai Xe\'yw, rprjyo-
peÏT6.\'\'
1 p<a-owKTiov in fc^BCLA.
»oin NfiCLA.
T.R. (•ov) conforms to the following genitive
specify the circumstances under which
the command to the porter, the main
point, was given ; it was when the
master was leaving, and when he gave
to all his servants his parting instructions.
—tt)v l%ov<riav, his (the master\'s)
authority, distributed among the servants
when he could no longer exercise it him-
self.—to êp-voi» a., to each one his work,
in apposition with éijovo-iav. In the
master\'s absence each man became his
own master ; put upon his honour, the
seat of the £|owia, and prescribing care-
ful performance of the ép-yov entrusted to
each.—Kal t. Ovpupw, aiso, among the
rest, and very specially, to the porter (he
gave instructions). The Kal here is era.
phatic, as ïf it had been Kat 8t) Kal.—ïva
Ypmyopfj, that he should watch: note
that in this parable the function of
watching becomes the business ofo««—
the porter. Each servant has his appro-
priate task; the porter\'s is to watch.
Vet in the moral sphere watching is the
common duty of all, the temper in which
all are to discharge their functions. All
have to be porters, waiting at the gate,
ready to open it to the returning master.
Hence the closing exhortation in ver. 37.
What I say to you, the four disciples
(ver. 3), I say to all: watch. This had
to be added, because it was not said or
suggested by the parable; a defect
which makes it doubtful whether we
have here a logion of Jesus in authentic
form, and which may account for its
omission by Lk.—Ver. 35. oi|/J tj, etc. :
the night divided, Roman fashion, into
four watches: 6-9, 9-12, 12-3, 3-6.
Before the exile the Jews divided the
night into three parts.—peorovÜKTiov:
vide at Lk. xi. 5 on this word, found also
in Acts xvi. 25, xx. 7.—aXcKTOpo<puvta
is a fiiraj X«y. in N. T.—Ver. 36.
i£a((f>yT|«, suddenly, here in Lk. ii. 13,
and four times in Acts—KafavSovrot:
this applies to all the servants, not
merely to the porter ; therefore all must
watch as well as work. In the case of a
master absent on a journey, the servants
cannot know even the day, not to speak
of the hour or watch of the night, as
they could in the cases supposed in Lk.
xii. 36, Mt. xxv. 1. Therefore they must
keep awake not merely one night, but
many nights, an incongruity which again
suggests that we have not here an
original utterance of Jesus, but a com-
posite logion with elements borrowed
from several parables.
Chapter XIV. The Passion
History.—Vv. 1-2. Introduction (Mt.
xxvi. 1-5, Lk. xxii. 1-2).—Ver. I. tjv SJ
to ir. : the first hint that the visit of
Jesus to Jerusalem took place at passover
season.—to Traar^a Kal Ta a£uu.a: full
name of the feast, which consisted of the
passover proper beginning on the I4th
Nisan, and the seven days of unleavened
bread. Mt. and Lk. give each only one
of the designations; Mt. the former, Lk.
the latter. Mk.\'s dual designation a
manifest combination of Mt. and Lk.,
say the followers of Griesbach.—u.cto.
8vo TJpcpas, indicates the point of time at
which the Sanhedrists began seriously to
consider how they could safely get rid of
Jesus. Mt. turns this into an announce-
ment by Jesus. Lk. generalises the
precise note of time into a statement
that the feast was approaching (TJyyiEev).
—tv 8oXc|>, in or with craft. Iv = Jj in
Heb. Mt. has simply 8o\\i|>, the dative
instr.—Ver. 2. ïXcyov vip is a more
difficult reading than i\\. 8J of Mt.,
hence the correction in T.R. The yóp
presupposes that the murder of Jesus
during the feast was from the first
regarded as out of the question, and the
clause following partly makes that fact
explicit, partly assigns a reason for it.
They wanted to compass His death, but
they were in a difficulty, for they feit and
said to one another: it may not be on
the feast, lest there be a popular dig-
turbance.—pifiroTt éirrai: the fut. ind.
in6tead of the more usual subjunctive
after u.ijitot« (<ƒ. Col. ii. 8, Heb. iii. 12),
implying the almost certain occurrence
28
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KATA MAPKON
XIV.
♦34
XIV. I. *HN Sc to ircurxa Kal Ta ajup.a jiera 8uo f\\\\Upa% • Kal
II^touv ol dpx^peïs Kal 01 Ypap.p.aT£ts, irüs aÖTèc eV 8<5X<j) KpaTr}-
<rairc$ diroKTeiVcucru\'\' 2. ïKvyov ht,1 " M$| iv rjj ïopTJ), p^ircre
öópufios coTai8 toG XaoG." 3. Kal öWos afirou eV Bi\\6avla, iv rg
otxca Xiu.upos toG XeirpoG, KaTaKciutcou outoG, rjXOe yvvi] t-^ouaa
&Xdf3aoTpoi> uupou fdpSou moTiKrjs itoXutcXoGs \' Kal3 aun-pi\'^acra
To * dXdPaoTpoi», KaTex«ï>\' aÜToG KaTa 6 tt)s Ke<|>aXrj$. 4. •fjant\' 8^
TICCS dyavaKToCrres irpos éauTous, Kal Xt\'yorres,6 " Els Tl -f\\ dlTiüXfia
> vap in MBCDL; 81 in T.R. is from Mt.            \' sorai 6opvPo< in ^BCDL.
1 Omit Kal fr$BL cop.
4 The article is found in all the genders ; ro in GM cursives ; tov in fr^ADX and
many othei uncials (Tisch.); ttjv in BCLA (Trg., W.H.).
\' ]J$BCLA omit KaTa (introduced because usual).
• t^BCL omit xai XcyovTcs, which may come from Mt.
of a flópvPo? if an attempt were made on
the life of Jesus duiing the feast. This
shows how highly the Sanhedrists esti-
mated the influence of Jesus.
Vv. 3-0. The aiwinting in Bethany
(Mt. xxvi. 6-13).—Ver. 3. óvtoï ovtov,
KaTaKciplvov a/ü-roü : two genitive
absolute clauses whereof Weiss makes
critical use (Marcus-Evang.); in which
Schanz sees simply an instance of Mk.\'s
helplessness in style. The first indicates
generally the time and place, the sccond
the position of Jesus (at table) when the
woman approached Him (tjX8cv).—
AXdpacTTpov. Vide in Mt.—moriKijs :
» puzzling word recurring in the fourth
Gospel (xii. 3). It has been variously
explained. (1) As one of Mk.\'s Latinisms
= spicatus, turned into itio-tikos like
Sextarius into |co-tt]s (Mk. vii. 4). In
favour of this view is the Vulgate nardi
spicati reproduced in " spikenard"
(spiked-nard), A. V., and it has been
adopted by Wetstein, Grotius, Rosen-
müller, etc. (2) As meaning liquid,
potable, from iriw, iriirio-Kio, Eritzsche and
others. (3) As derived from the name of
a place whence the ointment was ob-
tained, Augustine; also Bengel: " Pista
urbs Indorum in regione Cabul; qua ex
regione pleraque aromata jam turn
petebantur". But he adds: " Ex nomine
proprio potius formaretur irio-rato? ".
(4) As = iuo-toV trusty, genuine, to dis-
tinguish it from spurious imitations
which abounded (Pliny, H. N., xii., 26).
Instances of the use of the word in this
sense are cited from Greek authors, e.g.,
from Artemidorus, ii., 32 : iuo-tikt| yvvï\\
Kat olKovpès (vide Ueza and Kypke).
The choice lies between (1) and (4);
most modern commentators (following
Theophy. and Euthy.) adopt the latter.
The following account of nard from
Tristram\'s Natural History of the Bibli
is interesting: "An Indian product pro-
cured from the Nardostachys Jatamansi,
growing on the Himalaya Mountains in
Nepaul and Bhotan. It was well known
to the Greeks and Romans, and is
mentioned by classic authors as derived
from the hills on the banks of tha
Ganges. One peculiarity of the plant
which is mentioned by old writers aids in
its identification, vis., that it has many
hairy spikes shooting from one root.
These shaggy sterns are caused by the
root leaves shooting up from the ground
and surrounding the stalk. It is from
this part of the plant that the perfume is
procured and prepared simply by drying
it."—iroXvTcXov? (1 Tim. ii. g, 1 Pet. iii.
4), dear, hence the temptation to produce
cheap counterfeits.—<rwrp(i|rao*a; she
broke the narrow-necked vase that the
contents might be poured out quickly,
not drop by drop, and perhaps that the
vessel used for so sacred a purpose
might never be employed again (Klosten,
Weiss, Schanz, etc).—Ver. 4. Tivit,
certain persons ; who, not indicated; Mt.
says the disciples, John singles out
Judas.—toS |xvpov yiyovtv : these words
omitted in Mt. Observe the repetition
in ver. 5, tovto to pvpov (BCL, etc).
Mt. simply has tovto (so here in T.R.).
Mt. more elegant in style, but Mk. truer
to life = " To what purpose this waste
of the myrrh ? For this myrrh might,
etc."—the style of men speaking under
emotion.—Ver. 5. tirdvu, etc, for above
three hundred pence. The cardinal
-ocr page 447-
EYArTEAION
435
IX—Z.
aörn toG jiüpou yiyovtv; 5. JjSuVaTO ydp tovto1 TrpaOrji\'ai e\'iraVu
TpiaKcxriui\' S-nfapiojf,2 Kal ooOtjeai toïs htux0^ \' Kal eVePpip.üïTO
aörrj. 6. \'O Sè \'Incroös eliTec, ""A«J>£T£ out^k • Ti aürrj kottous
Trape\'xeTt; KaXoc ëpyoi» eïpydcraro eïs e^é*.8 7. irdVTOTe yctp toÖj
irruxous *X€Te F14®\' feoTÖf, «al órav 9ikr\\re, SüVaaOe oütous 4 eu
ïroi^aai • cjic) $è oü irdcTOTe ?X€T£- 8. * f*Xlv a"\'\'I",l>5 èiroójcre •
irpos\'XafU uupio-ai pou to ffüjxa" «Is TOf éWacJuao-p.ói\'. 9. du.$|K*
\\eyiu fipvtK, öirou ac tcnpuxöfj to eüayye\'XiOK touto 8 eis oXoy Tèr
K<5crp.ov, Kaï ê é*oii|<w aürr) XaXnöi^treTai eïs p.rnu.óo-ui\'oi\' aürf)s."
10. Kal ó louoas ó \'Ictkapiiórijs, ets9 iw SwSeica, diriiXGe irpós tous
dpxiepeïs, \'va irapaSw aÜTOf10 aüroïs* 1I• Oi 8è anovcrawTes
i\\dpr]<rav, Kal éTrnyyeiXai\'TO auTÜ dpyupioi\' ooüVai • Kal e^Tei
* * f             n 1 *                    c- ^ 1 1                                                                                                 a ~ Tim,
mus euKaipus auroi\' irapaou.                                                                   iv. 1,
1 tovto to p.vpov ABCLA aJ. Fïrf<r below.
2 8t]v. TpiaK. in fc^CDL (Tisch.). T.R. as in ABAX al. (W.H. marg.).
3 ev epoi in ^ABCDLAX a/. (Tisch., W.H.).
4  avTois with iravTOTe following in BL sah. cop. (W.H. with irav. in brackets)<
£•$ omits both (Tisch.). avTovs in AX al.
0 eo-xtv in fc^ABCDLAX al.; omit a.vrr\\ fc^BL cursives.
6 to o-wp-a (xou in J^BDLI (W.H.).
7  8e after a(xT|v in fc^BDLA al.
8  fc^BDL omit tovto, inserted, as Se is omitted, after Mt.
9 For o I. o lo-. eis ^BCD have I. lo-., and ^BCL o eis.
10 ovtov irapaSoi in B (D irpoSoi). fc^BCLA also place avrov first.
11 irapaSoi in BD ; ovtov before evKaipus in fc^ABCLA.
number is here in the genitive of price    answering to the verb in Mt., here and
after irpaSfjvai. In 1 Cor. xv. 6 jiravu    in John and in one place in the classics,
is foliowed by a dative depending on    —Ver. g. «is SXov t. k. for iv o., etc, in
«KJjfl-n.—Ver. 6. iv «p.o£, in me (c/. Mt.    Mt.; a constr. praeg., the idea of going to
xvii. 12), for the more usual els «pe (in Mt.,    all parts of the world with the gospel
and imported into Mk. in T.R.).—Ver.    being understood.
7. Kal ÓTav 9«\'\\i)Te, etc, and when ye       Vv. 10-11. Judas 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. XI. l\\6.or\\a-av, they rejoiced; when
(the poor ye have always), and probably    one of the twelve companions of Jesus
an expansion by Mk. (cf. Mt.), yet not    unexpectedly turned up ready to deliver
superiiuous : suggesting the thought    his Master into their hands. A most
that expenditure in one direction does    vivid feature omitted by Mt. in his
not disqualify for beneficent acts in    gummarising way. Well might they
another. The willing-minded will    rejoice, as but for this windfall they
always have enough for all purposes.—    might have been totally at a loss how to
Ver. 8. o t<r\\iv (suppl. iroietv), what    compass their end.—«•n-rryyeiXavTO, 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 Mt.\'s statement implies
(wealth) but to her opportunity: she did    (ïo-r»|o-av, ver. 15)—itiJTti, cf. it^raw,
what lay to her hand, and could only    ver. 1, in reference to the Sanhedrists.
be done then.—irpo«\'Xap,« pvpïo-ai, she    They were seeking means of getting rid
anticipated the anointing ; the latter    of Jesus; Judas was nowontheoutlookior
verb here only, the former in 1 Cor. xi.    achanceofbetrayingHimintotheirhands.
21, Gal. vi. 1.—Jvra$iao-|i.oV: the noun    —etixaCpus here and in 2 Tim. iv. I. the
-ocr page 448-
4j6                          KATA MAPKON                          xiv.
12. KAI Tij TrpojTT) T)u./pa tw df/pw», 2t« to Trdcrxa Ifluov,
X<?youcnv aÜTw ol p.a8r|Tal aÜToD, " rioü 0<fXeis dTrcX06vTes CTOiu.d-
cruucv Iva 4>dyT)S Tè ir&0%a;" 13. Kal dTroaTc\'XXci 8uo tök u.aOïiTui\'
auToS, Kal Xtyei aÖTots, "VirdycTf els •rtjc ttoXiv • xai dTravTrjcrci
êu,lf ai-SpuTros Kcpdp.lOv ü8aTOS PacTTa^oji/ • &Ko\\ou6rj<raT« auTÜ,
14. KOi Sirou Olv tio{k(h\\, ct-iraTc tü oIkoSco-ttÓtt), "Oti 6 SiSda-KaXo;
\\{yti, Clou i<rn rb KaTdXupa,1 Sttou t6 irdaxo p.eTd tüc pa0r)Twv
pou $dyu; 15. Kat aüró$ upti» 8ei$ci dviiycov2 p-c\'ya co-TpupcVov
tToifioc • cVeï* CTOtp.do-aTC T)pïv.         16. Kal éffjXöoi\' ol p.a0r)Tat
aÜTou,4 xai tJX0ov cis tV ttoXiv, nai cupov Ka0u$ cittck oütoIs, Kal
T^TOip.ao°aK to irdcr/a.
17. Kaï oipias ycKopéVrjs cpxcTai perd tuk SuScxa* 18. Kat
dvaKcipcVuf aÜTÜc Kat laBióvrav, tlirev i \'It)o-oGs,5 "\'Apriv Xeyu
üplv, Sn cis 1$ üuwk irapaSuo~ei pe, & ioëluv " p,eT\' Ipou." 19. Ol
8c 7 T)pSarro XuircïaBai, Kat Xc\'yciv aÜTw ets Ka8\' ets, " Mf) Ti tytS ; "
1 pov after KaraXvpa in ^BCDLAX.
* avayaiov in fc^ABCDL al.
* Omit avrav fc$ BLA.
* B has tw co-Oiovtuv (W.H. marg.).
adjective and verb in Mk. vi. 21, 31, thnoun in Mt. xxvi. 16.
Vv. 12-16. Arrangement* for paschafeast (Mt. xxvi. 17-19, Lk. xxii. 7-13Mk. is much more circumstantial in thisection than Mt., his apparent aim beinto explain how Judas did not find hiopportunity at the paschal supper, thplace of celebration being carefully concealed beforehand. —Ver. 12. Tg irT)p.t\'pq. t. a. St€ t. iraerxa tflvov : againdoublé note of time, the second clausindicating precisely that by the first dais meant the 14H1 Nisan. Schanzfollowing the Greek Fathers, takeirpwi-n in the first clause as = •n-pene\'payielding the same sense as wpo t. éop. txa<rxa in John xiii. 1.—irov 0«\'Xeis ;the disciples would ask this question igood time, say in the forenoon of thI4th.—Ver. 13. 8vo: more exact thaMt.; of course all the disciples woulnot be sent on such an errand. Lknames the two.—wiróyert, etc.: the instructions in Mk. are sufficiënt to guidthe messengers. Mt.\'s irpös to» S.i-.a imanifestly too vague, and could not havbeen spoken by J esus.—avSpuiros: watercarrying was generally the occupation
of women ; hence a man performing thoffice would be more noticeable.—
KCpdpiov (neuter of adjective K«pdpio«earthen), an earthen pitcher, here and in
Vide below.
* icai before ck«i in fc^BCDL.
•o I. eiircv in NBCL.
7 01 8« omitted in J^BL cop.
e    Lk. xxii. 10.—Ver. T4. to KaTÓXvpa
pov, my guest chamber. This pov of
1/    the best texts is interestingas su<jgesting
).    a previous understanding between Jesus
is    and the householder. It is not necessary
g    to import the miraculous into the
is    narrative.—Ver. 15. avayaiov (avd,
e    yaïa = ytj), a room above the earth, an
i-    upper room.—ptya, large, enough for the
r.    company.—€o-Tpü»p.t\'vov, furnished with
a    table-cushions. — ÈVoipov, perhaps a
e    synonym for cVTpopïvov = furnished, all
y    ready; possibly pointing to the removal
:,    of leaven (C.G.T.).
:s       Vv. 17-21. The presence of a traitor
i,    announced (Mt. xxvi. 20-25, Lk. xxii. 21-
•.    23).—Ver. 17. (px<rai: after sunsetH*
:    cometh to the place appointed for the
n    feast, presumably after the two who had
e    been sent to make arrangements had
n    rejoined the company.—Ver. 18. o
d    (o-8ïuv pt-r\' ly.ox>: this clause, omitted in
:.    Mt., is designed to indicate, not the
i-    culprit, but the gravity of his offence =
e    one of you, one who eats bread with me,
S    a table companion.—Ver. 19. ets Ka-ro.
e    cis, one by one = cis ftcaoros in Mt.;
-     Ka-ra is used adverbially, and hence is
n    foliowed by ets instead of Iva. For
e    other instances of this usage of late
-    Greek vide John viii. 9, Rom. xii. 5, and
i,    cf. Winer, § xxxvii. 3.—Ver. 20. To the
a    anxious questioning of the disciples Mk
-ocr page 449-
«-a5.                          EYAITEAION                            437
Kal aXXos, " Mr} n iytil; " ïO. \'O 8i airoitpiOcis * et-ire* aü-rots,
" Ets ék 8 tuk SuScxa, ó ifi.pawTOy.tyos fier\' tpoü «ïs to TpuPXioK.*
21. 6 u,«t> ulos toö avdpómou üirdyïi, Ka8ws ylypanTai irepl oütou*"
ouai 8è tü avBpórnw ckcii-u, 81\' Ou 6 ulo? toü drOpuirou TrapaSiSoTOt*
KaXèf fli<* auTw, cl ouk ^yevrpÖT] ó öVOpwiros t\'ictïVos."
22. Kal iaQiómiav airStv, Xapui» ó \'ItjctoGs7 apTOP cüXoyr|o-ae.
cicXao-E, Kal cSukei\' auToïs, Kaï ctrrt, " AdfSt-re, ^dyere.8 toOto ion
to ffü)(ia p.ou." 23. Kal Xa^wf tó9 irorqpiov euxapio-rf|o-as iSuKCP
auToï; • Kaï éirioi\' l£ auToü irarres \' 24. Kaï diTer aÜToïs, " ToCto
i<rn to atp.d p.ou, to tt]s KaïiTJs 8ia9rjKY]5,10 to irepi ttoXXüv e\'K)(m»<S-
^«voi».11 25. dfiV XÉ\'yw ufxiv, Sti oükeVi oö p.r| mu èk toü yevi^uaTOS
TTJ9 duiT&OU, I<ÜS TTJS TlfJLtpdS eVcUT)?, OTay OÜtÓ TrÜ\'W Kait>0>> cV TT)
f3aaiXcia toS 0eoG.
1 Koi aXXos ui) ti cyu (ADI al.) omitted in BCLPA, possibly by similar ending
(omit Tisch., W.H.).
8 Omitted in fc$BCDL ; • mere mechanical expletive.
* X^CL sah. cop. omit ik (it comes from ver. 18).
*  BC have to cv Tpvp\\ (W.H. brackets: tv).
* oti introduces this clause (o ucv vios, etc.) in fc^l\' L sah. cop.
* BL sah. omit t|y.                              7 BD omit o I. (from Mt.).
8 <t>ay«rc only in later uncials (Tisch., W.H., omit).
» NBCDLAZ omit to (from Lk.).
10 For to t. Kaivr)s 8. t^BCL have Tt|« 8ia8. (D omits Katvr)«).
n fc^BCDLA have ckxvvvo|icvov vircp itoXXmv. T.R. from Mt.
makes Jesus reply: one of the Ttvelve ;
he tv/10 dippeth with me in the dish. A
repetition of the original declaration with
variations: the Tuielve for you, and
dipping in the dish for eating; the former
bringing out the gravity of the fact, the
Twelve chosen to be Apostles of the faith,
one of them the traitor of its Author;
the latter narrowing the circle within
which the traitor is to be found. Twelve
ate with Jesus, only three or four would
dip with Him.—{p.fiairr(S|Wvo«, middle,
dipping with hisown hand: "haecvismedii
verbi," Bengel.— Ver. 21. óti, assigns a
reason for the fact just stated. To fulfil
Scripture (Ps. xli. 9) the Son of Man
must go from the earth through betrayal
by an intimate. This verse contains an
instance in Mk. of the construction p.èv
Sc (again in ver. 38 and in xvi. 19, 20).—-
koAov ai-rif, good for him, without the tjv
as in Mt. For the construction vide on
Mt. and Burton, M. and T. in N. T., §
248.—6 avOpuiros ckcïvoc : this repetition
(vide rif a. ia. above) gives a tragic
«olemnity to the utterance m good for
trim, if he had not been born, that man 1
Cf. Mk. ii. 20, "days will come, etc,
and then shall they fast, in that day ".
Vv. 22-25. Thé Lord\'s Supper (Mt.
xxvi. 26-2g, Lk. xxii. ig-20), vide notes
on Mt.\'s account, to which Mk.\'s closely
corresponds.—Ver. 22.co-6ió\'>\'To>va.,while
they were eating, as in ver. 18; a very
general indication of time. This and
the announcement of the betrayal are
for Mt. and Mk. the two memorabilia of
the paschal feast of Jesus with His dis-
ciples, and all they know is that they
happened during feast-time. — Xafjirrc,
take, without ^aycrc, as in Mt.; the
more laconic expression likely to be the
original. " Take " implies " eat ".—Ver.
23. «al firiov, etc, and they drank of
it, all. In Mt.\'s account Jesus bids them
drink, as He had previously bidden them
eat. Mk.\'s version strikes one as the
more primitive ; Mt. \'s as influenced by
liturgical usage.—Ver. 24. Kal tlirev:
while they drank the cup (not after they
had drunk it, De Wette : nor before
they began to drink, as Mt.\'s narrative
by itself would suggest), Jesus ex-
plained to them the symbolic import of
-ocr page 450-
43»
KATA MAPKON
XIV.
36. Kal up^cran-es ÉjijXÖOK els tö 8po$ TUK \'EXaiSv. 37. Kal
\\tyei auTOts é \'ItjcoGs, " "Oti iran-«s <rKaf8aXi<70^<rc(r9c «V cpol lp
rj) vukti tout^j j • Sti yiypairrai, \' narrig» tok TrotpeVa, Kal 8iao-Kop-
mo-ö^o-CTat t& irpé0aTa.2 28. \'AXXd p.eTd to «ytp&fjvaï pe, irpodfu
Auas cis tV raXiXaiav." 29. \'O 8c fleTpos ê$T] auTw, "Kalei*
wdvres o-KavBaXio-&rj<rovTai, dXX\' ouk eyw." 30. Kol Xeyei aÜTw ó
\'Itjaoüs, " \'ApV Xeyw croi, öri4 o-rjpcpov eV Tg hukt! toutj),6 Trplv I)
81s dXtKTopa $ci>vrjo~ai, Tpls dirappiio-r) ue." * 31. \'O 8t èk irepiowoG
tXeye paXXov,7 "\'EdV ue Sct] aufairoOafcïf ffoi, oü pvr) ce dirap^-
cropcu." \'flcrauTus 8è 8 Kal irdtres è\'Xcyov.
32. KAI êpxoKTai cis xupio»" o3 to óVoua re0oT)p,aKT} • Kal Xcyei
tois p.a07)TuÏ5 aÜToü, " KaOio-arc uSe, lus irpoaeulcoaai." 33. Kal
1 fc^BCDLA al. omit cv cpoi . . . Tavri), which comes from Mt.
* Ta irpofi. Siao-Kopir. in fc^BCDL ; 8wKntopirur6-n,o-ovTai in ^ BCDLAI.
» «1 Kaï in NBCGL (Tisch., W.H.).
4 Add oti ABLI al., omitted in ^CDA (Tisch., W.H., adopt J vid* below).
\' tovtt] t. v., without cv, in ^BCDL (Tisch., W.H.).
• pc before airop. in ^BCDA (T.R. <= Mt).
7 cKir<pi7<rws in XJJCIJ ; cXaXcl in ^BDL ; omit uaXXor ^BCDL.
» B omits 8c (W.H. brackets).
ctrtainly (aXX\' strongly opposing what
follows to what goes bef.\'re; vide Klotz,
p. g3, on the force of d\\Xa in the apo-
dosis of a conditional proposition) not
I.—Ver. 30. To this over-confident
4\\X\' ovk c-yiJ of the disciple, the Master
returns a very pointed and peremptory
reply : I teil thee that thou (o-i> emphatic)
to-day (<r«ip«pov), on this night (more
precise indication of time), before the cock
crow twice (still more precise indication
of time), shall deny me, not once, but
again and again and again (rpis).—Ver.
31. CKiMpicro-üs, abundantly in matter
and marnier, with vehemence and itera-
tion ; a airag Xey.-cXdXcv, kept saying:
that he would not deny his Master even
if he had to die for it.—üo-a-urus, a
stronger word than Mt.\'s opo(us = in the
same way, and probably in the same
words. But the words of the others
were simply a faint echo of Peter\'s
vehement and copious talk. They feebly
said once (fXryov = clirov) what he said
strongly again and again (iXdXci).
Vv. 32-42. In Gethsemane (Mt. xxvi.
36-46, Lk. xxii. 40-46).—Ver. 33. •Sips\'aTo,
introduces the description of our Lord\'s
awful experience in the garden.—
«K0apf3«to-èai, to be amazed; in Mk.
only, first in ix. 15, where see remarka
on its meaning. Though Jesus had long
the cup. The important point in Mk.\'s
account of the words, as compared with
Mt.\'s, is the omission of the expression,
<l< a<j>«criv apapnüv.
Vv. 26-31. On the way to Gethsemane
(Mt. xxvi. 30-35, Lk. xxii. 39).—Ver. 26,
exactly as in Mt. xxvi. 30, states that
after singing the paschal hymn the
company went forth towaids the
Mount of Olives.—Ver. 27. iravrcs
c-KnvSaWflrjcreo-Ot, ye all shall be made
to stumble; absolutely, without the addi-
tion of Iv «pol iv Tfj vdktI Taui-n im-
ported into the text from Mt. in T.R.
It was a startling announcement in
broad general terms that the disciple-
circle was about to experience a moral
breakdown. The announcement was
made not by way ofreproach, but rather
as a prelace to a more cheering prophecy
of an early reunion.—Ver. 28. a\\Xa p.:
stronger than Mt.\'s p. Si = ye shall be
offended, but (be of good cheer) after
my resurrection I will go before you, as
your Shepherd (irpod£«> ipas) into Gali-
lee.—Ver. 29. It is the former part of the
Master\'s speech that lays hold of Peter\'s
mind; hence he promptly proceeds to
make protestations of fidelity.—cl Kal,
etc.: even if (as is likely) all the rest
shall be offended (the future, because the
case put is conceived to be probable), yet
-ocr page 451-
EYAITEAION
l6—4a
439
trapaXafiPcW tok ricVpof Kat toc \'\\dnoflov Kal \'ludm)f1 |ie8\'
iauroü.3 Kat ijp{aTO èi<9a(j.f3ela9ai Kat dSijpoeeÏK. 34. Kat X«?yei
aÜToïs, " riepiXuTvós itmv Tj i^X1! r10" *us flavdTOU * fictmTe uSe Kat
ypTiyopetTC." 35. Kat irpo«X0uv * fuKpoV, eVeffec* cm ttjs yfjs, Kat
irpoffi)u\'x€TO, ïko, ei SuraToV l<m, irapc\\8i) dw* aÜToO tj ipa*
36.  Kal êXeycK, "\'Apfia, ó wa-r^p, irdtra 8ufaT(( 0-01. irapcVeyxc
Tè woT^ptox dir\' cpoö touto • • dXX\' ou ti cyi» 6A0», dXXd ti ai."
37.   Kal <?px«Tai Kat eüpioxci aÜToüs KaOeuSorra;, Kat Xlyci t£
n^Tpai, " lïp.uc, Ka6cuSci$ ; oük ïaxuaas uiav üpav ypriyoprjo-ai;
38.  ypnyopcÏTC Kal irpoo-cüxeo-öt, Ivo. pj| eïo-&0i)Te\' «ïs Treipao-u,6V.
Tè |Ui> ïrreüu.a Trp<50u(w, ^ 8c o-dp| dffOcfrjs." 39. Kal ttuXik
dircXOuf irpo<rt)u£aTo, tok aÜTof Xdyoi\' elnw. 40. xal üiro<7Tp<?ikas
(Spcv aÜTous irdXiK7 KaOcuSonras • fjo-aK y&p 01 è^öaXjiol auiw
0«Papi]|AéVoi,8 xal oük flocio-ac ti oöt§ duoKpi6w<n.*
1 B has ror before each name (W.H.). Many MSS. have the article only with
ricTpov.
3 |icr avrov in fc^BCD.
5 CDLA have wpoo-eXeW, but wpotMuv, found in fe$B al., seems to be the word
needed. irpocrcXSuv is a frequent mistake of the scribes.
4 nriirrtv in fc^BL («ir»«r«v from Mt.).               * tovto ar. cp.ov in fc^ABCI.AI al.
6 cX6i)tc in ^ B (Tisch., W.H.). Weiss rejects the omission of eis before cX0.; a
very frequent mistake in the old MSS.
7 For viroorrpcvpas . . . iraXiv (ACA, Tisch.) NBL have iraXir cXOuv cvpcv
avTo-us (W.H.). D the same, omitting iraXiv.
8 avT»v before ai o<J>. in fc^BCLA, and icaToPapvi\'op.ivov in ABLA; icaTa-
papov|icvoi in D.
* airoio before avr» fc^ABCDL.
known, and had often with realistic
plainness spoken of, what was to befall
Him, yet the vivid sense of what it all
meant came upon His soul at this hour,
as a sudden appalling revelation. The
other two words used by Mk. to de-
scribe Christ\'s state of mind (d&r)p,ovftv.
ireptXviros) occur in Mt. also.—Ver. 35.
firumv (fc^BL, fnow T.R. as in Mt.),
imperfect: He feil again and again on
the ground. It was a protracted des-
perate struggle.—«al «po<ri)vxcTo "va:
Mk. first indicates the gist of Christ\'s
prayers ( = that if possible the hour might
pass from Him), then reports what Jesus
said (ver. 36). In the prayer of Jesus
the experience dreaded is called the cup,
as in Mt. The Hour and the Cup—both
alike tolemn, suggestive name».—Ver.
36. \'AP(3a o ironïp: in the parallels
simply udrip. In the Apostolic Church
the use of the doublé appellation among
Gentile Christians was common (vide
Rom. viii. 15, Gal. iv. 6), \'Appd having
become a proper name and wari|p being
added as its interpretation = God our
Father. Mk. imparts into the prayer of
our Lord this apostolic usage. Jesus
doubtless would use only one of the
names, probably the Aramaic.—irapcWy kc
t. ir. t., remove this cup ; equivalent to
TraptXa-Q in ver. 35 (Lk. xxii. 42).—dXX\'
oi, etc. ; " but not what (t( for 8) I will,
but what Thou " ; elliptical but clear and
expressive : ycmjoeToi or yfWo-Oai Set
(not ycWo-*J» which would demand uf|
before 64\\m) is understood (vide Holtz-
mann, H. C., and Weiss in Meyer).—
Ver. 37. rif Uirpif: to the disciple who
had been so confident of bis loyalty, but
also from whom Jesus expected most in
the way of sympathy.—Hpwv: the old,
not the new, disciple, name ; ominoui.—
Ver. 38. This exhortation to watch and
pray is given in almost identical terms
in Mt. and Mk. It looks like a second-
ary version of what our Lord actually
said.—Ver. 39. Mk., like Mt., divides
-ocr page 452-
KATA MAPKON
44°
XIV.
41. Kol êpxeTdi Tè TpiTOf, Kal Xc\'yei oötoÏs, "KaOctfocrc Tè1
Xoittoi\' Kal d^airaucadE. d-rré\'xei\' TJXdcv rj Spa • ISou, irapaSiSoTai
6 ulo; toO di\'GpojTTou eis Tas xcïpa; tüp djiapTuXüf. 42. fycipcpBc,
ayu^ify • I80Ü, ó irapaSiSou\'s p,c tJyyikc."
43. Kal cuOé\'cüs, 6Ti aÜToü XaXoGrrcs, irapayiirrai. "louSas, tl%
i>v2 tüc SuScKa, Kal p.cr\' aÜToS ö^Xos ttoXus * fiere, uaxaipuv Kal
ro, John ^liXwf, Trapd twk dp^iepewi\' Kal tOv YPafxM\'a\'T^<>\'t\' Kal töv TtpecrfiuTipwr.
lomission 44- StowKti Se 6 irapaSiooüs auTo? awunuov auToïs, \\iywv, "*Ov
mem : ac 4>iXr)CTü), aÜTÓs ècrri • KpaTr|o-aTe aÜTÓV, Kal diraydye-re4 da^iaXws,"
N. T.). 45\' Kal êXBojc, cüde\'us Trpo<rtX6i)i\' aÜTw Xc\'yti, " \'Pa(5|3£, pa80ï8-"
1 to is found in ^HAI ; omitted in CDL (Tisch. retains, W.H. in brackets).
• Omit uv NABCDLI.
8 fc^BL omit iroXv« found in CDA (comes from ML).
4 aira-ycrc in tfBDL.                     * PaBB« once only in NBCDLA.
.he agony into three acts, but he reports
the words spoken by Jesus in prayer
only in the first. Mt. gives the prayer
of Jesus in the second act, as well as in
the first, generalising in the third, where
he repeats the formula here used by
Mk.: tov oirèv Xóyov tliriiv.—Ver. 40.
KOTapapwójuvoi, " their cyes were very
heavy"; R. V., wei^hed down with
irresistible sleep. — KaTupapiivw, here and
occasionally in the Sept. = the more usual
Ka.Ta(3apcu (from the simple verb Baplu
comes peBap-rijiivoi in T.R.).—koI o\\ik
ffS\'.icrav, etc.: this remark recalls the
experience of the same three on the hill
of transfiguration (<:ƒ. ix. 6). But in the
earlier instance the reference is to the
stupidity produced by sleep, here probably
to sbame on account of unseasonable
sleep. They feit that they ought to have
kept awake during their Master\'s hour of
trial, and knew not how to excuse them-
selves.—Ver. 41. öirt\'xei, " it is enough,"
A. V.=sufficit in Vulgate; one of the
puzzling words in Mk.\'s vocabulary to
which many meanings have been given.
Beza, in doubt as to Jerome\'s interpreta-
tion, was satisfied at last by a quolation
from Anacreon coming into his mind, in
which the poet, giving instructions to
a painter for the portrait of his mistress,
concludes : air£\'x«i. pXt\'iru yap ain}V •
Taxa, KT)pé, *al XaX-r)<r«is = " Enough 1
the girl heiseif I view: so like, \'twill
soon be speaking, too". Elsner and
Raphel follow Beza. Kypke dissents
and renders : air^x<l> ^jXScv t| upa, as if
it were fjXOe Kal air. i\\ w. = the hour (of
my passion) is come and calls you and
me away from this scène. Most modern
commentators accept the rendering, " it
is enough ". Vide an interesting note
in Field\'s Otium Nor. The meaning is:
I have conquered in the struggle; I
need your sympathy no longer; you
may sleep now if you will.
Vv. 43-52. The apprehension (Mt.
xxvi. 47-56, Lk. xxii. 47-53).—Ver. 43.
iviSvs, etc. (iSov in Mt.), straightway,
even while He is speaking, appears
Judas, who is carefully defined by sur-
name and position as one of the Twelve.
At what point of time the traitor left the
company on his nefarious errand is not in-
dicated. Accord\'ng to Weiss (in Meyer)
the evangelist conceives of Judas as
going with the rest to Gethsemane and
stealing away from the nine, after the
three had been taken apart, having now
satisfied himself as to the Master\'s
whereabouts.—irapd r. apx>> etc. : irapa
goes along with irapayivcTai, and im-
plies that Judas and those with him
had an official commission from the
authorities, the three classes of whom
are carefully specified.—Ver. 44. SfSw-
kci : the pluperfect, but without augment,
vide Winer, § xii. 9.—<rvo-o-T|pov (neuter
ofadjectiveo-vo-cnip.os: o-iiv,o-rjpa): a sign
previously agreed on (o~i]p.«ïov in Mt.),
a late word severely condemned by
Phrynichus, p. 418, here only in N. T.
In Sept. for 01 *n " ensign " (Is. v. 26).
—acr$aXü« may mean either : lead Him
away with an easy mind (He will not
attempt escape),or: lead, etc, cautiously,
carefully — He may slip out of your
hands as He has done before (Lk. iv. 30).
Judas was just the kind oi man to have
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EYAITEAION
41—5».
441
Kal KaTC<f>i\\T)creK aüróV. 46. Oi 8è ItrifiaXov éV airbv Tas XetP»«
afrüv,1 Kal «Upa-rna-aK oAtoV.
47. Ets Sè1 tis 3 tuc TrapccrrnKÓVwv <nra<rdpcvos Ti\\r pdxaipav
ciraicc Tèv SoCXov tou apx^epews, Kal difjctXev aÜToü tó ütioc.\'
48. Kal diroKpidels ó *lr)o-oOs ctirev aÜToïs, " \'Qs ciri Xticttjc è^X0€T€
|j.eTÜ paxaipüv Kal $uXuv, o-uX\\a(3eïv pc; 49. KaO\' riptpav ïjp-nv
irpos üp.ds tv tü lepü SiSdo-KUv, Kal ouk cKparqaaTc p.e • dXX\' Iva
irXrjpudüo\'iv al Ypa4>ai." 50. Kal A^cVtes aÜTÓv irdircs êcpuyov.4
51. Kal et$ tis vtavlaKOS 5 TJKoXouflei6 aÜTw, irepi|3e|3Xi}u,£Vos cru\'Sói\'a
cirl -yup.voi. Kal KpaToCaiK aÜTov ol vcataoxoi7 • 52. ó Sc koto-
Vnriiv Tr|V cncSofa yup.vos c uyev dir* aÜTÓV.*
1 For tir avrov t. x- avruv BUL have simply tos x,lPa? avT«», the most probable
reading.
9 fis Sc without th in fc^AL (W.H. have tis bracketed); BCA have Ttt>
* «wapiov in fc$BD ; utiov in CLA (probably from Mt.).
4 e^vyov wovtcs in ^BCLA, preferable reading. Vide betow.
* Instead of cis tis veav. (AAX al.) fc>$BCL have vcav. tis.
\' <rvvi)K. in ^IiCL. D = T.R. A <n>yT)KoXov0T)vcv.
7 ^BCDLA omit 01 vcav.
8 fc^BCL omit air avTuv (a gloss found in ADAX al.).
1 superstitious dread of Christ\'s preter-
natural power.—Ver. 45. «X0u>v ciiOvs
irpoo-cXSuv = arrived on the spot he
without delay approaches Jesus ; no
hesitation, promptly and adroitly done.—
Pappt: without Mt.\'s xa\'P«> and only
once spoken (twice in T.R.), the fervour
of false love fmding expression in the
kiss (KaTc^CXtjo-cv, vide notes on Mt.)
rather than in words.
Vv. 47-52. Attempt at reicue.—Ver.
47. ets T. irap., one of those standing
by, i.e., one of the three, Peter according
to the fourth gospel (xviii. 10).—ripr
fióx., the sword = his sword, as if each
disciple was armed; vide on Mt.—
cWdpiov = ütiov, T.K., diminutive of
ovs ; the use of diminutives for the mem-
berg of the body was common in popular
speech. Vide Lobeck, Phryn., p. 211.—
Ver. 48. On this and the following
verse vide notes on Mt.—Ver. 49. ivo
*Xi)pu6wariv al y. : this may be a case of
(va with the subjunctive used as an im-
perative = let the Scriptures be fulfüled.
Cf. 2 Cor. viii. 7, last clause, and consult
Winer, § xliii. 5 d. — Ver. 50. Kal
i<f>cVrcs, etc, and deserting Him fled
all (irdvTcs last, vide above): the nine
with the three, the three not less than
the nine—all alike panic-stricken.—Ver.
51 introduces a little anecdote peculiar
to Mk., the story of an nnknown friend,
not one of the Twelve, who had joined
the company, and did not fly with the
rest.—ovvi|koXoij0« a., was following
Jesus; when He was being led away,
and after the disciples had fled.—irepi~
pcfiXTjaévos o-ivSóva cirl yvfivoij : this
suggests that the youth, on hearing some
suddt 11 report, rosé out of his bed and
rushed out in his night-shirt, or, being
absolutely naked, hurriedly threw about
his body a loose cotton or linen sheet.
The statement that on being laid hold
of he cast off the garment favours the
latter alternative.—Ver. 52. yvpvos ctp.,
fled naked, in the literal sense, whereon
Bengel remarks : " on a night not with-
out a moon ; fear conquers shame in
great danger". (A few years ago a
young wife chased a thief, who had been
stealing her wedding presents, through
the streets of Glasgow, in the early
hours of the morning, in her night-gown;
not without success. Her husband
modestly stayed behind to put on his
clothes.)—Who was this young man ?
Mk. the evangelist, say many, arguing:
the story was of no interest to any one
but the hero of it, therefore the hero was
the teller of the tale. A good argument,
unless a motive can be assigned for the
insertion ot the narrative other than
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KATA MAPKON
442
XIV.
53. KAI a-n-^yayov toV \'irjaoGi\' mpos top dpxicpca • Kal owepxorrai
oÖtü • ttóktcs ot dpxicpEÏs Kol ol irpcajiluTcpoi Kal ot ypafificiTeïs.
54. Kal & rieTpos dtrè u,aKpó6ci> tjkoXoüÖticth\' auTÜ Iu$ lorai eis T^r
oüXtji\' toO dpxiepccos * Kal rjc o-uvKadrjptfOs Jifrd tuk üimpETw, Kal
86pp.curop.6ros ii-pos to <püs. 55. Ol 8c dpxiepcts Kal SXof tö
cui-tSpioi» t^Toui\' Ka-ra toG \'itjcroG papTupiaf, els tö OacaTÜaai
auTÓf - Kal oüx ciTpiaKoe. 56. iroWol yap ^«|>Eu8opapTupoui> kut
aÜToC, xal "aai al papTupiai oük rjcrae. 57. xaï Tives dvaordWES
tijieuSop.apTupoui\' kot\' aüroS, Xé\'yoites, 58. "*Oti T]peïs ijKoüo-ap.Ei\'
aÜToO Xéyoiros, Oti iy&> Ka-raXucrcj toi< ratr TOUTOC top xEipoiroïïiToi\',
Kal Sia Tpiójf T)ji£pÜK aXXop dx«poiroir|TOP oUoSofATjaw." 59. Ka)
J^DI.A omit o»tu, found in BZ al. pier. (W.H. marg.).
merely personalinterest. Schanzsuggests
a desire to exhibit in a concrete instance
the danger oi the situation, and the
ferocity ot the enemies of Jesus. On the
whole one ieels inclined to acquiesce in
thejudgment ot Hahn, quoted by Holtz.,
H. C, that in this curious incident we
have " the monogram ot the painter
(Mk.) in a dark corner of the picture ".
Brandt, however (Die Ev. Gesch., p. 28),
dissents from this view.
Vv. 53-65. Bejore Caiaphas (Mt. xxvi.
57-68, Lk. xxii. 54, 66-71).—Ver. 53.
«ruvcpxovrat a. iravTts, etc: again all
the three orders ot the Sanhedrists are
named, who have been summoned to
meet about the time the party sent to
apprehend Jesus might be expected to
arrive.—Ver. 54. i DfTpof : the story
of Peter\'s denial begins here, and, after
being suspended by the account of the
trial, is resumed at ver. 66.—diri paxpc>6cv,
from afar (dirè redundant here as else-
where), fearful, yet drawn on by love
and curiosity.—lu% i<ra fit: a redundant
but expressive combination, suggesting
the idea of one stealthily feeling his way
into the court of the palace, venturing
further and further in, and gaining
courage with each step (vide Weiss,
Mk.-Evan., p. 470).—8«pfj.<uvóp.«vos:
nights cold even at Easter in Palestine ;
a iire in the court welcome in the early
hours of morning, when something un-
usual was going on. " However hot it
may be in the daytime, the nights in
spring are almost always cold "—Furrer,
Wanderungen, p. 241.—irpfc» rb <t>ws, at
the fire; here called light, because itwas
there to give light as well as heat. Elsner
and Raphel cite instances of the use of
4>is for fire from Xenophon. Hesychius
gives irvp as one of its meanings.
Vv. 55-65. The trial and condemna-
tion.—Ver. 55. paprupiav : Mt. has
x|/«vSopapTvp(av, justly so characterised,
because the Sanhedrists wantedevidence
for a foregone conclusion: evidence that
would justify a sentence of death.—Ver.
56. ürat, equal, to the same effect, as
the testimonies of true witnesses would,
of course, be. Grotius takes the word as
meaning, not equal to one another, but
equal to the demands of weighty evidence
and justilying condemnation. Elsner
agrees, arguing from the use of the word
again, in reference to the evidence about
the temple logion of Jesus. These
witnesses, he holds, are not represented
as making conflicting statements, but
simply as making statements not sumci-
ently weighty—not equal to the occasion.
There is some force in this.—Ver. 57.
rivcs, some, for which Mt. has the more
definite Svo, the smallest number neces-
sary to establish a matter.—Ver. 58.
8ti, etc: Mk.\'s version of the testimony
borne by the witnesses differs in im-
portant respects from that of Mt.; vit.,
by the insertion of the words t4p
X<tpoiro£T|Toy and &XXov &xctPOI|ro")TOV\'
Mt.\'s form doubtless comes nearest to
what the witnesses actually said. Mk.\'s
puts into their mouths, to a certain ex-
tent, the sense in which he and his
fellow-Christians understood Christ\'s
saying, vit., as a prophecy that the
material temple would be superseded by
a spiritual temple = the community of
believers in Jesus. If they had really
spoken, as here reported, the talsehood
would have lain rather in the animus of
their statement than in its meaning:
the animus of men who regarded it as
impious to speak of the temple of God
being destroyed, as contemptuous to
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EYAITEAION
33-»
443
oüSc OUTU9 Ïott) f|K 4| fiaprupia aÜTwv. 60. Kal dvaarae, é dpxiepcus
tiS Tè1 fito-oK ^r-ripüjTT]ae tok *lT|<rouV, Xe\'ywr, "OÖK duoKpiVr) otSeV;
Tt outoi «rou KaTau.apTupoSo-iv;" 61. \'O 8è cVtwira, Kal oüScr
direKpiVoTo.\' ndXiK ó dpx\'fpeus cVrjpojTa aÜTóV, Kal X£y« aurü,
" Jó tt 6 Xpiarés, 6 ulos toO cüXoynToG;" 62. "O $i \'irjcroOs ctircK,
" Eyta cip.1. Kal 5i|ieo-Öe tok ul6v tou dköpuirou Kaör|p.erof fa
Sc£twv 8 rijs 8uvdpeus, Kal c\'pxóu.evoi\' p-erd tük ve^eXüK toO oüpayou."
63. \'O 8è dpxupeüs 8iapprj£as tou? xtTÜfas auTO" Xe\'yci, "Tt én
Xpci\'ai\' tx°fie>\' p-apTupuv; 64. tJkouckxtc ttjs pXao-4>r|u.ïas • Ti uutr
^aivcrai; " Ot Se1 iran-es KaTCJcpivav aÜTof etvat cvoxoe * öa^ÓTOu.
65. Kal TJpJatTé nets ^(iirruciK aÜTw, Kal ircpiKaXiiirrciK Tè irpdau.
irov aÜToO,5 Kal KoXa^iJeii\' aÜTÓV, Kal X£yeiv auTu, " npo^Teuaov •"
Kal ol Ü7TT|p£Tai pairtcru.ao\'il\' ainbv ëpaWov."
66. Kal óvtos tou rWrpou cV rrj aüXjj kot»,7 fpx«Tai jua Tur
1 NABCLAÏ al. pi. omit to found in D.
* For ovSev aT». (ADAI al.) fr^BCL 33 sah. cop. have ovk aircic ovScv.
\' M Sc{. Ka9. in ^BCDLAX al.                     * €voXov civai in ^BCLA 33.
8 avrov to irpoo". in fr^liCI.A 33.
6  cXaBov in ^ABCILA. cBaXXov substituted in later MSS. for a word not under*
Stood.
7  kitu cv t. avX. in ^BCL. Dl omit kutu.
8okcï in Mt. Nösgen denies the equi-
valence, and renders Mk.\'s peculiar
phrase : what lies for you on the hand,
what is now your duty ? with appeal to
Xenophon, Anab., v., 7, 3.—Ver. 65.
tiv« : presumably Sanhedrists. — *cpi-
KaXviTTt tv: Mt. says nothing of this, but
he as well as Mk. represents them as
asking Jesus to prophesy. Mt.\'s version
implies that Jesus was struck from be-
hind, Mk.\'s in front.—ol vmrjpó-ai: fol-
lowing the example of their masters.—
£airio-|iao~iv avrov cXaBov, received Him
with slaps of the open hand: a phrase
recalling the Latin, accipert aliquem
verbcribus.
Vv. 66-72. Petcr\'s denial (Mt. xxvi.
69-75, Lk- xxii\' 54-62).— Ver. 66. kiitu
i. t. ot., below in the court, implying
that the trial of Jesus bad taken place in
achamberon ahigher level.—cpxcrauuta,
etc, cometh one of the maids of the high
priest—a servant in his palace, on some
errand that night when all things were
out of their usual course. That a maid
should be astir and on duty at that un-
seasonable hour was itself a sign that
something extraordinary was goingon.—
Ver. 67. ISovo-a: Peter, sitting at th«
fire, catches her eye, and she secs at onc«
characterise it as hand-made, and as
blasphemous to suggest that another
could take its place.—Ver. 60. cis
(leo-ov : a graphic feature in Mk., suggest-
ing that the high priest arose from his
seat and advanced into the semicircle
of the council towards Jesus—the action
of an irritated, birtled man.—ovk oiro-
«pCvrj: on the high priest\'s question vide
notes on Mt.—Ver. 61. co-niira Kal,
etc.: one of Mk.\'s dualisms, yet not idle
repetition = He maintained the silence
He had observed up to that point (im-
perfect), and He answered nothing to
the high priest\'s pointed question
(aorist).—iróXiv: the high priest makes
another attempt to draw Jesus into some
self-condemning utterance, this time
successfully.—-roü ciXoyivoO, the Blessed
One, here only, absolutt ly, as a name for
God. Usually, an epithet attached to
Kvptos (Wünsche, Beitrage).—Ver. 62.
\'Eyii cl(ii. On Christ\'s reply to the high
priest affirming the Messianic claim,
vide notes on Mt.—Ver. 63. tou*
XiT&voVhis tunics, or undergarments, of
which persons in good position wore two.
—Ver. 64. rl vy.lv fa\'ivtrai. what ap-
pears to you to be the appropriate penalty
of such blasphemous speech ? = t£ üp.ï.v
-ocr page 456-
KATA MAPKON
XIV.
vaiSiaKÜf toü &pxicp&i>$, 67. Kat ÏSoOcra rbv nirpov Oepp.aivciu.ei\'OV,
ipPXevJ/aaa aÜTw Xe\'yei, " Kal au p.ETa tou Na^apT^ou \'li)<rou rjcrSa."1
68.   \'O 8i rjpmqcraTO, \\tyuy, " Ouk 2 0I80, oü&è 2 cirioTauai Ti cru\'
Xt\'veis." Kat èfijXOei\' ?|*i els to irpoauXiOK * Kal aXlicrup ifyürqae.*
69.  Kal ^ iraiSio-Kt) ISoOcra aÜToy irciXn\' rjp£aTo * X^ytif toIs irape-
ot»ik6o-ii\'j9 "*Oti oütos ii auTÜf è<mv." 70. \'O 8è iriXiK TJpceiTO.
Kat peTa piKpoi» iraXic 01 irapcoTÜrcs tKeyor tw n^Tpu, " *AXr]0u$
1 T|<r6a before I. with toii 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€ oiitc in fc^BDL.
* crv ti in ^BCI-AS 33, altered by the scribes into the smoother ti cru.
4 Kaï aXcKTup c4>uvt]ctcv omitted in fr$BL; found in CDIA al. Vide below.
5 T)p|aTo iraXiv in fc^CLA (Tisch.. W.H., text). B omits, and for Xcyciv follo\\v-
ing has fiirev (W.H. marg.).
6 irapco-Tuo-tv in fc^BCILA
that he is a stranger. Going closer to him,
and looking sharply into his face in the
dim fire-light (i|ipX/t|Kura), she comes at
once to her conclusion.—«al crv, etc,
thou also wert with the Nazarene—that
Jesus; spoken in a contemptuous
marnier, a faithful echo of the tone of
her superiors. The girl had probably
seen Peter in Christ\'s company in the
streets of Jerusalem, or in the temple
during the last few days, and doubtless
she had heard disparaging remarks about
the Galilean prophet in the palace.—
Ver. 68. outc otSa, etc, I neither know
nor understand, thou, what thou sayest.
—ovt£-ovtc connect closely the two
verbs as expressing inability to compre-
bend what she means. The unusual
emphatic position of o-ï> (crv t£ Xcyeis,
smoothed down into rl cru X. in T.R.)
admirably reflects affected astonishment.
—èijijXSev: he slunk away from the fire
into the forecourt—irpoavXlov, here only
in N. T.—Kat dXcKTwp é^wvirjcrc: these
words, omitted in fc^BL, are of very
dubious authenticity. Weiss and Holtz-
mann think they were inserted by copyists
under the impression that the words of
Jesus to Peter, ver. 30, meant that the
cock was to crow twice in close
succession, whereas the Sis referred to
the second time of cock-crowing, the
beginning of the second watch after
midnight. Schanz, while regarding this
explanation of Sis as unnatural, admits
that it is difficult to understand how this
first crow did not remind Peter of the
Lord\'s warning word__Ver. 69. ^
iraiSicricT): the article naturally suggests
that it is the same maid, and probably
but for harmonistic interests there would
have been no doubt on the subject. Yet
the fact that Mt. makes it another
obliges us to ask whether Mk.\'s ex-
pression necessarily means the same
person. Grotius, whom Rosenmüller
follows, says i\\ may here, as occasionally
elsewhere m tiï. Of more weight is the
suggestion that it means the maid on
duty in that particular place, the fore-
court (Schanz and Klostermann; the
remarks of the latter specially worthy of
notice). On first thoughts one might
deern iraXiv decisive as to identity, but
(1) it is wanting in B, and (2) its most
probable position is just before Xc\'yciv,
and the meaning, that Peter was a second
time spoken to (or at) on the subject of
his connection with jesus, not that the
same person spoke in both cases. On
the whole a certain element of doubt
remains, which cannot be eliminated by
exegetical considerations. In favour of
one maid is the consideration that two
able to recognise Peter is more unlikely
than one. Yet the two might be
together when they saw Peter previously,
or the one might point him out to the
other that night. In Mt.\'s narrative the
standers-by seem also to have inde-
pendent knowledge of Peter. In Mk.
the maid gives them information. On
the whole, Mk., as was to be expected,
gives the clearer picture of the scène.—
toïs irapccrrwcriv, to those standing by ;
pointing to Peter, and speaking so that
he could hear.—Ver. 70. Now, it is the
bystanders who persecute Peter with the
charge of being a disciple.—aX^Oi»:
they are quite sure of it, for two reasons\'
-ocr page 457-
EYAITEAION
445
67—7a.
l£ aurÜK cl • xai ydp ToXiXaios ei, Kal r\\ XaXia aou ipoid^e i." l
71. \'O 8c TJp£aro dcaOepaTi^eii\' Kal oppucii\',3 "*Oti ouk 018a tok
aKÖpaJiroi\' toOtoi\', 6V \\iyert." 72. Kal8 ck Seu-rc\'pou dXcKTup
ctpü/rjire:. Kaï di\'c\'u.rqarOri ó nérpos toG prjpaTos oS 4 ctirei\' au-rfi é
\'lT)<rous, "*Oti irple dXcVropa <J>iui"fjcrai 8£s>6 dirapcriirn pc Tpis."8
Kal iTTifiaKiw6 tVXaie.
1 xai t| XaX. <r. op.oia.Jei is imported from Mt. ; omitted in fr^BCDL (Tisch.,
W.H., Weiss).
9 opwvai in BI, al. (ofivvciv in Mt.).
3 nu in {«$BLD foliowed by euftvs omitted in ACNXA, etc, which insert Kaï
aXcK. e<j>üjvï]<rt in ver. 68.
4 to prjpa «s in fr^ABCLA, corrected into the more usual tov priparot in some
copies.
* B places Sis before <f>wvt]o-ai, and fc^BCLA have rpis pc airapKncn) instead of
the order in T.R.
8 For cirif3aXuv e xXaic D has ijpSaro xXaicir, and is foliowed by Latin, Egyptian,
and Syriac verss., including Syr. Sin.
caution: lirifiaXuv prj Xcyc aXXa cyica-
Xvij/apevos tj ciriKaXuipapcvo* ". Brandt
(Die Ev. Gesch., p. 31), adopting a
suggestion by Holwerda, thinks the
original word may have been ckBoXuiv —
going out, or flinging himself out.
Klostermann ingeniously suggests:
" stopped suddenly in his course of denial,
like a man, running headlong, knocking
suddenly against an obstacle in his way ".
The choice seems to lie between the
renderings: " thinking thereon" and
" covering his head ".
Chapter XV. The Passion History
continued. — Vv. 1-5. Before Pilate
(Mt. xxvii. 1-14, Lk. xxiii. i-io).—Ver.
1. evdve, irpwi, without delay, quant
primum, in the morning watch, which
might mean any time between three and
six, but probably signifies after sunrise.
—oTipPovXiov will mean either a con-
sultation or the result, the resolution
come to, according as we adopt the
reading: iroiTJo-av-rcs (T.R. = BA) or
CTOipao-avrcs (fr$CL).- Kal oXov t4
«rvvc\'Spiov : the Kal simply identifies=
even the whole Sanhedrim, and does
not imply that, besides the three classes
previously mentioned, some others were
present (e.g., o-TpaTn-yovs tov Upov: Lk.
xxii. 52). This added clause signifies
that it was a very important meeting,
as, in view of its aim, to prepare the case
for Pilate, it obviously was. The San-
hedrists had accomplished nothing till
they had got the matter put in such a
form that they might hope to prevail
with the procurator, with whom lay the
jus gladii, to do their wicked will, and
(1) the maid\'s confidence not spccified
but implied in the Kal yap. which in-
troduces an additional reason; (2)
TaXiXatos cl = you are (by your speech)
a Galilean. The addition in some MSS.,
Kal t] XaXia er., etc, explanatory of the
term Galilean, would be quite in Mk.\'s
manner, but the best authorities omit it.—
Ver. 71. ivaBcpaTÉtuv : used absolutely,
to call down curses on himself in case he
was telling lies. Mt. has ko.to.6., which
is probably a contraction from KaravaO.
(in T.R.).—Ver. 72. ci8vs : omitted in
the MSS. which insert a first cock-crow
in ver. 68, as implying that this was the
first crow at that hour, as in Mt.—ck
ScvTcpov (omitted in {^L because appa-
rently implying a first cock-crow during
the denial, which they omit) must be
understood with Weiss as referring to
the second time of cock-crowing (three
in the morning), the first being at mid-
night.—cirifJaXuy : another puzzle in
Mk.\'s vocabulary; very variously inter-
preted. Most modern interpreters adopt
the rendering in the A. V. and R. V.,
"when he thought thereon " (eirifSaXoiv
to»> »ovv). Weizsacker : " er bedachte es
und weinte ". Theophylact took 4wif$ =
iirucaXv\\|>apei\'of tt\\v Kc<f>aXiiv, having
covered his head (that he might weep
unrestrainedly), a rendering which
Fritzsche and Field (Otium Nor.)
decidedly support. Field remarks: "it
may have been a trivial or colloquial
word, such as would have stirred the
bile of a Phrynichus or a Thomas
Magister, who would have inserted it
in their Index Expurgatorius, with a
-ocr page 458-
446
KATA MAPKON
xv.
XV. I. KAI t&Oius iiri to irput1 0vu0oAior m^nmt\' oï
dpxtcpcts fiCTa tuk ircarpuWpuf Kal vpap.p.aTc\'wi\', Kal SXok Tè
owe\'SptoK, Sfjo-aires rèc \'lija-ouc dirVjyryKai\' Kal waplSuKaf tw *
fliXd™. 2. Kat crrnpuriiorcK aÜT&K 6 rUXd-ros, "ld et ó 0a<7iXeüs
Tuk \'louoaiwe;" \'O 8è diroKpi6cl$ ctwfK aü-rü, " lu Xtyeis."
3. Kal KaTTiyópouv auTou ot dpxicpcïs iroXXd • 4. ó Sè fUXaTos
vaXif ^TTT)puTT](rïc4 aÜTÓi\', Xc\'yui\',6 " Ouk diroxpiw] ouocV; Toe,
iróaa <rou KaTauapTupoüini\'8 •" 5. \'O 82 \'Itjctoüs oük^ti oöSèr
dircKpidr), üoT€ 0aup.d£eie rbv HiXdroy.
6. Ka-ra Sc éopTrjt\' d-ireXusi\' auToïs êVa Se\'crp.toi\', óvnep tJtoCito.7
7. T|f 8è ó Xcyóaccos Bapap1 j3as fierd Twf auaraaiaarüi\' 8 ScScucVos,
1 xp»i without «iri to in fr^BCDL.
* So in BAX al. fc^CL have iTOip,a(ravTci(Tisch., W.H., margin).
» Omit to) jtfBCDLA.                      * cir^puTa in B 33 (Tisch., W.H.).
•  fr$ omits \\tyuv (Tisch., W.H., in brackets).
•  Karrryopov<riv in fr^BCD (Tisch., W.H.). KaTa|iap. in T.R. is from Mt.
\'o» iroptiTovvro in fc^AB (Tisch., Trg., marg., W.H.). ovirep (T.R.) is found
nowhere else in the N.Ï. Vide below.
* «rrao-iaiTTciiv in XBCD. Weiss thinks the <rv<r- (T.R.) has been omitted per
incuriam in these MSS.
of course that Jesus claimed to be the
Christ would not serve that purpose.
Vide notes on Mt.—rUXd-rcp : without
the article in best MSS. on this the fust
mention ; with, in subsequent reference.
Mk. does not think it necessary to say
who or what Pilate was, not even men-
tioning, as Mt., that he was the governor.
—Ver. 2. <rii tl 6 f). Pilate\'s question
reveals the secret of the morning meet-
ing. The crafty Sanhedrists put a po-
litical construction on the confession of
Jesus. The Christ, therefore a pretender
to the throne of Israël. Vide on Mt.—
Ver. 3. iroXXd: either an adverb = much,
or the accusative after Karnvópovv. As
to the matter of these accusations vide
on Mt. But to what end, when Jesus
had confessed that He was King; giving
Himself away, so to speak ? The San-
hedrists must have seen from Pilate\'s
manner, a smile on his face perhaps,
that he did not take the confession
seriously. For the reason of this vide
on Mt.—Ver. 4. iróo-a, answering to
woXXd in ver. 3, might mean " how
grave," Thayer\'s Grimm, but probably
= how many, as in vi. 38, viii. 5, 19.—
Ver. 5. Aio-r» Oovp,. t. n. Mt. adds
X(av. The governor had never seen a
prisoner like this before. He does not
believe Kim to be a politica! pretender,
but he sees that He is a remarkable
man, and teels that he must proceed
cautiously, groping his way amid the
parties and passions of this strange
people.
Vv. 6-15. Jesus or Barabbas ? (Mt.
xxvii. 15-26, Lk. xxiii. 16-25).—Ver.
6. dirlXvcv, imperfect = Mt.\'s clwéti
diroXvciv, pointing to a practice of the
governor at passover season ; on which
vide on Mt.—8vir«p jjtovvto, " whomso-
ever they desired," A. V. The R. V.
adopts the reading preferred by W.H.,
Sv irapT|ToIvTO, and translates " whom
they asked of him ". It is difficult to
decide between the two readings, as the
ir«p might easily be changed into irap,
and vice versd. In favour of the T.R.
is the fact that irapjjToüvTO ordinarily in
N. T., as in the classics, means to refuse,
and also that Svirtp very strongly em-
phasises the finality of the popular choice
—they might ask the release of any one,
no matter whom—such is the force of
ircp ; it would be granted. On these
grounds Field (Otium Nor.) decides for
theT. R.—Ver. 7. <7-Ta<riao"riüV (crucrTan-.,
T.R.): this word (hereonly in N.T.) con-
tains an interesting hint as to the nature of
the olfence committed by Barabbas and
his associates. They were no mere band
of brigands (Xflonjs : John xviii. 40), but
men engaged in an insurrection, pro-
bably of a politica! character, rising out
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EYAITEAION
447
i—13.
otTiKts cV T-fj ordaci fyóvov irciroi^Kciaay. 8. Kal dyafio^cras * 6
óxXo9 TJp£aTo aÏTCiaOat, Ka8us del3 ènoici aÜTots. 9. ó Sc ("liXdros
dircxpidr) aÜToïs, Xtywi\', " OcXctc diroXuau ifllf tok f3atnXe\'a twk
louSaiuK;" 10. \'EyifaxTKE ya > Sti 8id <)>9óvok irapaScSuKcio-ar
aÜTOK ol dpxieptïs.3 II. ot Sc dpx>cpcts dKecrcio-aK tok ÓxXok, Iko
fiaXXoK tok BapafifW diroXuair| aÜTOts • 12. ó Sc rhXdros diroitpiÖcis
irdXiK cIitck 4 aÜToï;, " TÏ ouk O^Xctc 6 Ttovf\\<riit ok b XeycTe fïaaiXéa T
tük \'louSauoK; " 13. Ot 8è TrdXtK cicpa£aK, " XTaupuo-OK aÜToV."
1 ava|3as in NBD sah. cop. (Tisch., W.H.).
* au wanting in ^BA sah. cop. (Tisch. and W.H. orait).
*  B omits 01 opx. (W.H. in brackets).
*  For airox. ira\\. tiircv fc$BC have iraX. airox. cXeycv.
* OeXctc, found in D, is omitted in ^ HCA 33. Tisch. retains, W.H. omit.
\' B omits o» (W.H. in brackets). Vide below.
7 tok before pW. in ^ADCA.
up the people with success, to the effect
that their request to Pilate was in favour
of Barabbas. One may wonder how
they so easily gained their purpose. But
Barabbas, as described by Mk., repre-
sented a popular passion, which was
stronger than any sympathy they might
have for so unworldly a character as
Jesus—the passion for political liberty.
The priests would know how to play on
that feeling. What unprincipled charac-
ters they were I They accuse Jesus to
Pilate of political ambition, and they re-
commend Barabbas to the people for the
same reason. But a " holy " end sancti-
fies the means 1 On the contrast between
Jesus and Barabbas vide Klostermann.
—Ver. 12. It is presupposed that the
people have intimated their pretèrence
for Barabbas perhaps by the cry: not
Jesus, but Barabbas. Hence Pilate pro-
ceeds to ask : " what, then, am I to do
with Him whom ye call (XcycTt) the
King of the Jews ? That whom ye call
was very astute. It ought to bring out
the real feeling of the people, as from
the next verse we learn that it did.—
Ver. 13. vóXiK: they had intimated
their will already by a popular shout =
Barabbas, not Jesus ; now they intimate
their feeling about Jesus by a second
shout with the unmistakable ring of re-
probation in it: Crucipy Him I That
is what Pilate\'s 5v XlycTt has brought
out. It has been taken as an insult
The sense is the same if, with B, we
omit 8». Pilate\'s question then = what
then shall I do, teil me, to the King
of the Jews? The sting lies in the
of the restless desire of many for in-
dependence, and in connection with that
guilty of murder (4>óvov), at least some
of them (otTives), barabbas included.—
T-j) o~rao*ci: the article refers back to
arocriooTWK = the insurrection implied
in there being insurrectionists. Mk.
therefore does not refer to the insurrec-
tion as known to his readers. Perhaps
he knew nothing about it himself, nor
do we.—Ver. 8. avafJae, etc: Mk.
assigns the initiative to the people. So
Lk. ; Mt. and John to Pilate. The
difference is not important to the course
of the history. The custom existing, this
incident was bound to come about some-
how. Nor does it greatly affect the
question as to the attitude of Pilate. In
either case he was simply feeling his
way. The custom gave him a chance of
feeling the popular pulse, a most im-
portant point for a ruler of his oppor-
tunist type.—icaSws, here = that which.
—Ver. 9. OActc, etc.: Pilate makes the
tentative suggestion that the favoured
person should be Jesus; whom he de-
signates " King of the Jews," to see
how the people would take a title which
the Sanhedrists reirarded as a mortal
offence.—Ver. 10. iyivucnceK, it gradually
dawned upon him. Pilate would see the
animus of the Sanhedrists in their many
accusations (ver. 3), from which it would
appear that Christ\'s real offence was
His great influence with the people.
Hence the attempt to play off the one
party against the other : the people
against the priests.—Ver. 11. övco-eiaav,
the aorist implies that the priests stirred
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44«
KATA MAPKON
xv.
14. \'O Si riiXnTos cXeyei\' aÜTOts, "Ti yap kokok irroit\\<T€Vl;"
Ol Sc TTcpiao-OTtpcus2 ËKpa^ak, " XratffMMW aÜTÓv." 15. \'O Sc
riiKaTos fSouXófieyos tü óxXu tö iKaróc iroirjaai, dirAucrty oütoÏs
Tèf BapaPPdc- Kat irapeSuKe tok \'Iï)<toGk, <J>payeXXükras, fra
«rraupudrj.
16. Ol 8t «rrpaTuÜTai diTijyciyoi\' aÜTOK co*tt Trjs aüVfjs, 3 eori
vpaiTupioc, Kal o-uyKaXoGcrii\' 3Xr)>\' t^k oiretpar, 17. Kal eVSuoutnf!
aÜTÓk irop4>upaK, nat nepiTiSeacnv aÓTÜ irXé^aiTes dxdi\'dii\'oi\' crre-
<pafoy, 18. Kal rjpJacTO d<rird£c<r8ai auTÓV, " Xaïpc, PaatXcd tuk
\'louSatuv •" 19. Kal eTUTTTOC aurou •rijf Kc4>aXf|f KaXdjxu, Kal
cVe\'irnio»\' aÜTÜ, Kal Tiöerrcs Ta yoVaTa irpoareKÜvouv auTÜ. 20. Kaï
8tc cWirai^ai\' aÜTu, e^\'Suuai\' aü-rw ri)V irop^upac, Kal cVe\'Sucrcn\'
afrèf Tot Ijjidna Ta ïSia * • xai l£dyou<nv aÜTcV, ïva crraupwcruaiv
aÜTÓV. 21. Kal dyyapcuouai irapayovrd tipo Zip-uva KupTjfaïoi\',
cpXÓpeKOc dir\' dypoü, top iraTcpa \'AXe|aV8pou Kaï \'Poiiipou, ïva apg
Tic OTaupöp auToü.
22. KAÏ (fjepoucriv aÜTcn\' itti roXyo0a 5 tottok, 8 Ècrri p.€0tpp. 7] yeu<5-
1 firoi. kokov in BCA.                 * ircpi<r<r»s in fc^ABCDA. Vide below.
• cv8i8uo-KOiio-iv in J^BCDA. Vide below.
4 For ra iSia BCA have avTOV (W.H.); ^ reads ra 181a ip-aria avrov (Tisch.).
1 tov ToXyoOav in ^BLAZ.
title.—Ver. 14. This final speech of
Pilate presents a subtle combination of
honesty and craft. He says what he
really thinks : that Jesus is innocent,
and he makes sure that the people really
mean to stand to what they have said.
__irepio-erws, bevond measure: the po-
sitive here is stronger than the com-
parative ircpuro\'OTtpws (T.R.), and it is
fax better attested.—Ver. 15. Pilate was
now quite sure what the people wished,
and so, as an opportunist, he let them
have their way.—rb Uavov iroirjcrai: to
satisfy (hereonly in N. T.) = satisf\'cuere in
Vuig., perhaps a Latinism (f ide Grotius),
but found in later Greek (vide Raphel and
Elsner).—^paycXXuiras : certainly a
Latinism, bomjiagellare.
Vv. 16-20. Mocked by the soldiert
(Mt. xxvii. 27-31).—Ver. 16. The
soldiers in charge of the prisoner con-
duct Him into the barracks (ï<r« i-ijs
aiXrjs, 8 ea-riv «paiTcipiov = into the
court, that is, the praetorium—Weiz-
gacker), and call together their comrades
to have some sport.—SXti» tJ|v cnrctpav:
" a popular exaggeration " (Sevin ); at
most 200 men.—Ver. 17. •VSiSwkovo-iv
for «vSvovo-iv, T.R.: a rare word, not in
classics, found in Sept. and Joseph. (and
in Lk. viii. 27, xvi. 19), and because rare,
the more probable reading.—iropijxjpav,
a purple garment, for Mt.\'s x^P^Sa
kokkivi]v = " scarlet robe ".—&Kav6ivov
<r.: here and in John xix. 5.
Vv. 21-26. The crucifixion (Mt.
xxvii. 32-37, Lk. xxiii. 26, 33-38).—Ver.
21. ayyapcvouo\'iv: on this word vide
on Mt. v. 41.—air\' aypov: this detail in
Mk. and Lk. has been taken as an un-
intentional hint that the crucifixion took
place a day earlier than the synoptical
statements imply. Coming from the
country, i.e., from his work. But even
Holtzmann, H. C, disallows the in-
ference: " as if nine in the morning
were evening after work time, and cis
dypbv in Mk. xvi. 12 meant ploughing or
reaping ".—\'AXc{., \'Pov<p.: these names
imply interest in the persons referred to
within the circle of Mk.\'s first readers,
presumably well-known Christians.
Rufus in Rom. xvi. 13 ? Alexander in
Acts xix. 33 ?—Ver. 22. ^powriv a.,
they carry Him: " ferunt, non modo
ducunt," Bengel. It would appear that
Jesus was so weak through the strain of
the last few days, and the scourging,
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EYAITEAION
449
14—3».
ficvoe,1 KpaKiou tóttos. 23. Kaï è8i\'8ou>\' aÜTu hicip1 iop.vpvicrii.lvor
olvov • ó Sc s ouk éXa|3e. 24. Kaï oraupwo-ai\'Tes 4 aÜTÓV, Siep.epijoi\'8
ra Ip-dna aÜTOu, (SdWofTes KXfjpo^ t ,t\' auTa, Tif Tl ap-p. 25. r\\v 8t
Spa TpiTT], Kaï èo-raupwo-av aÜTÓV. 26. Kaï f|? 1) ^mypa$r| "rijs
ünas aÜTOu cTriycypap.p.e\'n), "\'0 PacriXeus Tuf\'louSauüi"." 27. Kaï
tuk aÜTw crraupoOat 8üo Xflcrrds, éVa èx 8c|iü>\' Kaï iVa c£ cüwrup.wK
aÜToü. 28. Kaï eVXr|p(i0r| rj ypai^i) i\'| Xc\'youcra, \' Kaï ucra 6.vóp.w
èXoyïaOï].8 29. Kal ot irapairapcuóucKOi cpXaaifi^pou^ aÜTÖV,
KicoG»T£9 Tas Ke<j>aXas aÜTÜi\', Kal Xeyoi\'TïS) " Oüd, è KaTaXuur
rov raói\'. Kal iv -rpio\\v T)p.epais oIkoBou.wi\',7 30. uuaov aeauTÓV, Kal
xaTaPa8 diro toü oTaupoii." 31. \'Ouoico; 8è\' Kal ot dpxiepeïï
Ip-irai^on-es irpós dX\\/]Xous u.ct& tuk ypajifiaTeui\' IXeyoy, ""AXXous
tcruaev, lauToy oü SuVaTai aójaai. 32. 6 Xpioros 6 (BaaiXcus TOÜ*\'
IcrpaijX KaTaj3aTüj vüv airo tou oTaupoC, Ifa iSuuer Kal moreü\'o\'wu.et\',
1 (i«0tpu.t]vcvopcvos in fr^BX.                      \' fr^BCLA omit xieiv.
\' os Sc in K -\'\' 33-                     * For the participle BL have o-Tavpovcriv avrov Kat.
s For 8i«p.cpif,ov (in minusc. only) read 8iapcpt£ovTai.
* fc^ABCD sah. omit this verse, which is interpolated from Lk. xxü. 37.
7 oiKoSopuv b. 1\' 11 e rpi. tjjx. in BDL. <v is wanting in D and other uncials (Tiscb,
oraits, W.H. brackets).
* For xai kitclBu. fr^BDLA have icaTaf3*s.
* 8f omitted in ^BCLA al. verss. 10 fc^BDLA omit tov before lo-paijX.
that He was unable to walk, not to    like corrections of style.—& Poer. rüv
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. iSïSovv : the       Vv. 29-32. Taunts of spectators (Mt.
conative imperfect = they tried to give,    xxvii. 3944, Lk. xxiii. 35, 37, 39).—Ver.
Dffered. — cVjiupvio-pcvov olvov, wine    29. ovct = Latin, vah, expressing here
drugged with myrrh, here only in N. T.    ironical admiration : " admirandi vim
Cf. Mt.\'s account.—ovK ÏXa^ev : Mt.    cum ironia habet," Bengel. Raphel re-
says Jesus tasted the drink. He vvould    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. tïs tï apfj,    fore to beregarded asa Latinism peculiar
who should receive what; two questions    to Mk., but rather as a word which had
pithily condensed into one, another    been adopted and used by the later
example in Lk. xix. 15, vide Winer,    Greeks, e.g., Arrian. Here only in
| lxvi., 5, 3.—Ver. 25. «pa TpÏTi), the    N. T.—Ver. 30. Karapas («al Ka-rapa,
third hour = nine o\'clock as we reckon ;    T.R.),etc,saveThyse\\£,having descended,
raising a harmonistic prob\'em when    etc, 01 by descending = descend and so
compared with John xix. 14. Grotius    save Thyself.—Ver. 31. ol apxupcts :
comments: " id est, jam audita erat    boih in Mt. and in Mk. the priests lead
tuba horae tertiae, quod dici solebat    in the unhallowed chuckling, scribes and
donec caneret tuba horae sextae" (they    elders (Mt.) being mentioned only
called it the third hour till the sixth was    subordinately (uc-rö., etc).—irpos 4XXif-
sounded).—«al = 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 koI;    fear is removed.—Ver. 32. tva Ï8w|iey"
instances in Meyer.—Ver. 26. iiriypa<j>i)    that we may sec (in the descent from the
€iriy«ypo(ip.tvr): awkwardly expressed ;    cross) an unmistakable sign from heaven
Mt. and Lk. have phrases which look    of Messiahship, and so believe in Thee.—
29
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450                           KATA MAPKON                           xv.
Kal ot 0wctrTaupwu.cVoiÏ auTÜ üi\'eiZi^ov aürcV. 33. rekouéVTjs Sè \'
«Spas 2ktt)S, aKÓros éysVcTO è$\' SXny Trji» yfjv, êus upas ivvd.Tt]i.
34. Kal Tjj upa Tfj cVvÓTj] * èf?óv)cret\' é \'Ikjo-oGs ♦•ffl r^Y^Tli Xcywv,4
"*EXut, *EXut, Xa;iu,a (rapaxÖai\'i*;" 8 «Wi p.eStpu.TjkEuóu.cvoi\',
"\'O 6cós fiou, 6 Qeós uou, «is ti ue lfKa.Tlki.ttes 8; " 35• Kal tivc\'s
tük irapeaTtjKÓTo»\'7 dKouVavrcs ïXcyoi», "\'iBoii,8 \'HXÏav um."
36. Apap.uv ok cis,* Kal10 ycuiaas onróyyov ö£ous, ircpiOeis Texl
KaXafiw, d-n-ÓTiScv auTOe, Xlyuv, "*A «t«, ISwjiev ei cpxcTai \'HXias
KaOcXcïv aÜTÓV."
37. \'O Sc \'Irjcroïis d(|>cls <f>urr|i\' p,cydXi)v t££irvtutTt. 38. Kal to
KUTairtTaa-fia TOU vaoü ity^laBr) ets 8uo, dwè avuOcv lus Kctru.
1 amr after <rvvcGrravpup.cvoi in fc$BL.                    * xai yiv. in fc^BDLA 33.
* Ti) cvaTij upa in ^BDL.                                       4 Omit Xcyuv ^BDL.
* The spelling of the words Xap.. eraf?, varies much in tbe MSS.
* (i« after cyicaTcX. in ^BL.                           7 B has camjKOTuv.
* i8« in NBLA 33.                   \' m in NBLA.                  " BL omit icai.
11 fc^BDL 33 omit t« (W.H. read Apap-uv Se tis y«|i. er. o. ircpiOcit xaX.).
•I o~vvfOTavpup.lvoi, the co-crucified.
Mk., like Mt., knows nothing of the con-
version of one of the robbers reported
oy Lk. How different these fellow-
sufferers in spirit from the co-crucified in
St. Paul\'s sense (Rom. vi. 6, Gal. ii.
20) 1
Vv. 33-36. Darkness without and
teithin (Mt. xxvii. 45"49. Lk- *xii\'- 44"46)-
—Ver. 33. y«vo)«Vt]s, iyêvtro : another
awkwardness of style variously amended
in Mt. and Lk.—ctkótos : on this dark-
ness vide on Mt. Furrer (Wanderungen,
PP- I75\'6) suggests as its cause a storm
of hot wind from the south-east, such as
sometimes comes in the last weeks of
spring. " The heavens are overcast with
a deep gray, the sun loses his bright-
ness, and at last disappears. Over the
darkened land rages the storm, so that
the country, in the morning like a flower-
carpet, in the evening appears a waste.
... On the saddest day in human his-
tory swept such a storm at noon over
Jerusalem, adding to the terrors of the
crucifixion."—Ver. 34. i\\mt, ÏUÏ . the
Aramaic form of the words spoken by
Jesus, Mt. giving the Hebrew equiva-
Fent. On this cry of desertion via* re-
marks on the parallel place in Mt.—
6 0tój pov. 4 9. fx.: as in Sept. Mt.
gives the vocative.—els rl, for what
end ? Iva rt in Mt. and Sept.—Ver. 35.
*HXia»: the name of Elijah might be
suggested by either form of the name of
God—Eli or Eloi. Who the tivcs were
that made the poor pun is doubtful,
most probably heartless fellow-country-
men who only affected to misunder.
Stand.—Ver. 36. 8pap.wv Si: if the
wits were heartless mockers, then Sè will
imply that this person who offered the
sufferer a sponge saturated with posca
(vide Mt.) was a friendly person touched
by compassion. For the credit of human
nature one is very willing to be con-
vinced of this.—cirdm^cv might, like
cSiSow (ver. 23), be viewed as a conative
imperfect = offered Him a drink, but
John\'s narrative indicates that Jesus
accepted the drink (xix. 30).—Xcyuv
refers to the man who brought the
drink. In Mt. it is others who speak
(xxvii. 49), and the sense of what was
said varies accordingly—a<J>cs in Mt.
naturally, though not necessarily, means:
stop, don\'t give Him the drink (vide on
Mt.)—a<j>«Tt in Mk., spoken by the man
to the bystanders, means naturally:
allow me (to give Him the drink), the
idea being that thereby the life of the
sufferer would be prolonged, and so as
it were give time for Elijah to come
(iSupcv cl cp. *H.) to work an effectual
deliverance by taking Him down from
the cross (xaéeXeïv a.).—cl cp.: cl with
the present indicative instead of the
more usual tav with subjunctive in a
future supposition with probability (vide
Burton, M. and T. in N. T., § 251).
Vv. 37-41. Death and its accompani-
ments (Mt. xxvii. 50-56, Lk. xxiii. 46-49).—
-ocr page 463-
EYAITEAION
45»
33—4».
39. \'|8wk 8c i KfVTupi\'uf 6 rrapeo-rnKus t£ eVamas aÜToü, Óti out«
Kprf£as* e\'leVeeua\'ei\', eiiref, " \'AXijOüs 6 aVöpwiros outos * ulès ^r
9coD.         40. \'Haraf Sè Kal yuKaïtcts diro paicpóOei\' ÖewpoGoxu, Ir
ats rji\'* Kal Mapia V| MaySaXTjni, Kal Mapia 1^ toO * \'laKw0ou tou
fUKpoü xal \'icixrrj 8 ji^-rnp, xal ZaXupvt), 41. ai Kal,* ótc rjv èy rij
TaXiXaia, rJKoXoudoui\' aÜTÜ, Kal Sit|koVouk outw, Kal aXXai iroXXai
ai awacap\'do\'ai aürw cis \'UpocroXupa.
42. Kal tjSt) övju\'as yei\'op.é^s, eirïl 4)f TrapacriciUT), 3 ion -rrpoadp\'-
1 ^BL cop. omit Kpafat, foand in ACAX al.
* The order of the words varies: ovros o ov9. in fc^BDLA 33 (Tisch., W.H.) {
viot t)v 0. in AC al. (Tisch.); vios e. y\\r in ^BLA (W.H.).
* t)v (from Mt.) omitted in fc^BL.
4 NBCAZ omit tov.                              * Iuo^tos in BDLA.
* NB 33 omit nai; ACLA omit f*. Perhaps both omissions are due to simitar
ending.
Ver. 37. $wvt]v firyóXT)»: a second great
voice uttered by Jesus (vide ver. 34), the
fact indicated in Mt. by the word iroCXiv.
At this point would come in John\'s
TfT<X«rrai (xix. 30). — i£iirvtvtrtv,
breathed out His life, expired; aorist, the
main fact, to which the incident of the
drink (ciroritcv, imperfect) is subor-
dinate ; used absolutely, here (and in Lk.
xxiii. 46), as often in the classics. Bengel
remarks: "spirare conducit corpori, ex-
spirare spiritui ".—Ver. 38. The fact of
the rending of the veil stated as in Mt.,
with omission of Mt.\'s favourite ISou, and
the introduction of another of Mk.\'s
characteristic pleonasms, Air\' oVuficv.—
Ver. 3g. «vrvpttuv, a Latinism =
centurio, for which Mt. and Lk. give
the Greek cKa.T<5>\'Tapxos.—<£ ivav-rfas
(X»pos). right opposite Jesus, so that he
could hear and see all distinctly. The
thing that chiefly impressed him, accord-
ing to Mk., was the manner of Hisdeath.
—oStios «§cirvtvcrcv = with a loud voice,
as if life were still strong, and so much
looner than usual, as of one who, needing
no Elijah to aid Him, could at will set
Himself free from misery. This was a
natural impression on the centurion\'s
part, and patristic interpreters endorse
it as true and important. Victor Ant.
says that the loud voice showed that
Jesus died kot\' ifovtrfap, and Theophy-
lact applies to the «|éirv«v<r«v the epithet
SctriroTiKÜt. But it may be questioned
whether this view is in accord either
with fact or with sound theology. What
of the 4>c\'povcri in ver. 22 ? And is there
not something docetic in self-rescue
from the pangs of the cross, instead of
leaving the tragic experience to run its
natural course? Mt.\'s explanation of
the wonder of the centurion, by the ex-
ternal events—earthquake, etc.—is, by
comparison, secondary. Schanz char-
acterises Mk.\'s account as " schoner
psychologisch" (psychologically finer).
—Ver. 40. On the faithful women
who looked on from afar, vide on
Mt. Mk. singles out for special men-
tion the same three as Mt.: Mary of
Magdala, Mary the mother of James and
Joses, and the mother of Zebedee\'s
children. Mk. distinguishes James, the
brother of Joses, as toü pixpov = either
the little in stature (Meyer and Weiss),
or the less in age, the younger (Schanz).
Mk. relers to the mother of Zebedee\'s
children by her own name, Salome.
Neither evangelist mentions Mary, the
mother of Jesus.—Ver. 4t. This in-
teresting reference to service rendered
to Jesus in Galilee, given here by Mk.
only, applies to the three named, hence the
honourable mention of them. Mt. sub-
stitutes service on the way from Galilee
to Jerusalem rendered by all—evidently
a secondary account.—aXXai iroXXal,
others, many; also worthy of honour,
but of an inferior order compared with
the three. They made the journey from
Galilee to Jerusalem with Jesus.
Vv. 43-47. Burial (Mt. xxvii. 57-66,
Lk. xxiii. 50-56).—Ver. 42. tjStj: omitted
by Mt., but important, as indicating that
the business Joseph had on hand—that of
obtaining and using permission to take
down and bury the body of Jesus—mast
-ocr page 464-
KATA MAPKON
452
xv. 43-47.
Pa-roe, 43. rjXSeK1 *la»tr?|<f» 4 diro \'ApipaOaias, €ia\\r\\fi,av |3ouXeuTr]s,
Ss Kal aÜTÓs t)k irpoa-Scxóficfos ny PacriXciW toS 3cou * To\\(x^o-as
cïo-fjXfk irpos * ruXdroK, Kal TJ-rrjo-aTO Ti o-uu,a toO \'Itjo-oO. 44. 6 8i
ritXuTos c0auu,ao-ei\' * ei rj8r| t^9i^]kc\' Kal irpooxaXco\'duci\'OS töp
Kcrrupiufa, c,irt]pwTr)o-ci\' aÜTÓe cl ïrdXai * dirc\'dai\'c * 45. Kal ycous
dViró toG KCerupiWos, èSwprjo-aTO to o-<up,a5 tü \'l<i)crr]<p. 46. Kal
dyopairas meSóVa, sa\'. r\' KadcXuK aÜTóV, cVciXno\'C rfj cris\'SóVi, Kal
KaTc\'örjKCI\'7 00X01» iv UrnfiClW,8 8 tjc XcXaTOU.T]U.cVoi\' c"k lTcVpttS * Kal
irpotreKÜXio-e Xiöoi» iitl Trji\' Qüpav toO pr-njiciou. 47. tj 8c Mapia <J
MaySaXir]!^) Kal Mapia \'luo-fj • lOccipouf wou TiScrai.10
1 tXfiuv in t^ABCLA, etc, t)X8cv in D.              * irpot roe in NBLA 33,
» ND have c0avpotcv (Tisch.), aor. (T.R.) in BCLA (W.H.).
4 iraXai in fc^CL (Tisch.), ^Sr) in BD (W.H. text, iraXai marg.).
\' in-upa in ^ BDL ; changed into o-upa from a feeling of decorum.
•  jf^BDL cop. omit kol, added as a connecting partiele.
7 cOt)kcv in NBDL (W.H.).
• t^B have urnpan, instead of pvrjimu in CDLA. Tisch. and W.H. adopt
reading of fc$B.
• t] before luo-. in BCA; luo-nTot in BLA.               M tcOcitoi in BCDLA 33.
be gone about without delay. It was
already the afternoon of the day be-
fore the Sabbath, irpoo-af3{3aTov, called
vapaa-Kcvi) (liere and in the parallels
in this technical sense). It must,
therefore, be done at once, or it could
not be done till Sabbath was past.—
Ver. 43. cvo-xijpuv: Mt. has irXovcrios ;
vide there for remarks on the two
epitheta.—PovXcvrrfs, a councillor, not
in the provincial town, Arimathaea,
which would have been mentioned, but
in the grand council in Jerusalem.—Kal
ai-ros: not in contrast to the Sanhedrists
generally (Weiss), but in company with
the women previously named (Schanz);
he, like them, was an expectant of the
Kingdom of God.—ToXpTJo-as: a graphic
word, in Mk. only, giving a vivid idea of
the situation. Objections to be feared
on Pilate\'s part on score of time—dead
so soon ? possibly surly indifference to
the decencies of burial in the case of a
crucified person, risk of offence to the
religious leaders in Jerusalem by sym-
pathy shown to the obnoxious One, even
in death. Therefore to be rendered:
"taking courage, went in unto Pilate"
(vide Field, Ot. Nor., ad loc).—Ver. 44.
Omitted by Mt., whose narrative through-
out is colourless compared with Mk.\'s.—
fl ri6vi\\K*: cl = óti, after a verb of
wonder (vide Burton, M. and T., § 277, and
Winer, § lx., 6).—cl a-irc\'Oavc : t^6vi)kc
has reference to the present of the
speaker, airc\'davc to the moment of
death.—waXai: opposed to apri, and not
implying a considerable time before, but
only bare priority to the present. Pilate\'s
question to the centurion was, did He die
before now ? = is He actually dead ?—
—Ver. 45. Satisfied on the point Pilate
freely gives (48upT)Vai-o) the carcase
(irrüiia, {^BDL. corrected from feelings
of reverence into o-üpa in many MSS.).
—Ver. 46. Ayopdo-as, hoving purchased
linen; therefore purchases could be made.
This word, and the reason given for
Joseph\'s haste (ver. 42), have, not with-
out a show of reason, been regarded as
unintentional evidence in favour of the
Johannine Chronology of the Passion.
So Meyer, Weiss, and Holtzmann.—
KaScXuv: KaSaipctv was the technical
term for taking down from the cross.
Proofs in Elsner, Raphel, Kypke, and
Loesner.—kv(l\\i\\crtv: hereonlyin N.T.—
cV u,vT]p,c(<|> (p.vT]\'p.aTi, fc^B): no indication
in Mk. as in Mt. that it was neu>, and
Joseph\'s own.—Ver. 47. Tc\'Oti-rai: from
the perfect Meyer and Weiss infer that
the women were not present at the
burial, but simply approached and took
note where Jesus lay after burial.
Schanz dissents, and refers to the Kal
before 8tc in ver. 41 in some MSS., as
proving that they had come to render the
last office to Jesus.
-ocr page 465-
EYAITEAION
xvi. i—e.
453
XVI. I. KAI SiayeKOfi^rou tou oafifidrou, Mapia f\\ MayoaXiiv^)
ical Mapia vj tou \'Ioku^ou Kal ZaXcip) r\\y6pa<rav dpuu-ara, "pa
èXöoGcrai d\\cit|/U(jiK airóv. 2. Kal Xiae irpat ttjs (lias1 o-aPPd-rwp
cpxorrai im Tè (irrju-ctoe,1 AfaTeiXarros * toö tjXiou. 3. Kal
IXryoK irpos caurds, " Tis diroKuXiaei \'i^p.ti\' tok X160K Ik ttjs 8upa$
tou u.rnu.eiou ; " 4. Kal (Wp\\e\'\\{iacrai Btupouaiv ón diroKCKuXiorai *
ó XiOos * tJ f vdp p.€yas crc^óSpa. 5. Kal €Ïae\\8oOaa 1 6 eïs TO
u.rnu.EÏoi\', elSoe reavierKor KaÖrjp.ïkoi\' ty tois Se£iot$, Trepi(3epXr|-
fitVcr crroXrjf XeuKTjv"\' Kal t£e0afj.Pi]8r]jav. 6. 6 8c \\lyii aüraïs,
" Mt| ^K0au.^cïa9e. \'ino-oGe JrjTeÏTe tok Na£apr|KdK tok èo-Taupu/itVor •
1 n| u.ia in fc^BI.A 33 (B omits ft), W.H. brackets).
• So in BDLA (W.H.). fc$C have u.viiu.a (Tisch.)-
• avaTtXXovTos in D (W.H. marg.).
4 avaKCKvXio-Tai in ^BL. airoKtK. conforms to ver. 3.
• «XSova-ai in B (W.H. marg.).
women thought not of angelic help.
Men had rolled the stone forward and
could roll it back, but it was beyond wo-
man\'s strength.—Ver. 4, ai\'a;3Xe\\j;aaai,
looking up, as they approached the
tomb; suggestive of heavy hearts and
downcast eyes, on the way thither.—
rjv Y«p y-iytis <r<f><$8pa: this clause seems
out of place here, and it has been
suggested that it should be inserted
after p,vT)u.c(ov in ver. 3, as explaining
the women\'s solicitude about the removal
of the stone. As it stands, the clause
explains how the women could see, even
at a distance, that the stone had already
been removed. It was a sufficiently large
object. How the stone was rolled away
is not said.
Vv. 5-8. The vromen enter into the
tomb through the open door, and experience
a greater surprise.—vcavurKOv, a young
man. In Mt.\'s account it is an angel,
and his position is not within the tomb,
as here, but sitting on the stone without.
Lk. has two men in shining apparel.—
«rroX$|v XttiKijv, in a white long robe,
implying what is not said, that the youth
is an angel. No such robe worn by
young men on earth.—Ver. 6. ut)
CKOauPcio-ec, "be not affrighted" (ai
they had been by the unexpected sight
of a man, and wearing heavenly apparel);
no ip.eiï after the verb here, as in Mt.
after fyofiilaOi, where there is an implied
contrast between the women and the
guards (vide on Mt.).—\'Irjo-ovv, etc,
Jesus ye seek, the Nazarene, the cruci-
fied. Observe the objective, far-off style
of description, befitting a visitor from
Chapter XVI. The Resurrection.
Vv. 1-8. The open grave (Mt. xxviii 1-10,
Lk. xxiv. 1-12).—Ver. I. BiaytvopVvov
tov o-aj3piiTou, the Sabbath being past;
similar use of 8107. in Acts xxv. 13,
zxvii. 9, and in late Greek authors;
examples in Elsner, Wetstein, Raphel,
e.g., 8ia,ycvou.«V(iiv iraXiv ctuv Se\'xa,
Polyb., Hist., ii., 19.—^yópatrov dp., pur-
chased spices; wherewith, mingled with
oil, more perfectly to anoint the body
of the Lord Jesus. The aorist implies
that this purchase was made on the first
day of the week. Lk. (xxiii. 56) points
to the previous Friday evening. Har-
monists (Grotius, e.g.) reconcile by tak-
ing ^Y<5p. as a pluperfect. " After sunset
theie was a lively trade done among
the Jews, because no purchase could
be made on Sabbath " (Schanz).—Ver.
2. X£av irpcut, very early in the morn-
ing, suggesting a time hardly consistent
with the qualifying clause : AvaTeCXavTOs
tov -f|Xtov = \\i hen the sun was risen,
which again does not barmonise with
the " deep dawn " of Lk. and the " yet
dark" of John. Mk.\'s aim apparently
is to emphasise the fact that what he is
going to relate happened in broad day-
light ; Lk.\'s to point out that the pious
women were at their loving work as early
on the Sunday morning as possible.—
Ver. 3. fktyo* irpè* favras : as they
went to the sepulchre, they kept saying
to each other (ad invicem, Vuig., irpoi
óXX-rfXas, Euthy.). — tU airoKvXto\'ci :
their only solicitude was about the stone
at the sepulchre\'s mouth : no thought of
the guards in Mk.\'s account. The pious
-ocr page 466-
KATA MAPKON
XVI.
454
f)ye\'p0r|, ouk Iotik «5Se " 18e, 4 tottos Sirou ïÖTJKac OÜTÓV. 7. dXX\'
AirdycTC, ctiraTt T0Ï5 jia8r]T<us auToS Kal tu ricTpu, Sn wpoayei
Afias cis rr)v TaXtXaiaf • eVeï aurbv ói|iccr8c, Ka8a<s ciircf ifilv."
8. Kal È\'ÊeXöoGo-ai Ta^ö \' «tyuyoe diro toü puni)p,eiou • e\'xe 8è 2 aüras
Tpópos Kal cKoraais\' Kal ouSefl oubtv clirof, è^ofjoürro yap.s
•  fc*ABCDLA2 omit TaXv (Tisch., W.H.).
* yap for Se in fr$BD vet. Lat. cop. syr. vers* (Tisch., W.H.).
\' On verses 9-20, in relation to the Gospel, vide below.
another world.—^y/pêt), etc. : note the
abrupt disconnected style : risen, not
here, see (ïS«) the place (empty) where
they laid Him. The empty grave, the
visible fact; resurrection, the inference;
when, how, a mystery (aST)\\ov, Euthy.).
—Ver. 7. aXXi, but; change in tone
and topic ; gazing longer into the empty
grave would serve no purpose: there is
something to be done—go, spread the
newsl Cf. John xiv. 31: But . . .
arise, let us go hence I—Kal tü ricVp^i,
and to Peter in particular: why ? to
the disciple who denied his Master ?
so the older interpreters—to Peter, with
all bis faults, the most important man
in the disciple band ? so most recent
interpreters: ut dux Apostolici coetus,
Grotius.—8ti, recit., introducing the
very message of the angel. The message
recalls the words of Jesus before His
death (chap. xiv. 28)___Itttï, there, point-
ing to Galilee as the main scène of the
reappearing of Jesus to His disciples,
creating expectation of a narrative by the
evangelist of an appearance there,
which, however, is not forthcoming.—
Ver. 8. i{t\\0ov<rai, going out—of the
sepulchre into which they had entered
(ver. 5).—«tyvyor, they fled, from the
scène of such surprises. The angel\'s
words had failed to calm them ; the
event altogether too much for them.—
Tp<S|ios Kal cKorrao-is, trembling, caused
by fear, and stupor, as of one out of his
wits. — Tpopos = " tremor corporis " :
{KOTacris = " stupor animi," Bengel.—
ovScvl ouSèv flirov : an unqualilied state-
ment as it stands here, no " on the
way," such as hannonists supply : " obvio
scilicet," Grotius.—fcfroSoCvTO yap gives
the reason of this reticence so unnatural
in women : they were in a state of fear.
When the fear went off, or events
happened which made the disciples in-
dependent of their testimony, their
mouths would doubtless be opened.
So ends the authentic Gospel of Mark,
without any account of appearances of
the risen Jesus in Galilee or anywhere
else. The one thing it records is
the empty grave, and an undelivered
message sent through three women to
the disciples, promising a reunion in
Galilee. Strange that a story of such
thrilling interest should terminate so
abruptly and unsatisfactorily. Was
there originally a continuation, unhappily
lost, containing, e.g., an account of a
meeting of the Risen One in Galilee
with His followers ? Or was the evange-
list prevented by some unknown cir-
cumstances from carrying into effect an
intention to bring his story to a suitable
close ? We cannot teil. All we know
(for the light thrown on the question by
criticism, represented, e.g., by Tischen-
dorf, Nov. Test., G. Ed., viii., vol. i., pp.
403-407; Halin, Gesch. des. N. Kanons,
ii., p. 910 ff.; Westcott and Hort, Intro-
duction, Appendix, pp. 29-51, approaches
certainty) is that vv. g-20 of Mk. xvi. in
our N. T. are not to be taken as the ful-
filment of any such intention by the
author of the second Gospel. The ex-
ternal evidence strongly points this
way. The section is wanting in fr$B and
in Syr. Sin. Jerome States (Ep. cxx.,
quaest. 3) that it was wanüng in nearly
all Greek copies (" omnibus Graecis
libris pene"), and the testimony of
Eusebius is to the same effect. The in-
ternal evidence of style confirms the
impression made by the external: charac-
teristic words of Mk. wanting, words
not elsewhere found in the Gospel
occurring (e.g., 48ca6r), v. n), the narra-
tive a meagre, colourless summary, a
composition based on the narratives of
the other Gospels, signs ascribed to
believers, some of which wear an apoc-
ryphal aspect (vide ver. 18). Some, in
spite of such considerations, still regard
these verses as an integral part of Mk.\'s
work, but for many the question of
present interest is: what account is to
be given of them, viewed as an indubi-
table addendum by another hand ? Who
wrote this conclusion, when, and with
-ocr page 467-
EYAITEAION
455
7—ii.
9. \'Araoros 8i irput irptSTï] ctciPPutou i$dvr\\ irpuToy Mapia tj
May8aXr|vjj, di|>\' *]sT ^k^e^X^kci fnra Satfjiói\'ia. IO. ÈKeiVr|
iropeuOcura dirrjyyeiXï tois (iït\' o(5toö yei\'OjxtVois, ïrerOoüart Kal
xXcuoucri II. KÜKeifOi aKoua-nrrts Sn Jrj Kal £8erf0r| Air\' aurrjs
1 irop t,, in CDL 33 (W.H.).
what end in view ? We wait for the
fïnal answers to the«e questions, but
important contributions have recently
been made towards a solution of the pro-
blem. In an Armenian codex of the
Gospels, written in gSö a.d., the close
of Mk. (w. g-20), separated by a space
from what goes before to show that it is
distinct, has written above it: " Of the
Presbyter Aristion," as if to suggest that
he is the author of what folio ws. (Vide
Expositor, October, 1893. Aristion, the
Author of the last Twelve Verses of Mark,
by F. C. Conybeare, M.A.) More
recently Dr. Rohrbach has taken up this
fact into his interesting discussion on
the subject already referred to (vide on
Mt. xxviii. 9, 10), and appreciated its sig-
nificance in connection with the prepara-
tion of a four gospel Canon by certain
Presbyters of Asia Minor in the early
part of the second century. His hypo-
thesis is that in preparing this Canon
the Presbyters feit it necessary to bring
the Gospels into accord, especially in
reference to the resurrection, that in
their preaching all might say the same
thing on that vital topic. In performing
this delicate task, the fourth Gospel was
taken as the Standard, and all the other
Gospels were to a certain extent altered
in their resurrection sections to bring
them into line with its account. In Mt.
and Lk. the change made was slight,
simply the insertion in the former of two
verses (xxviii. 9, 10), and in the latter of
one (xxiv. 12). In Mk., on the other
hand, it amounted to the removal of the
original ending, and the substitution for
it of a piece taken from a writing by
Aristion the Presbyter, mentioned by
Papias. The effect of the changes, if
not their aim, was to take from Peter
the honour of being the first to see the
risen Lord, and from Galilee that of
being the exclusive theatre of the
Christophanies. It is supposed that the
original ending of Mk. altogether ig-
nored the Jerusalem appearances, and
cepresented Jesus, in accordance with
the statement of St. Paul (1 Cor. xv. 5),
M showing Himself (in Galilee) first to
Peter, then to the Twelve. Tbe in-
ference is based partly on Mk. xvi. 7,
and partly on the relative section of the
Gospel of Peter, which, following pretty
closely Mk.\'s account as far as ver. 8, goes
on to teil how the Twelve found their way
sad of heart to their old homes, and re-
sumed their old occupations. In all this
Rohrbach, a pupil of Harnack\'s, is simply
working out a hint thrown out by his
master in his Dogmengeschichte, vol. i.,
P- 34^, 3 Ausg. It would be premature
to accept the theory as proved, but it is
certainly entitled to careful considera-
tion, as tending to throw some light on
an obscure chapter in the early history
of the Gospels, and on the ending of the
canonical Gospel of Mark in particular.
Vv. 9-20 may be divided into three
parts corresponding more or less to
sections in John, Luke, and Mattheit,
and not improbably based on these ; vv.
9-n, answering to John xx. 14-18; vv.
12-14, answering to Lk. xxiv. 13-35;
w. 15-18, answering to Mt. xxviii. 19.
Vv. 19, 20 wind up with a brief reference
to the ascension and the subsequent
apostolic activity of the disciples.
Vv. g-11. óvao-ras Si refers to Jesus,
who, however, is not once named in the
whole section, This fact with the Si
favours the hypothesis that the section
is a fragment of a larger writing.—irpwi
irpuTfl <raf3.: whether these words are
to be connected with armrTas, indicat-
ing the time of the resurrection, or with
<4>dvT), indicating the time of the first
appearance, cannot be decided (vide
Meyer).—irpwTov Map£$ t. M., first to
Mary of Magdala, as in John (xx. 14).—
irap\' {)«, etc.: this bit of information,
taken from Lk. viii. 2, is added as if this
woman were a stranger never mentioned
before in this Gospel, a gure sign of
another hand.—«4>dvj], in this verse m
appeared to, does not elsewhere occur
in this sense.—Ver. 10. 4kcivt), she,
without emphasis, not elsewhere 80
used.—iropi vSiura: the simple verb
iropciWSai, three times used in this
section (w. 12, 15), does not occur any-
where else in this Gospel.—rot» iiiT*
aviTov y<vop.tVoi,s: the reference is not
to the disciples in the stricter sense who
are called the Eleven (ver. 14), but to
the friends of Jesus generally, an es-
-ocr page 468-
4S6                                KATA MAPKON                               XVI.
Jjiriarrjo\'aK. 13. Merck ti raura Sucrlv i£ air&r mpiiraTOuW
t$avept&9r\\ ly iripa poplij, iropeuopeVois tis dypóV. 13. kcIkcTkch
dircXOórrcs dTr^yYtiXoK toïs Xoiiroïs * oüSè ekeiVois ^m\'crreucraK.
14. "YoTtpOK1 draKeiplpOlS aÜTOÏS TOÏS êV8«KO è<pai\'epw9n, Kal
«IveiSuTe tV dmcn-iaf airCiv Kal crKXr|poKap8iai\', Sti tois 0eacra-
(ïtVois auToe {yiryfppli\'oi\' * oük £rricrr«uo-a>\'. 15. Kal ctircr aÜTots,
" nopeuOtrres lis rbv KÓepoy airarra, KT|pu|ai€ to euayytKioy irdcrrj
Tjj KTtaei. 16. 6 moTïóo-as Kal pa-rmaöels audrjaeTai • 6 8è
dwicm^cras KaTaxpiSi^crcTat. 17. otjucïa 8è tois moreucracri Taura
irapaKoXou&rjo-ci * • üf tw cVduaTi pou 8aiuoVia eVfSaXoCca • yXucrcrais"
XaX^aoucri Kaïi\'aïs*- 18. ö>f>eis dpoGcri • kcW ÖavaaiuóV ti miuu-ii\', ou
p.fj aÜTOus pX(£t|/Ei** ittl dppcücrrous xe^Pa5 ^Tri9>\')0"ouo-i, Kal KaXüs
IJoucril\'."
1 ADZ al. add 8e after vo-rfpov.
1 ACA add ck vcKpuv after €yr\\ytp\\i.tvov (W.H. brackets).
* axoAovC-ricrei Ta«Ta in CL (W.H. text; as in T.R. margin).
4 CLA omit xaivais, and have in this place kcu ev reus x\'P0"1" (W.H. text,
brackets, with xaivaif in margin).
6 p\\a<|n) in ACLA al. (Tisch., W.H. T.R. only in minusc).
pression not elsewhere occurring in any
of the Gospels.—Ver. XI. MtoVq, was
seen. This verb, used again in ver. 14,
ii foreign to Mk., as is also &iricrmi>,
also twice used here (^irio-njcrav, ver. 11;
iiricmjcras, ver. 16).
Vv. 12-14. P«t&. 81 raÏTa, nfterwards
(only here in Mk.) ; vaguely introducing
a second appearance in the neighbour-
hood of Jerusalem.—Svcrlv <| aixwv, to
two of the friends of Jesus previously
referred to, not of the Eleven. Cf. with
Lk. xxiv. 13. It is not only the same
fact, but the narrative here seems
borrowed from Lk.—Iv JTCpa poplij, in
a different form. Serving no purpose
here, because the fact it accounts for,
the non-recognition of Jesus by the two
disciples (Lk. xxiv. 16), is not mentioned.
—cis iypóv : for els ku|ii)v in Lk. The
use of ^avcpovcrOai in the sense of being
manifested to, in ver. 12, is peculiar to
this section (again in ver. 14).—Ver. 14.
ücrTtpov, at a later time; vague indica-
tion, here only. It is difficult to identify
this appearance with any one mentioned
in the other Gospels. What follows in
yer. 15, containing the final commission,
seems to point to the farewell appear-
ance in Galilee (Mt. xxviii. 16), but the
avaKtipcvois (ver. 14) takes us to the
scène related in Lk. xxiv. 36-43, though
more than the Eleven were pre.sent on
tliat occasion. The suggestion has been
made (Meyer, Weiss, etc.) that the
account here blends together features
taken from various appearances. The
main poip.ts for the narrator are that
Jesus did appear to the Eleven, and that
He found them in an unbelieving mood.
Vv. 15-18. The Commission (Mt.
xxviii. 18-20).—els rèv koctjiov SiravTd,
added to Mt.\'s iropevOcVres.—tc-np-u^aTC
t. ev.: this more specific and evangelie
phrase replaces Mt.\'s pa0T)TcvcraTe, and
iracrfl tjj KTio-ei gives more emphatic
expression to the universal destination of
the Gospel than Mt.\'s iróvra ra fÖvr).—
Ver. 16 is a poor equivalent for Mt.\'s
reference to baptism, insisting as it does,
in an ecclesiastical spirit, on the necessity
of baptism rather than on its signiHcance
as an expression of the Christian faith in
God the Father, Son, and Spirit. Jesus
may not have spoken as Mt. reports, but
the words put into His mouth by the
first evangelist are far more worthy of the
Lord than those here ascribed to Him.
—Ver. 17. Here also we find a great
lapse from the high level of Mt.\'s version
of the farewell words of Jesus: signs,
physical charisms, and thaumaturgic
powers, taking the place of the spiritual
presence of the exalted Lord. Casting
out devils represents the evangelie
miracles; speaking with tongues those of
the apostolic age; taking up venomous
serpents and drinking deadly poison
-ocr page 469-
EYAITEAION
457
u—20.
19. \'O pvèe ouv Kiipios,1 [ieri to XaXijo-ai auToïs, dfcX^<f>0T] eis tok
oipacói\', Kal èKafiiaer in &e£iwK toD ©eou * 20. eKêïfoi 8c è|e\\9<SiTce.
èKi^ou^ac iraKTOxoC, tou Kupiou owepYOuiTOS, Kul Toe Xiyof J3ï0choDk-
tos 81a tCiv iiraKoKouBoüvray o-np.tïcji\'. \'Afirji\'.2
1 CLA have lr)<rov<i after Kvpio« (W.H. brackets).
* A|jit)v is found in CLA among otber uncials (W.H. maig.).
seem to introducé us into the twilight of   apostolic activity of the Eleven on the
apocryphal story. Healing of the sick   other (Si). Lk., who means to teil the
by laying on of hands brings us back to    story of the acts of the Apostles at
apostolic times. 0ava<ri|j.ov is a air.    length, contents himself with reporting
\\ty.                                                             that the Eleven returned from Bethany,
Vv. 19, 20. The story ends with a    his scène of parting, to Jerusalem, not
brief notice of the ascension of the Lord   with sadness but with joy, there to
\'esus on the one hand (j*iv), and of the   worship and wait.
-ocr page 470-
TO KATA AOTKAN
AriON EYArrEAION.
I. >. \'EfiEIAHnEP iroXXol cTrcxïipTjcrav &var&tao9ai iirjyt\\oiv
irepl Ttüf Trcir\\r]po<)>opr]|x^i\'&)i> tv fifi.lv -npa.yii.&To>v, 3. xa0<l>s irap^-
Chaptir I. The Early Histosy.
Vv. 1-4. The pre/ace.—Ver. I. Jir«t8-
Tjircp: three pa 1 tic\'es, ivril, Srj, irtp,
blended into one word, implying that
the fact to be stated is well known (8tj),
important (ir«p), and important as a
reason for the undertaking on hand
(èirtü) = seeing, as is welt known. Hahn
thinks the word before us is merely a
temporal not a causal partiele, and that
Luke means only to say that he is not
the first to take such a task on hand.
But why mention this unless because it
entered somehow into his motives for
writing ? It might do so in various
ways: as revealing a widespread im-
pulse to preserve in writing the evangelie
memorabilia, stimulating him to do the
same; as meeting an extensive demand
for such writings on the part of Chris-
tians, which appealed to him also; as
showing by the number of such writings
that no one of them adequately met the
demand, or performed the task in a final
manner, and that therefore one more
attempt was not superfluous. \'EireiSrjircp,
a good Greek word, occurs here oniy in
N. T.—voXXol: not an exaggeration,
but to be taken strictly as implying
extensive activity in the production of
rudimentary " Gospels". The older
exegetes understood the word as re-
ferring to heretical or apocryphal gospels,
of course by way of censure. This view
is abandoned by recent commentators,
for whom the question of interest rather
is: were Mt.\'s Logia and Mk.\'s Gospel
among the earlier contributions which
Lk. had in his eye ? This question
cannot be decided by exegesis, and
answers vary according to the critical
theories oi those who discuss the topic.
AU that need be said here is that there is
no apparent urgent reason for excluding
Mt. and Mk. from the crowd of early
essayists.—^ir«x*ipn<Tav, took in hand ;
here and in Acts ix. 29, xix. 13. It isatcur
ambigua, and might or might not imply
blame = attempted and did not succeed,
or attempted and accomplished their
task. It is not probable that emphatic
blame is intended. On the other hand,
it is not likely that iirtx. is a mere ex-
pletive, and that èirex. ivaTa£a<r8ai is
simply = av<Ta|avTO, as, after Casaubon,
Palairet, Raphel, etc, maintained. The
verb contains a gentle hint that in some
respects finality had not yet been reached,
which might be said with all due respect
even of Mt.\'s Logia and Mk.\'s Gospel.—
övaTa|aa-8ai 8uf|Y1<riv, to set forth in
order a narrative; the expression points
to a connected series of narratives
arranged in some order (tc£|is), topical
or chronological, rather than to isolated
narratives, the meaning put on 8n)-yr]<ris
by Schleiermacher. Both verb and noun
occur here only in N. T.—irtpl . . .
irpaYfiarutv indicates the subject of these
narratives. The leading term in this
phrase is ir<ir\\i|poc}>opT)|iifvi»v, lbout the
meaning of which iir.erpi eters are much
divided. The radical idea of ir\\ir]po$opcu
(ir\\i\']pT]s, 4>tpw) is to bring or make full.
The special sense will depend on the
matter in reference to which the fulness
takes place. It might be in the region
of fact, in which case the word under
consideration would mean " become a
completed series," and the whole phrase
" concerning events which now lie before
us as a complete whole ". This view is
adopted by an increasing number of
modern commentators (vide R. V.). Or
the fulness may be in conviction, in
which case the word would mean " most
-ocr page 471-
EYAITEAION
459
1—3.
Soaap f\\p.lv oi dir\' Apx^S aÜToirrai Kal üirnperai ytvifievoi toü i cf.in i
Xóyou, 3. <So£c K&U.01, * TrapïjKo\\ou9r)K<5Ti druOee Traan/ diept/Sus, 6;* Tim.
lil. ia
= the facts of Christ\'s earthly history.
Eye-witnesses of the facts from the
beginning (öir\' ópx^s), therefore com-
petent to state them with authority;
servants of the word including the facts
(= " all that Jesus began both to do and
to teach "), whose very business it was to
relate words and facts, and who there-
fore did it with some measure of fulness.
Note that the TJp.if after iraplSoo-av im-
plies that Lk. belonged to the second
generation (Meyer, Schanz). Hahn in-
fers from the ï|p,tv in ver. 1 that Lk.
was himself an eye-witness of Christ\'s
public ministry, at least in its later stage.
Ver. 3. JfSo{c Kap.o 1: modestly intro-
ducing the writer\'s purpose. He puts
himself on a level with the iroXXol, and
makes no pretensions to superiority,
except in so far as coming after them,
and more comprehensive inquiries give
him naturally an advantage which makes
his work not superfluous.—irapi)KoXou-
8-qxÓTi ór. ir.: having foliowed (in my
inquiries) all things from the beginning,
i.e., not of the public life of Jesus (air\'
4pXÏ*i ver- 2)> but of His life in this
world. The sequel shows that the start-
ing point was the birth of John. This
process of research was probably gone
into antecedent to the formation of his
plan, and one of the reasons for its
adoption (Meyer, also Grimm, Dat
Proómium des Lukasevatigelium in jfahr-
bücher f. deutsche Theologie, 1871, p.
48. Likewise Calvin: omnibus exact*
fervestigatis), not merely undertaken
after the plan had been formed (Hahn).
—aKpifSüs, Ka0«|>)f ir. yp. explain how
he desired to carry out his plan: he
wishes to be exact, and to write in an
orderly manner (Ka0«|i]s here only in
N. T., {<|><£t)s in earlier Greek). Chrono-
logieal order aimed at (whether success*
fully or not) according to many (Meyer,
Godet, Weiss, Hahn). Schanz main-
tains that the chronological aim applies
only to the great turning points of the
history, and not to all details; a very
reasonable view. These two adverbs,
iicp., Kofl., may imply a gentle criticism of
the work of predecessors. Observe the
historical spirit implied in all Lk. tells
about his literary plan and methods:
inquiry, accuracy, order, aimed at at
least; vouchers desired for all statements.
Lk. is no religious romancer, who will
invent at will, and say anything that
«urely believed " (A. V.). This sense of
complete conviction occurs several times
in N. T. (Rom. iv. 21, Heb. vi. II,
x. 22), but with reference to persons not
to things. A very large number of in-
terpreters, ancient and modern, take the
word here in this sense (" bei uns
beglaubigten," Weizsacker). Holtz.,
H. C.| gives both without deciding
between them (" vollgeglaubten oder voll-
brachten"). Neither meaning seems
quite what is wanted. The first is too
vague, and does not indicate what the
subject-matter is. The second is ex-
plicit enougb as to that = the matters
which form the subject of Christian
belief; but one hardly expects these
matters to be represented as the subject
of sure belief by one whose very aim in
writing is to give further certainty con-
cerning them (a<r$aXciav, ver. 4). What
if the sphere of the fulness be knowledge,
and the meaning of the clause: " con-
cerning the things which have become
widely known among us Christians " ?
Then it would be plain enough what
was referred to. Then also the phrase
would point out the natural effect of the
many evangelie nairatives—the uni-
versal diffusion of a fair acquaintance
with the leading facts of Christ\'s life.
But have we any instance of such use of
the word?—irXT|po$op(a is used in re-
ference to understanding and knowledge
in Col. ii. 2. Then in modern Greek
irXi]po<|>op£ means to inform, and as the
word is mainly Hellenistic in usage,
and may belong to the popular speech
preserved throughout the centuries, t«k
wcttX. may mean, " those things of
which information has been given"
(Geldart, The Modern Greek Language,
p. 186), or those things generally known
among Christians as such.
Ver. 2. xa6w$ implies that the basis
of these many written narratives was the
irapdSo<ris of the Apostles, which, by
contrast, and by the usual meaning of
the word, would be mainly though not
necessarily exclusively oral (might in-
clude, e.£.,theLog-«iofMt.).—ol . . . toO
Xlyov describes the Apostles, the ulti-
mate source of information, as men
" who had become, or been made, eye-
witnesses and ministers of the word".
Both aiTÓirr. and virr)p. may be con-
nected with toï Xdyov, understood to
mean the burden of apostolic preaching
-ocr page 472-
460                             KATA AOYKAN                                 i.
KaSc^TJs croi ypdij/ai, icpdrurre 6c4<pi\\c, 4. ïca èiriyyüs «cpl fic
KaTT]xi\']6r)s Xóycijv tt]^ do^dXeiar.
5. \'ErENETO iv rail •q^pais \'HpiSSou tou * j3aaiXïws Ttjs \'louSaias
Upcus tis ókÓjuiti Zaxapias,  l{ &J>ijp.epias \'Apid • Kal ij yup}) aÓTOu1
1 l^BLH omit tov.
1 For i| y«vi) avrov ^BCDXH 33 have yvnn owtc» (Tisch., W.H.). L has i|y.avrm.
suits bis purpose. It il quite compatible    hearers taking notes of what they said
with this historie spirit that I.k. should    for the benefit of themselves and others :
be influenced in his narrations by re-    through these gospelets acquaintance
ligious feelings of decorum and reverence,    with the evangelie 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 as ƒ«//, correct, and aell arranged
traces of such influence will become    as possible through the use of all avail-
apparent in the course of the exposition.    able means—previous writings or oral
—KpoVurrc 6«ó<j>iXc. The work is to be    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 Kpa\'-rio-rt 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.—ircpi iv k. \\6yu>v: an    tone of piety. The evangelist here seems
attraction, to be thus resolved: irtpl tüv    to have at command an Aramaic, Jewish-
\\6ywv ots KaTTjxijfliiS\' Xóywv is best    Christian source, which he, as a faith-
taken = matters (irpayu,aT<i»v, ver. 1),    ful collector of evangelie 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 jfohn.—
a Hellenist and no pure Greek, and even    lyivm, there was, or there lived.—lv
in this preface, whose pure Greek has   tcüs •?]., 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, Einleitung,    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.—i£ i4>r]p.cp(a« \'A[W:
was the teaching, the acts, and the ex-    {<pi||iepCa (:i noun formed from ë<jn]u.É-
perience of Jesus: their "catcchism"    pios -ov, daily, lasting for a day), not in
historie not doctrinal.—kottix^Oiiï : 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-    = (1) 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 Ka-ra, Vjx^"\') \'*   organisation dating according to the
mainly Hellenistic in usage, raie in pro-    tradition in Chronicles (1 Chron. xxiv.)
fane authors, not found in O. T. TheN.T.    from the time of David. The order of
usage, confined to Lk. and Paul, points    Abia was the eighth (1 Chron. xxiv. 10).
to regular instruction (vide Rom. ii. 18).    Josephus (Ant., vii., 14, 7) uses i<pi]ficp(«
This preface gives a lively picture of   and irarp(a to denote a class. On the
the intense, universal interest feit by the    priesthood and the temple worship and
early Church in the story of the Lord    the daily service, consult SchUrer\'s His.
Jesus : Apostles constantly telling what    tory, Div. ii., vol. i., pp. 207-298.—yvvi\\:
they had seen and heard ; many of their    a daughter of Aaron ; John descended
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EYAITEAION
461
4—13-
in iw Buyarlpuv \'AaptSc, Kal to 8Vou,a aÓTrjs \'EXio-dplcT. 6. 4j<raf
8è Sucaioi du.<J>ÓTepoi ck-uTTLoc! tou 6eou, iropeuófitvoi èf irdcrais Tai$
^ctoXcus Kal SiKaiuuaai tou Kupiou du.eu.Trroi. f. Kal oük t}k
aÜToïs Wkcoi\', KaOÓTi V) \'EXiadPer ty3 orïïpa, Kal du^órcpoi
irpo^cPr)K^TC$ lv rats T)fj.e\'pais auTui> fjaraf. 8. \'Eyivtro hè iv
tü IcpaTEÜcii\' aÜTÖf iv Ttj Td£ei ttjs é<f>T)U.epias auToü iya^Ti tou
Oeoü, 9. bKara tó bcdo; rfJ9 \'ïepaTfias, d êXaxe tou \' 6uu.idaai b agaln In II.
elacKBuiv ci$ tof faoc toO Kupiou • 10. Kal irav TO ttXyjOos tou ,9.\'
Xaou r)vs irpoa£uxóu.6>\'Oi\' ?|u ttj (üpa tou Ouu.1au.aT05. II. u^dr) 8è d John iix.
aÜTu uyyeXos Kupiou, icrriis Ik Se^iéüf tou OuoiaoTrjpiou tou 8uuid- t*\\f, \\
fiaTos* 12. Kal ^TapaxÖ») Zaxapias ISióe, Kal 4>df3o$ ^TrtTreo-ei\' ^ir ehereoniy
aÜTÓr. 13. Etire 8è irpos aÜToi» 6 dyyeXos, " Mrj 4>of3oü, Zaxapia\' in N\' T>
SiÓti ctcrr)KOuo-9T| t) 8er|o-is oou, Kal t) yun1) aou \'EXicrd^cT ycyyVjo\'Ci
1  ^BC have evavTiov ; cvuttiov in DLA.
2 riv before i\\ EX. in ^BDLAH (Tisch., W.H.).
* t|r tov Xaov in ^BLA (Tisch., W.H.).
B 69 omit T| (W.H. brackeU).
marmer of settling who was to have the
honour.—ct<rcX8uv is to be connected
with flvu.i.acra.1, not with é\\ax«. The
meaning is that entering the sanctuary
was the necessary preliminary to offer-
ing incense : in one sense a superfluous
remark (Hahn), yet worth making in
view of the sacredness of the place. A
great affair to get entrance into the
vads.—Ver. 10. irXijSot: there might be
a crowd within the temple precincts at
the hour of prayer any day of the week,
not merely on Sabbath or on a feast day
(" dies solennis, et fortasse sabbatum,"
Bengel).
Vv. it-17. A eelestial visitant.—Ver.
11. u<b&r): the appearance very par-
ticularly described, the very position of
the angel indicated: on the rigkt side of
the altar of incense ; the south side, the
propitious side say some, the place of
honour say others. The altar of incense
is called, with reference to its function,
Svpia-Wjpiov in Heb. ix. 3.—Ver. 12.
<Tapa\'x9r) describes the state of mind
generally = perturbed, c}>óJ3os specifically.
Yet why afraid, seeing in this case, as
always, the objective appearance answers
to the inward state of mind ? Thisfear of
the divine belongs to O. T. piety.—Ver.
13. S^T|<ri« : all prayed at that hour, there-
fore of course the officiating priest. The
prayer of Zechariah was very special—
StTjo-n implies this as compared with
irpooTuxif, vide Trench, Synonyms—and
very realistic: for offspring. Beneath
the dignity of the occasion, say some
from priestly patents on both sides.—
Ver. 6. SUaioi: an O. T. term, and ex-
pressing an O. T. idea of piety and good-
ness, as unfolded in the following clause,
which is Hebrew in speech as in senti-
ment: walking in all the commandments
and ordinances (equivalent terms, not to
be distinguished, with Calvin, Bengel,
and Godet, as moral and ceremonial)
blameless (relatively to human judgment).
—Ver. 7. Kal owk tjv, etc.: childless, a
calamity from the Jewish point of view,
and also a fact hard to reconcile with
the character of the pair, for the Lord
loveth the righteous, and, according to
O. T. views, He showed His love by
granting prosperity, and, among other
blessings, children (Ps. cxxviii.).—KaOdn.:
a good Attic word: in Lk.\'s writings only
in N. T. = seeing, inasmuch as.—rrpof3e-
pijKÓTcs Iv t. t)u.. : " advanced in days,"
Hebraistic for the classic " advanced in
age " (ttiv tjXixCav) or years (toIs trvrw):
childless, and now no hope of children.
Vv. 8-10. Hope preternaturally re-
vived.—iv rif UpaTtvtiv: Zechariah was
serving his week in due course, and it
feil to his lot on a certain day to per-
form the very special service of burning
incense in the boly place. A great
occasion in a priest\'s life, as it might
never come to him but once (priests said
to be as many as 20,000 in our Lord\'s
time). " The most memorable day in
the life of Zechariah " (Farrar, C. G. T.).
—Ver. 9. xara tö cdos is to be connected
with 2Xax« : casting lots, the customary
-ocr page 474-
462
KATA AOYKAN
1
»lév croi, Kal KaXeVcis to SVoua aÜTOu Mftidmjr. 14. Kal éorai
\\apd aoi ital dyaXXi\'aais, Kal iroXXol ^irl T]j Y*nHr|<Tei auToG
Xapi^aofTai. 15. larai ydp ulyas ivi&itiov toO J Kupïou • Kal otfOK
Kal aixcpa oi f»A tij, Kal (li\'eup.aTo; \'Ayiou irXr|o-6r)o-«Tai fri i*.
KOlXias pvnTpos aÜToG. 16. Kal TfoXXous twv uiCiv \'lapafjX ÈTriorpc\'il/ei
iirl KupiOK tok eeöc avrüv • 17. Kal auTds irpocXcuo-erai\' <c<SmoK
aÜToG èv irKcuuaTi Kal cWdjici \'HXt\'ou,4 t\'mcrrpeij/cu KapSias ïtaiipuv
iiii TeKi\'a, Kal dirciOcïs ^K <ppofr]o,<i SiKaiuv, tToifidcrcu Kuptu Xaóy
KaTïo-Keuao-p.^of." 18. Kal ïïirt Za\\apias irpos tok ayyeXoc,
" KaTO Ti ykwaofiai toOto ; iyit ydp eipa irpe<rj3ÜTr)$, Kal t) yuKt]
fiou iTpo(3epr]KuIa tV rais ^u,e\'pai$ aÜTrjs." 19. Kal diroKpiBels 6
ayyeXos ciitck aü™, " \'Eyw «ïu,i Ta^pifjX ó irapco*TT]KA)s eVwirioi\' toü
6eoS * Kal direoraXTji\' XaXrjcrai irpds ere, Kal eüayycXicracrdai 0*01
TaÜTa. 20. Kal ISou, Jcrjj criuTrur Kal jat] Suk(£)jlckos XaXrjcrai, avju
1 yevea-ei in most uncials.
• ^ACL 33 omit tov (Tisch.). BDA have it (W.H. In marg.).
\' Tpoo-cXtvo-cTai in BCL (W.H. marg.), probably an unintentional error.
* HX<ia in NUL.
interpreters; a very superficial criticism.
True to human nature and to O. T. piety,
and not unacceptable to God. That the
prayer was for offspring appears from the
angelic message, objective and subjective
corresponding.—ytvvrjo-ei, shall bear;
originally to beget.—\'lua\'vvnv: the name
already mentioned to inspire faith in the
teality of the promise: meaning, God is
gracious.—Ver. 14. xaPa> ayoXXiacris,
a joy, an exultation ; joy in higher,
highest degree : joy over a son late bom,
and such a son as he will turn out to be.
—iroXXol: a joy not merely to parents
as a child, but to many as a man.—Ver.
15. pe\'yas, a great man before the
Lord; not merely in God\'s sight = true
greatness, but indicating the sphere or
type of greatness: in the region of ethics
and religion.—Kal olvov, etc, points to
the external badge of the moral and re-
ligious greatness: abstinence as a mark
of consecration and separation — a
devotee.—o-fcepa = "Ütt? (not Greelr),
ttrong drink, extracted from any kind of
fruit but grapes (here only in N. T.).—
["IvivpciTOS \'Ayiou : in opposition to wine
and strong drink, as in Eph. v. 18. Uut
the conception of the Holy Spirit, formed
from the Johannine type of piety, is very
different from that of bt. Paul, or
•uggested by the life of our Lord.—Ver.
16 describes the function of the Uaptist.
__Jirio-Tpc\' €i: repentance, conversion,
his great aim and watchword.—Ver.
17. irpoiXevcrerai iv. a.: not a refer-
ence to John\'s function as forerunner ol
Messiah, but simply a description of his
prophetic character. He shall go before
God (and men) = be, in his career, an
Elijah in spirit and power, and function ;
described in terms recalling Malachi
iv. 6.
Vv. 18-20. Zechariah doubts. The
angel\'s dazzling promise of a son, and
even of a son with such a career, might
be but a refiection of Zechariah\'s own
secret desire and hope; vet when his
day-dream is objectined it seems too
good and great to be true. This also is
true to human nature, which alternates
between high hope and deep despair,
according as faith or sense has the upper
hand.—Ver. 19. airoxpiScls : the very
natural sceptictsm of Zechariah istreated
as a fault.—r"a(3piT|\\: the naming of
angels is characteristic of the tater stage
of Judaism (vide Daniel viii. 16, x. 21).—
Ver. 20. criuiriv Kal p.f| 8. X., silent and
not able to speak; a temporary dumb-
ness the sign asked, a slight penalty;
not arbitrary, however, rather the almost
natural effect of his state of mind—a
kind of prolonged stupefaction resulting
from a promise too great tobebelieved,yet
pointing to a boon passionately desired.—
av6\' iv: a phrase of Lk. = "\\ttjM TT\\r\\,
because. (Also in 2 Thess. ii. 10.)
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u-as.                          EYAITEAION                            463
^9 T/itpas ycVt]Tai Taura* AfO* &v oük truarcixras tois \\<5yois fiou,
omfcs Tr\\iipco9)]croï\'Tai cis rbv Katpoi> auTwc." 21. Kal r\\v 6 Xaès
irpoaSoKUK toc Zaxapiav\' Kaï èSaujia^of eV tw xpovi\'Jcii\' auToc ir
Tip t-aü.1 22. c\'geXdwi\' Si oük TjSuVaTO XaXrjcrai aüroij • Kal e,Tre\'-
/viao-av Sn ÓTTTao-ta>\' éwpaKCv éV tw ra5 • Kal aüris rj►• Siaff uwr
auTOÏs, Kal Silpefc koj.^ós. 23. Kal iylvrro «s tn-Xi\']<r8v)(jaK al
i\'ji.t\'pai rijs \'XeiToupyïas auTOu, dirijX9ei\' cl$ T&c 01x01* aürot. f 1 Cor. 1*.
24. MeTa 8è TaÜTas Tas rjfiepas aweXafSer \'EXurdpVr rj yuci] ii.\'17.3a
aÜTou, Kal irtpUitpufltv iauri\\v fi.r\\vas itivre, Xcyouaa, 25. "*Oti o; ix. tl.
outu uoi ir«irott)Kei\' o2 Kupio; ir ijptpais, als 4wï8«K d^cXcty to*
óVciSo; fiou iv dfOpuirot;."
26. \'EN 8è tw (tTj/i tw ÉKTW direordXtj A ayyeXos l"aPpi}]X AirA*
tou 6cou cis ïróXif ttjs TaXiXaia;, rj óVoua NaJapeT, 27. irpAg
TrapOeVof p.É(i,vr]crreufi.€Vi)i\'4 dvSpï, J óVoua \'iwtrrj^, è| oTkou Aaj3iS •
Kal tA ÓVoua ttjs TfapötVou Mapidu. 28. Kal cï<rcX8wK 6 ayyeXos\'
•n-pos aÜTTif «lire, " Xaïpc, KcxapiTwu,cVr] * 6 Kupios p.cTa <ro8,
1 avrov after er tw v. in BL= (W.H.). Order as in T.R. in fc^ACDA al, (Tisch.).
*  NCDL 33 omit o (Tisch., W.H., text, o in marg.). BA have it NBDL 1
-3tnit to before oveiSos.
* airo in t^BL 1, 69.                               * f|iyi)«T. in fr$ABL.
*  BLS I, 131, cop. omit e ayyeXot (W.H.).
Vv. 21-22. The people without.—irpoo--    event happened. Whether she appeared
Soküv, waiting; ihey had to wait. The    openly thereafter is not indicated.
priest was an unusually long time with-    Possibly not (J. Weiss).—cireiSev: here
in, something uncommon must have    and in Acts iv. 29 — took care, the
happened. The thought likely to occur    object bcing a^tXfïr rh 8v, u. = to re-
was that God had slain the priest as un-    move my reproach: keenly feit by •
worthy. The Levitical reiigion a re-    Jewish woman. Iv is understood before
ligion of distance from God andoffear.    015 (Uornemann, Scholia).
So viewed in the Epistle to the Heb-       Vv. 26-33. The announcement to
rews. Illustrativequotations from Talmud    Mary.—Ver. 26. Na{aptV: the original
in Wünsche, Beitrage, p. 413.—Ver. 22.    home of Joseph and Mary, not merely
ÓTTxao-Éav : 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. «f otxov A.:
vision (chap. xxiv. 23, 2 Cor. xii. 1).—    Mary, Joseph, or both ? Impossible to
Siavfvuv: making signs all he could do;    be sure, though the repetition of
he could not bless them, e.g., if that was    irapOe\'vov in next clause (instead of
part of his duty for the day, or explain    aÓTfJs) favours the reference to Joseph.—
his absence (here only).                                Ver. 28. X<"P«> K«X°piT»p.cvT|: ave
Vv. 23-25. Returns home. The week   plena gratid. Vuig., on which Farrar
of service over, Zechariah went back to    (C. G. T.) comments : " not gra.tii.pUna,
his own house.—XciTOvpyCat: in Biblical    but gratia cumulata "; much graced or
Greek used in reference to priestly ser-    favoured by God.—xaPlT<5wis 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.—& Kvpios p.«Ta crov, the
sort of service.—Ver. 24. wcpicKpvPf v:    Lord (Jehovah) is or b& with thee, Jor(
hid herself entirely (irtpl), here only;    or ia-ra understood ; the two renderings
iKpvpW: alateform of2nd aorist. Why, come practically to the same thing.__
not said, nor whether her husband told    Ver. 29. SirrapdxOt): assuming that
her what had happened to him.—p.lp/a.%    iSoCo-a (T.R.) is no part of the true
irivTt; after which another remarkable    text, Godetthinks that Mary san nothing,
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64
KATA AOYKAN
€i3\\oyr)|jUni cril iv yuvat^iv."l 29. \'H Zi ïSoGcra 8ieTapdx6r| tin
T$ \\6yif auTOU,8 Kal SicXoyi£eTO iroTairos eïr) 6 dcnracrfios outos.
30. Kol tl-atv é ayytXos aÜTjj, " Mf) 4>of3oS, Mapidp.1 eupcs yap
X^p^ irapd tü 6cw. 31. Kal iSou, au\\\\iq<(rr) iv yacrrpi, Kal tI$t)
ulóy, Kal «aXeueis to SVop.a auToC \'lr]aoSi>. 32. outos ëorai p-c\'yas,
Kal ulös ü<j/icrrou icXr|9r)o-eTcu * Kal Swo-ei, aürw Kupio? 6 ©eès tov
6p6vov Aci|3i& toC TraTpus aü roü, 33. Kal fSatriXeuaei Éirl toi» oikoi>
\'laKw(3 ets tous aïüfas, Kal rrjs pacriXeïas aüroü ouk lorai tIXos.\'
34. Eïire St Mapidp. irpès rbv ayyïXoi\', " nüs Icrrai touto, i-nel
aVSpa oü yiyucrKU;" 35. Kal diroxpiGcls ó uyyeXos ctireK aürtj,
" nceOp.a \'Ayioi\' tiyeXcuVeTai èirl ai, Kal SuVauis lhJhctou eVrrio-iado-ei
1 fvXoyrju. . . . ywaijiv comes from ver. 4a ; wanting in fc^BL.
1 For iSovcra . . . avrov ^BDL have nu r. X. SirrapaxSt) (Tisch., W.H.).
and that it was only the word of the
angel that disturbed her. It is certainly
the latter that is specified as the cause
of trouble. The salutation troubbd
her because she feit that it meant somc
thing important, the precise nature of
which (iroToirès) did not appear. And
yet on the principle that in supernatural
experiences the subjective and the ob-
jective correspond, she must have had a
guess.—Ver. 31. \'Itjotoïv : no interpre-
tation of the name here as in Mt. i. 21 ;
a common Jewish name, not necessarily
implying Messianic functions. There
may have been ordinary family reasons
for its use.—Ver. 32 foreshadows the
future of the child.—pe\'yas, applied also
to John, ver. 15.—katjAtjo-ctoi, shall be
called = shall be.—t&v Cpóvov A. t.
iraTpos a.: the Messiah is here con-
ceived in the spirit of Jewish expectation:
a son of David, and destined to restore
his kingdom.—Ver. 34 : Mary\'s per-
plexity, how a mother and yet a virgin !
J. Weiss points out that this perplexity
on the part of a betrothed woman is
surprising. Why not assume, as a
matter of course, that the announce-
ment had reference to a child to be bom
as the fruit of marriage with the man to
whom she was betrothed ? " These
words betray the standpoint of Lk., who
knows what is coming (ver. 35)." J.
Weiss in Meyer.—Ver. 35. hvcïpa
Ayiov: without the article because a
proper name = the well-known Holy
Spirit, say some (Meyer, Farrar), but
more probably because the purpose is
not to indicate the person by whom,
etc, but the kind of influence : spirit as
opposed to flesh, holy in the sense of
separation from all fleshly defilement
(Hofmann, J. Weiss, Hahn).—Svvap.it
vv|i£<ttov : the power of the Most High,
also without article, an equivalent for
ir. 5., and more definite indication of the
cause, the power of God. Note the use
of vi|>icrTO« as the name of God in ver.
32, here, and in ver. 76. Feine
(Vorkanonische Uberlieferung des Lukas,
p. 17) includes 6 J-Jho-tos, o Swarós
(i. 49), ó StcnrÓTTjs (ii. 29), 6 Kvpios (i,
6, g, 11, etc), all designations of God,
among the instances of a Hebraistic
vocabulary characteristic of chaps. i.
and ii. The first epithet recurs in vi.
35 in the expression " sons of the
Highest." applied to those who live
heroically, where Mt. has " children of
your Father in heaven".—farcXcvcrcrai,
iiricTKidcrci: two synonyms delicately
selected to express the divine substitute
for sexual intercourse. Observe the
parallelism here : " sign of the exaltation
of feeling. The language becomes a
chant," Godet. Some find poetry
throughout these two first chapters of
Lk. "These songs . . . doubtless re-
present reflection upon these events by
Christian poets, who put in the mouths
of the angels, the mothers and the
fathers, the poems which they com-
posed" (Briggs, The Messiah of the
Gospels, p. 42. Even the address of
Gabriel to Zechariah in the temple,
i. 13-17, is, he thinks, such a poem).—
to ycvvupcvov óyiov, the holy thing—
holy product of a holy agency—which is
being, or about to be, generated = the
embryo, therefore appropriately neuter.
—vies 6«ov, Son of God; not merely
because holy, but because brought into
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465
EYAITEAION
39—41.
<roi * Bto Kal to ytvvt&fievov ayiop KXndf^o-CTai Ylès 6eou. 36. Kal
L8ou, \'EXiadfieT r| CTUYYen^sa ox>u, Kal auTr) TUfeiXti^ula * uïof ir
yiipa * aü-rijs • Kal outos ji^f ?kto; tori* aó-rfj t§ KaXoupirrj
oreipa- 37. art ouk d8uraTr|0-ei irapa tcS 6e$4 irfip ^TJ/ia."
38. Elire 8è Mapidp., " \'iSou, rj SouXn Kupi\'ou • yeVovrd p.01 Ka-ra
to p^jp-d <rou." Kal dirTJXÖte dir* auT-ijs 6 dyytXos.
39. \'AfaoTaira Sè Mapidp, iv Tals \'rjp.epais toutois èiropeuOr) cis
TtjK optilde urrd OTrouSris, ets iroXic \'louSa, 40. Kal eürfjXOo\' ets rbr
oIkov Za^apiou, Kal rjtnrdcraTO TT)v \'EXicrdPeT. 41. Kal tytVe-ro &s
ï\'lKoucrec ^ \'EXio-dper tcW dcm-aajiok\' ttjs Mapïas,5 «•o-Kip-rncre to
PpcV^os 4V Tg xoiXia aürfjs- Kal ^irX^aOr) rU\'euiia-ros \'Ayiou Vj
1 oTiyytvis in j«^BDLA al. (Tisch., W.H.).          2 o-weiXi)<t>ev in ^BL= (W.H.).
3 Y"1PCI< \'n a" uncials.                                             4 tov Oeow in J^BDLH.
6 tov ao-ir. ttjs M. t) EX. in ^BCDLH and some cursives.
being by the power of the Highest.—
Ver. 36. ica\\ tSov, introducing a re-
ference to Elizabeth\'s case to help
Mary\'s faith.—ovy-ycvfc, late form for
trvyytvijs (T.R.), a blood relation, but
of what degree not indicated, suggesting
that Mary perhaps belonged to the tribe
of Levi.—yt|pei: Ionic form of dative for
yrjpa (T.R.). Hellenistic Greek was an
eclectic language, drawing from all
dialects as from the poets, turning theür
poetic expressions to the uses of prose.—
KaXovpcVrj: Elizabeth is described as
one who is still being called barren,
though six months gone in pregnancy,
because people have had no means of
knowing her state.—Ver. 37. aSuva-
njcrci: the verb means, in classic Greek,
to be weak, of persons. In Sept. and
N. T. (here and in Mt. xvii. 20) it means to
be impossible, of things. Commentators
diner as to whether we should render: no
word of God shall be weak, inoperative,
or no thing, with, on the part of, God,
shall be impossible.—^tjp-a = ~)2.1 may
be rendered either word or thing. The
readingirapaTov6cov(UDL) seemsto de-
mand the former of the two translations.
Field, Otium Nor., discusses this passage.
Adopting the above reading, and adhering
to the sense of Uwst. in reference to
things, he translates: " for from God no
word (or no thing) shall be impossible ".
Some recent critics find in this sec-
tion two different views of the birth
of Jesus, one implying natural pater*
nity, the other supernatural causality,
the former being the view in the
original document, the other introduced
by the evangelist, the former Jcwish
in its tendency of thought, the latter
heathen-Christian. The subject is dis-
cussed by Hillmann in Jahrb. tür prot.
Theol., 1891, and Usener, Religionj-
geschictliche Untersuchungen, 1888. J.
VVeiss, in his ed. of Meyer, p. 303,
note, seems inclined to favour this view,
and to see in w. 31-33 the one version,
and in w. 34, 35 the other, due to Lic
Against this view vide Feine, Vork.
Oberlief.
Vv. 39-45. Mary visits Elixabetk.—
Ver. 39. iv t. Jj. tovtoh in these (not
those = cVcivats, A. V.) days = at the
time of the angelic visit.—ptra. o-irovSijs :
no time lost, a most natural visit from
one woman with a high hope, toanother,
a friend, in a similar state of mind.—
els tt|v ópcivpv (xupav, again ver. 65):
into the hill country, referring to the
southern hill country of Judah, Ben-
jamin and Ephraim. Galilee had a hill
country too. The expression has been
supposed to point to the origin of Lk.\'s
document in Judaea (Hillmann).—<lf
ir<JXiv \'lovSa, to a city of Judah, not
particularly named. Reland (Palaestina)
conjectures that we should read Jutta,
the name of a priestly city mentioned
twice in Joshua (xv. 55, xxi. 16).—Ver.
41.     «<tk£ptt|o-« : commentators discuss
the connection between the maternal
excitement and the quickening of the
child—which was cause and which effect.
Let this and all other questions in re-
ference to the movement denoted be
passed over in respectful silence.—Ver.
42.   ivt<küvi\\<r*v : here only in N. T. The
verb, with the following words, Kpavyg
10
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466
KATA AOYKAN
L
EXio-d/Jtr, 42. Kal dye$(drnoc <}>wrtj1 pcydXi), Kal ctircf, " EüXoyn-
|uVn au cV yueai|i, Kal eóXoyT]U£Vos & Kapirös rijf KOiXias aou.
43. Kal iróflti\' jjloi toCto, "ra IXSg r) u.rJTnp toü Kupiou uou irpós
fie\'; 44. cSou ydp, üs èyeVtro rj $uri] toü doTracruoü aou eis Td
&rd uou, ^ffKipTtjaec tv dyaXXidaci to 0pc<|>os ie tq xoiXïa uou.
ge/.Heb. 45. Kal uaxapia r| morcuaao-a, 5ti êerrai * TtXei\'wo-ij toi$ XeXaXn-
VÜ. XX.              .                 .                                    , m
ucVois auTrj irapa Kupiou.
h cj. me ia 46. Kal etTre Mapiüfx, " * MeyaXuVei ij ij\'uxr) uou tcW Kupiov,
Mt. Iliil.                  ^ > \\ \\ \'              *            ~ ,                ,^»          . »             ./
j.            47. Kat rj-yaWiao\'e to ïrfcuua uou cm tu @cui to aurnpi uou*
48. Sn tTre\'pXeiJ/€k\' iitl ri\\v rai^eivwaiv "rijs 8oÜXt|S aÜTOÖ. ISou
ydp, diro toü vvv uaKapiouai uc Trao-ai al yei-eai • 49. 3ti «\'•nroiTjo-e\'
p.01 ucyaXeïas 6 SuvutÓs, Kal ayiof to óVoua qütoü • 50. Kal TÖ
"Xeos auroG tls ytytas ytvtüv* T0I9 $of3ouueVois aÜTÓv. 51. èiroü
rJt KpaTos tv $payj.ovi. auTOÜ * SieoxópmaeK ÜTT6pr|4>aVous Biawoia
Kap8i\'a9 aurüf. 52. KaOfïXe Surdo-ra; diro Qpóvuv, «al ut|>uac
rairciraiSs. 53. irururTas iv{it\\i)cev dyaOür, Kal irXouToGtnras
» Kpavyi) in BL= (Tisch., W.H.).               • cue in NB.
* uryaXa in fr$BDL (Tisch., W.H.). luyaXcia (CAHa/.) occurs in Acts ii. 11.
4 «t ycfiaf Kaï y«v«at in BCLH (Tisch., W.H.).
ufyaVg, point to an unrestrained utter-    magnificat. Vuig., whence the ecclesias-
ance under the influence of iriepressible    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 1 Sam. ii. 1-10; variously regarded by
Hebrew superlative), and blessed the    critics: by some, e.g., Godet and Hahn,
fruit of thy womb," poetic paiallelism    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-Chrisüan 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
Xva fXtg: subjunctive instead of infin.    Christian features (Hillmann). There
with art., the beginning of a tendency,    are certainly difficulties 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 clements
modern Greek.—Ver. 44. ydp: implies   which do not seem to fit the special
that trom the movement of her child    situation.—t^xi» wvfSiia: synonyms in
Elizabeth inferred that the molher of   parallel clauses.—Ver. 48. This verse
the Lord stood before her.—Ver. 45.    and the two preceding form the first of
uaxapfa, here, as elsewhere, points to    four strophes, into which the song natur-
rare and high felicity connected with    allydivides. The first strophe expresses
heroic moods and achievements.—Sri,    simply the singer\'s giadness. The
because or that, which ? great conflict of   second (w. 49-50) states its cause. The
opinion among commentators. The    third (w. 51-53) describes in gnomic
former sense would make Sn give the    aorists the moral order of the world, for
reason for calling Mary blessed =    the establishment of which God ever
blessed because the thinga ghe hopes for   works in His holy and wise Providence,
will surely come to pass. The latter   overturning the conventional order,
makes Sri 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
faitb,                                                           which on first view seems least in keep.
Vv. 46-56. Mary\'t tong.—uryaXvvt 1:    ing with the occasion. And yet on a
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467
EYAITEAION
4a—Ca.
è£aireo-Tei\\e Kcvotff. 54. &vTt\\&fle70 \'itrpafjX iraiSos afirou, pr|<r-
örjkai eXe\'ous, 55. Ka8u$ èXdXï]cre irpos tous iraWpa; Vjuüe, tu
\'APpadjx Kal tw oWp|AOTi aurou ets rif aiüfa." 56. \'Eucirc 82
Mapiau aóf aü-rg wtrei * p.T}vas Tpcts • Kal ü-niarpt^ty ft; t6v otxor
aÜTTJs.
57. Tg Be \'EXicrd/StT ^TTX^crOr) 6 XP^1"0* T0" T€Keïc aÖTrji\', Kal
iylvn\\vtv <A&v • 58. Kal {jKOUo-ar ol irepioiKoi Kal 01 cniyyertlf
aÜTrjs, Sti tptyiXuvt Ku\'pios to ëXeos aÜToG peT* aürfis, Kal <rvv{-
XaipoK acjTij. 59. Kal jycVcTO iv Tfj 6y$6rj ï^pepa,2 rjXöoi\' irepiTCueïr
to iraiSiof Kal indXouv auTo firl tu èViaan tou iraTpos aÜToG
Zaxapiai*. 60. Kal diroKpiOcïaa t| arj-rnp oütoü tliztv, "Oö\\i,
dX\\d RXijOrjaeTai \'ludVrris." 6l. Kal etirOK irpos aurrjc, "*On
oüSet\'s 2otik tv tq auyvema * aou, t% KaXcïrai T§ 6VópaTi toutu."
62. \'Eylftuoy 8« T(l iraTpl aÜToG, to ti 6V 8 Ach naXeïaöai aÜTÓV.4
• Tt| i|U«pa tij oySot) in J^BCDLE 33.
• aiiTo in ^BD 33 (Tisch., W.H.).
N. T., several times in Sept. Named first
because nearest; some of the relativet
would be farther away and would arrive
later. This gathering of neighbours and
kinsfolk (o-uyycvftï) presents a " gracious
tableau of Israelite life," Godet.—jmt\'
ovttjs : a Hebraism = ïrpb* ai-nfjv.—
cn/n\'xaipov o.., they congratulated her:
congratulabantur ei. Vuig.; or, better,
they rejoiced with her (ver. 14).—V«.
59. t|X8ov, on the eighth, the legal day,
they came, to circumcise the child; ».«.,
those who were concerned in the function
—the person who performed the opera-
tion, and the relatives of the family.—
fcdXovr may be the imperfect of re-
peated action = they took for granted by
repeated expressions that the name was
to be Zechariah, or the conative imper-
fect indicating a wish which was frus-
trated.—Ver. 60. \'\\uirvr\\t, John ; pre-
sumably the mother had learned this
from the father, by writing on a tablet
as on the present occasion. The older
commentators (Meyer also) supposed a
Divine revelation.—Ver. 61. o"vvy«-
VfCac, kinsmanship. In Lk. only in
N. T. Cf. Acts vii. 3, 14.—Ver. 62.
ivivvor (here only in N. T.): they made
signs, which seems to imply that
Zechariah is supposed to be deaf as well
as dumb. Various suggestions have
been made to evade this conclusion;
e.g., that men are very apt to treat a
dumb person as if he were also deaf
(Bengel, De Wette, Godet); that they
communicated by signs instead of by
1 ut in ^BL= I.
* ik tij» trvyytrtiat in NABCLAH33.
large view this gtrophe exactly describes
the constant tendency of Christ\'s in-
üuence in the world: to turn things
upside down, reverse judgments, and
liter positions. The last strophe (vv.
S4t 55) sets forth the birth about to
happen as a deed of divine grace to
[srael.—Ver. 54. avTcXdfScTO : laid hold
af with a view to help, as in Isaiah xli.
J, 9, Acts xx. 35, 1 Tim. vi. 2. Cf.
iiriXapfiavrriu, Heb. ii. 16.—|ivr|<HK)vai
(Xc\'ovs, xaOus {XaXi)a*iv: what is about
to happen is presented as fulfilling a pro-
mise made to the Fathers long, long
igo, but not forgotten by God, to whom
iooo years, so far as remembering and
being interested in promises are con-
:erned, are as one day.—rif \'ABpa&p, Kal
r. <r. a. The construction is a little
loubtful, and has been difTcrently under-
stood. It is perhaps simplest to take
Ap., etc, as the dative of advantage =
:o remember mercy for the benefit of
Abraham and his seed. The passage is
in echo of Micah vii. 20.
Ver. 56. Mary returns to her home.—
fuiin: the time of Mary\'s sojourn
with her kinswoman is given as " about
three months ". This would bring her
leparture near to the time of Elizabeth\'*
confinement. Did she remain till the
event was over ? That is left doubtful.
Vv. 57-66. Birth of John.—Ver. 57.
iirXrj<r6i|, was fulrilled, the time for
giving birth arrived in due course of
nature.—Ver. 58. irepfoiKoi (irip(, olxog),
dwellers around, neighbours, here only in
-ocr page 480-
468
KATA AOYKAN
i.
63. Kal atTrjcras mraKicW êypatyt, \\(yw, M\'lwaVtT|8 i<rr\\ ri 6Vop.a
aÜToiï \'" Kal lOaipacrav irdrres. 64. \'Aeeuxfc] 3è to crrófia aüroG
TrapaxpijiJ-a Kal rj yXüiraa aÜToG, Kal ^Xó\\ei eüXoyÜK tok 6ccV.
65. Kal lyivtTO l-nl vaWaf 4><53os tous irepioixoCrras aÖToug\' Kal
AV 5\\t) tj) öociKfj ttjs \'louSai\'a; oieXaXeïro irdtra ra prjp.aTa raura •
66 Kal IdcfTO irdrres ol dKouaarrts év TJ] KapSia aÜTUP, X£yoeT€S,
M Ti 3pa rè iraiSioi\' touto corai;" Kal\' X\'V Kupiou tjc jact\' aÜToG.
67. Kal Zaxapt\'as 6 traT^p aÜTOu eTrXrjo-Si) rifClifiaTOS \'Ayi\'ou, Kal
irpoe4>r|Tcucre,J \\4ywv, 68. " EuXoyr)Tès Kupios ó 6«ös toG \'lo-parjX,
1 Ch. II. 38. Óti tireaK^aTO Kal iiroir\\<rt \' XuTpoxriK tu Xaw aÜToG * 69. Kal
ia. \' *jy«ip« Ke\'p°5 o-<i>TT|pias 4m*>\'> ^ tü * oiku Aa{3iS toG 8 iraiSèf auToG •
70. (kuSus ^XaXtjae 81a oróuaTOs tuk dyiür tuk * dir\' alüyo? vpo$t\\-
\' mi yap in ^BCDL (Tisch., W.H.).           « nrpo<f>. in J^ABCL I, 33.
* Omit tm NBCDL 335 *l*> ™ before *ai8o« ^BÜL; also t»v after ayiwv
MBLA 33.
speech to spare the feelings of Elizabeth,
whose judgment was being appealed
from (Meyer); that a sign was all that
was needed, Zechariah having heard all
that was said (Bleek, J. Weiss, Hahn).
—rè before the clause following—tC 4»
6<Xoi, viewed as a substantive, is very
appropriate in a case where the question
was not spoken but signalled.—óv 6l\\oi:
the optative with óv, implies diverse
possibilities; found in Lk.\'s writings
only in N. T.—Ver. 63. wivaKl8ior
(dim. from w(ra{), here only in N. T.: ft
little tablet probably covered with wax,
used like a slate ; pttgillarem in Vuig.—
Xfyuv is used here, Hebrew fashion = to
the effect.—?ypai|/f Xc\'yuv: hypallage pro
yp&fmv IXf-yc (Pricaeus) = he said by
writing.—iOaviiacav : they wondered, at
thts consent of the parents in giving a
strange name, and feit there must be
something under it—an omen.—Ver. 64.
o-TÓjia, yXü<r<ra: both connected with
etvfiffx^T), though the idea of opening is
applicable only to the former—a case of
teugma. The return of speech a second
marvel or rather a third: (1) a child of
old parents ; (2) the singular name; (3)
the recovery of speech, much marked,
and commented on among the denizens
of the hill country of Jnrinh (SitXaXcïro).
—-<f>cS(3oï, not terror, but religious awe in
presence of the supernatural—charac-
teristic of all simple people.—Ver. 66.
rl Spa, etc. : what, in view of all these
nnusual circumstances, will this child
come to ? A most natural question.
They feit sure all things portended an
uncommon future for this child : " omina
principiis inesse solent".—Kal ylp, etc.:
a reflection of the evangelist justifying
the wistful questioning of the hill folk =
they might well ask, for indeed the hand
of the Lord was with him.
Vv. 67-79. The song of Zechariah,
called from the first word of it in the
Vulgate the Benedictus. It is usually
divided into five strophes, but it is more
obviously divisible into two main parts,
w. 67-75, yy- 76-79. (Briggs, The
Messiah of the Gospels, cal Is these
divisions strophes, thus recognising only
two.) Hillmann (Jahrb.f. prot. Theol.,
i8gi) regards the first part as a purely
Jewish Psalm, having no reference to
the birth of the Baptist; furnished with
a preface, ver. 67, and an epilogue re-
ferring to the Baptist as the forerunner
of Jesus by the evangelist. J. Weiss (in
Meyer) seems to accept this conclusion,
only suggesting that the second part
(w. 76-79) might be in the source used
by Lk., appended to the Psalm by the
Jewish-Christian redactor.
Ver. 67. <irpo<J>fJTcvow, prophesied,
when ? At the circumcision, one naturally
assumes. Hahn, however, connects the
prophesying with the immediately pre-
ceding words concerning the hand of the
Lord being with the boy. That is,
Zechariah prophesied when it began to
appear that bis son was to have a re-
markable career.—Ver. 68. iirnrWiJ/aTO,
visited graciously (vide on Mt. xxv. 36),
occasionally used in Sept. in the sense
of judicial visitation (Pa. lxxxix. 33).
Note the use of the aorist here, which
runs through w. 68-75, in w. 76-79
-ocr page 481-
EYAITEAION
469
63—79.
twv oütoO •) 71. ctrrripiai\' tf fy"P"1\' ÏFL"t\'> Ka<l \'K X\'lP°S TrdvTw
tuc iiurourruc ijfias • 72. iroifjaai cXcos pverd t&i\' iraWpw i^p-ur,
Kal u.i\'rjcj0f]vai 8ia6r|Kr|s aytas aüroG, 73. ópKoe óf ajptoae Trpos
Aj3paau, rif iraTepa t)u.üv, 74. toO 8o0vai ^füe, di^óPus, ^k XetP^*
rStv i\\Qpür rfjiwv1 puaöeVTas, XaTpeutiv outü 75. <k óo-iotyjti Kal
SiKaiouuVfl Ivi&mov auroG irdaas Tas rju^pas rijs Joiijsa V^jxüf.
76. Kal au,* iraiSioc, Trpo^njs üijucrrou KX»)8r|0"r| • \' irpoTfopeu\'o-p j here »nd
ydp irpo 7rpocrojTrou 4 Kupiou, JTOiu.rfcrai óSous aüroG • 77. toü SoCfat rli.40.
yvSxxif crcornpias tu Xaw auroG iv ifyicrei dfiapTiüc auiw, 78. Sia
orrXa/yxfa ^Xéous րoG ^uuf, ie o\'s èTT£oWi|/aTo 6 i^p-as deaToXr| l£
ü ous, 79. £m$aVai tois iv o-kotci Kal aKia dav(£tou Ka9T)u,eVoi9 •
1 ik x<ipos tyfioav in ^ I!I)L 33.
\' iratran Taw i||icpai« in BL and n)f Ju-qs omitted in fr^BCDL al.
» «ai mi St in ^BCDL 33 (Tisch., W.H.).
4 For irpo irpoo-trirov NB Orig. have ivanriov (W.H.).
8 fc*BL have €iri<rK€ «Tai (W.H.).
futures occur. The object of iirancfyaro
is latent in t» Xa(f> (tov Aabv, cf. vii.
16; Xaó« applied to Israël as the chosen
people, ftvos to the other nations).—Ver.
6g. Ktpa? er. = (Jaa-iAiïav, because kings
were anointed with a hom of oil, or =
S1ivap.1v, because in their hom all horned
animals have their power (Euthy. Zig.);
a thoroughly Hebrew symbol.—iv olxy
A., pointing to a descendant of Oavid,
who has wrought signal deliverance for
Israël.—Ver. 70. ayCuv: a predicate
applied in reverence to the prophets, as
to the apostles in Eph. iii. 5.—Ver. 71.
owrnptav, in apposition with <tipa% o-.,
resuming and developing the thought
interrupted by ver. 70, which is paren.
thetical.—i\\9püv, t£» )ii<rovvruK: not
to be anxiously distinguished; poetic
synonyms.—Ver. 72. iroiTJam : in effect
epexegetical of salvation, though for-
mally indicating the aim of the salva-
tion.—p.rra t. ir., as in ver. 58, to make
mercy with, for to show mercy to.—
ayiai, holy, applied to another of Israel\'8
sacred inheritances: the eovtnant.—
Ver. 73. SpKov for Sokov, depending on
uvT]o-8i}v<u, a case of inverse attraction,
the noun by the relative (Sv, object of
wpo<r<v) instead of the relative by the
noun. Cf. Lk. xx. 17. Examples from
Greek authors in Bornemann, Scholia.
—Ver. 75. 6<ti.(5tt|ti : the Godward, re-
ligious aspect of conduct (Eph. iv. 24).—
Siicaioo-vvfl : the manward, ethical aspect.
Vv. 76-79. From the general thanks-
giving for Divine mercy the song turns
to the special cause of gladness afforded
by the birth of föhn.—tri, irai8(ov: this
address supposes the Baptist to be still a
child, and all that is said of him is a
prophetic forecast of the future, in
literary form.—ix|/i<j-rov : once more, for
God. In the circle which produced this
hymn, and these early records, the
idea of Divine transcendency charac-
teristic of later Judaism seems to have
prevailed.—Ver. 77. toï Sovvcu, the in-
finitive of purpose, to be connected with
irpoirop<v<TQ in ver. 76 = John will go
before the Lord (Jehovah), with the view
of giving the knowledge of salvation in
the forgiveness of sins. This is a very
general description of John\'s ministry,
hardly differentiating it from that of
Christ. The knowledge of salvation in
forgiveness is salvation m Christ\'s gift.—
Ver. 78. Sta <rirXavx,\'a> etc-> on account
of, etc, indicating the fountain-head of
salvation—the mercy of God, described
in Hebrew phrase as the bowels of
mercy of our God.—lirunctyrrai: the
future (aorist in T.R.), though in few
MSS. (JtfBL), is doubtless the true read-
ing. In the second great strophe the
verbs are all future, and describe what
is to be.—avaroXr): happily rendered
" dayspring " in A. V. The reference is
undoubtedly to a light, star, or sun, not
to a branch from Jesse\'s stem, as it
might be so far as usage in Sept. is con-
cerned (vide Jer. xxiii. 3, Zechar. iii. 8,
vi. 12), for its function is iiri^avai, to
appear as a light to those in darkness
(ckotci).—VMf SavaTov: vide on Mt.
iv, 16.
-ocr page 482-
KATA AOYKAN
47o
I. 80. II.
toG KcrreufluVai tous ir<58as Iffi&v els oS&v eip^rrjs." 80. To 8t
iraiSioy T)u|aKC Kal ckpcitcuoOto irvtifian • Kal tJ^ iv rals ipr)poist
k herelonly ?«$ iqu.e\'pas k dva8«i£e«i>s ouTOÜ irpos rbv \'lapa^X.
Sir. xliii. II. I. \'ETENETO 8è eV reu; Vjp.c\'pais eVcivais, é|rjX0e 8óyp.a irapa
Kaïcrapos Aüyouarou, dTroypa^tcrOai Traaap ttjc <hkouu,cVt]i\' • 2. ourr)
The Bencdictus is steeped in O. T.
language ; " an anthology from Psalms
and Prophets," Holtz., H. C.
Ver. 80. Conclusion : being a sum-
mary statement on John\'s history from
childhood to manhood.—irvcvpaTi: the
growing strength of John\'s spirit, the
development of a remarkable moral in-
dividuality, the main point in the view of
the evangelist.—tv rat» <pij|ioi«, in the
desert places : not far to go from his home
to find them ; visits to them frequent in
early boyhood; constant abode when
youth had passed into manhood; love
of solitude grown into a passion. Meet
foster-mother for one who is to be the
censor of his time. Essenes not far off,
but no indication of contact, either out*
wardly or inwardly, with them.
Chapter II. The Birth and Boy-
hood of Jesus.—Vv. r-5. Joseph and
iiary go up to Bethlehem. In these
verses Luke malies a historical state-
ment, which one might have been in-
clined to regard as an illustration of the
aKptpeia (i. 1), at which he aimed, as
well as of his desire, in the spirit of
Pauline universalism, to connect the
birth of Jesus with the general history of
the world. In the former respect the
experience of the exegete is very dis-
appointing. The passage has given rise
to a host of questions which have been
discussed, with bewildering conflict of
opinion, in an extensive critical and
apologetic literature. The diffkulty is
not so much as to the meaning of the
evangelist\'s words, but rather as to tbeir
truth. As, however, the apologetic
and the exegetical interests have been
very much mixed up in the discussions, it
may be well at the outset to indicate
briefly the chief objections that have
been taken to the passage on the score
of historicity. On the face of it, Lk.\'g
statement is that the Roman Emperor
at the time of Christ\'s birth ordered ï
universal census, that this order was
carried out by Quirinius, governor of
Syria, and that the execution of it was
the occasion of Joseph and Mary going
to Bethlehem. To this it has been
objected:—
1. Apart from the Gospel, history
knows nothing of a general imperia!
census in the time of Augustus.
2.   There could have been no Roman
census in Palestine during the time of
Herod the Great, a rex socius.
3.   Such a census at such a time could
not have been carried out by Quirinius,
for he was not governor in Syria then,
nor till ten years later, when he did
make a census which gave rise to a
revolt under Judas of Galilee.
4.   Under a Roman census it would
not have been necessary for Joseph to
go to Bethlehem, or for Mary to acconv
pany him.—With these objections in
our view we proceed with the exposi-
tion, noting their influence, as we go
along, on the details of interpretation.
Ver. 1. iv ral% ^pcpais txcivait : the
days of Herod (i. 5), and of the events
related in the previous chapter: the
birth of John, etc.—8<5v|ia (Sokcu) =
ScSoyfilvov, an opinion as ol philosophers ;
here a decree, as in Acts xvii. 7.—airoypa-
<t>e(r8a.L (here and in Heb. xii. 23): the
decree concerned e-.rciment or registra*
tion of the population (the verb might
be either middle or passive—enrol itself,
or be enrolled; the latter the more
probable). For what purpose—taxation,
or general statistical objects—not indi-
cated, and not to be taken for granted as
in the rendering " taxed " in A. V., but
the former most probably intended. The
hypothesis that the registration had
reference to statistici meets objeo
tions 1 and 2, because Augustus did
make or complete a descriptio orbis of
that sort, and such a census would give
no offence to the Jews or their king.
Vide Hahn, ad loc. The Greek word for
taxing is diroTi|iT|o-is.—7ra<rav tt)v oUov-
p.evT|v : the whole habitable world, orbis
terrarum =* the Roman empire, not
merely the provinces (Italy excluded), or
Palestine, as has been suggested in an
apologetic interest to get rid of the diffi-
culties connected with a universal een-
sus. The usual meaning of the phrase,
and the reference to Augustus aa the
source of the order, favour the larger
sense. Augustus reigned from 30 b.c.
to 14 a.d.
Ver. 2. This verse looks like a paren
-ocr page 483-
EYAITEAION
x-5.
47»
r\\ l dirirypa^f) irpcWi) cyevrros ^«(AOKfijorros ttjs lupi\'as Kupntaou.
3. Kal ^iropcuon-o trciKTes diioYpa^cCTÖai, ?Ka<rros cis tt)v iiiav*
tt6\\iv. 4. \'At-t\'Pr) 8c Kal "lwo-f)4> dtró ttjs TaXiXaiaf, *k TróXews
Na^apsT, cis tt)k \'louSaiaf, cis irdXii\' Aa3i8, T)Tis KaXeÏTai Br]9Xe^A,
Sid tö ctmi aÜToi\' l£ o\'kou Kal iraTpias AapiS, 5. diroypdtJ<aa6ai
au f Mapidp. ttj p.eu.HT)!7Teuu.^>\'T] * aÜTÜ yucaiici,\' oüVr) ^ykuw.
11| omitted in ^BD 131; found in CLA (om. Tisch., W.H.).
1 rycv. before vpun) in ND Orig. l»t (Tisch.). An exegetical device to meet a
difficulty, thinks J. Weiss. As in T.R. ABCLA (W.H.).
» favrov in ^cBDLE (Tisch., W.H.).                * €/ivT|aT. in ^BCDLH.
• Omit Yvvatici ^BCDLH I, 131 (Tisch., W.H.).
thetical explanation, and is actually
bracketed in W.H. One could almost
wish it had been omitted, or that there
were reason to believe, as bas been
suggested by several writers, that it is a
gloss that has found its way into the
text, and that I.k. is not responsible for
it—so mucb trouble has it given to com-
mentators. Text and sense have alike
been disputed.—avn) has been taken as
aini = self, not aS-ri) = illa, the same,
to make room for a dtstinction between
the decree and its execution or com-
pletion ten years after by Quirinius, so
meeting difficulty No. 3. This device is
now generally discarded. npim\\ has
been taken as = irpoTcpa, meaning: this
census took place before Quirinius was
governor, a possible but very improbable
rendering, not to say that one fails to
see the object of such a statement. The
true text is avrn. iirov. irpurr) lyiv., and
the meaning: that census took place, as
a first, when, etc. But why as a fint f
Because, reply many, there was a second,
under the same Quirinius, ten years
later, known to Lk. (Act» v. 37),
disastrous in its consequence, and which
he was anxious his readers should not
confound with this one (so Hahn and
others).—rjy<p.ovcvovTOf : this raises a
question of fact. Was Quirinius
governor then ? He was, admittedly,
governor of Syria ten years later, when
he made the census referred to in Acts
v. 37. Either there is a mistake here, or
Quirinius was governor twice (so A. W.
Zumpt, strenuously supported by Farrar,
C. G. T., ad loc), or at least present in
Syria, at the time of Christ\'s birth, in
some capacity, say as a commissioner
in connection with the census.
Ver. 3. irÓKTts: not all throughout
the world, but all in Palestine—the execu-
tion of the decree there being what the
evangelist is interested in.—clt xt|v l&lav
ir<5\\iv (or iav-rov ir., W.H.). Does this
mean to the city of his people, or to the
city of his abode ? If the former, what
a stir in Palestine, or in the world if
iravT«t be taken widely 1 A regular
" Völkerwanderung" (Holtzmann in
H. C). Sensible of this, some (Hahn,
e.g.) take the reference to be to the
place of residence (Wohnort not Stamrn-
ort), implying that Bethlehem was for
Lk. as for Mt. Joseph\'s home, and that
they merely happened to have been
living in Nazareth just before. But ver.
7 implies that Joseph and Mary had no
house in Bethlehem. Feine quotes,
with a certain amount of approval, the
view of Schneller (Kennst du das Land)
that Joseph was not a carpenter but a
mason, and that Bethlehem was there-
fore his natural home, being the head-
quarters of that craft then as now. On
this view, Joseph had simply been in
Nazareth building a house, not at home,
but away fiom home for a time as an
artisan.
Vv. 4, 5. Joseph and Mary and
Nazareth are here referred to, as if they
had not been mentioned before (i. 36,27),
implying that Lk. is here using an inde-
pendent document (Holtz., H. C).—iiri
r. TaX., ik u-dX.: used with classical accur-
acy: A»4=direction from, U fromwithin
(C. G. T.).-H oÏkou Kal irarpiat, "of
the house and family," R. V.—oIkoi,
iraTpiaC, <^vXaC represent a series of
widening circles.—airoypai|/a<r8ai, to be
enrolled. If Bethlehem was Joseph\'s
home, he would have gone to Bethlehem
sooner or later in any case. Because of
the censushe went just then (Hahn).—
<rvv Mapictji, coming after airoypailf.,
naturally suggests that she had to be
enrolled too. Was this necessary ? Even
if not, reasons might be suggested for
-ocr page 484-
KATA AOYKAN
47*
il.
6. \'EyeVe-ro ti iv tü cteai auTOus iKtl, ÉirX^crötjo-ae al ^p^pai
ToC TtKtiv aürrJK. 7. Kal Itckc tov ulèf au-rijs toV irpwrÓToxot\',
Kal èo-irapydfucrci\' aÜTÓy, Kal üviitkivev aÜTor &tj\' «pd-nf) • 8«Sti
OÜk 7jf aÜToïs toitos iv Tw KaTaXupLan.
8. Kal iroiulre; f\\<rav iv Tg X^Pt tÖ OUTf) dypauXoflires ***
4>uXdao-orres ipuXaKds tyjs kuktos ^irl Tfjc Vo£fimr)t> auTÜy. 9. xal
ïSou,2 ayy«Xos Kupiou èir&rrn aÜToïs, Kal 8ó^a Kupiou ircpilXap.ifo\'
aurous • Kal i^oprj6i)iTav ^öpoc p.£yay. 10 Kal etirey aÜToïs o
ö/yyeXos, " Mr) <t>o(3eI(r6c • I80Ü ydp, cuayyfXi£ou.ai uutc xopdf
(irydXij»\', «Jtis éorai iraerl tü Xaü • II. Sn iri^/hf up.ïe o-rjacpoi\'
o-wrrjp, 8s ^ort Xpiorès Kupios, ie iróXei Aa(3i8. 12. Kal touto
ift.lv to 8 (Tïjpeïoc • cup^acTC j3pei}>09 èoTrapyui\'iüu.^\'oi\', Kfiu.ci\'ov eV
Tg4 ^d/irn.." J3- *<" ^êtti4"T]S ty^veTO aüc tü dyyeXw irXijSos
> Omit tt| MABDL5.                                 * NBLH omit iSov.
\'to is omitted in BH 130 (W.H. relegate to margin).
* For Mipcvov tv tt| 4>aTrt] ^D 68 read simply cv 4>itvt| (Tisch.). BLH 1, 33 al.
have nu Kcipevor (W.H.). Most MSS. omit tt) before $aT.
place was too crowded for a birth, and
that therefore they retired to a stall or
cave, where there was room for the
mother, and a crib for the babe {vide
ch. xxii. 11).
Vv. 8-13. The shepherds and the
angels.—Ver. 8. woipévcs, shepherds,
without article ; no connection between
them and the birthplace.—aypavXovvTes
(aypis, avXt), here only), bivouacking,
passing the night in the open air ; imply-
ing naturally a mild time of the year
between March and November. In
winter the flocks were in fold.—Vet. 9.
iiréo-TT], used elsewhere by Lk. in re-
ference to angelic appearances, eighteen
times in his writings in all = stood
beside ; one more than their number,
suddenly.—ir«piAap\\|/cv: here and in
Acts xxvi. 13, only, in N. T. =r shone
around.—l$ofiTiBr\\arar, they feared
greatly; yet they were not utterly un-
prepared, their thoughts had been of a
Divine gracious visitation—waiting for
the consolation of Israël ; subjective and
objective corresponding. — Ver. 10.
fvayy<X{(ou.ai, etc, I bring good news
in the form of a great joy (cf. i. 19).—
iravrl tü XaT, not merely to you, but to
the whole people (of Israël, vide i. 68).—
Ver. 11—<r<i>Tijp: a word occurring
(with o-uTrjpïa) often in Lk. and in St.
Paul, not often elsewhere in N. T.—
Kvpios: also often in Lk.\'s Gospel,
where the other evangelists use Jesus.
The angel uses the dialect of the
apostolic age.—Ver. 12. a-qu-cïov, the
hdtw
moMmeagmthffhgost
toiXti»KwgrtJ
-ocr page 485-
EYAITEAION
6—18.
473
orpanfis oupataou,1 aiyouyruv TÖf 6«dV, Kal Xeydnw, 14. " Aó£a
tv üv|/t<TT0is 0€<i, Kal cm yfjs cip^n) • tv dfdpuirois eüSoKia."
15. Kal èyeVcTO, is dirrjXOo^ dir* auTui\' tis T&i> oöpacoi\' ol ayyeXoi,
Kal ol aröpuiroi ol Troi|itf 6s -\' ctirof 4 irpès dXXrjXous, " At^X6w|A£P
8t| êus BvjSXce\'p,, Kal T8up.ec to prjpa toCto to yeyoeós, o ó Kupios
iyi/i&piatv TrjjjLÏK." 16. Kal tJX0oi< OTreuaarrïS, Kal dctüpoi» rrji\' T€
Mapidu Kal Tof *l<oo-r)<p, Kal to Ppetpos Keipccof tV ttj ^utct).
17. ISoKTïs 8è 8icyv<Spto*M\'6 mpl tou pYjparos tou XuXtjÖïWos
aürots ircpl tou iraiSiou toutou. 18. Kal irdrrcs ol dxoija-arrfs
1 oupavov in BD (Trg., W.H., margin).
2  The documents are divided between cvooxia and rvSoxiat. Most recent
editors favour the latter, following J^ABD, vet. Lat. Vuig., Iren. l»t., Orig. •»«•
W.H. place ruSoxias in text and cvSokiu in margin.
3 NBLs 1 omit 01 avSpcoiroi found in ADA al. pier. Tisch., W.H., om. J.
Weiss suggests that 01 iroipcvts is an ancient gloss which in one bianch of the
tiadition crept into the text, in another displaced 01 av0.
4 cXaXow in fc»$B.                                \' ryvupicrav in ^BDLE,
sign just that which might, but for fore-
warning, have been a stumbling block;
the Saviour and Lord lying in a crib, in
a cattle stall, or cave 1 So Hahn, but
Godet and Schanz take " sign " merely
in the sense of means of identification.
Ver. 14. The angels1 song.—If we re-
gard the announcement of the angel to
the shepherds (w. 10-12) as a song,
then we may view the gloria in excelsis
as a refrain sung by a celestial choir
(-n-Xf|6o9 o-rpaTiaf ovpaviov, ver. 13).
With the reading «v8ok£o.«, the refrain
is in two lines:—
1.  " Glory to God in the highest."
2.  " And on earth peace among men,
in whom He is well pleased."
«IpTJvti in 2 answering to 8<5|a in 1;
4iri 711S to cv vx|r(o~TOis ; dvSpuiroif to
0€$. With the reading «vSokU (T.R.),
it falls into three :—
1.  Glory to God in the highest.
2.  And on earth peace (between man
and man).
3.  Good will (of God) among men.
Iw 4\\|»Co-tois, in the highest places, proper
abode of Him who is repeatedly in these
early chapters called " the Highest".
The thought in 1 echoes a sentiment in
the Psalter of Solomon (18, n), p-eyas 4
6«oï T|püv Kal fvSo{o« iv iijiitr-nns.—
•iSoKiat is a gen. of quality, limit ing è.v-
Spwirott = those men who are the objects
of the Divine iii&Ws. They may or
may not be all men, but the intention is
not to assert that God\'s good pleasure
rests on all. J. Weiss in Meyer says =
TOÏS IxXcKTOÏS.
Vv. 15-20. The shepherds go to
Bethlehem.—8UXGup.ev Sü], come I let
us go. The force of orj, a highly
emotional partiele (the second time we
have met with it, vide at Mt. xiii. 23),
can hardly be expressed in English.
The rendering in A. V. (and R. V.),
" Let us now go," based on the
assumption that 8t| has affinity with
TJ8t|, is very tame, giving no idea of the
mental excitement of the shepherds, and
the demonstrative energy with which
they communicated to each other, com-
rade-fashion, the idea which had seized
their minds. " The Sr) gives a pressing
character to the invitation," Godet.
Similarly Hahn = " agedum, wohlan,
doch ". Cf. 8t) in Acts xiii. 2. The
81a in 8it\'X0>j)itv suggests the idea of
passing through the fields.—iu% (con-
junction used as a preposition) may
imply that it was a considerable distance
to Bethlehem (Schanz).—prjp.a, here =
"thing" rather than "word".—Ver.
16. o-ir««o-avT««, hasting; movement
answering to mood revealed by 8rj.—i-rjv
r» Mapiau, etc, mother, father, child,
recognised in this order, all united
together in one group by re. The
position of the babe, in the manger,
noted as corresponding to the angelic
announcement; hence in ver. 17 the
statement that the shepherds recognised
the correspondence.—Vv. 18, ig. The
shepherds of course told what they had
seen in Bethlehem, and how they had
been led to go there, and these verses
state the effect produced by their story.
-ocr page 486-
4 .\'4                               KATA AOYKAN                                 II.
{Oaupao-OK irepl rüv XoXijO^rrwK utto tuk iroipéVwK mpos aÜTou\'s.
ig. tj Sè Mapiau, irdWa o-UKerr|pïi Ta pr}p.aTa TaÜTa, CTuu.(3aXXouo-a
if Tjj KapSca aÜTTJs- 20. Kol £ir£OTpct|faK • ol TroifxeVcs, So^d^on-es
Kal aiKoGtres tok 6c6k ém wao-iK o\'s fJKOuaaK Kal cZSok, KaOuis
j\\a\\r|0T] irpos outous.
21.   KAI Ótc <irXi^cr9T)aaK T|u.t?pai <5ktw toü ir«piTC|xeÏK to iraiSiOK,*
Kal èkX^Ot) to ói\'Ofia aÜToO \'lT)croüs, to KXrjOèV ütto toG dyyeXou irpo
toG 0-uXXr|<p9fJKai auTOK iv ttj xoiXia.
22.   KAI Stc cirXr^o-dr|o-aK al rju,épai toG KaOapiauoG afiTÜK, xara
tok K<S|XOK Muo-c\'us, dVr^yayOK auTOK cis \'lcpoo-iSXuu,a, Tropaarfjaai tü
Kupïu, 23. KaOus yéypairrai ck k<5uw Kupiou, \'*Ori wók apaCK
StafOtyOK p.^TpaK SyiOK tw Kupiu kXï]9i\'io-£to.i •* 24. Kal toü BoüVai
* ia". T.y 8uo-£aK, koto Tè elp^jiévof tV Kopp* Kupïou, \'Zcuyos "TpuyóVur rj
in N. T. ouo Kcoo-aous * wcpiaTepuK.
1 VTrca-Tp«\\Jrav in all uncials.
1 avrov in ^ABLAH al. (Tisch., W.H.). D bas to «euSio».
befoie vo|u» in fc^BDL.
4 voo-o-ovi in fc^B ; vtoero-ovs in ADLA.
All wondered, but Mary thought on all
the wonderful things that had happened
to herself and to the shepherds ; keep-
ing them well in mind (orvvi-nïpfi), and
putting them together (<j-up,0dXXov<ra,
con/erens. Vuig.), so as to see what they
all meant. The wonder of the many
was a transient emotion (aorist); this re-
collecting and brooding of Mary was an
abiding habit (o-uvtrrtp€L, imperfect).
Vv. 21-24. Circumcision and pre-
tentation in the tcmpU.—Ver. 21. iirXijo--
tt)o-at>, as in i. 57, ii. 6, and again in
ii. 22; in the first two places the re-
ference is to the course of nature, in the
second two to the course prescribed by
the law.—tov ircpiTfp.«Tv, the genitive
not so much of purpose (Meyer, J.
Weiss), but of more exact deiinition
(Schanz ; vide Burton, Af. and T., § 400,
on the use of tov with infinitive to
limit nouns).—«al 1kXi)6t| : the Kal may
be taken as "also" = He was circum-
cised (understood), and at the same time
His name was called Jesus, or as intro-
ducing the apodosis : and = tben (so
Godet and Hahn). It might have been
dispensed with (super/luit, Grotius).—
Ver. 22. Ko/ra tov vauov M. The law
relating to women after confinenient is
contained in Leviticus xii.—AvTJya\'yov:
at the close of these forty days of purifi-
cation His parents took Jesus up to
Jerusalem trom Bethlehem. The Greek
lorm of the name for Jerusalem, *l«po-
o-dXvpa, occurs here and in a few otfier
places in Lk. \'Icpovo-aXijp. is the more
common form.—irapaorrjo-ai, a word
used by Lk. and St. Paul (Rom. xii. 1),
in the sense of dedication. This act
was performed in accordance with the
legal conception that the first-born
belonged to God, His priestly servants
before the institution of the Levitical
order (Num. viii. 18, 19). J. Weiss
suggests that the narrative is modelled
on the story of the dedication of Samuel
(1 Sam. i. 21-28).—Ver. 23. ytypairrai:
the reference is to Ex. xiii. 2, and the
statement implies that every first-born
male child, as belonging to God, must
be ransomed (Ex. xxxiv. ig, Num. xviii.
15, 16).—Ver. 24. tov Sovvai: parallel
to irapao-TTJcrat, indicating another of
the purposes connected with the visit to
Jerusalem. The mother went to offer
her gift of thanksgiving after the days of
purification were ended.—to «IpTjpevoK,
in Lev. xii., where alternative offerings
are specified: a lamb, and a turtle dove
or a young pigeon ; and in case of the
poor two turtle doves, or two young
pigeons, the one for a burnt ofiering,
the other for a sin ofiering. Mary
brought the poor woman\'s offering. The
question has been asked, why any purifi.
cation in this case ? and the fact has beea
adduced in proof that the original docu-
-ocr page 487-
ig-30.                            EYAITEAION                               475
25. Kal tSou, r\\v aV6pci>iro$ ! Iv \'itpouo-aXf^p., u cVop.a Xuu.ewK,
Kal i aV6puiro$ outos SiKaios Kal \'fuXaprjs, Trpocr8e)(<$u.eKos irap£t- e AcU il 5;
kXtio-ik tou \'lapai^X, Kal nfeGu.a "Ayiov tjk4 cV oütóV • 26. Kalfje «il. ii.
aÜTÜ Ke\'Xprju.aTio-p.et\'Ot\' ütto toG nvcufiaTOS tou \'Aytou, u,T| * loeïp d Heb. xL J.
\'fldVaTOK irplf f| \' ïSt] tok XpicrroK Kupiou. 27. Kal tJXOck iv tw
riyeupiaTi els to lepoV • Kal cV tw eïo-ayayïÏK toüs yoK€Ïs to iraioiOK
\'itjo-oGr, tou iroirjaai aÜTOus koto to c16io-u,£\'kok tou k<Su,ou irepl auTOÜ,
28. Kal aÜTOs t8e|aTo outo ets Tas dyKdXas aÜToü,4 Kat euXóyt)o-c
tok 6tóV, xai elite, 29. " NGk diroXüeis tok BoOXok <tou, SéViroTa,
koto T& pfjfjLci vou, tV eip^Kg • 30. 5ti «I8ok ol ó<p8aXu,cn p.ou to
1 av8puiro< before t|v in ^B (Tisch., W.H.). ij» •». in ADLA (not to be turn.
marily rejected, J. Weiss).
* tl» before oyi«v in fc*BLA al., 1. T.R. m D.
* irpiv ij in ADA; irpi» av in BP 36 (W.H. bracket tj and read «pir a.v); «pi»
ij ar in L 33 (Tisch.).
4 NBL omit «vtov (Tisch., W.H.).
ment used by Lk. knew nothing of the
virgin birth.—yov<ts, ver. 27, has been
used for the same purpose (vide Hill-
mann, Jahrb.f. pr. Theol., 1891).
Vv. 25-28. Sitneon.—Ivp.«uv, intro-
duced as a stranger (avflpwiros fjv). The
legendary spirit which loves definite par-
ticulars about celebrities of Scripture
has tried to fill up the blank. The
father of Gamaliel the son of Hillel,
one of the seventy translators of the
Hebrew Bible, are among the suggestions.
A bracketed passage in Euthy. Zig. says,
in reference to the latter suggestion,
that Simt jn alone of the company ob-
jected to the rendering of Isaiah vii. 14 :
" the virgin shall conceive," and that an
angel told him he should live to take the
virgin\'s son into his arms.—SCxaiot Kal
•i\\afirjs- The evangelist ia careful to
make known what this man was, while
giving no indication who he was (" who
they were no man knows, what they
were all men know," inscription on a
tombstone in a soldiers\' graveyard in
Virginia), just and God-fearing, a saint
of the O. T. type.—«po<r8ex^H\'€VOÏ
irapaKX-rjo-iK t. \'I.: an earnest believer
in the Messianic hope, and fervently
desiring its early fulfilment. lts fulfil-
ment would be Israel\'s consolation. The
Messianic hope, the ideal of a good time
coming, was the child of present sorrow
—sin and misery prevalent, all tliings
out of joint. The keynote ofthiiview
ia struck in Is. xl. i. : " comfort ye ".—
irapaxaXfÏTi. The Rabbis called Messiah
the Comforter, Menahem. Cf. «poo-Scx.
XijTpuo-ti\' in Ter. 38.—Ver. 26. tjv
KcxpilpaTurpcVof, it had been revealed
(for the verb vide Mt. ii. 12), how long
before not indicated.—pt| ISttv: we have
here an instance of the aorist innnitive
referring to what is future in relation to
the principal verb. In such a case the
aorist is really timeless, as it can be in
dependent moods, vide Burton, M. and
T„ { 114.—irpiv <j 4v I8rj : no\\v here
and in Acts xxv. 16 with a finite verb,
usually with the infinitive, vide Mt. i.
18, xxvi. 34.—Ver. 27. Iv t^ rinvpaTi:
observe the frequent reference to the
Spirit in connection with Simeon, vide
vv. 25 and 26.—clSurpc\'vov (Èflt£u>), here
only in N. T.: according to the estab-
lished custom of the law.—Ver. 28. aal,
as in ver. ai, before {kXijSi), introducing
the apodosis " then " in A. V. and R. V.
—avTÓs, not necessarily emphatic (Keil,
Farrar), vide i. 22.
Vv. 29-32. Nunc dimiltis.—Ver. 29.
vïv, now, at last, of a hope long
cherished by one who is full of years,
and content to die.—atroXvcis, Thou re-
leasest me, present for the future, death
near, and welcome—SovXov, oV<riraTa:
slave, master ; terms appropriate at all
times to express the relation between
God and men, yet savouring of legal
piety.—iv clp^vrj, in peace ; he has had
enough of life and its service, and the
purpose of life has been fulfilled by the
crowning mercy of a sight of the Christ:
death will be as a sleep to a labouring
man.—Ver. 30 givea the reason for this
tranquil attitude towards death.—-tk
-ocr page 488-
476
KATA AOYKAN
ii.
Qarfjpióv <rou, 31. 8 r|TOi|xao-<xs Ka-rd ir-pócrci>iroi> irdrrcoi\' twc XaaV •
32.    4>a>s els diroKdXut|/iy t\'Oiw, Kai Sójaf Xaoü aou \'icrpai^X."
33.    Kai ij f luo-rj\'.J! Kai rj fl^TIJp aüroü l 9aufiaJoPTes ilti ToTs
XaXouu-erois ircpi aurou. 34. Kat eüXóvTjaei\' aÓTOu; Xup.ewi\', Kai
• Phd. 1.18. ctirc irpos Mapidp. Trjt> unTï\'pa aÜTOu, "\'iSou, outos \'kcitov cis
1 The«i.          .>,,                        ««„ , . ,. ,.             ,,
HL j. irrajcrif Kat ava<na.<riv iroKKaiv tv ra lo-pai-jA, Kai «is <rr)p.cior
&vri\\ey6p.ivov • 35. (Kai aou 8èa aürfjs tJ)i» \'j\'i\'xV oieXeiWrcu
pop.$aia\') Óttus ap diroKaXu^düaiK Ik iroXXui\' KapSiwe 8iaXo-
yio-p-oi."
fR«T. ILta. 36. Kat Tfv "Avva. \' irpo^fJTls, Öuyarrip "fcarauriX, Ik <{>uXr)s *Acrr}p •
aiJTT) irpo£ffJT|Kuïa «V i]p.epai9 iroXXaïs, irjtracra <tt| u.6Ta deSpos s
1 For n» . . . 6av|i. read ijr o irarrjp avi-ov k«i t| fr)T1\\P flavji. with fc^BDL 1,
131. ^L retain second avTov. The substitution of luo-i)$ for o iranip explains itself.
1 8« omitted in BL=.         \' |MTa avSpos before iri| in fc< B LA 13, 33, 6g, 131.
o-u-n^piov = tJ)v cruTTip£av, often in Sept.
—Ver. 31. irdvTw t4v Xaüv: all
Jieoples concerned in the salvation, at
east as spectators.—Ver. 32. <f>ü« <U d.
«.: the Gentiles are to be more than
spectators, even sharers in the salvation,
which is represented under the twofold
aspect of a light and a glory.—4>üï and
Só|av may be taken in apposition with &
as objects of T|-r°\'H-a<ra* : salvation pre-
pared or provided in the form of a
light for the Gentiles, and a glory for
Israël. Universalism here, but not of
the pronounced type of Lk. (Holtz.,
H. C), rather such as is found even in
O. T. prophets.—Ver. 33. rjv: the con-
struction is peculiar, the verb singular,
and the participle, forming with it a
periphrastic imperfect, plural = was the
father, and was the mother, together
wondering. Vide Winer, | 58, p.
651. The writer thinks of the two
parents first as isolated and then as
united in their wonder.—Ver. 34.
ftXcVyacfiv: " the tess is blessed of the
better". Age, however humble, may
bless youth. Jacob blessed Pharaoh.—
Kcïrai, is appointed—«!s irrüo-iv, etc.:
generally, this child will influence His
time in a decided manner, and toopposite
effects, and with painful consequences to
Himself; a forecast not necessarily be-
yond prophetic ken, based on insight into
the career of epoch-making men. It is
so more or less always. The blessing of
being father or mother of such a child is
great, but not unmixed with sorrow.—
Ver. 35. Kal <roC, singles out the mother
for a special share in the sorrow con-
nected with the tragic career of one
destined to be much spoken against
(é.vTi\\tyófi.evov) ; this inevitable because
of a mother\'s intense love. Mary\'s
sorrow is compared vividly to a sword
(po|i<f>cua here and in Rev. i. 16, and in
Sept., Zech. xiii. 7) passing through her
soul. It is a figure strong enough to
cover the bitterest experiences of the
Mater Dolorosa, but it does not
necessarily imply prevision of the cross.
There is thercfore no reason, on this
account at least, for the suggestion that
ver. 35a is an editorial addition to his
source by the evangelist (J. Weiss).—
du-u? introduces a tinal clause which
can hardly refer to the immediately pre-
ceding statement about the sword
piercing Mary\'s soul, but must rather
indicate the purpose and result of the
whole future career of the child, whereof
the mother\'s sorrow is to be an inci-
dental effect. The connection is: xitrai
f t( itt., etc. . . . Siru; av diroxaX. The
general result, and one of the Divine
aims, will be the revelation of men\'s
inmost thoughts, showing, e.g., that the
reputedly godly wcre not really godly.
Observe the av in this pure final clause.
It does not affect the meaning. Godet
says that it indicates without doubt that
the manifestation of hidden thoughts
will take place every time occasion
presents itself, in contact with the
Saviour.
Vv. 36-38. Anna.—Another aged
saint of the O. T. type comes on the
stage speaking thankful prophetic words
concerning the Holy Child.—Ver. 36.
•Jjv: either there was there, aderat (Meyer,
Godet, Weirsacker), or there aas, there
-ocr page 489-
EYAITEAION
477
31-4»
chrra diro ttj? * irapOma? aiSrfjs \' 37• Kal auri) X^Pa ^51 «"tök
óv8orjKoiTaTeo,o-dp(üi\', r\\ oük dcfuoraTo dwo2 toS IcpoS, rrjcrreiais
Kat Scrjacox h Xarpeüoucra eiiicra Kal rj ucpay • 38. Kaï aun) 3 aürrj
r here only
In N. T.
h Acti xzvi.
o £
Het.
. g ; x. 2
rjj <3pa cViorao-a df9uu.oXoy«ÏTO tü Kupi\'w,4 Kal èXdXei irepl auTo
(absol.).
irdcrt toÏs TTpo<r8exo)J.tVois XuTpoMrtK cV4 \'lepouaaXi\'ip.. 39. Kal üs
cTt\'Xccrcn\' airarra Ta8 KOTa to^ vófiov Kupiou, fiireVrpeiJ/ai\'T eïs tJ|i»
raXiXaiaf, «is t^ TróXic afiTÜc8 Na£upeT. 40. Tö 8c iraiSior
T)u|aK«, Kat cVpaTaiouTo nvcuuaTi,8 wX^poufievof <ro<j>ias10\' Kal
Xdpis @coS fjc èir\' aÜTÓ.
1 c*w in fc^ABLS 33.                       » BDL omit airo (Tisch., W.H.).
» jtfABDLE 33 al. omit this avn) (Tisch., W.H.).            * 6cu in ^BDLS.
1 \\i,V>1 minusc. omit cv (Tisch., W.H.) found in DLA al.
• iravTo and without ra in fr$L (Tisch.); »avTa with ra in BE (W.H.); airavTa
without Ta in D.
7 circ<rrpc\\|/av in fc^BE. inretr. conforms to the common usage in Lk.
* For cis t. ir. avruv ^BD have cis ir. coutci>v.          • ^BDL omit irvfV|Mm.
» «ro ta in BL 33 (W.H.). T.R. = «DA (Tisch.).
temple precincts ?—Ver. 38. The T.R.
has yet another avrn here (the third),
before aÜTJj, which really seems wanted
as nominative to the verb following, but
which one can imagine scribes omitting
to relieve the heaviness and monotony
of the style.—&v8W|ao\\oy«Ïto (here only
in N. T.) : perhaps no stress should be
laid on the preposition ivTl, as the com-
pound verb occurs in the sense of the
simple verb in Sept. (Ps. lxxix. 13). The
suggestion of an antiphony between
Anna and Simeon (Godet; vicissim,
Bengel) is tempting — began in turn to
give thanks. The ivrl may refer to
spectators = began to praise God openly
before all (Hahn). The subject of her
praise of course was Jesus (ircpl aviTov),
and its burden that He was the Saviour.
—IXdXci points to an activity not con-
fined to a single utterance; she spoke
again and again on the theme to all
receptive spirits. The omission of cV
before \'lep. in fr$B, etc, gives us a
peculiar designation for the circle to
whom the prophetess addressed herself=
those waiting for the redemption of
Jerusalem (instead of Israël in ver. 25).
Vet Isaiah xl. 2—" speak ye comfortably
to Jerusalem "—makes such a turn of
thought intelligible. And there might
be discerning ones who knew that there
was no place more needing redemption
than that boly, unholy city.
Vv- 39. 4°- Return to Naiareih__
irJXiv iavTÜv, their own city, certainly
lived (De Wette, J. Wei», Schani,
Hahn).—"Awa = HSPI, 1 Sam. i. 20
f Avva in Sept.) = grace. Of this woman
some particulars are given, e.g., her
father and her tribe, which makes the
absence of such details in Simeon\'s case
rnore noteworthy. The two placed side
by side give an aspect of historicity to
the narrative.—avn\\ (or ovt^, the sense
much the same) introduces some further
details in a loosely constructed sentence,
which looks like biographic notes, with
verbs left out = she advanced in years,
having lived with a husband, seven years
from virginity, the same a widow till
eighty-four years—all which may be
regarded, if we will, as a parenthesis,
foliowed by a relative clause contain.
ing a statement of more importance,
describing her way of life = who
departed not from the temple, serving
(God) by fasts and prayers, night and
day.—Ver. 37. ?»«: either a widow for
eighty-four years (Godet), or, as most
think, a widow till the eighty-fourth
year of her life. The former rendering
would make her very old: married, say,
at sixteen, seven years a wife, eighty-
four years a widow = 107; not im-
possible, and borne out by the iroXXaït
after ^jpcpaic. (ver. 36, advanced in days
—many).—mrjo-Tctais : the fasting might
be due to poverty, or on system, which
would suggest a Judaistic type ofpiety.
—riiicTa k. t|. : did she sleep within the
-ocr page 490-
478                             KATA AOYKAW                                IL
41. KAI ctropeu\'orro ot yovcls auroj Kar\' ?tos CIS \'icpoucraXrjp, Tfj
iopn) toS ïrdcrxa. 42. Kal Stc cycVtro irüv SuSexa, i,vafi&vTuv1
auTÜf cïs \'lepoCTÓXufia J Ka-ra tö c0os ttjs 4opTrjs, 43. Kal tcXc«*-
advrutv Tas Tjjxc\'pas, eV tü UTrocrrpe\'cpciK aÜToüs, ündfieivtv \'lijoroGs ó
iraïs €k \'icpouo-aXrja • Kal oük cyfu \'lu<rr]$ Kal r| p->\'|TT|p * aüroG.
44.  KOaurarres Sè aÜTOK éV Tg aufOOia eit\'ai,4 rjXSot\' ^pepas óSók,
Kal dfc^TOUf aÜTOK Iv toÏs cruyYCfc\'o-i Kal cV 5 toIs y^wo-tchs •
45.  Kal urj cüporrcs aÜTÓV,8 uirtVrpeiJiaK cis \'lepouaaXr^u, JnToGircs T
auTÓf. 46. Kal cycVtro uc9\' ijp-epas Tpcïs, cupov auTo? cV tü ïcpu,
KaOe^óueyoK cV peVu tuk SiSacrKdXwv, Kal axovoiTa aiïrCiv, «al
1 avapaivovrwv in fc$ABL 33 al.
• fc^BDL omit en I., an explanatory addition.
\' For ryv» I. koi t) |±. ^BDL I, 33 o/, have cyvucrav 01 yovti».
4 eivai before ev tt| «tvv. in ^BDL x, 33.         • B 33 omit this cv (Tisch., W.H.).
• Omit ovtov NBCDL.                                     T «vat. in BCDL.
reminded of the obligation to keep the
law (vide Wünsche, Beitrage, ad loc).—
Ver. 43. TcXciwcrdvTuv t. 1\\. This
naturally means that they stayed all the
time of the feast, seven days. This
was not absolutely incumbent; some
went home after the first two days, but
such people as Joseph and Mary would
do their duty thoroughly.—uirlimvcv,
tarried behind, not so much intentionally
(Halm) as by involuntary preoccupation
—His nature rather than His will thecause
(Acts xvii. 14).—Ver. 44. er i-jj nvoSïa,
in the company journeying together (oruv,
ASd«, here only in N. T.), a journeying
together, then those who 80 journey.
A company would be made up of people
from the same neighbourhood, well
acquainted with one another.—r^Upat
iSov, a day\'s journey. It is quite con-
ceivable how they should have gone on
so long without missing the boy, without
much or any blame to the parents ; not
negligence, but human infirmity at
worst.—trvyytvitri, yvwaroïs : kinsfolk
and acquaintances. Had there been less
acquaintance and intimacy there had
been less risk of losing the child. Friends
take up each other\'s attention, and mem-
bers of the same family do not stick so
close together, and the absence of one
exci tes no surprise.—Ver. 45. avati|Tovv-
Tf«: the present participle, expressing
the purpose of the journey back to
Jerusalem, where (not on the road) the
search took place icf. Acts xi. 25). The
óvd here (as in avct^Tovv, ver. 44) im-
plies careful, anxious search.—Ver. 46.
•f](i<pas Tpcïi, three days, measured from
suggesting that Nazareth, not Bethlehem,
had been the true home ofjoseph and
Mary.—Ver. 40. i)v|ava Kal <xpaTai-
ovto, grew, and waxed gtrong, both in
reference to the physical nature.—irvc«-
jia-ri in T.R. is borrowed from i. 80; a
healthy, vigorous child, an important
thing to note in reference to Jesus.—
irXT|povp.cvot>: present participle, not =
plenus, Vuig., tuit, but in course of being
tilled with wisdom—mind as well as
body subject to the law of growth.—
xapi*: a great word of St. Paul\'s, also
more used by Lk. than by either of the
other two synoptists (vitte i. 30, iv. 22,
vi. 32, 33, 34); here to be taken broadly
= favour, good pleagüre. The child
Jesus dear to God, and the object of His
paternal care.
Vv. 41-52. Wken tmelve years old.
Lk. here relates one solitary, significant
incident from the early years of Jesus, as
if to say: from this, learn all. The one
story shows the wish to collcct anecdotes
of those silent years. There would
have been more had the evangelist had
more to teil. The paucity of informa-
tion favours the historicity of the
tradition.—Ver. 41. _ kot\' Ïtoi : law-
observing people, piously observant of
the annual feasts, especially that of the
passover.—Ver. 42. Itüv SuSixa: this
mention of the age of Jesus is meant to
suggest, though it is not directly stated,
that this year He went up to Jerusalem
with His parents ; &vaf3aivóvTuv includes
Him. At twelve a Jewish boy became a
ion of the law, with the responsibility of
a man, putting on the phylacteries which
-ocr page 491-
EYAITEAION
479
♦1—5».
iirepwT&vTa aÜTOu\'s. 47. l|iorarro 8è irdWeg 01 AkoiWtcs aÜToO,
iirl tt) criWati Kal rats airoKpureerii\' auTOÜ. 48. Kal ïSórres auroV,
i£en\\&yT\\<rav • Kal irpès oötoh 1^ P-^TIP auroS etire,1 " T«ki>ok, ti
£Troi7](7as Tjfili\' outus ; iSou, ó iran^p aou xdyu oBui\'wu.ei\'Oi è^T]Toü(i.eV*
ot.1* 49. Kal ctire irpbs aÜTOus, " Ti Sti itflTilji pe; oük T|8eiT«
Sn iv toïs toO iraTpós p-ou 8eï eteat p^;" 50. Kal aÜTol oi
cwtjkoi\' to |5f|p.a 8 «XdXTjaïi\' aÜTots. S1, Kal KaWprj p-er\' auTÜr,
Kal ^XOeK ets NaJap^T Kal tji* uiroTaao-dp.ei\'OS auTOts. Kal r) P\'lTTjp
atjToü 8ieTf)pci irdira Ta p^paTa TauTa* iv tt} KapSca aürrjs.
52. Kal \'Irjcroüs \' irpo^KOirrc oxxpi\'a4 Kal VjXiKia, Kal X"Pm ^opa ia. Gal. I.
6eu Kal df9p<üirois.                                                                                     uï"i6; iii™\'
1 «ii-«r before irpo« avro» in fr^BCDL.
» B has {riTovptv (W.H.).                » NBD omit tuut* (Tisch., W.H.).
4 tv Ti] o-. in fc$L (Tisch.); tt| without tr in B (W.H.).
house of my Father (R. V.); the former
may be the verbal translation, but the
latter is the real meaning Jesus wished
to suggest. In this latter rendering
patristic and modern interpreters in the
main concur. Note the new name for
God compared with the " Highest " and
the *\' Despotes " in the foregoing narra-
tive. The dawn of a new era is here.—
Ver. 50. oi o-uvrJKav, they did not
understand ; no wonder I Even we do
not yet fully understand.—Ver. 51.
«are\'Pn, He went down with them, gentle,
aftectionate, habituallyobedient (wiroTao--
<r<Sp«vos), yet far away in thought, and
solitary.—8i«rm>fi: she did not forget,
though she dia not understand.—Ver.
52. irpo^Koirra, steadily grew, used in-
transitively in later Greek.—iv i-p o-o<f>£a
aai TJXixCa, in wisdom and (also as, the
one the measure of the other) in stature,
both growths alike real. Real in body,
apparent in the mind: growth in mani-
festation of the wisdom within, complete
from the first—such is the docetic gloss
ot ecclesiastical interpreters, making the
childhood of Jesus a monstrum, and His
humanity a phantom.—xdpiTi ir. 0. Kal
&., in favour with God and men: beloved
of all; no division even among men while
the new wisdom and the new religion
lay a slumbering germ in the soul of the
heaven-born boy.
Chaptbr III. Thb Ministry of
the New Era Opens. Having related
the beginnings ot the lives of the two
prophets oi the new time (chapters i.
and ii.), the evangelist now introduces
us to the beginnings of their prophetic
ministries, or rather to the ministry of
the time they had last seen Him, not
implying three days\' search in Jerusalem.
The place where they had lodged and the
temple would be among the first places
visited in the search.—èv t$ Up(j>: pro-
bably in a chamber in the temple court
used for teaching and kindred purposes.
Some think it was in a synagogue
beside the temple.— Ver. 46. Ka8<{óp.c vov,
sitting ; therefore, it has been inferred, as
a teacher, not as a scholar, among (iv
ptVc|i) the doctors, for scholars stood,
teachers only sitting. An unwelcome
conclusion, to which, happily, we are not
shut up by the evidence, the posture.
rule on which it rests being more than
doubtful (vide Vitringa, Synag., p. 167).
—liripurüvTa: nothing unusual, and
nothing unbecoming athoughtful boy.—
Ver. 47. «lierTovTo, were amazed, not
at His position among the doctors, or at
His asking questions, but at rhe intelli-
gence (o-vWerci) shown in H is answers to
the questions oi the teachers; some-
thing of the rare insight and felicity
which astonished all in after years
appearing in these boyish replies.—Ver.
48. l8<SvTes refers to the parents. This
astonisliment points to some contrast
between a previousquiet, reserved marmer
of Jesus and His present bearing; sudden
flashing out of the inner life.—-V| pifnip:
the mother spoke, naturally ; a woman,
and the mother\'s heart more keenly
touched. This apart from the peculiar
relation referred to in Bengel\'s major
erat necessitudo matris.—Ver. 49. tv
Tott rov iraTpós p<m, in the things of
my Father (" about my Father\'s busi-
ness," A. V.) j therefore in the place or
-ocr page 492-
480                             KATA AOYKAN                                HL
* here onljr III. I. \'EN érfl Sè irCKreKaiSeKtfru tt)s " r)y€fiovaas Ti^cpiou
b Ch. ii. i. Kaurapos, * ijyep.ov\'ïiSoKTOS flomou (liXtfrou ttJ9 \'louSaïas, Kat
TeTpapxoOiTOS\' ttjs raXiXaias \'HpwSou, 4>iXiinrou 8è toO dSeX^oC
aÜTou TCTpapxoÜKTOS tïjs \'Iroupaias Kal TpaxuiaTiSos x"Pas> Kal
B has it as in T.R. fc*C Ttrpaap-
1 The spelling of this word varies in MSS.
Xovvtos (ter), which Tisch. and W.H. adopt.
itself to apologetic and harmonistic in-
terests, and therefore is preferred by
many (e.g., Farrar and Hahn).—Hovriov
rUXd-rou. Pilate was governor of the
Roman province of Judaea from 26 a.d.
to 36 A.o., the fifth in the series of
governors. His proper title was iir£-
Tpoiroï (hence the reading of D: iiriTpo-
ircvovTos ir. ir.); usually ^|y(|iuv in Gos-
pels. Heoweshis place here in the historie
framework to the part he played in the last
scènes of our Lord\'s life. Along with him
are named next two joint rulers of other
parts of Palestine, belonging to the
Herod family ; brought in, though of no
great importance for dating purposes,
because they, too, figure occasionally in
the Gospel story.—TfTpapxovvro$, act-
ing as tetrarch. The verb means
primarily: ruling over a fourth part,
then by an easy transltion acting as a
tributary prince.—ra.X1Xa.ia5 : about
twenty-five miles long and broad, divided
into lower (southern) Galilee and upper
(northern). With Galilee was joined
for purposes of government Peraea.—
\'HpuSov, Herod Anti pas, murderer of
the Baptist, and having secular authority
over Jesus as his subject.—♦iXfirirou,
Herod Philip, brother of Antipas, whose
name reappears in the new name of
Paneas, rebuilt or adorned by him,
Caesarea Philippi.—rijs \'l-rovpaCae Kal
Tpax»v(TiSo« x<*Pa$ : s0 Lk. designates
the territory ruled over by Philip. The
words might be rendered: the Ituraean
and Trachonitic territory, implying the
identity of Ituraea and Trachonitis (as
in Eusebius. For a defence of this view,
vide article by Professor Ramsay in
Ext>ositor, February, 1894); or, as in
A. V., of Ituraea and of the region of
Trachonitis. The former was a moun-
tainous region to the south of Mount
Hermon, inhabited by a hardy race,
skilied in the use of the bow; the latter
(the rough country) = the modern E1-
Lejah, the kingdom of Og in ancient
times, was a basaltic region south of
Damascus, and east of Golan. It is pro-
bable that only a fragment of Ituraea
belonged to Philip, the region around
John as the prelude to the evangelie
drama. In regard to the ministry of
Jesus he gives us merely the date of its
beginning (üi. 23), attaching thereto a
genealogy of Jesus. Ben«el has well
expressed the significance of thischapter
by the words: Hic quasi scena N. T.
panditur.
Vv. i-a. General historie setting of
the beginnings. For Mt.\'s vague "in
those days" (iii. i), which leaves us
entirely in the darlt at what date and age
Jesus entered on His prophetic career,
Lk. gives a group of dates connecting
his theme with the general history of the
worldand of Palestine ; the universalistic
spirit here, as in ii. 1, 2, apparent. This
spirit constitutes the permanent ethical
interest of what may seem otherwise dry
details: for ordinary readers of the
Gospel linie more than a collection of
names, personal and geographical.
Worthy of note also, as against those
who think Lk. was to a large extent a
free inventor, is the indication here
given of the historical spirit, the desire
to know the real facts (i. 3). The his-
toric data, six in all, define the date of
John\'s ministry with reference to the
reigning Roman emperor, and the civil
and ecclesiastical rulers of Palestine.
Ver. 1. ir tm, etc., in the fifteenth
year of the reign of Tiberius as Caesar.
This seems a very definite date, render-
ing all the other particulars, so far as
fixing time is concerned, comparatively
superfluous. But uncertainty comes in
in connection with the question: is the
fifteenth year to be reckoned from the
death of Augustus (ig Aug., 767 A.u.c),
when Tiberius became sole emperor, or
from the beginning of the regency of
Tiberius, two years earlier ? The former
mode of calculation would give us 28 or
29 a.d. as the date of John\'s ministry
and Christ\'s baptism, making Jesus then
thirty-two years old ; the latter, 26
A.D., making Jesus then thirty years
old, agreeing with iii. 23. The former
mode of dating would be more in
accordance with the practice of Roman
historians and Josephus; the latter lends
-ocr page 493-
EYAITEAION
481
I-
Auo-anou rns \'APiX-n^s TcrpapxouKTOt, 2, in\' apxtcpcW1 "Awa Kal
Kaïd4>a, èyeVtTo pfjfjLa. 6«o0 èirl \'Icjd^mjk tw toG 2 Zaxapiou inè-f cV
tjj cpr\'ip.a) • 3. Kal ^X0€f «Is iracae tJ)k * ircpixupof tou \'lopSaVou,
KTjpu\'o-tTüjk PaTTTiwfiu jxeTacoicis cis acjieorii\' &u.apTióii\' • 4. üg yeypaTrrai
eV fK|3Xu> \\6yüiv \'Ho-atou tou Trpo<{>f|TOu, Xé\'yoiros,* \' ♦urf) {Soüktos
èk TT) cprjfjiü), \'EToiu.ao-a.Te tt]»\' iSif Kupiou\' cü6cias ttoicItc t&s
1 opxitptMS in most uncials ; pi. in minusc. only. * Omit tov most uncials.
• tt)v is in ^CDA al. (Tisch.); wanting in ABL (W.H.).
4 t^[JIJLA 1, 118. it. vuig. omit XcyovTos.
Paneas. On the other hand, according
to Josephus, his territories embraced
more than the regions named by Lk.:
Batanaea, Auranitis, Gaulonitis, and
some parts about Jamnia (various places
in Ant. and B. J.).—Avo-aviov, etc.
This last item in Lk.\'s daling apparatus
is the most perplexing, whether regard
be had to relevancy or to accuracy. To
what end this reference to a non-Jewish
prince, and this outlying territory
between the Lebanon ranges ? What
concern has it with the evangelie his-
tory, or of what use is it for indicating
the place of the latter in the world\'s his-
tory ? By way of answer to this ques-
tion, Farrar (C. G. T.) suggests that the
district of Abilene (Abila the capital) is
probably mentioned here " because it
subsequently formed part of the Jewish
territory, having been assigned by Cali-
gula to his favourite, Herod Agrippa I.,
in a.d. 36 ". As to the accuracy: it so
happens that there was a Lysanias, who
ruled over Chalchis and Abilene sixty
years before the time of which Lk.
writes, who probably bore the title
tetrarch. Does Lk., misled by the title,
think of that Lysanias as a contemporary
of Herod Antipas and Herod Philip, or
was there another of the name really
their contemporary, whom the evangelist
has in his view ? Certain inscriptions
cited by historical experts make the
latter hypothesis probable. Schürer
(The Jewish People, Div. I., vol. ii.,
appendix 1, on the History of Chalchis,
Ituraea, and Abilene, p. 338) has no
doubt on the point, and says : " the
evangelist, Lk., is thoroughly correct
when he assumes that in the fifteenth
year of Tiberias there was a Lysanias
tetrarch of Abilene ".
Ver. 2. itri dpxup^ws "Awa Kal
Kaïa^a, under the high priesthood of
Annas and Caiaphas. The use of the
singular apxicpc\'us in connection with
two names is peculiar, whence doubtless
the correction into the easier apxiep&»v
(T. R.); and the combination of two
men as holding the office at the same
time, is likewise somewhat puzzling. As
Caiaphas was the actual high priest at
the time, one would have expected his
name to have stood, if not alone, at
least first = under Caiaphas, the actual
high priest, and the ex-high priest, Annas,
still an in\'.iueiuial senior. One can
only suppose that among the caste of
high priests past and present (there had
been three between Annas and Caiaphas)
Annas was so outstanding that it came
natural to name liim rïrst. Annas had
been deposed arbitrarily by the Roman
governor, and this may have increased
his influence among his own people.
His period of office was a.d. 7-14, that
of Caiaphas a.d. 17-35.—hfbnm plp-a,
etc, came the word of God to John ;
this the great spiritual event, so care-
fully dated, after the manner of the O. T.
in narrating the beginning ofthecareer
of a Hebrew prophet (vide, e.g., Jer. i.
1). But the date is common to the
ministry of John and that of Jesus, who
is supposed to have begun His work
shortly after the Baptist.—iv ttj ip-t\\y.a.
Froro next verse it may be gathered
that the desert here means the whole
valley of the Jordan, El-Ghor.
Vv. 3-6. John\'s ministry.—Ver. 3.
TJX6ev. In Mt. and Mk. the people come
from all quarters to John. Here John
goes to the people in an itinerant
ministry. The latter may apply to
the early stage of his ministry. He
might move about till he had attracted
attention, then settle at a place con-
venient for baptism, and trust to the
impression produced to draw the people
to him.—Kr|pvcr<ruv, etc. : here Lk.
follows Mk. verbatim, and like him, as
distinct from Mt., connects John\'s bap-
tism with the forgiveness of sins, so
making it in effect Christian.—Ver. 4.
fJi(3X<ii Xoyuv: Lk. has his own way of
-ocr page 494-
482                             KATA AOYKAN                              m
Tpi\'(3ou5 aÜToO. 5. iTacra 4>dpay£ irXr|p<i>0r]a£Tai, Kal TraV öpos Kal
c Ch. xxiü. * poufès rairtivu9f)aeTai • Kal êVrai T& ctkoXio. els eudeïae,1 Kal al
30. (15. il.                H          »««,»»#              y-           \\ Mt                  *              \\ /.      s              t
4j           Tpaxeiai as ooous Xetas. 6. Kaï oi|i€Tai iraaa aapj to aftmipiOK
toG 6eou.\' 7. \'EXeyei\' 08V tois èViropeuopiéVois óxXots p,aTmcT0fji\'ai
öir* aÜToö, " r«fni|J.aTa e\'xiSi\'fi»\', T\'S üiré\'Beifei\' up.ii/ 4>uyeii\' diro ttjs
p:eXXo\'JcrT]s êpvïjs ; 8. iroirjaaTe ouv Kapirous d£tous 2 Trjs p.eTai\'oias •
Kal (it) ap£rja6e Xeytii\' eV fauToïs, llaWpa ex0}"" T°" \'APpaap, •
Xcyw ydp 6(üc, Sti SiyaTai ó 0eos iic tök Xcöuc toutuk èyeïpai
tekko tü \'Af3padp.. 9. t}8t) Sè Kal ij d$ier) irpos ttjc pijai\' tuk
SeVSpui\' KcÏTai • TraV ouV ScVSpov p.r) «OIOÜK KapiroK KaXèf eKKÓir-
TfTai Kal els fGp PaXXcTai."
IO. Kal ewnpwTwe aÜTOf ol óxXoi, Xtyorres, "Ti oiSfirot^o-op.ei\'*;"
II. \'AiroKpiScis 8è Xt\'yei 4 aÜTols, "\'O iyuv Su\'o X\'TÜi\'as p.eTa8ÓTU
> cvftciat in BD=. T.R. = NCLA many verss.
* afiovs Kapirsvs in B. Orig. (W.H. marg.). Most ancials as in T.R. (Tisch.).
• woit)<ru|icv in most uncials (Tisch., W.H.).
4 «Xtytv in NBCL 1, 33, 69 al.
introducing the prophetic citation (" in
the book of the words"), as he also
follows his own course as to the words
quoted. Whereas Mt. and Mk. are con-
tent to cite just so much as suffices to
set forth the general idea of preparing
the way of the Lord, Lk. quotes in con.
tinuation the words which describe
pictorially the process of preparation
(ver. 5), also those which describe the
grand result: all mankind experiencing
the saving grace of God (ver. 6). The
universalistic bias appears here again.—
Ver. 5. <pdpay£, a ravine, here only in
N. T.—elf eiideiaf, the crooked places
shall be (become) straight (ways, óSovf,
understood)—al rpaxcïai (óSol), the
rough ways shall become smooth.
Vv. 7-9. John\'s preaching (cf. Mt.
Ui. 7-10).—Lk. gives no account of
John\'s aspect and mode of life, leaving
that to be inferred from i. 80. On the
other hand he enters into more detail in
regard to the drift of his preaching.
These verses contain Lk.\'s version of
the Baptist\'s censure of his time.—Ver.
7. iKTropevojiÉvot! 6xXoi9 : what Mt.
represents as addressed specially to the
Pharisees and Sadducees, Lk. less appro-
priately gives as spoken to the general
crowd. N ote that here, as in the other
synoptists, the crowd comes to John,
though in ver. 3 John goes to them.—
ytvvijnaTa «xiSvüv: on this figure vide
Mt. Lk.\'s report of the Baptist\'s severe
words corresponds closely to Mt.\'s,
suggesting the use of a common source,
if not of Mt. himself. The points of
variation are unimportant.—Ver. 8.
Kapirovs : instead of xapirov, perhaps to
answer to the various types of reform
specilied in the sequel.—ap£T]<r0e instead
of Sólifre (vide on Mt.), on which Ben-
gel\'s comment is : " omnem excusationis
etiam conatum praecidit". While the
words they are forbidden to say are the
same in both accounts, perhaps the
raising up children to Abraham has a
wider range of meaning for the Pauline
Lk. than for Mt.: sons from even the
Pagan world.
Vv. 10-14. Class connsels, peculiar to
Lk. Two samples of John\'s counsels to
classes are here given, prefaced by a
counsel applicable to all classes. The
classes selected to illustrate the Baptist\'s
social preaching are the much tempted
ones: publicans and soldiers.—Ver. 10.
<irT|puTuv, imperfect. Such questions
would be frequent, naturally suggested
by the general exhortations to repentance.
The preacher would probably give
special illustrative counsels without
being asked. Those here reported are
meant to be characteristic.—Troirjtrup.ev:
subj. delib.—Ver. 11. 8vo x- \'• two, one
to spare, not necessarily two on the
person, one enough; severely simple
ideas of life. The \\ituv was the under
garment, vide on Mt. v. 40.—fSpwjiaTa:
the plural should perhaps not be em-
phasised as if implying variety and
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EYAITEAION
483
5-xe.
tü /at] éxom\' KO\' ° «xü,v\' PpupaTa ófioïus iroieiTW." 12. *H\\0or
8è xal TcXóWaï PaTrTicrBfjrai, Kal etiroc irpog aÜTÓV, " Ai8<£<TKaXe, Ti
TroiT)crou.ee1;" 13. \'O 8è ctire irpès auTods> " MtjScf irXt\'ov irapa
ro 8caT£Tay(ieVoi\' up.ïi\' d irpdWeTe.™ 14. \'EirnpuTuip 8è auTOP Kal 1 Ch. xix.
orpaTïuóp.ci\'OL, Xc\'yorresi " Kal ijucis Ti iroirjcrou.ct\' *;" Kal clwe
irpos aÜTous,\' " MrjSeVa Siacm\'crrjTe, fiT)8c \' <ruKO<pa>rr]crnTe • Kal t Ch. zlx. (
dpKeïoOc tois \' dij/uyiois uu-wf."                                                                 {Rom. »i.
15. ripoaSoKÜfTOs Sc toC XaoG, Kal Sia\\oyi£oucVuK ïtAvruiv iv \\x.j. %
Cor. 11. >
raïs xapSiais oxttiav irepl toO \'ludVrou, p-tjitotc outos eïr) ó XpicrTÓs,
16. AircKpiraTO ó \'lw<W-ns airacri Xe\'ywv,4 "\'Eyu jièV üSan (Ban-Ti^cu
üu.ds * cpxcrai 8c ó ïoxupoTcpos liou, o5 ouk ctp.1 Ik a vos XGcrcu toc
ipdWa tuk ÜTro8t)|iciTan\' cxütoG • aÜTos öuös PairTicrci «V rikcuuan
1 Again iroiTio-upcv in most uncials; also in ver. 14.
\' ti iroi. xai T|(i6is in ^BCLE 1, 69.
\' a-uTois for irpos avrovs in BDLE 33 (W.H.).
4 NBL have Xeyoiv airacn o I. (Tisch., W.H.).
acting as informers (against the rich).—
2<|><i>vioi« (ó\\|/ov, ivê\'opatl: a late Greek
word, primarily anything eaten with
bread, specially fish, " kitchen " ; salary
paid in kind ; then generally wages.
Vide Rom. vi. 23, where the idea is, the
" kitchen," the best thing sin has to
give is dcath.
Vv. 15-17. Art thou the Christ ? (Mt.
iii. n, 12, Mk. i. 7, 8).—Ver. 15.
irpocrSoKÜVTOï: in Mt. and Mk. John
introduces the subject of the Messiah of
his own accord: in Lk. in answer to
popular expectation and conjecture; an
tntrinsically probable account, vide on
Mt.—p.T|iroT£, etc, whether perhaps he
might not himself be the Christ; ex
presses very happily the popular state ol
mind.—Ver. 16. óirao-i: might suggest
frequent replies to various parties, uni-
form in tenor; but against this is the:
aorist aircxpiVaTO, which suggests 1
single answer given once for all, to a
full assembly, a formal solemn public
declaration. On the Baptist\'s statement
in this and the following verse, vide on
Mt.—iv ["Ivcvpari \'Ay£<j> Kal irvpC :
against the idea of many commentator»
that the Holy Spirit and fire represent
opposite effects on opposite classes—
saving and punitive—Godet and Hahn
press the omission of iv before irvpi, and
take rivcvpa and irvp to be kindred =»
fire the emblem of the Spirit as a purifier,
They are right as to the afünity but nol
as to the function. The function in
both cases is judicial. John refers to
the Holy Wind and Fire of Jndgment
ibundance (ra ircpurtrcvovTa, Grotius).
The counsel is: let him that hath food
give to him that hath none, so inculcat-
ing a generous, humane spirit. Here
the teaching of John, as reported by
Lic., touches that of Jesus, and is
evangelical not legal in spirit.—Ver. 13.
pt)Sèv ttXeov irapa: this mode of ex-
pressing comparison (usual in mod. Grk.)
is common to Lk. and the Ep. to Heb. (i.
4, etc), and has been used in support of
the view that Lk. wrote Heb. " Non
improbabilis videtur mihi eorum opinio
qui Lucae eam Ep. adjudicant," Pricaeus.
—irpdxrffCTe, make, in a sinister sense,
exact, exigite, Beza. Kypke quotes
Julius Pollux on the vices of the pub-
licans, one being irapcicrirpa\'TTuy,
nimium exigens, and remarks that this
word could not be better explained than
by the phrase in Lk., irpaTTwv ir. ir. t<»
6iaT.—Ver. 14. o-TpaT(uóp.£voi, " soldiers
on service ". R. V. margin. So also
Farrar. But Field disputes this render-
ing. " The advice seems rather to
point to soldiers at home, mixing among
their fellow-citizens, than to those who
ivere on the march in an enemy\'s
country" (Ot. Nor.). Schürer, whom J.
Weiss follows, thinks they would be
heathen.—8iacrc(o-TiT<: the verb (here
only) means literally to shake much,
here = to extort money by intimidation
= concertio in law Latin. This mili-
tary vice would be practised on the
poor.—(rwKo4>avTTi<rr|Te : literally to in-
form on those who exported figs from
Athens; here = to obtain money by
-ocr page 496-
KATA AOYKAN
484
in.
\'Ayiu Kal irupi • 17. oS to tttüok èr tjj xclP\' a"T0"> Kal SiaKaOapitï *
Tfjc aXufa auroG • Kal truva^i,1 tok al-rov els ttji\' aTro9r|KT)K aÜToG,
t6 8è axupoe KaraKaucrei irupl ao-peVj-u»." 18. rioXXu fier ouk Kal
«Tepa irapaxaXÜK cü^YyeXi^ETo tok XacV. 19. \'O Ss \'HpoJSns 6
TtTpapx^S, èXeyxo\'ueKos uit* auToC irepl \'HpuSiaSos ttjs yumtK°S
♦ iXi\'-mrou 2 toG &8e\\4>oü aÜToC, Kat irepl irarruf Stv i-noir\\-;r. iroi>r\\pS>v
z Acti uvi. ó \'HpuSrjs, 20. irpoac8T)K< Kal toGto t\'iTi Trdcri, Kat* * KOTexXeurc t6k
\'ludvvr\\v iv Tij * (JjuXaK^.
21. \'EyeVtTo 8è iv TÜ {3airTur0TJKai a-rrarra tok XaóV, Kal\'lijvou
pairriuOeVTos Kat irpoacuxouéVou, dKc->x\'\'vil\'(u r°v oipavóv, 22. Kal
KaTafifji\'cu to lli\'cGp.a to "Ayioy auuaTLKÜ ciSei üo-eI 6 iT€pi(rrepdv
cV aÜTÓV, Kat 4>ukt)K è£ oüpa^ou ycKeVdai, Xéyouo-av,\' " Zd et ó u\'tóg
pou ó dyairnTos, «V «rol t)ü8<5Kt)aa." 23. Kat auTos ^4\' \'irjaoGs
1 For Kat 8iax. (from Mt.) fc^B have Siaxadapai, also o-vvayaytiv for <rvva£ci.
1 Omit 4>iXiinrov ^BDLAs al.            * Omit this koi ^BDE b, e (Tisch., W.H.).
4 Omit TT) ^BDLH.                                                 • u« in ^BDL 33.
* Omit Xry. (expletive) with ^BDL ver»».              7 ^BL 33 omit o.
above all the crowning iniquity, and yet
Lk. forbears to mention the damning sin
of Herod, the beheading of the Baptist,
contenting himself with noting the im-
prisonment. He either assumes know-
ledge of the horrid tale, or shrinks from
it as too gruesome.—kotócX* «rt: in-
stead of the infinitive; the paratactic
style savours of Hebrew, and suggests a
Hebrew source (Godet).
Vv. 21-22. The baptism ofjesus (Mt.
iii. 13-17, Mk. i. 9-11).—iv t$ Pa.irTi<r-
Sijvai: the aorist ought to imply that
the bulk of the people had already been
baptised before Jesus appeared on the
scène, >\'.«., that John\'s ministry was draw-
ing to its close (so De Wette; but vide
Burton, M. and T., p. 51, § 109, on the
effect o(lv).—Kal \'I. BairrurötvTos: so Lk.
refers to the baptism ofjesus, in a parti-
cipialclause, his aim not to report the fact,
but what happened after it. On the
different ways in which the synoptists
deal with this incident, vide on Mt.—
irpo<rcvx<>|jUvov: peculiar to Lk., who
makes Jesus pray at all crises of His
career; here specially noteworthy in
connection with the theophany follow-
ing . Jesus in a state of mind answering
to the preternatural phenomena; sub-
jective and objective corresponding.—
oro>|iaTiKQ> tïSei, in bodily form, peculiar
to Lk., and transforming a vision into
an external event.—li et: the voice, as
in Mk., addressed to Jesus, and in the
same terms.
Irw
mmioitrtTjatwtttCtti:btct\'tbHwha
-ocr page 497-
EYArrEAlON
485
17—*9-
&at\\ ir&y Tpidxoira ap%6pttos,1 «Sk, &s cVopt^cTO, uïès * \'Iuot|$, toü
\'HXi,- 24. toü MaT0d/r, toü Acut, tou McXxi", toü \'\\avvi, toS \'luo-rjt^,
35. toü MarraOiou, tou *Ap.ws, toü Naouu., toü \'EctXc, tou Nayyai,
»6. toü Maa9, toü Marraöiou, toG Itptt, toG \'|uot)(^, toG \'loüSa,
37.  toü \'luatra, ToG \'Prjo-ci, toü ZopoPdfkX, toü XaXadirjX, toü Nnpi,
38.   toG KcX^i» ToG \'aSSi, tou Kuadji, toü \'EXp.ui8ap,, toü "Hp,
39.   toG \'Iwarj, toG \'EXu\'^ep, toü \'Iwpeiu,, tou Mo/rOd/r, toü Acut,
1 apxou.cvo« before «o-« f. r. in NBL 1, 33, 131, etc The order of T.R. — that
Of AD Aa/.
* viot »s evop,. in fr$BL I, 131 al.
* The spelling of many of the names in this genealogy varles in the MSS. At
these variations are of little importance I let the names stand as in T.R. without
reinark, referring the curious to W.H. or Tisch.
Saviour and resolved to give it as a
contribution towards defining the fleshly
relationships of Jesus, supplying here
and there an editorial touch. Whether
this genealogy be of Jewish-Christian,
or of Pauline-Christian origin is a
question on which opinion differs.
Ver. 24. t>v, being, introducing the
genealogical list, which ascends from
son to father, instead of, as in Mt.,
descending from father to son, therefore
beginning at the end and going back-
wards.—is èvofit^cTo : presumably an
editorial note to guard the virgin birth.
Some regard this expression with \'lutnji^
following, as a parenthesis, making the
genealogy in its original form run being
son of Eli, etc, so that the sense, when
the parenthesis is inserted, becomes:
being son (as was supposed of Joseph
but really) of Eli, etc, Eli being the
father of Mary, and the genealogy
being that of the mother of Jesus (Godet
and others). This is ingenious but not
satisfactory. As has been remarked by
Hahn, if that had been Lk.\'s meaning it
would have been very easy for him to
have made it clear by inserting óvtos Si
before tov \'HX£. We must therefore
rest in the view that this genealogy,
like that of Mt., is Joseph\'s, not Mary\'s,
as it could not fail to be if Jews were
concerned in its compilation.
Vv. 24-31. From Joseph back to
David. Compared with the correspond-
ing section of Mt.\'s genealogy these
differences are apparent: (1) in both
sub-divisions of the section (David to
captivity, captivity to Christ) there are
considerably more names (ao, 14), a fact
intelligible enough in genealogies
through different lines; (2) they start
from different sons of David (Nathan,
Vv. 23-38. The age of Jesus when He
began His ministry, and His genealogy.
—Ver. 23. xai aviTÖs, etc, and He,
Jesus, was about thirty years of age
when He began. The evangelist\'s aim
obviously is to state the age at which
Jesus commenced His public career.—
üpxcVevos is used in a pregnant sense,
beginning = making His beginning in
that which is to be the theme of the his-
tory. There is a mental reference to
Air apx\'ï\' \'n tne preface, i. 1 ; cf. Acts
i. 1; " all that Jesus began (tjpJoto)
both to do and to teach ".—io-el, about,
nearly, implying that the date is only
approximate. It cannot be used as a
fixed datum for chronological purposes,
nor should any importance be attached
to the number thirty as the proper age at
which such a career should begin. That
at that age the Levites began full ser-
vice, Joseph stood before Pharaoh, and
David began to reign are facts, but of
no significance (vide Farrar in C. G. T.).
God\'s prophets appear when they get
the inward call, and that may come at
any time, at twenty, thirty, or forty. In-
spiration is not bound by rule, custom,
or tradition.
Vv. 24-38. The genealogy. One is
surprised to find in Lk. a genealogy at
all, until we reflect on his preface with
its professed desire for accuracy and
thoroughness, and observe the careful
manner in which he dates the beginning
of John\'s ministry. One is further
surprised to find here a genealogy so
utterly different from that of Mt. Did
Lk. not know it, or was he dissatisfied
with it? Leaving these questions on
one side, we can only suppose that the
evangelist in the course of his inquiries
came upon this genealogy of the
-ocr page 498-
486                             KATA AOYKAN                     m. 30-38.
30.  tou lufj-euK, toC \'louSa, toG \'Iwtri^cp, toG \'\\uviv, tou \'EXi&kciji,
31.  tou McXca, tou MaïfrfV, tou Ma-rraSa, tou NaOdV, tou Aa/Si\'S,
32.   tou \'Icao-ai, tou \'Q/3rj8, tou Boó£, tou 2a.Xu.wi\', toG Naao-o-ui\',
33.  toG \'Au.iya.8df3, tou \'Apdpv, toG \'Ecrpwu., tou ♦apt\'s, toG \'louoa,
34.   toG \'laxujfj, toG \'lo-adn, toG \'Appadu., toG 6dpa, toG Naxwp,
35.  toG Zapodx, toG \'PttyaG, toG ♦aXex, Toü\'EfBep, toG 2aXd, 36. toG
KaïfdV, toG \'Ap<t>a£dS, toG Ii^u,, toG Nüe, toG Adp.ex, 37- toG Ma0ou
adXa, toG \'Efwx« T°G \'la.pe\'8, toG MaXaXeTJX, tou KaZvdv, 38. tou
"Ekus, toG It|9, tou \'ASdp., toG 6coG.
Solomon); (3) they come together at
the captivity in Shealtiel and Zerubbabel;
(4) after running in separate streams
from that point onwards they meet
again in Joseph, who in the one is the
son of Eli, in the other the son of Jacob.
The puzzle is to understand how two
genealogical streams so distinct in their
entire course should meet at these two
points. The earlier coincidence is
accounted for by harmonists by the
hypothesis of adoption (Jeconiah adopts
Shealtiel, Shealtiel adopts Zerubbabel),
the later by the hypothesis of a Levirate
marriagi. Vide Ex cursus ii. in Farrar\'s
work on Luke (C. G. T.). These
Solutions satisfy some. Others main-
tain that they do not meet the diHiculties,
and that we must be content to see in
the two catalogues genealogical attempts
which cannot be harmonised, or at least
have not yet been.
Vv. 32-343. From David back to
Abraham. The lists of Mt. and Lk. in
this part correspond, both being taken,
as far as Pharez, from Ruth iv. 18-22.
Vv.34D-38. From Abraham to Adam.
Peculiar to Lk., taken from Gen. xi. 12-
s6, v. 7-32, as given in the Sept.,
whence Canaan in ver. 36 (instead of
nbiZ) m Gen. xi. 12, in Heb.). It is
probable that this part of the genealogy
nas been added by Lk., and that his
interest in it is twofold: (1) universalistic:
revealed by running back the genealogy
of Jesus to Adam, the father of the
human race; (2) the desire to give
emphasis to the Divine origin of Jesus,
revealed by the final link in the chain:
Adam (son) of God. Adam\'s sonship is
conceived of ai something unique,
inasmuch as, like Jesus, he owed his
being, not to a human parent, but to
the immediate causality of God. By
this extension of the genealogy beyond
Abraham, and even beyond Adam up to
God, the evangelist has deprived it of aJl
vital significance for the original purpose
of such tables: to vindicate the Messianic
claims of Jesus by showing Him to be
the son of David. The Davidic sonship,
it is truc, remains, but it cannot be vital
to the Messiahship of One who is, in the
sense of the Gospel, Son of God. It
becomes like the moon when the snn is
shining. Lk. was probably aware of
this.
This genealogy contains none ol those
features (references to women, etc,
which lend ethical interest to Mt.\'s.
Chapter IV. The Temptation and
BEGINNINOS OP THE MiNISTRY.—Vv. I-
13. The Temptation (Mt. iv. i-n, Mk.
i. 12-13). Lk. s account of the tempta-
tion resembles Mt.\'s so closely as to
suggest a common source. Yet there
are points ot difference of which a not
improbable explanation is editorial
solicitude to prevent wrong impressions,
and ensure edilication in connection with
perusal of a narrative relating to a
delicate subject: the temptation of the
Holy Jesus by the unholy adversary.
This solicitude might of course have
stamped itself on the source Lk. uses,
but it seems preferable to ascribe it to
himself.
Ver. 1. Si: introducing a new theme,
closely connected, however, with the
baptism, as appears from iirb tov
\'lopSavov, the genealogy being treated
as a parenthesis.—irXiipTjs rivcvu.aTos \'A.,
full of the Spirit, who descended upon
Him at the Jordan, and conceived of as
abiding on Him and in Him. This
phrase is adopted by Lk. to exclude the
possibility of evil thoughts in Jesus : no
room for them; first example of such
editorial solicitude.—iir&TTpe cv i. t. \'I.
Hahn takes this as meaning that Jesus
left the Jordan with the intention of
returning immediately to Galilee, so
that His retirement into the desert was
the result of a change ot purpose brought
about hy the influence of the Spirit,
-ocr page 499-
iv. i-e.                           EYAITEAION                               487
IV. I. \'IHZOYZ 8e riveuu.aTos \'Ayiou irX^ptjs1 itciorpctytr dwo
toO \'lopSdVou\' Kal tjye-ro iv r& rlveüp.aTi eis ttjc ép*|p.ov8 2. i^uipas
TecnrapaKOira Tretpa£óu,evos öirè toG Siaf3<5\\ou. Kal ouk ê^ayev
ouScV iv Taï; rj u.€\'pais ixtivais \' Kal o-uiTeXea\'öeiaw aÖT&v, ucrrepov*
è-rreiracre. 3. Kal «Tirev* aü-nS ó 8id(3o\\os, "Ei uios «\' toG 6eoG,
eïirè T§ Xi9a> toi5t<j> Xva yeVrjTai ap-ros." 4. Kal direKpiOn \'Itjo-oGs
irpos outcV, Xéyuv,6 " r^ypairrai, \'*Oti oük lir* ap-ru (wivw £^<reTai
ó avSpuiros, d\\X\' em irarrl pr)jiaTi 6eoG.\'" 8 5. Kal dvayayuv
auröy ó SiafSoXos eis ópo; £i|/T)\\è>\'7 ê8a£ev aÜTw irauas Tas paaiXeias
TTJ9 oiKou(ietT)s èr orTiyujj xpdvou • 6. Kal eurty aÜTw é 8idj3oXos,
" lol Siicru •rtjv è£ouaïav TauTT)v airao-av Kal ri\\v hó£av aÜTan\' • Sti
1 irXT)pï|s before Pv. Ay. in fc$BDL= 1, 33 verss. (Tisch., Trg., W.H.).
s cv tij tpT](iu in fc^BDL vet. Lat. (Tisch., W.H.).
» ^BDL vet. Lat. omit.           « «wev Sc in ^BDL 1, 33. • fc^BL omit Xcyaer.
«aXX . . . Oeov omitted in NBL sah. cop. (Tisch., W.H.).
T o 8iafJ. . . . v\\|n)Xov omitted in fc^BDL 1 <il. (from Mt.).
The words do not in themselves convey
this scr.se, and the idea is intrinsically
unlikely. Retirement for reflection after
the baptism was likely to be the first
impulse of Jesus. Vide on Mt.—4jy«to:
imperfect, implying a continuous process.
—cv rif (Iv., in the spirit, suggesting
voluntary movement, and excluding the
idea of compulsory action of the Spirit
on an unwilling subject that might be
suggested by the phrases of Mt. and
Mk. Vide notes there.—tv tq lp.: this
reading is more suitable to the continued
movement implied in ïjyeTO than clt tt|v
e. of T.R.—Ver. 2. ripipas Ttero-.: this
is to be taken along with rjycTP. Jesus
wandered about in the desert all that
time; the wandering the external index
of the absorbing meditation within
(Godet).—ircipatdpcvot : Lk. refers to
the temptation participially, as a mere
incident of that forty days\' experience,
in marked contrast to Mt., who repre-
sents temptation as the aim of the retire-
ment (ircipao-Sijvai); again guarding
against wrong impressions, yet at the
same time true to the fact. The present
tense of the participle implies that
temptation, though incidental, was con-
tinuous, going on with increasing
intensity all the time.—ovk {$aycv ovSèv
implies absolute abstinence, suggestive
of intense preoccupation. There was
nothing there to eat, but also no inclina-
tion on the part of Jesus.
Vv. 3-4. First temptation.—t$ X£8«p
•r.: possibly the stone bore a certain
resemblance to a loaf. Vide Farrar\'s
note (C. G. T.), in which reference is
made to Stanley\'s account (Sittai and
Palcstine, p. 154) of " Elijah\'s meions "
found on Mount Carmel, as a sample of
the crystallisations found in limestone
formations.—Ver. 4. Kal aircKptór), etc:
the answer of Jesus as given by Lk.,
according to the reading of fr^BL, was
limited to the first part of the oracle:
man shall not live by bread only;
naturally suggesting a contrast between
physical bread and the higher food of
the soul on which Jesus had been feed-
ing (J. Weiss in Meyer).
Vv. 5-8. Second temptation. Mt.\'s
third. —Kal dvayaywv, without the added
clt Spot i4>. of T.R., is an expression
Lk. might very well use to obviate the
objection: where is the mountain so
high that from its summit you could sec
the whole earth ? He might prefer to
leave the matter vague = taking Him
up who knows how high 1—ttjs
oIkovucvi)«: for Mt.\'s tov KÓo-pov, as
in ii. 1.—Iv <rn.yp,fi x>. in a point or
moment of time (<TTiyp.T| from o-Hij», to
prick, whence <rrCyp.aTa, Gal. vi. 17,
here only in N. T.).-Ver. 6. ejovo-fav,
authority. Vide Acts i. 7, 8, where this
word and Svvap.iv occur, the one signify.
ing authority, the other spiritual power.
—8tv ifLoï, etc.: this clause, not in Mt.,
is probably another instance of Lk.\'s
editorial solicitude; added to guard
against the notion of a rival God with
independent possessions and power.
-ocr page 500-
488                             KATA AOYKAN                               IV.
ejiol TrapaSt\'SoTcu, Kal u tav &{ku SiSwui avTr\\\\> • f. ah oflV lb*
irpocTKui^ar]? eVumóV /xou, corai (rou Trdi\'Ta."* 8. Kal diroxpiOels
auTÜ etirec 6 \'lijcroGs, ""Yiraye öiucrw jaou, ZaTafa* y£ypairTai ydp,3
\' flpoo-Ku^o-eis Kiipior Tor 6«oV o-ou,4 Kal outü uoVw XaTpeutreis.\'"
9. Kal fjyayei\'6 aüroi\' tïs \'lepouo-aX^u., Kal i<m\\<nv aurbv iirl t4
irrepuyioi\' toG tcpou, Kal el-rtev aÜT<S, " Ei é 8 ulo; et toG 0eou, (3d\\€
aeauTOP ^irtGÖee kcitw • 10. y^ypairrai ydp, \'"Oti toÏs dyyAois
aÜToG lircXcÏTai Trepi croG, toG Sia$uXd£ai <re • 11. xal Sn cm
XCipüf dpoGci ere, pvrjiroTC irpoo-Kctyfls irpès XiöW tok iróSa <rou.\'"
12. Kal &iroKpi9els ctirci> aÜTw ó \'irjcroGs, "*Oti ciptjTai, \'Ouk
JKircipdacis Kupiof toc ©eoV aou.\'" 13. Kal aurrcXAras irrfrra
irtipaa-fiov ó Sirfp^oXo; dir&rrr) dir aüroü ó)(pi KaïpoG.
14. KAI uTr&7Tpe\\|»ïc é \'Itjo-oGs tv TJj Suvdu.» tou ripcu\'u.aTos cis
T?|K TaXiXaiai» • Kal $^u.tj é|rjX9e ko8\' SXrjs Trjs irepixupou irepl
auToG. 15. Kal auTÓ; ^SiSaaKCC iv Taïs owaywyaïs auTWf, So£a£ó-
1 irao-a in ^ABDLAE.
1 «irayc . . . Zar. omitted in ^BDLE I, 33 al. (from Mt).
* yap omitted by the same authorities.
4 fc^BDL «\'• have Kvp. tov 0. «r. irpoo-x. (W.H.).
* t|yaycv Sf in fc$BLS, which also omit avTOV after 1
* Omit o JtfABDLAH.
Schleiermacher that the way to Jerusalem
tay over the mountains is paltry. It is
to be noted that Mt.\'s connecting particles
(tótc, iraXiv) imply sequence more than
Lk.\'s (koi, Si). On the general import of
the temptation vide on Mt.—Ver. 13.
iróvTa ir., everv kind of temptation.—
Sxpi Kaïpov: implying that the same
sort of temptations recurred in the ex-
perience of Jesus.
Vv. 14-15. Return to Galilee (cf. Mk.
i. 14, 28, 39).—Ver. 14. iir«\'o-Tp«\\Jriv, as
in ver. 1, frequently used by Lk.—Iv i-j
Svvd|iei t. il., in the power of the
Spirit; still as full of the Spirit as at the
baptism. Spiritual power not weakened
by temptation, rather strengthened : post
victoriam corroboratus, Bengel.—<t>iju/i|
(here and in Mt. ix. 26), report, caused
by the exercise of the Svvapis, implying
a ministry of which no details are here
given (so Schanz, Godet, J. Weiss, etc).
Meyer thinks of the fame of the Man
who had been baptised with remarkable
accompaniments; Hahn of the altered
transfigured appearance of Jesus.—Ver.
15. cöiSao-Kcv: summary reference to
Christ\'s preaching ministry in the
Galilean synagogues.—airüv refers to
TaXiXatav, ver. 14, and means the
From the Jewish point of view, it I*
true, Satan might quite well say this
(J. Weiss-Meyer).—Ver. 7. o-v, emphatic;
Satan hopes that Jesus has been dazzled
by the splendid prospect and promise:
Thou—all Thine (jfo-Taio-oCiröo-a).—Ver.
8. Ciraye laTavö is no part of the true text,
imported from Mt.; suitable there, not
here, as another temptation follows.
Vv. 9-13. Third temptation. Mt.\'s
second.—\'IcpovoraXijp., instead of Mt.\'s
óyiav irdXiv.—IvTtvBtv, added by Lk.,
helping to bring out the situation,
suggesting the plunge down from the
giddy height.—Vv. 10 and 11 give
Satan\'s quotation much as in Mt., with
tov 8iai^v\\d£ai ert added from the
Psalm.—Ver. 12 gives Christ\'s reply
exactly as in Mt. The nature of this
reply probably explains the inversion of
the order of the second and third tempta-
tions in Lk. The evangelist judged it
fitting that this should be the last word,
construing it as an interdict against
tempting Jesus the Lord. Lk.\'s version
of the temptation is characterised
throughout by careful restriction of the
devil\'s power (vide w. 1 and 6). The
inversion of the last two temptations is
due to the same cause. The old idea of
-ocr page 501-
EYAITEAION
489
7—18.
iie^os üirè irdVrwi\'. 16. Kal TJXStf eis tiV Na^apeT,1 08 fa T«0pajx-
(icVo9 2 • Kal 6Ïav)X9£ KdTa to eïudo; cxütw, eV ttj \'ip-ep? TÜf craPPaTUK,
els tt)v o-ucaYUYrjy, Kal dfcarr) dca-Y^wai. 17. Kal £ireoó8rj aÜTÖ
PiPXior \'Ho-atou Toö irpocj»\']Tou 9 • Kal dcairru^as \' to fiifiXiov, eupc
TOf* T^irof ou tJk ytypafifkivoy, 18. \' rii\'eüp.a Kupiou êir\' ift.4 • ou
I^ckcc è\'xpi<J"£ fit eüaYYt\\ïï,ea0cu6 irrcuxoïs, dir^oTa\\K£ jxe ïdaaadai
tous cuiTtTpiiifi^fOus TTji\' KapSiae7 KT]pu£ai oIxjaoXutois a^eo-w,
Kal tu<J>XoÏs ó.vd(S\\e\\\\>i.v dirooreïXai TeOpauo-jxeVous «V d<f>f\'a€i •
1 «« Na^ap. without tt)V fc^BDLE.
* fc$LE minusc. have avai-cS. (Tisch., W.H., marg.).
* tov irpo<(>. lo-. in fc^BLE 33, 69.
« So in NDA «/. (Tisch.); avoi|as in BL= 33 (W.H.).
« Omit tov fr$L= 33 (W.H. bracket).
* cvaYYc\\io-aar6ai in fr^BDLAE al. T.R. in minusc.
7 laarao-vai . . . KapSiav omit fc^BDLE 13, 33, 69 (Tisch., Trg., W.H.).
Galileans; construction ad sensum.—    boy and youth goes without saying.—
So|a^ó|i€vos : equally summary statement    ivïa-rt], 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," Schürer, Div. II., vol. ii., p.
the Galilean ministry (w. 14 and 15    jg); 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. \'Ho-aïov:
serve as the frontispiece of his Gospel,    the second lesson, Haphtarah, was from
asiftosay: ex primo disce omnia. The    the prophets; the first, Parashah, from
historie 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. Jesus in Naxareth (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    —cvp< toto» : 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 tbe
who had been present, even from the    text He would delight to speak from.
brethren of Jesus. We may therefore    The Law was read continuously, the
seek in this frontispiece {Programm-    prophets by free selection (Holtz.,
stück, J. Weiss) authentic reminiscences    H. C).—Vv. 18, tg contain the text,
of a synagogue address of Jesus.                 Isaiah lxi. 1, 2, free reproduction of tbe
Vv. 16-21. KO.TO. to cUiSot: 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 preacbed
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 tbe
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
-ocr page 502-
490                            KATA AOYKAN                               iv.
19. Kijpugcu iviaurbv Kupi\'ou ScktoV.\' 90. Kal irrugas tA piPXioi\',
cVrroSous T$ ^"IP^nb ^KdOiffï • Kal Ttdvrw tv T$ crufayoiyTJ 01
e49a.Xp.ol1 fjaraf irevi^ovres outu. SI. "Hp£aTO 8t X^yeif irpos
oCtous, " Oti cr^p.epor TTCTrXrjpuTai tj ypa4ï] aunj «V TOiS (icrif
ifiüv." 22. Kal irdrres tfiapTupouc aü™, Kal è8aÜLia£ov èirl toÏs
Xó-yois tt|S x^PtT°5> T0^S èKTropeuou,éVois €K Toö orópaTOs auToG,
Kal IXeyoi\', "Oöx ouTCts é\'crn.i\' 6 utès \'loKn^\';* 23. Kal elire
irpos aÜToüs, " ndrrus ipelri p.01 -rf|c irapa|3oXr|t> TauTT|i\'> \'laTp^,
Ocpaircua-oc <reauTiSi> • Sera rjKoiïaap.ei\' yei\'ó\'p.ei\'a iv rrj Kaïreppaotip.,\'
irotY]crof Kal uSc èf tt] TraTpiSi <rou."
24. Etire 8e*, " \'ApfiK \\iyut 6p.lv, 3ti oüSels irpo^njs 8cktC<s &me
1  01 01)). before ev ttj otiv. in fr^BL 33 (Tisch., W.H.).
2 ovxi vios eoTH" I. outos in fr^BL (Tisch., W.H.).
* eis Tt|v K. in fc^B; DL eis K. without ti\\v.
the lattei is omitted. — iiroirrelXai tc-
fyavcrp.e\'vovs iv d^e\'o-ei (ver. 19) is im-
ported(byLk.probably) from Is.lviii.6,the
aim faeing to make the text in all respects
a programme for the ministry of Jesus.
Along with that, in the mind of the evan-
gelist, goes the translation of all the
categories named—poor, broken-hearted,
captives, blind, bruised—from the
political to the spiritual sphere. Legiti-
mately, for that was involved in the
declaration that the prophecy was ful-
filled in Jesus.—Ver. 20. ittv{os, fold-
ing, ivairTiJ|as in ver. 17 (T.R.) = un-
folding.—bm\\ptTQ, the officer of the
«ynagogue; cf. the use of the word in
Acts xiii. 5. — «VrevCtovTes, looking
attentively (irevijs, intent, from a and
rtlvtt), often in Acts, vide, e.g., xiii. 9.—
Ver. 21. TJpgaTo : we may take what
fallows either as the gist of the dis-
course, the theme (De Wette, Godet,
Hahn), or as the very words of the open-
ing nentence (Grotius, Bengel, Meyer,
Farrar). Sucha direct arrestingannounce-
ment would be true to the manner of
Jesus.
Vv. 22-30. Thesequel.—Ver. 22. *p.ap-
rwpovv o., bore witness to Him, not=80 |a-
t<i|icvof in ver. 15 ; the confession was
sxtorted from them by Christ\'s unde-
niable power.—46a-upatov, not, admired,
but, were surprised at (Hahn).—Xüyoit
•rijt x<*PLT°s> ^"ords 0/ grace. Most take
Xapit here not in the Pauline sense, but
as denoting attractiveness in speech
(German, Anmuth), suavitas sermonis
(Kypke, with examples from Greek
authors, while admitting that x°-PlT°s
may be an objective genitive, " sermo de
rebus suavibus et laetis "). In view of the
text on which Jesus preached, and the
fact that the Nazareth incident occupies
the place of a frontispiece in the Gospel,
the religious Pauline sense of x<*piï is
probably the right one = words about
the grace of God whereby the prophetic
oracle read was fulfilled. J. Weiss (in
Meyer), while taking x<*Pl* m grace of
manner, admits that Lk. may have
meant it in the other sense, as in Acts
xiv. 3, xx. 24. Words of grace, about
grace: such was Christ\'s speech, then
and always—that is Lk.\'s idea.—ovxl
vlot, etc. : this fact, familiarity, neutral-
ised the effect of all, grace of manner
and the gracious message. Cf. Mt. xiii.
55, Mk. vi. 3.—Ver. 23. iravruc, doubt-
less, of course—irapaf3o\\{)v = Hebrew
mashal, including proverbs as well as
what we call " parables ". A proverb in
this case.—\'\\a.rpi, etc. : the verbal
meaning is plain, the point of the
parable not so plain, though what follows
seems to indicate it distinctly enough =
do here, among us, what you have, as
we hear, done in Capernaum. This
would not exactly amount to a physician
healing himself. We must be content
with the general idea: every sensible
benefactor begins in his immediate
surroundings. There is probably a
touch of scepticism in the words = we
will not beüeve the reports of your great
deeds, unless you do such things here
(Hahn). For similar proverbs in other
tongues, vide Grotius and Wetstein.
The reference to things done in Caper-
naum implies an antecedent ministry
there.—Ver. 24. \'A^v : solemnly in-
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EYA1IEAI0N
49»
jg—3i.
iv tQ iraTpiSi auToü. 35. lit\' &Xr|0«ias 8è Xtyu 6fs.lv, iroXXat Xtjpai
r\\<rav iv Ta.1% r]U.epais \'HXiou iv tü \'lcrpar|X, Stc eVXeio-0r| 6 oftpacof
iirl* Itt) Tpia Kat p.rji\'as ?£, uis èyeVtTo Xipos ptyas èiri. iraaat> ttjk
yïjv\' 26. Kal irpös ou8cjuai> a&rvv tirtpsSOn \'HXias, el fif) eis
lapcnra ttjs XiSücos * irpos yukacKa xi1Pal\'\'- 27- Ka\' iroXXol
Xcirpol jjaaK éwl \'EXico-atou tou Trpo^Tou cV t$ \'lapa^X\'* Kal
oüScls aÜTUf èxa0api\'aOT), et prj Necpar 6 lu\'pog." 28. Kal £TfXrio--
8t]aat> irdires 6upou iv ttj owaywyfj, dKouoires raÜTa, 29. xal
dyaaraWcs ^c^aXov aÜTOH ?|a> tt)s TróXews, Kal TJyayoi\' auTOf lus
Trjs4 öcfipuos toC öpous, i$\' ou t) TróXis aÜTÓV WKoSóu.r]TO,r\' eis to8
* KaTaKpripriaai airóv * 30. aÜTos Bè SieXOuv Sla uÉaou aÜTÓV 1 hete onljr
«VrropeueTo.
31. KAI KaTT)\\0ei\' cis Ka-n-tpvaouu. iróXiv ttjs TaXiXaias* ical rJK
1 ciri, found in fc^CLA al. (Tiscb..), is wanting in BD (W.H. text, t»i marg.).
9 ZtSuvLas in ^BCDL 1, 13, 69, 131 al.
* fv t*> Ier. before tiri EX. in ^BCDL I, 13, 33, 69 al.
* Omit ttjs NABCLA al.
\' uKoSoprjTo avTuv in N BOL 33, altered into the more usual order in T.R.
* wo-Ti for eis to in ^BDL 33 (Tisch., W.H.).
troducing another proverb given in Mt.
and Mk. (xiii. 57, vi. 4) in slightly varied
form.—Scktos (vide ver. ig, also Acts
x. 35), acceptable, a Pauline word (2 Cor.
vi. 2, Phil. iv. 18).—Ver. 25. This verse
begins, like ver. 24, with a solemn asse-
veration. It contains the proper answer
to ver. 23. It has been suggested (J.
Weiss) that w. 22 and 24 have been in-
terpolated from Mk. vi. 1-6 in the source
Lk. here used.—ïtij Tpla k. p.. ï{, three
years and six months. The reference is
to 1 Kings xvii. 1, xviii. 1, where three
years are mentioned. The recurrence
of the same number, three and a half
years, in James v. 17 seems to point to a
traditional estimate of the period of
drought, three and a half, the half of
seven, the number symbolicof mhfortune
(Daniel xii. 7).—Ver. 26. Xapeirra, a
village lying between Tyre and Sidon =
modern Surafend.—Ver. 27. 4 Xvpos.
Naaman and the widow of Sarepta both
Gentiles: these references savouring of
universalism were welcome to Lk., but
there is no reason to suspect that he put
them into Christ\'s mouth. Jesus might
have so spoken (vide Mt. viii. n).—
Vv. 28-29. Unsympathetic from the
first, the Nazareans, stung by these
O. T. references, become indignant.
Pagans, not to speak of Capernaum
people, better than we : away with Him !
out of the synagogue, nay, out of the
town (?$u ttjs iréXcus).—ews o$pvo$ 1.
5., etc, to the eyebrow (supercilium, bere
only in N. T.) of the hill on which the city
was built, implying an elevated point
but not necessarily the lughest ridge.
Kypke remarks: " non summum montis
cacumen, sed minor aliquis tumulns sive
clivus intelligitur, qui cum monte
cohaeret, metaphora a superciliis ocu-
lorum desumta, quae in fronte quidem
eminent, ipso tarnen vertice inferiora
sunt". Nazareth now lies in a cup,
built close up to the hill surrounding.
Perhaps then it went further up.—«5<tt«
(els to, T.R.) with iniinitive indicating
intention and tendency, happily not
result.—Ver. 30. avros 8J, but He,
emphatic, suggesting a contrast: they
infuriated, He calm and self-possessed.
—SifX6uv: no miracle intended, but
only the marvel of the power always
exerted by a tranquil spirit and firm will
over human passions.
Vv. 31-37. In Capernaum ; the d*-
moniac (Mk. i. 21-28).—KaTTjXStv «U K.
He went down from Nawareth, not from
heaven, as suggested in Marcion\'s Gos-
pel, which began here: "Anno quinto.
decimo principatus Tiberiani Deum
descendisse in civitatem Galilaeae
Capharnaum," Tertull. c. Mare. iv. 7.—
ird\\iv t. f.: circumstantially described
-ocr page 504-
KATA AOYKAN
492
IV.
SiSaoxaif aÜToös h TOis o-dfiPaai. 32. Kal égcirV^ao\'Oi\'TO M Tjj
SiSaxfj oÖtou, 3ti iv cfoucria t)k 6 Xóyos outou. 33. Kal tv Tg
aui\'avwyij rjc aVdpanros êx*"\' Treeupa Saipoyiou dxaÖaprou, Kal
dWKpafe <)>uitj u,eydXT). 34- Xéywi\'.1 "*Ea, Ti igfiïi\' Kal nol, \'ItjcoG
Najaprjv^; rjX0es diroXeo-cu i]fxas ; ol&d <re tis ei, o ayios ToO
6eoG." 35. Kal «TreTtp.Tjaei\' aÜTw ó \'lr|<xous, Xéyav, " ♦iu.c58t|ti,
Kal è\'£«X0e è|2 auTOÜ." Kal ptyav aÜTor rb SaipSnoy cis Tè péVoc
k Ca. v. 9. ^TJXOei\' dir\' aÜToG, prjStr ^Xd^ar aÜTÓV. 36. Kal èyéVeTO * 0du,0os
Acts Ui. 10.
\' eirl irdiras, Kal auKeXdXoue irpos dXXrjXous, Xéyorres, " Tis o Xóyos
outos, oti iv ï£ouo ia Kal Sucduei tm.ro.ooa tois dxaOapTois Trceiip.u<n,
Kal i£épypvrai.;" 37. Kal <=£eTropeüero rjx°S \'ïpl aürou eis irdira
TÓirov ttjs ir«pix<ipou.
38. \'Ayaords Sè «V8 ttjs owaywyTis, ei<rijX0ei\' els ri]v oIkiuc
Zip.ui\'os • »j * irei\'Sepd 8è toü Zip-wros r\\v 0-wexop.éVr) TrupeTÜ p,cydX<d •
Kal f\\ptÓTr\\<rav aurbv irepl aÖTrjs. 39. Kal èTriords èit&vw aÖTrjs,
eVeTipno-e tu irupeTÜ, Kal d<}>rJK6i\' aürr\']i\' • TrapayKpr;p.a 8è dfaorcUra
SiTjxoVei auToïs-
40. A\'jVoi tos 8c tou ijXiou, irdrrcs óVoi tlypv daOtcoGtras fóo-ois
1 air in fc^BDLE minusc.
* Omit t) ^ABDLH.
altogether secondary and colourless as
compared with Mk.\'s, q.v.—Ver. 37.
tjx°s (&kot|, Mk.), a sound, report; again
in xxi. 25, Acts ü. 2 = r|vti in classics.
Vv. 38, 39. Peter\'s mother-in-law
(Mt. viii. 14, 15, Mk. i. 29-31).—XCuuvos :
another anticipation. In Mk. the call of
Peter and others to discipleship has
been previously narrated. One wonders
that Lk. does not follow his example in
view of his preface, where the apostles
are called eye-witnesses, air\' dpx\'rjc.—
•Jjv o-vvcx»^vt|, etc. : Lk\'.s desire to
magnify the power comes clearly out
here. " The analytic imperfect implies
that the fever was chronic, and the verb
that it was sevcre," Farrar (C. G. T.).
Then he calls it a great fever: whtther
using a technical term (fevers classed by
physicians as great and small), as many
think, or otherwise, as some incline to
believe (Hahn, Godet, etc), in either
case taking pains to exclude the idea
of a minor feverish attack.—Ver. 39.
irapaxpTJfia, immediately, another word
having the same aim: cured at once,
and perfectly ; able to serve.
Vv. 40, 41. Sabbatk evening cures
(Mt. viii. 16, 17, Mk. i. 32-34).—Svvovtos
t. Jj.: Lk. selects the more important
part of Mk.\'s dual definition of time.
1 Omit Xryuv fc$BLE cop. Orig.
« a-iro in ^BCDLH 33 al.
as it is the first mention in Lk.\'s own
aarrative. Yet the description is vague,
as if by one far off, for readers in the
same position. No mention here of the
lake [vide v. 1).—Ver. 32. iv cgovcrta:
no reference to the scribes by way of
contrast, as in Mk., whereby the charac-
terisation loses much of its point.—Ver.
33. 4>uv-fj pcY<*Xfl, added by Lk.: in
Lk.\'s narratives of cures two tendencies
appear—(1) to magnify the power dis-
played, and (2) to emphasise the benevo-
Unce. Neither of these is conspicuous
in this narrative, though this phrase and
ptyav, and prjSèv BAdij/ay <x&tÓv in ver.
35, look in the direction of (i).—Ver. 34.
ia: here only (not genuine in Mk., T.R.)
inN. T. =hal Vuig., s\'mc as if from i$v;
a cry of horror.—NaJjapTjvc: Lk. usually
writes Kotwpaii. The use of this form
here suggests that he has Mk.\'s account
lying before him.—Ver. 35. uiqSèv before
pXdij/av implies expectation of acontrary
result.—Ver. 36. 6 Xóyos ovtos refers
eitherto the commanding word of Jesus,
foliowed by such astounding results
(" quid est hoc verbum ? " Vuig.), or =
wliat is this thing ? what a surprising
affairl ("quid hoc rei est? " Beza, and
after him Qrotius, De Wette, etc). In
either case Lk.\'s version at this point is
-ocr page 505-
EYAITEAION
♦93
3»—44.
iroiKiXats fjyayoK aêTous irpog aÜTÓV • ó 8è iv\\ iK&ora aurüe tos
XEipas é-mÖels1 édepdircuo-cp2 afiTous. 41» ï^PX€T°8 M koi
fiaiuÓKia diro iroXXcïi\', Kpa^o^Ta4 Kal Xéyorra, " Oti ad cl &
Xpicrrös6 ó U105 toS ©coü." Kal cttitiuüi\' oük ela aura \\a\\elv,
oti T^cicaK top XpiaTOK aÜTOf etfai. 42. fei\'op.eVns St ijjicpas
è^eXOuf eTroptüOr) ets ëpT)u,oi\' TÓiroK, Kal ol SxXot é\'Jtjtoup8 aÜTÓV,
Kal tJXÖov lus aÜToü, Kal Ka/retx01\' oütop toG u.tj iropeucadai air*
auTÜp. 43. ó Se ïlirt irpos aüroüs, "°Oti Kal Tals «Tcpats TfóXeo-ir-
cuayyeXiaao-6ai p.e 8eï tx]v |3ao-iX«iai\' tou 6toC • oti ets7 toüto
diréoTaXaai," * 44. Kal fji» Kr)puo*<rwK eV Tats o-ueaywyaïs * Trjs
TaXiXaias.
1 fwiTiBci* in BDH al. (Tisch., W.H.).
5 fOcpaircvtv in BD (Tisch., W.H., text).
* €{t)pXovto in fr$CX *. 33 (Tisch., W.H., marg.). BD have the sing. (W.H. test).
4 So in many MSS. (NBCL, etc). DA al. KpauyatovTO (Tisch.).
\' Omit o Xpto-ros j^BCDLH 33 (Tisch., W.H.).
• firct>)Tow in very many uncials (fc^BCDL, etc).
7 nri in ^BL.
8 airtoToXijv in ^BCDL 33 (Tisch., W.H.).
\' «is Tas truva-ywYas in fc^BD.
With sunsetthe Sabbath closed. Svvovtos
is present participle of the late form
SiJvu = 81J111.—iv\\ cKiio-Tiu : laying His
hands on each one, a touch peculiar to
Lk., pointing, Godet thinks, to a separate
source at Lk.\'s command ; much more
certainly to Lk.\'s desire to make pro-
minent the benevolent sympathy of Jesus.
Jesus did not heal en masse, but one
by one, tender sympathy going out from
Him in each case. Intrinsically pro-
bable, and worth noting. This trait in
Lk. is in its own way as valuable as
Mt.\'s citation from Isaiah (viii. 17), and
serves the same purpose.—Ver. 41.
X«\'yovTa 8ti, etc.: Lk. alone notes that
the demons, in leaving their victims,
bore witness in a despairing cry to the
Divine Sonship of Jesus. God\'s power
in this Man, our power doomed. Again
a tribute to the miraculous might of
Jesus.
Vv. 42-44. Withdrawal from Caper-
naum (Mk. i. 35-39).—ycvop.«\'vi]s Toepas,
when it was day, »\'.*., when people were
up and could see Jesus\' movements, and
accordingly foliowed Him. In Mk.
Jesus departed very early before dawn,
when all would be in bed; a kind of
fl\'ight.—vX SxXoi: in Mk. Simon and
those with him, other disciples. But of
disciples Lk. as yet knows nothing.—
lus avTOv, to the place where He was.
From the direction in which they had
seen Him depart they had no difficulty
in finding Him.—KaT«ïxov> they held
Him back, from doing what He seemed
inclined to do, i.e., from leaving them,
with some of their sick still unhealed.—
Ver. 43. ÖTiKol: the purpose of Jesus
is the same in Lk. as in Mk., but
differently expressed, in fuller, more
developed terms, to preach the good
news of the Kingdom of God. Of course
all must hear the news ; they could not
gainsay that.—air«<rraXT)v, I was sent,
referring to His Divine mission ; in
place of Mk.\'s «£fjX9ov, referring to tbe
purpose of Jesus in leaving Capernaum.
Lk.\'s version, compared with Mk.\'s, is
secondary, and in a different tone. Mk.\'s
realism is replaced by decorum: what it
is fitting to make Jesus do and say.
Fhght eliminated, and a reference te
His Divine mission substituted for an
apology for fiight. Vide notes on Mk.
Chapter V. The Call of Peter.
The Leper. The Palsied Man. Th»
Call op Levi. Fastino.—Vv. i-ii.
The call of Peter. This narrative,
brought in later than the corresponding
one in Mk., assumes larger dimensions
and an altered character. Peter comes
to the front, and the other three named
-ocr page 506-
KATA AOYKAN
V.
494
• tan only V. I. \'ErENETO 8e cV tö tok 5xXo»- * eWcio-Oat outw tou1
sense in duouciK rbv \\6yov tou 6coG, Kal auTos f)r Jorus irapa tÏ)k Xiukt)k
Acts rewr|o-apcT • 2. Kal eTSe 8iio itXoïa* Iotwto irapd tijk Xtu.Kt)K\' ol 8è
dXicï; diroparres dir\' auTÜK* dir cVXukok * Ta SiKTua. 3. cp./3ös 8c
cis Ik tuk irXoitoK, 8 t)k tou 6 Ziuukos, rjpwTr|o-CK aüroK diro rijs yr\\s
ittavayaytlv 6\\iyov • Kal KaSio-as * é\'SiSaoxcK ck tou irXoïouT tous
S)(\\ous. 4. \'Qs 8c ciraüaaTO XaX&K, ctire irpos tok ZiuuKa,
b h«e only" \'EiraKdyayc eis to * (3d8o5, Kal xa*<*°"aTe T^ Si\'ktuo uu.wk cis
aensTin óypaK." 5. Kal diroKpiGcl; 6 8 Ziu.uk cittck aÜTÜ,9 " \'ETriordTa, Si\'
S\\t)S TTJS10 KUKTOS KOTfldffaKTCS OuScK èXd^OUCK • cm hè T$ p^Jian\'
1 <oi for tou in ^ABL i, 131.
\' B has irXoia Suo (W.H. text). NCL 33 al. min. have irXoiopio (Tisch., W.H.,
marg.).
* air avTnv airofSavTCS in BCDL 33.              * cirXvKaK (-ok) in ^BCDL.
* Omit tov ^BDL.                                          • Ka8«ras Sc in NBL-
\' ck t. irX. cStSaauK in B (W.H.). XD have ck t. irX.,also before cSiS. (Tisch.).
* Omit o BLA.             * Omit avra fr$B, e, cop.         M Omit tt)« ^ABL 33.
in Mk., James, John and Andrew, retire    ttjk X(v.kt|v I". The position of Jesus in
into the shade : the last-named, indeed,    speaking to the crowd was on the mar-
does not appeai in the picture at all.    gin of the lake; called by Lk. alone
This, doubtless, reflects the relative    XipKi).—Ver. 3. Jo-twto : two boats
{lositions of the four disciples in the pub-    standing by the lake, not necessarily
ie eye in the writer\'a 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.
gatbered mainly about Peter: Christian    They had just come in from the fishing,
people wanted to be told about him,    and were without occupants, their owneri
specially about how he became a dis-    having come on shore to clean their nets.
ciple. That interest had been feit before    —Ver. 3. cp-pi? : this action of Jesus
Lk. wrote, 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 healedof
matei up the call with the later story told    fever.—eiravaYayttK, to put out to sea,
in John xxi. 1-8, and not a few critics    hete and in ver. 4 and Mt. xxi. 18 only.
find in his account a symbolic repre-    —oXiyoK: just far enough to give com-
sentation of Peter\'s apostolic experience    mand of the audience.—cSioWkck : 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,
ptobably found their way into the his-    Mk. iv. 1). But that feature does not
tory before it came into Lk.\'s hands,    appear in the corresponding narrative ol
He gives it bondfide as the narrative of   Lk. (viii. 4). Did Peter\'s call attract
a real occurrence, which it may quite    that feature from the later occasion in
well be.                                                        the tradition which Lk. foliowed ?—
Vv. 1-7. tiriKcurflai. In Mt. and    Ver. 4. cU to pa8os, 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    inwards from the shore.—xa^°*aT<>
by a crowd who pressed upon Him.—    plural, after cwaKa-ya-yc, singular; the
«ai aKovnv, etc, and were hearing the    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. g
disciples (so Schanz and Hahn).—irapa    only, in N. T.; in the first place may be
-ocr page 507-
EYAITEAION
495
I—II.
<rou xak&ou to 8lKTuoe.,,, 6. Kal toüto iroi^warrts, ro^nUwi»
t^OüW TrXfjOos* iroXu\' Sicpprjyi\'UTO Si to Siktuok\' aura?, 7. nai
KaTeVeuaai\' tois *uctÓxoic. Tots * «V tw JTc\'pu irXoiu, tou è\\9órras c bera «at
CTuMafiécrOai aurois * Kal rj\\8of, Kal 2ir\\T)0,ai> dp.<J>ÓTepa Ta irXota,
sJotï |3u9^£a9ai aÜTd. 8. ïSojf 8è Xiuoif ricTpo-j Trpo.TeTre.rs tois
timeg in
Heb. (i. ft
etc).
yóVaui tou8 \'lijaoö, Xï\'yeii»\', ""E£eX6e dir* «"acC, on di>f]p djiapToAós
etjii, Kupie.** 9. 0dp./3os ydp irepitox*!\' outov Kal irdrras tous o-uk
aÜTw, èirl Tg aypa tük t^öüW tJ* trw&afior* 10. óu.oiu>s 8è Kal
\'laKwfioi\' Kal >lwdVlT|i\', ulous ZefieSaiou, ot rjcrai\' kou\'oji\'oi to Xiu.ui\'l.
Kal elite irpès tAk Iiuaifa 67 \'lr)o-oüs, " Mtj tjiu^ou • diro tou Kur
d^SpiuTfous co-T] Juypüi\'." 11. Kal KaTayayórrc; ra irXoïa èirl TT)r
yfji\', d((>£fTcs uirarra, TJKoXou0T|o-aK aÜTÜ.
1 ra 8iicrva in NB DL.               » irXijSos txOvuf in ^ABCL. T.R. = D.
* fc$BL have 8upT|o-o-€TO, and fc^BDL Ta SiK-nia (Tisch., W.H., adopt both).
« Omit tou NBDL.                                   \' NB al- omit TOV-
• m in BD instead of tj (in MCL).            \' Omit o BL.
Vv. 8-11. Sequel of t/u miracU.—
Ver. 8. ("lei-pos: here for first time
introduced without explanation, pre
sumably in connection with the great
crisis in his history.—dvrjp apapTuXd? :
a natural exclamation especially for an
impulsive nature in the circumstances.
But the utterance, though real, might
have been passed over in the tradition.
Why so carefully recorded by Lk. ?
Perhaps because it was a fitting thing
for any man to say on becoming a dis-
ciple of the Holy Jesus—the sin of the
disciple a foil to the holiness of the
Master. Also to supply a justification
for the statement in ver. 32, " I came
not to call," etc. In this connection sin
is ascribed to all the apostles when
called, in very exaggerated terms in Ep.
Barnab., v. 9 (óVtus vrrep iröerav
apapriav avou.uTc\'povs). — Ver. 10.
\'laKwPov «al \'ludvvT|v, dependent on
irfpuVxEv : fear encompassed them also,
not less than Peter and the rest. This
special mention of them is not explained,
unless inferentially in what follows.—
pr] <jjo(3oI, fear not, addressed to Peter
alone. He alone, sofar as appears, is to
become a fisher of men, but the other
two are named, presumably, because
meant to be included, and in matter of
fact they as well as Simon abandon all
and foliow Jesus (ver. n).—(uypuv: the
verb means to take alive, then generally
to take; here and in 2 Tim. ii. 26. The
analytic form (Ïo-tj (uypüv) implies pet-
manent occupation = thou shall be a
taker.—Ver. 11. atarayayoVTts t. irX.,
used actively = for taking, in the second,
passively = for a take. But the latter
sense might suit both places. If so
used here the word implies a promise
(Hahn).—Ver. 5. licurTara : Lk.\'s
name for Jesus as Master, six times ; a
Greek term for Gentile readers instead
of Rabbi = (1) Master, then (2) Teacher,
" qui enim magistri doctrinae erant, ii
magistri simul vitae esse solebant,"
Kypke.—farl t$ prjp-aTi o-ov, at Thy word
or bidding. Success was doubly im-
probable : it was day, and in deep
water; fisli were got at night, and near
shore. The order, contrary to pro-
bability, tempts to symbolic interpreta-
tion: the deep sea the Gentile world;
Peter\'s indirect objection symbol of hig
reluctance to enter on the Gentile
mission, overcome by a special revela-
tion (Acts x.). So Holtz., H. C—Ver.
6. Sicprjo-crtTs began to break, or were
on the point of breaking; on the sym-
bolic theory = the threatened rupture of
unity though the success of the Gentile
mission (Acts xv.).—Ver. 7. KOTCvfvo-av,
they made signs, beckoned, here only in
N. T. (eveVevov, i. 62); too far to speak
perhaps, but fishers would be accustomed
to communicate by signs to preserve
needful stillness (Schanz).—o-uXXaptVflcn
avTots : this verb with dative occurs in
Phil. iv. 3 = to help one.—Sorc, with
infinitive = tendency here, not result.—
pvfliiJeo-8ai, to sink in the deep (ftvOot),
here only in O. or N. T. in reference to
a ship; in 1 Tim. vi. 9 in reference to
rich men.
-ocr page 508-
KATA AOYKAN
9Ó
V.
12. KAI iylvtTO Ir tw stvai aü-roi\' eV p.ia tüi> iraXcw, Kal ioou,
aVr|p irXi^pris XeVpas • Kal tS&v* iby \'\\i\\aouv, ireir&tv eirl irpdo-wiroe,
ISevjörj auTou, \\lyuv, " Kupic, 1&.V ÖéXijSj SüVacrai p.e Kaöapitrai."
13. Kal eKTeieas rr\\v Xe^Pa> ij BTO aÖToG, «ïircSi\',2 " eAu, Ka9apur-
8*jti." Kal eOOt\'ws i| Xeirpa dirfjXOei\' dir* aÜToü. 14. Kal outos
irap^vyeiXei\' a"T<? (JHj8«fl eiTtelv • " dXXa diTeXöiji\' Seï\'oi\' vcauToi\'
tü tepel, Kal irpou\'tVïyxe ircpl tou Ka6api<ru,oG ctou, KaOus irpoCTCTaJe
Müio-ijs, «ïs ".apTupioy auToïs. IS- ^l^PX£TO ^* (t&XXof ó Xóyos
ircpl aurou * Kal owi^pxoiro ó)(Xoi iroXXol dKoueif, Kal 6epaircuea8ai
Air\' aÜToG * &iro tójk dcrÖectiüv auTuf 16. aü-rós Se fji» 6tto\\apuv èv
Taïs e\'pi^p.ois, Kal Trpo<reu)(<$p.efo$.
17. Kal èyivero cV paa tüc Tju.epui\', Kal aÜTos tjv SiSdcrKUf • Kal
vaav KaO/:;!.ti\'oi <f>apiaaloi Kal koixoRiSdaKaXoi, ot rjaae éXnXudoTCS
est irdcrns kwp.Tjs rijs TaXiXaia; Kal \'louSaias Kal \'icpouaaX^fi • Kal
&uVau.is Kupiou r\\v Cl$ tö laoöai aÜTous.* 18. Kal ISou, öVSpcs
ijieporrcs tirl kXiVtjs apOponroi\' os r\\v TrapaXeXup.éVos, Kal c^toui\'
1 ifiüiv Sc in fc$B, e, cop.                          » Xryuv in ^BCDL 33 al.
* Omit vir au-rov fc^BCDL minusc.
4 avrov in fc^BLH aeth. (Tisch., W.H.), not understood, bence corrected into
a-vTovs (T.R.).
about the wonderful Healer and to get
healing for themselves (8cpair«ve<r8ai).—
Ver. 16. To retirement mentioned in
Mk. Lk. adds prayer (Trpo<rfv\\6it.tvo%);
frequent reference to this in Lk.
Vv. 17-26. The paralytic (Mt. ix. 1-8,
Mk. ii. 1-12).—Ver. 17. èv p.i<J rüv
T|(iepüiv, a phrase as vague as a note of
time as that in ver. 12 as a note of
place.—Kal avros, etc, and He was
teaching ; the Hebraistic paratactic con-
struction so common in Lk. Note Kal
•fjcav and Kal Suvapis K. fjv following.—
vofioStSacrKaXoi, teachers of the law,
Lk.\'s equivalent for ypap^aTcis. The
Pharisees and lawyers appear here for
the first time in Lk., and they appear in
force—a large gathering from every
village of Galilee, from Judaea, and from
Jerusalem. Jesus had preached in the
synagogues of Galilee where the scribes
might have an opportunity of hearing
Him. But this extensive gathering of
these classes ai this time is not accounted
for fully in Lk. Not till later does such
a gathering occur in Mk. (iii. 22).—
avTOv, the reading in fc$BL gives quit»
a good sense ; it is accusative befora
IcerOai = the power of the Lord (God)
was present to the effect or intent that
He (Jesus) should heal.—Ver. 18.
irapaXt\\vp.Évos, instead of trapaXvriKÓf
drawing up their ships on land; that
work done for ever. Chiefly in Lk. and
Acts.
Vv. 12-16. The leper (Mt. viii. 1-4,
Mk. i. 40-45).—Ver. 12. Iv ui$ t. ir. for
IV tivv, one of the cities or towns of
Galilee in which Jesus had been preach-
ing (Mk. i. 39 Lk. iv. 44).—koi 18o{p,
after Kal (yevc-ro, very Hebraistic.—
TrXi\';pT)s Xcirpas, /uil of leprosy (Xeirpos
in parallels). Note here agaln the desire
to magnify the miracle.—ear OeXjis, etc,
the man\'8 words the same in all three
narratives. His doubt was as to the
uiill not the power to heal.—Ver. 13.
-iji|/aTo: this also in all three—a cardinal
point; the touch the practical proof of
the will and the sympathy. No shrink-
ing from the loathsome disease.—f\\
Xlirpa airijX8«t\': Lk. takes one of Mk.\'s
two phrases, Mt. the other. Lk. takes
the one which most clearly implies a
cure; iKaSepurfln (Mt.) might conceiv-
ably mean : became technically clean.—
Ver. 14. a\\Xa, etc.: heie the oratio
indirecta passes into or. directa as in Acts
i. 4, xiv. 22, etc.—rif Upeï, to the priest;
not necessarily in Jerusalem, but to the
priest in the province whose business it
was to attend to such duties (Hahn).—
Ver. \' 15. Akouciv, to bear, but not
the word U in ver. 1, rather to hear
-ocr page 509-
EYAITEAION
13—26.
497
auror tlcrtvtyKtlv Kal Qtivat eVaWioK aÜToO • 19. Kat fit) eöpcWes
81a1 iroias tlcrtviyKumv airiv 81a t6k 5)(Xok, drafiaVTes ctti t&
Suua, 8id TÜv KepdpuK KafKJKaK airoK ctuk tü kXikiSiu eis to p/o-or
IfiirpoaOcK tou \'Itjaou. 20. Kal LSajf Tf|K mo-riK aöruK, eTireK aÜT&,2
""Aföpuire, d(j>£wrrai o-ot al dpapTtat crou." 21. Kal ijp|arro
oiaXoyï^eaöat ol ypappaTcïs Kal ol 4>apto-atoi, Xtyorres, " Tt\'s ècrrtK
outos ós XaXcï |3Xao-<pT]p,ias; Tis SuVaTat difueVat üpapTia;,3 cl p?)
póVos 6 0eÓs;" 22. \'Emyfous Se 6 \'It)o-ous tous ota.Xoyto-p.ous
uutüv diroKpiOcls ctire Trpos aÜTOus, " Tt 8iaXoyi£ea0e in Taïs
KapSiais dp.UK; 23. Ti èo-rti\' euVoiruTepoK, £iTfeÏK, \'A^luirai aoi aï
dpapTtat <rou, t) eiiretK, "Eyeipat4 Kal TrepnraTei; 24. tra 8« cïSfJTC
8ti IfoucrtaK iyti 6 ulos tou dfOptitrou 5 eVl ttjs yrjs dipieVai &pap-
Tias," eiire tw irapaXeXupcVu, " Zot Xc\'yu, lyeipat,* Kal apas to
kXikiSióV o-ou, iropeuou els t6v oTkóV ctou." 25. Kal Trapaxp-fjpa
dyaord? ivtairiov 00x01», apas i$\' <J T KaTtVeiTO, dTrijX0«K els tok o\'kop
auToü, 8o£d£uK tok 0eóV. 26. Kal iKoraais êXaj3«K airairas, Kal
cBó^a^of tök Qe6v, Kal iirX^o-Orjo-aK 4>ó|3ou, Xeyorrcs, "*0n cTSoucr
wapdSo£a ofJacpoK.
181a omitted in all uncials.                             * NBL= 33 omit 1
*  ouap. aijuevai in BD=.                                  * cycipt in fc^ABCDLH.
•o v. t. a». cgovorav €^€1 in BL2 (Tisch., W.H.).
* ryfipf here again in many MSS.                7 t$ o in fc^ABCLAS al.
in the parallels, the former more in
nse among physicians, and the more
classical.—ctyrovK. imperfect, implying
difficulty in finding access, due, one
might think, to the great numbers ot
Pharisees and lawyers present, no
mention having as yet been made of
any otherg. But the óxXos comes in in
next verse.—Ver. ig. iroias (Sta irotas
óSoü), by what way.—«r. t. kXiviSiu:
dim. of kX(vt| (ver. 18, hereonly in N. T.).
Lk. avoids Mk.\'s Kpa(3p a-ros, though
apparently following him as to the sub-
stance of the story.—Ver. 20. avOpwirc,
man, instead of Mk.\'s morekindly ts\'kvok
and Mt.\'s still more sympathetic 6dpo-ei
T«\'itvoy; because (suggests J. Weiss) it
was not deemed fitting that such a sinner
should be addressed as son or child I
This from Lk., the evangelist of grace I
The substitution, from whatever reason
proceeding, is certainly not an improve-
ment. Possibly Lk. had a version of
the story before him which used that
word. Doubtless Jesus employed the
kindlier expression.—Ver. ïi. 8ta\\oyï-
teo-9ai: Lk. omits the qualifying phrases
ÏV JavToïs, ff toïs xapSCaif of Mt. and
Mk., leaving it doubtful whether they
spoke out or merely thought.—Xeyov-rcs
does not settle the point, as it merely
indicates to what effect they reasoned.—
Ver. 23. The expression " in your
hearts" coming in here suggests that
Lk. may have omitted it in ver. 21
merely to avoid repetition.—Ver. 24.
ryetpf Kal apas . . . iropctiov: by in-
troducing the participle apas Lk. im-
proves the style as compared with Mk.,
but weakens the force of the utterance,
" arise, take up thy bed and go ". The
same remark applies to the words of the
scribes, ver. 21, "who is this that
speaketh blasphemies ?" compared with,
" why doth this person speak thus ?
He blasphemes." Lk.\'s is secondary,
the style of an editor working over a
rugged, graphic, realistic text.—Ver. 25.
irapaxpi}p.a (irapa to xP\'H(xa-)> on the
spot, instantly; in Lk. only, magnifying
the miracle.—Ver. 26. cVo-rao-is might
be taken out of Mk.\'s eltoroo-flai.—
irapaSo|a. Each evangelist expresse*
the comments of the people in different
terms. All three may be right, and not
one of them may give the ipsissima
32
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KATA AOYKAN
498
V.
27. Kal |MTa ToÜTa J$t)X0c, Kal l6e.dcra.T0 rt\\iivr]v, oVou.aTi Atviv,
Ka9r]fi.tvov iiri to Ttküviov, Kal etircc au-rü, "\'AKoXouöei ooi."
28. Kal KaTaXiirair a-rraira, dyaoTas TJKoXou9r)o-ei\'1 afirü. 29. Kal
iiroii]<rf SoxV u.eydXïiK 6 * Aeuis aü-rw iv Tjj oUi\'a auroD • Kal ^V
SxXos TeXuKÜf ttoXus,* Kal aXXuy ot tja-ai» u,eT* aüiw xaraKeifiCfoi.
30. Kal iyóyyuï,ov ol ypauu,aTcï$ aurüv Kal ol 4>apio~aLOi 4 irpös tou$
p.a0T)Tas aÜTOu, Xeyoires, " Aian u,cra TcXuruy Kal duapruXüf
iaBUrt xal mfCTc;" 31. Kal diroxpiOcls 6 \'irjo-oGs eiree irpo$
oütouj, " Oü xpciar ^X°u,rlv °\' uyiaieorrts ïaxpoü, dXX\' ot koküs
exorres. 32. ouk èX^XuSa KaXecrai StKai\'oug, dXXd dpapTuXoOs cïs
1 i)koXov0«i in BDLH 69, a.                            * Omit o all uncials.
1 iroXvt before t«X. in ^BCDLS 33 al.
\' 01 4>ap. Kat 01 yp. avruv in ABCLAH al. T.R. = fr$D.
of a private entertainment—a congrega-
tion rather, in the court, to eat and to
hear the gospel of the kingdom. Possibly
none of the evangelists realised the full
significance of the meeting, though Lk.
by the expression óxXos iroXvs shows
that he conceived of it as very large.—
aXXuv stands for apupTuXuv, which Lk.
does not care to use when speaking for
himself of the class, preferring the vague
word " others ". They were probably a
very nondescript class, the " submerged
tenth " of Capernaum.—Ver. 30. ol
$apio~aïoi Kal ot ypap.. avrwv, the
Pharisees, and the scribes connected with
them, the professional men of the party.
They were not of course guests, but
they might if they chose look in: no
privacy on such occasions in the East;
or they might watch the strange com-
pany as they dispersed.—iaüim koA
irfriTf: addressed to the disciples. In
the parallels the question refers to the
conduct of Jesus though put to the
disciples.—Ver. 31. Jesus replies, under-
standing that it is He who is put on His
defence. His reply is given in identical
terms in all three Synoptics ; a remark-
able logion carefully preserved in the
tradition.—Ver. 32. fl« pfravoiav:
doubtless a gloss of Lk.\'s or of a tradi-
tion he used, defining and guarding the
saying, but also limiting its scope.—
KaXto-ai is to be understood in a festive
sense m I came to call sinners to the
feast of the Kingdom, as I have called to
this feast the " sinners " of Capernaum.
Vv. 33-39. Fasting (Mt. ix. 14-17,
Mk. ii. 18-22)__Ver. 33. ol Si connects
what follows with what goes before as a
continuation of the same story. Not so
in Mk.: con—iction there simply topical.
verba. Lk.\'s version is: We have seen
unexpecttd things to-day. Here only in
N. T.
Vv. 27-33. Call of Levi (Mt. ix. 9-13,
Mk. ii. 13-17).—Ver. 27. l8tao-a.ro,
instead of tlhtv. Hahn, appealing to
John i. 14, iv. 35, xi. 45, assigns to it the
meaning, to look with interest, to let
the eye rest on with con.placency. But
it is doubtful whether in later usage it
meant more than to look in order to
observe. If the view stated in Mt. on
the so-called Matthew\'s feast (q.v.) be
correct, Jesus was on the outlook for a
man to assist Ilim in the Capernaum
mission to the publicans.—»irl t4
tcXüuov, at "the tolbothe," Wyclif.
The tolls collected by Levi may have
been either on highway traffic, or on
the traffic across the lake. Mk.\'s
irapayttv (ver. 14) coming after the
reference to the sea (ver. 13) points to
the latter.—Ver. 28. KaraXiiriiv airavTa,
leaving all behind, in Lk. only; a
specialty of the ebionitically inclined
evangelist, thinks J. Weiss (in Meyer).
But it merely predicates of Levi what all
three evangelists predicate of Peter and
his comrades.—Ver. 29. SoxV (from
Se\'xopai here and in xiv. 13), a reception,
a feast, in Sept. for n^ttJO (Gen.
xxvi. 30, Esther i. 3). That Mt. made a
feast is directly stated only by Lk.,
perhaps as an inference from the phrases
in Mk. which imply it: KaTaiccürSai,
o-uvoWkcivto (ver. 15), lo-vlti koI it£v«i
(ver. 16). That it was a great feast is
inferred from iroXXol in reference to the
number present. The expressions of the
evangelists force us to conceive of the
gathering as exceeding the dimensions
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EYAITEAION
499
*j—36.
(xrrcicotar." 33. Ot Sc ctiroK irpos oütÓv, "Aioti1 ei (laOijTal
\'ludVeou rnoreu\'ouax iruKvd, Kal Schans iroioCrrai, Suoius kcu ol TÜr
♦apiaaïui\'\' ot 8t col eVöt\'ouai Kal irivouaif;" 34. \'O 8èi cTvc
irpos auTou\'s, " Mr) SüfaaOc tous ulous toC KupfrófOS, êe u ó yuu,<|>ioe,
\\itr\' aurCiv i<rri, iroifjo-ai vr\\<rrtótiv *; 35. IKeüaavrai 8è Tjp.epai,
Kal oVai" dirapO-jj Air\' aóiw 6 yujx^iog, totc pnoreüo-oudi\' éV ÈKeiVats
rats rjue\'pais." 36. "EXeye Si Kal irapaPoXrj? irpès auTous, ""Oti
ouSels èmpXrjfta IfiaTiou koivou* imPdXXci èirl Ifianof TraXaióV\'
t! 8è p.iiYe> **l T0 KaïKèf <rxil«l>* *<" T¥ waXaifl oö o-uu^wi\'fï *
1 Omit Sioti BL= 33 cop.                        a Add \\i\\<rovs ^BCDLH 33.
» vnorewaï in B= 28 (Tisch., W.H.). T.R. = ^ACDLA al.
•  For i|x. xaivov fc^BDLE 33 al. have airo ip.. k. o-xio-as (Tisch., W.H.). ACA
al. omit orxKriS.
•  crxio-ei in ^BCDL 33.
• o-vp.<|>dvr]<rci in fc^ABCDLX 33 and many other minusc.
The supposed speakers are the Pharisees
and scribes (ver. 30). In Mk. Phar. and
John\'s disciples. In Mt. the latter only.
If the Pharisees and scribes were the
spokesmen, their putting John\'s dis-
ciples lirst in stating the common practice
would be a matter of policy m John held
in respect by Jesus, why then differ
even trom him f—iruKva (nemer plural,
from irvKvtft, dense), frequently.—
Scifo-iit woiovvrai, make prayers, on
system ; added to complete the picture
of an ascetic life; cf. ii. 37 ; referred to
again in xi. 1; probably the question
really concerned only fasting, hence
omitted in the description of the life of
the Jesus-circle even in Lk.—c<r(Kov<riv
Kal irCvouo-i, eat and drink; on the
days when we fast, making no distinction
of days.—Ver. 34. ut| 8uva<r0f . . .
irotrjo-ai vT)<r., can ye make them fast ?
In Mt. and Mk., can they fast ? Lk.\'s
form of the question points to the futility
of prescriptions in the circumstances.
The Master could not make His dis-
ciples fast even if He wished.—Ver. 35.
Kal oTav: Mt. and Mk. place the Kal
before totc in the next clause. Lk.\'s
arrangement throws more emphasis on
qp.épai: there will come days, and when,
etc. The koI may be explicative ( = et
quidtm, Bornemann), or it may intro-
duce the apodosis.—oVav airapSj, the
subjunctive with av in a relative clause
referring to a probable future event.
Vv. 36-39. Relative parabolic Logia.—
IXryf . . . Sri: an editorial introduction
to the parabolic sayings. The first of
these, as given by Lk., varies in form
from the version in the parallels, suggests
somewhat different ideas, and it in itsalf
by no means clear. Much dependa on
whether we omit or retain trx(<rat in
the first clause. If, with fc^BDL, we re-
tain it, the case put is: a piece cut out
of a new garment to patch an old one, the
evil results being: the new spoiled, and
the old patched with the new piece pre-
senting an incongruous appearance (oê
<rup.<j>«vT|o-ei). If, with AC, etc, we
omit o-x£cros, the case put may be: a
new piece not cut out of a new garment,
but a remnant (Hahn) used to patch an
old, this new piece making a rent in the
old garment; to koivov in second clause
not object of, but nominative to, o-x(o-fi,
and the contrast between the new patch
and old garment presenting a grotesque
appearance. The objection to this latter
view is that there is no reason in the
case supposed why the new patch should
make a rent. In Mt. and Mk. the
patch is made with unfulled cloth, which
will contract. But the remnant of cloth
with which a new garment is made
would not be unfulled, and it would not
contract. The sole evil in that case
would be a piebald appearance. On the
whole it seems best to retain o-xCo-as,
and to render to koivov <rx£cr«i, he (the
man who doe» so foolish a thing) will
rend the new. Kypke suggests as an
alternative rendering: the new is rent,
taking o-x\'t" intransitively, of which use
he cites an instance from the Testament
of the twelve patriarchs. The sense on
this rendering remains the same.—Ver.
37. The tradition of the second logion
seems to have come down to Lk.\'s time
without variation; at all events he gives
-ocr page 512-
KATA AOYKAN
v. 37—39.
500
«m/3Xrju.a ro diro toü koikoü. 37. Kal ofiScl; pMXXei olvov viw (Is
dffxous iraXaioiS$\' et Sè p|ye, prjfjei & vto% otfOt * tous uctkous, Kal
aÜTÖ-j €Kxu0^7ETai, Kal ol drool diroXouirai • 38. dX\\a ot^oi» véor
«IS cictkoÜs xaifouï PXtjWok, Kal d)j,<j>ÓTCpoi awrnpoüfTcu.- 39. Kal
oüSels iriiiv iraXaioi\' eüöé\'ws * 6tXei F«or\' Xe\'yei ydp, \'O waXaios
XP^CTTÓTepój4 icnr."
1 • oivot o vjos in BC DL af.
1 xai omj). o-uvTT]p. omitted in fc^BL X, 33 al. oop. (Tisch., W.H,); an addition
from Mt.
* Omit «vOeus fc^BCL minusc. cop.
4 XpTjoros in b)BL cop. D and some western codd. of vet. Lat. omit this verse.
it substantially as in parallels. The diffi-
culty connected with this parabolic word
is not critical or exegetical, but scicntilic.
The question has been raised: could
even new, tough skins stand the process
of fermentation ? and the suggestion
made that Jesus was not thinking at
all of fermented, intoxicating wine, but
of " must," a non-intoxicating beverage,
which could be kept safely in new
leather bottles, but not in old skins,
which had previously contained ordinary
wine, because particles of albuminoid
matter adhering to the skin would set
up fermentation and develop gas with an
enormous pressure. On this vide Farrar
(C. G. T., Excursus, III.).—Ver. 38 gives
the positive side of the truth answering
to Mt. ix. 17b, only substituting the
verbal adjective |3Xt|t€ov for f3aXXovo-iv.
—Ver. 39. The thought in this verse is
peculiar to Lk. It sterns to be a genial
apology for conservatism in religion,
with tacit reference to John and his
disciples, whom Jesus would always
treat with consideration. They loved
the old wine of Jewish piety, and did
not care for new ways. They found it
good (xpi<tt<Js), so good that they did not
wish even to taste any other, and could
therefore make no comparisons. (Hence
Xpio~rèi preferable to xp1a"T<\'T,P05 \'n
T. R.) This saying is every way
worthy of Christ, and it was probably
one of Lk.\'s finds in his pious quest for
traditions of the Personal Ministry.
With reference to the foregoing para-
bolic words, drawn from vesture and
wine, Hahn truly remarks that they
would be naturally suggested through
association of ideas by the figure of a
wedding feast going before. Bengel
hints at the same thought: " parabol ïm
• veste, a vino; inpnmis opportunam
convivio ".
Chapter VI. Sabbatic Conflicts.
The Apostles. The Sermon on the
Mount.—Vv. 1-5. The ears of corn
(Mt. xii. 1-8, Mk. ii. 23-28).—ivaap^arif.
Mk. makes no attempt to locate this in-
cident in his history bevond indicating
that it happened on Sabbath. Mt. uses
a phrase which naturally suggests tem-
poral sequence, but to which in view of
what goes before one can attach no
definite meaning. Lk. on the other
hand would seem to be aiming at very
great precision if the adjective qualifying
<raf$(3aT<|>—Scv-rcpoirpuTu, were genuine.
But it is omitted in the important group
fc^BL, and in other good documents,
and this fact, combined with the ex-
treme unlikelihood of Lk.\'s using a word
to which it is now, and must always have
been, impossible to attach any definite
sense, makes it highly probable that
this word is simply a marginal gloss,
which found its way, like many others,
into the text. How the gloss arose, and
what it meant for its author or authors,
it is really not worth while trying to con-
jecture, though such attempts have been
made. Vide Tischendorf, N. T., ed.
viii., for the critical history of the word.
—TJc-fliov, ate, indicating the purpose of
the plucking, with Mt. Mk. omits this,
vide notes there.—^«xovTis t. x->
rubbing with their hands; peculiar to
Lk., indicating his idea of the fault (or
that of the tradition he foliowed) ;
rubbing was threshing on a small scale,
an offence against one of the many
minor rules for Sabbath observance.
This word occurs here only in N. T.(
and is not classical.—Ver. 2. rivet:
more exact than Mt. and Mk., who say
the Pharisees generally, but not neces-
eary to make their meaning clear. Of
course it was only some of the class.—
Ver. 3. ovSe, for Mk.\'s oiiSeVon and
-ocr page 513-
vi. i-s.                          EYAITEAION
VI. I. \'ETENETO 8i tv <rafSP&Tu SeuTtpoirpuTW l SiairopfucvOeu
airoy 8tct tuk2 o-iropiu,UK • Kal ItiXXok ol p.a6t]Tal aÜToü tous
o-rcixuas, Kal tJo-6iok,8 vJ/wxokt«s tois XePa^ 2- Tifcs Si tuk
$apuraiuK cTttok aÜToIs,* " Ti irotcïre 8 oük c£coti itoicTk t>>s
toIs o-dppoai;" 3. Kal diroKpiOels irpos aÜTous etirce 6 \'irjaoGs,
" OüSc toüto iviyviart, o èiroÏTjo-e Aa(3i8, óttóVe ° êirciKao*«K aÜTos Kal
ol u.ct" auTOu Óktcs 7 ; 4. as 8 acri|\\0e v els roy oTkok toü @coü, Kal
tous aprous tt)s TTpo8tff€ws tXaBc, Kal9 £<|>aVe\' KaL (Suk« Kal*
toTs (act\' auToG, ous oük c^eiTTi ^aycÏK cï uï| jidVous tous Upet?;"
5. Kal IXeytK auTOÏSi ""Oti10 Kupiós ioriK 6 ulos tou drOpuirov Kal
tou aaPPtiTOu." "
1 NBL 33 a\'- omit 8<VTtpoirpuT«. Vide below.
3 fc^BL al. omit tuk (from parall.).
\' kcu i)<r6iov tovs oraxvat in BCL (W.H.; Tiseh. = T.R. with N).
1 Omit avTois NBCL minusc. a, c, e, cop.
1 B omits ironi», and NBL omit cv (W.H. omit both).
* otc in fc^BCDL minusc. (W.H.; Tisch. has ottoti with less weighty witnesses,
vide below).
\' Omit ovt€* with fc^BDL 33 al. (W.H.).
\' B omits ut (W.H. in brackets), D also, reading «io-cXSmk.
*  For cXafic uai BCLX 33 have XapuK, and BL omit kqi after iSum.
M NB i, 131 aeth. omit oti (W.H.).
" tov <raf3., without «ai, befoie e v. t. ok. in NB cop. aeth. (W.H.). DL = T.R.
(Tisch.).
Mt.\'s oük = not even; have ye so little    how could he omit so important a word ?
understood the spirit of the O. T. ? (De    Perhaps because it involved a contro-
Wette). The word might be analysed    verstal antithesis not easily intelligible
into ov, Si, 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
Nösgen, 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 irt (W.H.).—Ver. 4. Lk.       Vv. 6-n. The withered hand (Mt.
contents himself with the essential fact:    xii. 9-14, Mk. iii. 1-6).—Ver. 6. ir
hunger, overruling a positive law con-    l-rcpu o-a(3|3aTci>: simply intended to in-
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. 1, 5, the singular for the Sabbath.—
Mt. (xii. 5). The controversy no longer    t?|v o-uv.: 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.—SiSao-xciv, present, «UrcXfleïv,
xal fXcyfv: 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.—Kal \\
to what goes before = and He said:   x«lp: °y comparison with Mt. and Mk.
instead of arising out of and crowning   Lk. is here 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, cite»
phrase in introducing the logion peculiar   from Aelian, Hist. Anim. (lib. xii., c. 34):
to him about the Sabbath being made   Iv tq SaXaiTn Tg \'EpvOpq) l\\9iit yiveroi,
for man. If Lk. had Mk. before him,   Kal Svaua avTy vypöt 4>oiyi£.-t| S«£ia,
-ocr page 514-
502                                        KATA AOYKAN                                           VI.
6. \'EyéVero 8« koi1 éV crcpu craPpd-ru ciacXOcïy aöroy cis tV
truKaywyrp\' «al SiSdoxeic • icoï tJk intl aVflpwTros,* Kal ij x«P «örou
ij 8e|id tjt\' |ï)pd. 7. irapcr^pouK* Si aü-roe ot ypau.u.aT«:Is Kal oi
♦apicraïoi, «I cV tu cra(3|3dTu Oepaircüc» 4 • Iro cüpuai kcut] yopi\'af *
aÜToO. 8. aÜTos 8è tJSci tous 8iaXoyi<ru.oüs auTÜi\', Kal clirc tw
di-öpuTrw 8 tu ?T|pai\' ?xom ttji» X«\'P°> ""Eyeipai,7 Kal «rrijöi cis TO
flaov." \'O 8è8 deaor&s Iottj. 9. EtircK 08c9 6 \'Irjaoüs wpos
auTou\'s, "\'ETrepurrjo-ti)10 upas, Ti JJeoTi Toïs crdPflaoxK,11 d-> aöoTroifjaai
<| KaKoiroifJcrai; <|/uxV a-dam ij diroXfffai;" 10. Kal irepif3X«t|/d-
pcros irdrras aürous, etire T« dKÖp^irw,12 ""Ektciiw t^jk xe4>d <rou."
"O 8« ^TroiT|ff£K oÜtu.1\' xal AiroKaT€OT<£6T| u ij x*ip aÜToO üyirjs <ï>S ij
dXXï].ls II. aurol Sc tirXrjaSTjaai\' dfoias* Kal SicXdXouy irpos
dXXfJXous, ti df iroi^aeiaK w tw \'Itjctou.
1 Omit xai fc^BL min. • av8. u« in ^BL 33 al. (Tisch., W.H.).
• *ap«TT]povvTO in ABDL 33 al. (Tisch., W.H.).
4 Scpaircvci in NADL (Tisch., W.H., text). T.R. - B (W.H. marg.).
• KanjYopiiv ovtov in fc$B (D •yopi)<rai).
• «iirc» 8< tu ovSpi in fcJBL 33 (Tisch., W.H.).
• rycipc in very many uncials.                     * For o Se {^BDL have km.
• For ow fr^BDL 33 al. have 8«.                10 «irepwTu in X^L.
11 fc^BDL have <i for Tl, and t» aapfJaTw for rots craPfJacny.
" avT» in B and many other uncials. T.R. = J^DL 33.
* Omit ovtu BLA 33.
u aircKaT«rTa6T) in ADL al. pi., but B has airoK.
u Omit vyiï|s . . . aXXt) (from Mt.) with NBL.
14 iroiijcraifv in BLA 33 al. pi. (Tisch., W.H.).
the right hand. This particular peculiar
to Lk., with the Hebrew style, proves,
some think (Godet, Hahn), a source dis-
tinct from Mt. or Mk. Not necessarily.
It may be an inference by Lk., added to
magnify the beneficence of the miracle.
The right hand the working hand, the
privation great, the cure the more
valuable.—Ver. 7. wapen] poOfTO, they
kept watching, in a sly, furtive manner,
ex obliquo ei occullo, Bengel on Mk.—«l
Ocpairtvci, whether He is going to heal,
if that is to be the way of it.—Ver. 8.
$8ii: a participle might have been ex-
pectedhere = Heknowingtheirthoughts
said, etc.—rycipf xal <m"]0i, etc.: this
command was necessary to bring the
matter under the notice of the audience
present, who as yet knew nothing of the
thoughts of the Pharisees, and possibly
were not aware that the man with
the withered hand was present.—Ver. 9.
ayaSoiroirjcrai, KaïcoiroiTJcrai: on the
meaning of these words and the
issue raised vide on Mk.—Ver. 10.
Trcp\'.pXe a\'ficvoï. Lk. borrows this word
from Mk., but omits all reference to the
emotions he ascribes to Jesus: anger
mixed with pity. He looks round merely
waiting for an answer to His pointed
question. None being forthcoming, He
proceeds to heal: " qui tacet, con-
sentit," Bornemann.—Ver. 11. ivoJat •
they were filled with senseless anger.
They were " mad " at Jesus, because He
had broken the Sabbath, as they con-
ceived it, in a way that would make Him
popular : humanity and preternatural
power combined.—t£ dv iroiijcraicv: dr
with the optative in an indirect question,
in Lk. only, following classic usage.
Thiscombination of occasional classicism
with frequent Hebraism is curious. It
is noticeable that Lk. does not impute
murderous intentions to the opponent!
of Jesus at this stage, nor combtnation
with politicians to effect truculent designs
{vide Mk. iii. 6).
-ocr page 515-
EY-ATTEAION
6—ij.
503
12. \'EyeVcTO 82 Iv rats «JfWpais raurais, èl-qXSey1 fis to ópos
TTpoacu^aaSai\' Kat rjv SiaKUKTcpcuUK iv tq irpoireuxf) tou 8«o8.
13.   Kal Stc tyeVero TJ|j.^pa, 7rpoo-e<p«3tT|o-c tous fxa0T)Ta9 aÜTOU*
Kal èK\\e^a|i«kos dir\' aurüf SuStKa, 085 Kal dirooróXous iiroji.ao-e,
14.  lijiuva ov Kat oWfiao-t n^Tpor, Kaï AvSpeai/ ihv dScX^of auroS,
\'idKeopW xal \'\\uavvr\\v, ♦iXiinroi\' Kal BapdoXopaïof, 15. MaT0aïor
Kat Supav, \'icfcupW rbv toü * \'AX^aiou Kal Zipuya tok KaXoujiekOK
ZnXarrqi\', 16. \'loüSaf \'laK<óf3ou, xal \'louSap \'loxapiiüTrji\', 69 Kal4
èyé\'eeTo irpoSÓTTis* 17\'• Kal Karap^ds y.tr\' aiïrüv, t<m\\ iitl tóttou
ircSiKOu, Kal ó^Xos* pvaÖrjTWK aÜTou, Kal irXt)6os ttoXu toü Xaou diro
1 fgcXSfiv avrov in ^BDL.
1 XBDL have Kat before laxufSov, and tbere is MS. authority for nai before
every name (Tisch., W.H.: xai in biackets before Iok. A\\(J>., omitted there only in
B, probably by oversigbt).
• Omit tov tov NBL 33.           * Omit «ai ^BL.            • oxXot iroXvs in NBL.
Vv. i2-io. On the hill (Mt. iv. 24-25,
x. 2-4; Mk. iii. 7-19).—Ver. 12. Iv rat*
Tinépais toutoiï : a vague expression,
but suggestive of some connection with
foregoing encounters.—f|«X0«tv, went
out; whence not indicated, probably
trom a town (Capernaum ?) into the
solitude of the mountains.—«Is to Spot:
as in Mt. v. i. and Mk. iii. 13, to the
hill near the place where He had been.
—irpoo-«v{ao-6ai, to pray, not in Mk. ;
might be taken for granted. But Lk.
makes a point of exhibiting Jesus as a
devotional Model, often praying, and
especially at critical times in His life.
The present is viewed as a very
special crisis, hence what follows.—rjv
SiavvKTcpcvwv, etc, He was spending
the whole night in prayer to God ;
StavvKTcpcvuv occurs here only in N. T.
—tov 8«o5 is genitive objective: prayer of
which God is the object; but if irpoo-cvx\'f)
were taken as = a place for prayer in
the open air, as in Acts xvi, 13, we
should get the poetic idea of the
proscucha of God—the mountains 1—Ver.
13. Tovt |ia0T)Ta.cj, the disciples, of
whom a considerable number have
gathered about Jesus, and who have
foliowed Him to the hill.—airooróXovs,
Apostles, used by Lk. in the later sense,
here and elsewhere. The word is more
frequent in his Gospel than in Mt. and
Mk. (six times in Lk., once in Mt., twice
in Mk.).—Ver. 14. 2i>«va: here
follows the list much the same as in Mt.
and Mk. Lk., though he has already
called Simon, Peter (v. 8), here
mentions that Jesus gave him the name.
In the third group of four Judas Jacobi
takes the place of Thaddaeus in Mk.
and Lebbaeus in Mt. and Simon the
Kananite is called Simon the Zealot.
Of Judas Iscariot it is noted that he
became a traitor, " turned traitor"
(Field, Ot. Nor.).—irpoSÓTrn has no
article, and therefore should not be
rendered the traitor as in A. V. and R. V.
When the verb is used it is always
irapaSiSdvai.—Ver. 17. KO.Taf5as, de-
scending, with the Twelve, suggesting
descent to the foot of the hills, the plain
below. Yet the expression tóVo»
•trfSivov is peculiar; hardly what we
should expect if the reference were to
the plain beside the lake; rather sugges-
tive of a flat space lower down the hill.
—ir«Sivoi, here only in N. T. The
descent takes place in order to the
delivery of a discourse which, with the
choice of the Apostles, constitutes the
occasion with reference to which Jesus
had spent the night in prayer. The
audience consists of three classes
separately named (1) the Twelve, (2) the
company of disciples described as an
SxXoe iroXvt, (3) a multitude (irX^ot)
gathered from a wide area. This is the
same multitude from which in Mk.\'s
narrative Jesus escaped to the hill,
taking His disciples with Him, to get
rest, and presumably to devote some
leisure time to their instruction. Of
this desire to escape from the crowd, so
apparent in Mk., there is no tracé in
Lk. In indicating the sources ot this
great human stream Lk. omits Galilee
as superfluous, mentions Judaea and
-ocr page 516-
504                             KATA AOYKAN                               vi.
irdans Trjs \'louSaias Kal \'lepouCTaX-rju,, Kal Trjs irapaXiou Tupou Kal
ZiSüfos, o* rjX9oi> dxoOcrai aÜToG, Kal laOrjyai diro tuk vócruv aÜTuc,
18.  Kal o\'c oxXouu.<yoi ü-rro1 irrcuudruK dxaOdp-rwK, Kal\' ^6<paireuorro.
19.   Kal iras ó óxXos èJrJTei* arrrcaOai aÜTou- Sn Süraps vap\'
aÜTou i^r\\p\\no, Kal ÏSto irdWas.
20. Kal auT&s tivapas tous é<f>6a\\uoö$ aÜTou ets tous fiaOrjras
aÜToii tkeyt, " Maxrfpioi ot vrriayoi, 5ti üpcTcpa iarlv t) (3aoi\\«ia
toO ©eou. 21. fiaKapioi ol ireieürres vuv, Sti xoPTa0r"1l0\'€o"®€-
paxdpioi ol K\\aïo>\'Tes ►\'Cv, Sti yeXdcrrre. 32. jiaKaptoï êore,
* (voxXovptvoi airo in ^ABL (D has airo).
* Kot omitted in ^ABDL 33.           * i(t)tovv in t^BL. T.R. a correction.
Jerusalem, passing over Idumaea and
Peraea (Mk. üi. 8), and winds up with
Tyre and Sidon, defining the territory
there whence people came by the ex-
pression tt)s irapa\\£ov (ycipas under-
stood), the sea-coast. The people come
from all these places to hear Jesus
(ÓKoCcrai aiiTov) in the first place, as if
in expectation of a great discourse, and
also to be healed. The eagerness to get
healing even by touch, of which Mk.
gives so graphic a picture (iü. 10), is
faintly indicated by IJ\'Itovv (itrJTCi,
T. R.).—Ver. 19. $vva|u« may be
nominative both to l^pxtro and to ta-ro
(A. V. and R. V.), or we may render:
" power went forth from Him and He
healed all".
Vv. 20-49. The Sermon (Mt. v.-vii.).
That it is the same sermon as Mt.
reports in chapters v.-vii. may be re-
garded as beyond discussion. How,
while the same, they came to be so
different, is a question not quite easy to
answer. There probably was addition
to the original utterance in the case of
Mt., and there was almost certainly
selection involving omission in the case
of Lk.\'s version, either on his part or on
the part of those who prepared the text
he used. Retouching of expression in
the parts common to both reports is, of
course, also very conceivable. As it stands
in Lk. the great utterance has much
more the character of a popular discourse
than the more lengthy, elaborate version
of Mt. In Mt. it is didache, in Lk.
kerygma—a discourse delivered to a
great congregation gathered for the
purpose, with the Apostles and disciples
in the front benches so to spe?.k, a dis-
course exemplifying the " words of
grace " (iv. 22) Jesus was wont to speak,
the controversial antithesis (Mt. v. 17-
48) eliminated, and only the evangelie
passages retained; a sermon serving at
once as a model for " Apostles " and as
a gospel for the million.
Vv. 20-26. First part of the discourse :
Beatitudes and Woes (Mt. v. I-ia).—
Ver. 20. iirapas t. £<f>.: in Lk. the
Preacher lifts up His eyes upon His
audience (t. p.a8t]Ta.ï, who are them-
selves a crowd), in Mt. He opens His
mouth ; both expressions introducing a
solemn set discourse. Lk.\'s phrase
suggests a benignant look, answering to
the nature of the utterance.—p.aica\'pioi:
Lk. has only four Beatitudes, of which
the poor, the himgry, the wieping, the
persecuted are the objects; the sorrows
not the activities of the children of the
kingdom the theme.—irTci>x<H. feivüvrts,
icXatovTts are to be taken literally as
describing the social condition of those
addressed. They are characteristics o
those who are supposed to be children of
the kingdom, not (as in Mt.) conditions
of entrance. The description corresponds
to the state of the early Churcii. It is
as if Jesus were addressing a church
meeting and saying: Blessed are ye, my
brethren, though poor, etc, for in the
Kingdom of God, and its blessings,
present and prospective, ye have ample
compensation. Note the use of the
second person. In Mt. Jesus speaks
didactically in the third person. Christ\'s
words are adapted to present circunv
stances, but it is not necessary to
suppose that the adaptation proceeds
from an ebionitic circle, ascetic in spirit
and believing poverty to be in itself a
passport to the kingdom, and riches the
way to perdition.
Vv. 22, 23. In the corresponding
passage in Mt. there is first an objective
didactic statement about the persecuted.
-ocr page 517-
i8-*8.                           EYAITEAION                               505
ÓTOf uurqcruaiK up.a% ol aVOpwirot, Kat Stov d(f>opi\'<ru(rvK duaf,
Kal oVeiSiauo-i, Kal IxPrfXuo-i rd Svoua üu-wk As irorr\\póv, êvexa
tou utoü tou AfOpuirou. 23. xa\'P£Te\' ^ ^kcikj) Trj i^pa
Kal ffKiprr|ijaT£\' iSou yap, i uto~0&s üp-ü»\' iroXus tV tw oüpavw *
Ka-ra TaÜTax yap iiroiouv tois irpocp/jTais ol iraWpes aÜTÓiv.
24. nXfjK oual ü(AÏK tois •n-Xouo-iots, on dir^xrre ttjv Trapa«\\T)triK
uuuv. 25. oüat üfiÏK, ol £uiT£ir\\i|o-p,lt\'0l,s Óti irtifdaeTC. oöal
üjxIk,* ol yeXürrcs fük», Sti irccd^acTC Kal xXaüVtT». 26. oöal öpai»,*
Stok KaXüs optas ctiruai irdires ol avOpuiroi * Kwra TaÜTai yap
jiroiouy tols (|rcuSoirpo<p^Tais ol iraWpcs auTuv.
27. " \'A\\X\' üjj.Lt\' Xe-yw tois dKououaiv, \'AyairaTC tous èxflpoüs
upAe, xaXws iroicÏT< tois piaoüaiv upas, 28. «üXoyeÏTC tous KOTap».
1 xapT)Ti in all uncials.                 * ra avra in BD (Tisch., W.H.).
* fc^BLH 33 al. add vvv to ffnrcirX.
4 Omit vp.iv in both places ^BL=. Many more omit the second.
• ra avra again in ^aBD5 33.
then an expansion in the second person.
Here all is in the second person, and the
terms employed are such as suited the ex-
perience of the early Christians, especially
those belonging to the Jewish Church,
suffering, at the hands oi\' 1 heir unbelieving
countrymen, wrong in tne various forms
indicated—hatred, separation, calumny,
ejection.—a<t>opio-uo-iv may point either
to separation in daily life (Keil, Hahn)
or to excommunication from the syna-
gogue (so most commentaries) = the
Talmudic TT12. I» the farmer case
T •
one naturally finds the culminating evil
of excommunication in the last clause—
Jic|3a\\<i><riv to 8. v. =« erasing the name
from the membership of the synagogue.
In the latter case this clause will rather
Eoint to the vile calumnies afterwards
eaped upon the excommuntcated.
" Absentium nomen, ut improborum
hominum, differre rumoribus," Grotius.—
Ver. 23. o-KipTtjo-ar*, leap for joy; the
word occurs in i. 41,44, and this and other
terms found in the sermon have led some
to infer that Lk. uses as his source a
version of the discourse emanating from
a Jewish-Christian circle. Vide the list
ofwords in J. Weiss, Meyer, note, p.
387. Vide also Feine, Vork. Uberlief.
Vv. 24-26. it\\t]v, but, used here
adversatively, a favourite word with Lk.,
suggesting therefore the hypothesis that
he is responsible for the " woes " follow*
ing, peculiar to his version of the sermon.
—*ir<x€T€, ye have in full j ricb.es and
nothing besides your reward (cf. Mt. vi.
2).—Ver. 25. 4p.ireirXT)<rp.évoi, the sated,
a class as distinct in character as the
8<SiuYp.c\'voi of Mt. v. 10, on uhom vide
remarks there. Readers can picture the
sated class for themselves.—Ver. 20.
This woe is addressed, not to the rich
and full without, but to the disciples
within, and points out to them that to be
free from the evils enumerated in ver.
22 is not a matter of congratulation, but
rather a curse, as indicative of a dis-
loyalty to the faith and the Master, which
makes them rank with false prophets.
Vv. 27-35. The late of love (Mt. v.
3848).—Ver. 27. 4p.tv Uy*: Lk. here
uses the phrase with which Mt. intro-
duces each dictum of Jesus in opposition
to the dicta of the scribes. But of the
many dicta of the Lord reported in Mt.
he has preserved only one, that relating
to the duty of loving (Mt. v. 44). The
injunction to love enemies is much
weakened in force by omission of the
antithesis: love neighbours and hate
enemies. As if to compensate Lk. givea
the precept twice, (1) as a general head
under which to collect sayings culled
from the section of the discourse omitted
(Mt. v. 17-42), (2) as a protest against
limiting love to those who love us (ver.
35i «ƒ• ver. 32).—toï« axovovo-iv, to you
who hear; a phrase by which the dis-
course is brought back to the actual
audience from the rich and the false
disciples apostrophised in the preceding
verses. It is an editorial phrase.—
-ocr page 518-
KATA AOYKAN
$oe
VI.
»i reu» ptVous iu.lv,1 «al* Trpo<Tcuxea9e üirèp* r&v *iin\\pta.l6vTtiv üp-as,
39. tü tuittokti <r« ehrl tt)»\' criayóVa, irap«x« Kal ttjv aXXr|V Kal
&*o toG atpovTOS <rou to Ifxanoi\', Kat tc> xiT"l\'a M^l KwXuo-flS.
30. varrl Sc tü * a\'noürri cc, SiSou • Kal diro toG atporros Ta era,
u{| diraiTO. 31. Kal Ka0£>$ SAerc "va voiwnv 6fi.lv al aV0p<i>iroi,
Kal Auft; iroieÏTf aorots éu,oiu$. 33. Kal ei dyairaTe tou$ iya-aS>»-
tos üp-Ss, iroia Auik x^Pts ^i Kai Y^P °\'1 dpvapTwXol raus
dyairutrat aÜTous dyairüd. 33. Kal\' iav dYa6oiroiTJT< toOs
dyadoiroioGinras upas, iroia ü par x"PlS «ori •\' Ka<l Y^P \' 0l du.apTO>Xol
to auTo iroioGai. 34. Kal tav 8arci£r)TeT irap\' &v AmJeTC diToXa-
P«tf,8 Troia üji.lv X^P\'5 ^(rr\'\'" Kat Y^P °\'\' óp.apTuXol du.apTuXoïs
SafCi^oucriK, it>a diroXdj3uo-i Ta "era. 35. irXfji\' dyairaTC toÜs e\'x0pou$
tfiSiv, Kal dyaOoiroicÏTe, Kal Savci£eTC p/nocc i0 dircXiri£orTes * Kat
1 vaat in fr$BD3 vet. Lat. 6. vuxv is a correction to classical usage.
1 Omit Km NBDLH «\'•           \' irepi in ^BL=.
* Omit Sc tu NB.                    » ^B have xai yap cav (Tisch., W.H., in brackets).
« Omit -yap NB-                      \' 8avurr)Tc in ^B= (Tisch., W.H.).
8 Xaficiv in ^BLH.                  * fr$BLE omit yap, and many uncials omit 01.
10 pT|Scv is the best attested  reading (ABLA al., W.H. in brackets); |Mi8cra in
M=n (Tisch.).
KaX£« iroicïrc, etc: Lk., in contrast
with Mt. (true text), enlarges here, as if
to say : you must love in every conceiv-
abte case, even in connection with the
most aggravated evil treatment. In the
clause enjoining prayer for such as have
done wrong Lk. substitutes ciri]p<a£dvTuv
(ver. 28) for Mt.\'s SimkóVtuv m those
wbo insult you, the people it is hardest
to pray for. Persecution may be very
fierce, at the prompting of conscience,
yet respectful.—Ver. 29 = Mt. v. 39, 40
with some changes: tvwtciv for pairC£«iv,
irapc\'xciv for tnpéfytiv ; afpovros suggests
the idea of robbery instead of legal pro-
ceedings pointed at by Mt.\'s KpiSrjvai;
ïpd-riov and xlT**va change places,
naturally, aa the robber takes fust the
upper garment; for Mt.\'s a<j>€« Lk. puts
p/i] KuXv<rrj9 =• withhold not (for the
construction rivet dird tivos kuXvciv,
which Bornemann thought unexampled,
vide Gen. xxiii. 6, Sept.).—Ver. 30. Lk.
passes over Mt.\'s instance of compulsory
service (v. 41), perhaps because it would
require explanation, or was not a
practical grievance for his readers, and
goes on to the duty of generous giving,
which is to be carried the length of
cheerfully resigning what is taken from
us by force.—Ver. 31. Lk. brings in
here the law of reciprocity (Mt. vii. 12),
hardly in its proper place, as the change
from singular to plural shows, but in
sympathy with what goes before, though
not quite in line, and therefore inserted
at this point as the best place to be
found for the golden rule. It seems to
be meant as a general heading for the
particular hypothetical cases following =
you would like men to love you, there-
fore love them whether they love you or
not, etc.—Ver. 32. x<*Pl?< nere anQ^ •"
the following verses stands for Mt.\'s
p.io-6of, as if to avoid a word of legal
sound and substitute an evangelical
term instead. Yet Lk. retains purÓoi in
ver. 23.—xapis probably means not
" thanks" from men but favour from
God. It is a Pauline word, and
apparently as such in favour with Lk.
Vide on ïv. 22.—auapruXol here and in
w. 33, 34 for rcXüvai and 40viKol in Mt.,
a natural alteration, but much weaken-
ing the point; manifestly secondary.—
Ver. 33. For Mt.\'s salutation Lk. sub-
stitutes doing good (oYaöoiroiiJTe).—Ver.
34. This example is robbed of its point
if it be supposed that Lk. had an ascetie
bias. If a man despise money there ia
no merit in lending without expecting
repayment.—Ver. 35. wX>)v, but, ia
-ocr page 519-
EYAITEAION
507
«9—39-
Iotoi 6 fiiaöos üp.in\' iroXüs, Kal ccreaflc uiol toO l ü wrrou • Sti
aÜTOS xptjoTÖs t(mv eitl tou$ dxapicrrous «ai TTOKT|pous. 36. yiVccröe
ou?* koiKTipixofes, KaOus Kal* 6 irarfip upör oÏKTipu,cuy èori.
37. Kal |xr) KpifCTf, Kal ou pvr) Kpi0J)Te. u.rj KaraSiKd^erc, Kal
ou u.r] KaTaSiKaaOtJTe. diroXucTC, Kal diroXu8rjo-eo-0« * 38. SiSotc,
Kal So0r|(7eTcu ujüy • ucTpov KaX6V, * wemco-u.cVoi\' Kal * oitTaXivjiivov
Kal4 *óircpCKXUféfiCfOK Swaouo-n\' et$ tok KoXTrop uu-ür. tw yap
aÖTw p-éVpu u6 (icrpeiTc, diriu,eTpr|0rio-eTai u/uk."
39. Etirc Sc " irapa^oXV aörois, " MrJTt SuVarai tu<J>Xos Tu^Xèc
b here »nd
Ju. v. 11
c bere onlt
in N. T.
(Micah
vi. 15).
d here and
in joel iL
«4-
1 Omit tov ^ABDLAE al. pi.
» Omit Koi NBL=.
1 J^BL omit first xai and ^BDLH the second; more expressive without.
* For tw yup . . . u ^BÜLH 33 al. have a yap |UTp« (Tisch., W.H.).
•ScKaiin NBCDLH33.
opposition to all these hypothetical
cases.—|M)S<v airiXirltovrfS, " hoping for
nothing again," A. V., is the meaning
the context requires, and accepted by
most interpreters, though the verb in
later Greek means to despair, hence the
rendering " never despairing" in R. V.
The reading p.T)8<va air. would mean:
causing no one to despair by refusing
aid.—«lol \'Y\\|iicrro\\i, sons of the Highest,
a much inferior name to that in Mt. In
Lk. to be sons of the Highest is the
reward of noble, generous action; in
Mt. to be like the Father in heaven is
set before disciples as an object of
ambition.—xpr\\""T^< kind > DV generalis-
ing Lk. misses the pathos of Mt.\'s con-
crete statement (ver. 45), which is doubt-
less nearer the original.
Vv. 36-38. Mercifulness inailcated.
God the paltern.—Ver. 36 corresponds
to Mt. v. 48, which fitly closes the
promulgation of the great law of love =
be ye therefore perfect, as your Father in
heaven is perfect (vide notes there).
Lk. altera the precept both in its ex-
pression (olxTlpuovtt for tcAcioi), and in
its setting, making it begin a new train
of thought instead of winding up the
previous one m be compassionate (ovv
omitted, fc^BDL, etc.) as, etc.—the pre-
cepts following being particulars under
that general.—yCvfo-ét, imperative, for
the future in Mt.—olxTipp.ov«« : a legiti-
mate substitution, as the perfection in-
culcated referred to loving enemies, and
giving opportunity for setting forth the
doctrine of God\'s free grace.—Ka8us for
Mt.\'s iï, common in Lk. (twenty-eight
times), witnessing to editorial revision.—
4 ttottip i.: without 6 ovpavios, which is
implied in the epithet "the Highest" (ver.
35).—Ver. 37. In these special precepts
it is implied throughout that God acts
as we are exhorted to act. They give a
picture of the gracious spirit of God___
Kal, connecting the following precept as
a special with a general. No Kal in Mt.
vii. 1, where begins a new division of
the sermon. In Mt. the judging con-
demned is referred to as a characteristic
Pharisaic vice. Here it is conceived of
as internal to the disciple-circle, as in
James iv. 12.—diroXvcTc, set free, as
a debtor (Mt. xviii. 27), a prisoner, or
an offender (ttjs ajiap-i-ïas airoXv6TJvai,
2 Macc. xii. 45).—Ver. 38. SiSotc :
this form of mercy is suggested by Mt
vii. 2, cV <f ficVpw p«TpcÏT«, etc.: be
giving, implying a constant habit, and
therefore a generous nature.—per-por
KaXèv, good, generous measure ; these
words and those which follow apply to
man\'s giving as well as to the recom-
pense with which the generous giver
shall be rewarded.—ircirieo-pcVov, etc,
pressed down, shaken, and overflowing ;
graphic epexegesis of good measure, all
the terms applicable to dry goods, e.g.,
grain. Bengel takes the first as referring
to dry (in aridis), the second to soft (in
mollibus), the third to liquids (in liquidis).
—kóXttov : probably the loose bosom of
the upper robe gathered in at the waist,
useful for carrying things (De Wette,
Holtz., H. C, al.). It is implied that
God gives so, e.g., " plenteous re-
demption " (Ps. cxxx. 7).
Vv. 39-45\' Proverbial lore.—Vet. 39.
1W1 Sc: the Speaker is represented here
as making a new beginning, the con-
nection of thought not being apparent.
-ocr page 520-
508                                KATA AOYKAN                                  VL
óSijyeÏK; oiy). dp.4>ÓTepoi eis flóvuvor irto-oGrrai *; 4a oük Ioti
(ia0T)TT]s üiTtp tok SiSdcTKaXoi\' aÜToG 2 • naTqpTKrpïVos Sc Tras éorai
«Is ó StSacTKuXos auTOÜ. 41. Ti 8c |3\\eireis to «apcfios to cV tA
c>4>0aXp.w toO dSeXcJxjü aou, ttjk 8t SokÖk rf]f eV tü iSiu ó<J>0aX|iw ou
icarai\'oels; 42. ij\' irüs 8uVao-ai Xe\'yen\' T<j> dSeXtjjw <rou, \'AScX^é\',
fiches cK^aXu to icrip4>os to éV tw £<f>0aXjiü wou, auTOS tt)* cV TÜ
ó<j>0aXjj.ü o-ou Sokoi» ou PXéttojk; uiroKpiTa, ëxpaXe irpÜTOf ttji\'
8okoi\' Ik toS o<J>0uXu,oG o-ou, Kal totc 8ia|3Xei|/eis cVPaXcip4 tö
Kdp4>os tö iv tü öcf>0aXu.ói tou dSc\\^>ou o-ou. 43. oü ydp ion
ScVSpoy tcaXo? iroioGf Kap-nhv oairpóv • oüSè ScVSpoc o-airpoi\' iroioGV
KapTror icaXóV. 44. cKaorok ydp SeVSpoi\' èk toS ISiou Kapirou
yiruo-KCTai • ou ydp i£ aitarOü? cruXXeyouo-i aüxa, ouSè eV fïdTou
Tpuyüo-i o-ra^uXi^i\'.6 45. o dya0os aV6p«nros tK tou dyaÖoü 6r)o-aupou
Tfjs KapSias aÜToG irpo^É\'pci tó dyaOóV • xal o irotrjpós aVOpwrros*
cV toG TTOk-rjpoG 6r|aaupoG "rijs KapSias aÖToG " Trpo<f>e\'pei. tó TrorripóV *
Ik ydp toG 7 Trepio-o-eufiaTos tïjs 7 xapSias XaXei to o~róp.a aÜToG.
I €|nreo-. in BDL ; wto\\ in ^CAH 33.              » Omit avTov fr$BDL5 33.
* B omits i). X nas 1rcJS 8e. Most uncials = T.R.
4 «KpaXeiv at end of sentence in B 13, 69 al. (Tisch., W.H.).
* ora<j>. Tpvy. in ^BCDL= 13, 33, 6g.
* fc^BDI. omit avSpuiroc and 8i)o-. T-qs Kap8iat avrov (explanatory additioni).
\' ^ABUH omit both articles.
than to the vices ot the Pharisees, which
in Lk.\'s version of the sermon are very
much left out of account. Censorious-
ness is apt to be a fault of young con-
verts, and doubtless it was rife enough
in the apostolic age. On the parable of
the mote and the beam vide on Mt. vii.
3-5.—Ver. 42. ovp pXe\'irwv: this is one
of the few instances in N. T. of par-
ticiples negatived by ov. The oü in such
cases may = p,t), which in classical
Greek has the force of a condition, ov
being used only to state a fact (vide
Burton, f 485)-—Vv- 43-45- In Mt.
these parabolic sayings are connected
with a warning against false prophets
(Mt. vii. 15-19). Here the eonnection
is not obvious, though the thread is pro-
bably to be found in the word viroicpiTa,
applied to one who by his censorious-
ness claims to be saintly, yet in reality
is a greater sinner than those he blames.
This combination of saint and sinner is
declared to be impossible by means of
these adages.—Ver. 44. For rpifJóXoi
in Mt., Lk. puts pd-ros = thorn bush,
rubus, and for o-uXXc\'yovoriv applied to
both thorns and thistlea in Mt., Lk. uses
in eonnection with (Scütov Tpvywo-ir, tho
Giotius says plainly that there is no
eonnection, and that Lk. has deemed it
fitting to introducé here a logion that
must have been spoken at another time.
Mt. has a similar thought to that in ver.
39, not in the sermon but in xv. 14.—
rv<)>Xbs tv4>Xov: viewing the sermon as
«n ideal address to a church, this adage
may apply to Christians trying to guide
brethren in the true way (James v. ig),
and mean that they themselves must
know the truth.—Ver. 40. The con-
nection here also is obscure; the adage
might be taken as directed against the
conceit of scholars presuming to criti-
cise their teachers, wliich is checked by
the reminder that the utmost height that
can be reached by the futly equipped
(roTTipTio-p-evos, a Pauline word, 1 Cor.
L 10, cf. 2 Tim. iii. 17, l{iipTW|ttVet)
icholar is to be on a level with his
teacher.—Ver. 41 introduces a thought
which in Mt. stands in immediate con-
nection with that in ver. 37 (Mt. vii. I,
a, 3). If the view of vet. 40, above
•uggested, be correct, then this and the
next verses may also be understood as
referring still to the relations between
teacher and taught in the Church, rathet
-ocr page 521-
EYArrEAION
4C—49. VII. X—a.
509
46. "Ti St" (« RoXeÏT«, Küpie, Kupie, Kal el «oictrt ft Xey»;
47. ira$ ó ipxéfktvos irpó? ue Kal aKOuwr uou tui» XoywK Kal irotur
aÜTou\'s, üiroSeï^u A|xït> Tm ètmr Sfioios. 48. ójicnós èoTiK dfOpuirw
oÏko8ou.oü>ti oixiar, ós " ë<7KaiJ/e Kal \'{fSaÖure, Kal cörjKt Bep.eXioi\' e Ch. xiii. 8;
e\'irl Trjy TTÊTpar • irXTjuuupas * Sc yeyou>€Vr|S, TTpo<7\'€ppr)£ei\' 6 TTOTajios f here only
rrj olxia ixtlvrf, Kal oük ïo-x00\'\' o-aXfücrai airf\\v • redcgxcXiuTO yöp m
i-itl tt)i> irtTpaf.\' 49. ö Sc dicoüiras Kal fx-f] iroi^o-aï ó\'p,oiós iarw
d^Opuwu oUoSou.r|oram oiKiae €7ri ri)r yrJK xuPL? 8«u.tXiou • $
vpoatppr\\%tv 6 iroTap.09, Kal cuOlus «firco-e,8 Kal eycVeTO to P\'ÏYr\'0
Trjs OiKias cxeiv\'T]! p.eya."
VII. I. \'EnEI 8è4 eirXripaxrc irdWa Ta prjpaTa auToü els Taf
duoas roS XaoG, cUrfjXOcr els Kavepfaoufi. 2. \'EKaTorrapxou 84
1 *Xi)uuvpi)« in ^BLH 33.
*  For t<0. yap . . . mrpav (from Mt.) fr^BLH 33 have Sio to xaXus eiKo8o|ii|«r
(«CMr-)0ai oiitt|v (Tisch., W.H.).
* <rvvcircircv in ^BDLE 33 al., a stronger word = collapsed (Tisch., W.H.).
*  firfiSt] in ABC (Tisch., W.H., text); •*« Si in NL= (W.H. marg.)
proper word for grapegathering.—Ver.
45. 0T](ravpov rv)5 KanSias : either, the
treasure which is in the heart, or the
treasure which the heart is (Hahn). In
either case the sense is: as is the heart,
so is the utterance.
Ver. 46, introducing the epilogue,
rather than winding up the previous train
of thought, answers to Mt. vii. 21-23 ;
here direct address (2nd person), there
didactic (3rd person) ; here a pointed
question, and paratactic structure as of
an orator, in lively manner, applying his
sermon, there a general statement as
to what is necessary to admission into
the Kingdom of Heaven—oi «ós ó
Xt\'ywv, etc.
Vv. 47-49. Th* epilogue (Mt. vü.
24-27).—Ver. 47. iris 4 «pxóucvos,
etc. : the style of address here corre-
gponds to the idea of the discourse
suggested by Lk.\'s presentation through-
out, the historical Sermon on the Mount
converted into an ideal sermon in a
church = every one that cometh to me
by becoming a Christian, and heareth
my words generally, not these words in
particular. — Ver. 48. «TKa\\|ic Kal
èf3a6vv«, dug, and kept deepening. A
Hebraism, say Grotius and others = dug
deeply. But Raphel produces an exampie
from Xenophon of the same construction:
<ra<pi)v(£«i ti xa\'i &Xt)0«v€i lor dXi]0ü«
«ra<(>t)Vi?ft (Occonnmici,csup. xx.).—irX-qp,.
(iv\'pT); (from ir£p.irXT]|ii, air. Xcy. in N.T.),
a nood, " the sudden rush of a spate,"
Farrar (C. G. T.) ; " Hochwasser.\'
Weizsacker.--irpo<rcppii|€V,brokeagainst,
here and in ver. 49 only, in N. T.—
Ver. 49. Xupï* ScucXïov, without a
foundation ; an important editorial com-
ment. The foolish builder did not make
a mistake in choosing a foundation.
His folly lay in not thinking of a founda-
tion, but building at haphazard on the
surface. Vide notes on Mt. for the
characteristics of the two builders.—rè
p-rjYjjta (irTÜirif in Mt.), the collapse,
here only in N. T. This noun is used
to answer to the verb •irpo<r«ppi|£«v.
The impression produced by the fore-
going study is that Lk\'s version of the
Sermon on the Mount, while faithfully
reproducing at least a part of our Lord\'s
teaching on the hill, gives us that teach-
ing, not in its original setting, but
readapted so as to serve the practical
purposes of Christian instruction, either
by Lk. or by some one before him.
Chapter VII. The Centuriok op
Capernaum. The Widow\'s Son at
Nain. The Baptist. In the House
op Simon.—Vv. i-io. The Ccnturion of
Capernaum (Mt. viii. 5-13).—Ver. 1.
cU t«s axoat, into the ears = <l; ra Ara
in Sept. (Gen. xx. 8, 1. 4, Ex. x. 2). To
show that it is not a Hebraism, Kypke
cites from Uion. Hal.: «U tïjv ó/iravTuv
tüv irapóvTuv okotjv.—fto-ïjXBtv, entered,
not returned to, Capernaum.—Ver. 2.
S« t)v aïiTÜ cvTi(ios, wlio was dear to
him; though a slave, indicating that he
-ocr page 522-
KATA AOYKAN
5io
VIL
»(Ch. xW. tikos BouXos kokws «x*"\' ^f»«XX« TsXeuT^K, 8s IJk oötu *?m(ios.
IL n. 13. dxoiWas 8è irept toD \'iTjaou, dir&rrciXe irpos airof irpe<rPuT^pous
iw \'louSatcor, ip jnw aöróV, Sirus ^X9i)V oiao-utri) rbv 8oGXoy aÜTofl.
4. ot 8« irapayeedu.ei\'Oi irpos tov \'ItiotoOi\' irapcKaXouc 1 aÜTo> cnrou-
Saius, \\iyorr*s, "*Oti d£iós Iotic u irap^ei2 touto • 5. dyaira ydp
to ëOkOS iip-üc, Kal tt|c aupaytoyr)!\' <*utos u>ko8<Su.^o-ci\' ïqu.ïi\'." 6. \'O
8è "Itjo-oGs £Tropeu\'«TO ariiv aÜToïs. ffir\\ 8è aÜToG oü paKpüi\' dWxoiTOS
dirè8 rijs oiKias, ëireuAjie irpès aÖToe* 6 JKaTóWapxos <j>iXous,8 X£yUK
oütü," " Kupie, (i^) axuXXou • oü ydp ciui ixa^d; 7 tra ötro ttjc <rr^yi]i\'
p.ou eïcreXSns • 7. 810 oü8^ èp.auToi\' r|£iciica irpós o-e Aöeïc • dXXd
elirè Xóyw, Kal ia0TJo-eTai* ó irals p-ou. 8. Kal ydp eyu dVOpuirds
cifu óiro t£ou<nae Taacrou.ei\'os, ?x4"\' uir\' èu.auTÖi\' orpaTKtfTas, Kal
X£yu touto), nopcü8r|T(, Kal iropeuerai * Kal aXXu, *Epx<>u, Kal
1 So in BC al. Tipuruv in ^DL= minusc. (Tisch.). • irapcgi] in ^ABCDLAHaZ.
* fc^D min. omit airo (Tisch.).                                     * Omit irpos ovtov fr$B.
* 4>iXovt before o <k. in jj^BCLE 33 al.                       * ^ oraits avT» (Tisch.).
\' ik. eifjit in t^B.                                                \' ta0i)Tu in BL. T.R. is from Mt
was a humane master. Lk. has also in
view, according to his wont, to enhance
the value of the benefit conferred: the
life of a valued servant saved.—Ver. 3.
4kovo-<h: reports of previous acts of
healing had reached him.—dircVrciXc :
there is no mention of this fact or of the
second deputation (in ver. 6) in Mt.\'s
version. Lk. is evidently drawing from
another source, oral or written.—
wpecr(3vTlpovs tüv \'lovSaCwv, elders of
the Jews; the reference is probably to
elders of the city rather than to rulers of
ihe synagogue. From the designation
"of the Jews" it may be inferred that
the centurion was a Pagan, probably in
the service of Antipas.—Siao-ucrn, bring
safely through the disease which
threatened life.—Ver. 4. o"irovSa(u«,
earnestly ; though he was a Pagan, they
Jews, for reason given.—d£ios u iraplgj),
for a£io« Ivo. aiiTil ir. irapé£fl is the
2nd person singular, future, middle, in a
relative clause expressing purpose in-
stead of the more usual subjunctive
(vide Burton, § 318).—Ver. 5. dvairf
yip, etc, he loveth our race; a philo-
Jewish Pagan, whose affection for the
people among whom he lived took the
form of building a synagogue. Quite a
credible fact, which could easily be
ascertained. Herod built the tempte.
Vide Lightfoot on this.—Ver. 6. iirop-
tvcro: no hint of scruples on the part of
Jesus, as in the case of the Syrophenician
woman.—ov paicpdv, not far, ».«., quite
near. Lk. often uses the negative with
adjectives and adverbs to express strongly
the positive. Hahn accumulates in-
stances chiefly from Acts.—4>£Xous: these
also would naturally be Jews.—ÏKavós
ctpi Iva: here we have Uavös, foliowed
by tva with subjunctive. In iii. 16 it
is foliowed by the infinitive.—Ver. 7.
elirè X<Sy<j>, speak, ».«., command, with a
word.—Ver. 8. koÏ ydp tyu : here
follows the great word of the centurion
reported by Lk. much as in Mt. But it
seems a word more suitable to be spoken
in propria persona than by deputy. It
certainly loses much of its force by being
given second hand. Lk. seems here to
forget for the moment that the centurion
is not supposed to be present. Schanz
conjectures that he did come after all,
and speak this word himself. On its
import vide at Mt. viii. g—Tewro-ópcvos :
present, implying a constant state of
subordination.
Comparing the two accounts of this
incident, it may be noted that Lk.\'s
makes the action of the centurion con-
sistent throughout, as inspired by diffi-
dent humility. In Mt. he has the
courage to ask Jesus directly, yet he is
too humble to let Jesus come to his
house. In Lk. he uses intercessors,
who ihow a geniaiity welcome to the
irenic evangelist. Without suggesting
intention, it may further be remarked
that this story embodies the main
features of the kindred incident of the
-ocr page 523-
EYAITEAION
5»
3—xs.
ëpX«T<u\' Kal tö 8ouXu (iou, noIi]<tov toGto, Kal troieï." 9. \'AicouVas
Si TaÜTa ó \'irjaoOs IBavpavtv aÜTÓV • Kal OTpa^cls tü &Ko\\ou9oum
aurü óxXa) ctirf, " Aiyw fluïf, oêB« Ir T$ \'icrpafjX Too-aunjv m\'crrir
eSpoe." 10. Kal 6iroo-rp^i|/aKTCS ol wcji^OeWcs cis tok oIkov * cupor
tok ao-OevofltTa ! BoGXok u-yiaiVoKTa.
11. KAI iyivtro ^ rj\' ^{rjs, eiropiuero4 els ir<5XiK KaXouu,<Vnr
Nafy\' Kal oweiropEuoi\'TO auTw al paOrjTal airoG iKOfoi,6 Kal ov_Xos
iroXüs. 12. (2>s 8è riyyio-e Tg ituXj) tt)s iriXeus, Kal J80Ü, e\'i€xo(xt^eTO
T€0rT]K(Ó5, uïès uoKOyei^js* tQ |xr)Tpl aÜToü, Kal auTT) ty XÓPa\' K<&
ÓxXos tt|S iróXews Uukos T auc aürrj. 13. Kat ISui\' auTijf ó KüpiOf,
1 ci« t. o. before 01 ireu<f>. in ^BDL al. vet. Lat. (Tisch., W.H.).
\' Omit ao-SevovvTo ^BL.
» ev t» e|i)s in many MSS., including BL (W.H.). T.R. = fc$CD (Tisch.).
« €irop«er) in ^B 13, 69 (Tisch., W.H.).              • Omit «cavoi ^BDLH (W.H.).
* (jlov. mos in N15I-=-                                              \' Add v after ik. fc^BL 33.
Syrophenician woman, not reported
by Lk. The excessive humility of the
centurion = "we Gentile dogs". The
intercession of the elders = that of the
disciples. The friendliness of the elders
is an admonition to Judaists = this is
the attitude you ought to take up towards
Gentiles. All the lessons of the " Syro-
phenician woman " are thus taught, while
the one unwelcome feature of Christ\'s
refusal or unwillingness to help, which
might seem to justify the Judaist, is
eliminated. How far sucb considera-
tions had an influence in moulding the
tradition foliowed by Lk. it is impossible
to say. Sufl\'ice it to point out that the
narrative, as it stands, does doublé duty,
and shows us :—
x. Gentile humility and faith,
2.  Jewish friendliness.
3.  Christ\'s prompt succour, and ad-
miration of great faith.
Vv. 11-17. The son ofthe widoiv of
Nain. In Lk. only.—lv ™ è|TJs (icaip$),
in the following time, thereafter ; vague.
—lv tq I. would mean : on the following
day (fyWpq., understood), i.e., the day
aiter the healing of the centurion\'s ser-
vant in Capernaum. Hofmann defends
this reading on the negative ground
that no usage of style on the part of Lk.
is against it, and that it better suits the
circumstances. " We see Jesus on the
way towards the city of Nain on the
north-western slope of the little Hermon,
a day\'s journey from Capernaum. It is
expressly noted that His disciples, and,
aa Uavoi is well attested, in consider.
bable namen, not mercly the Twelve,
werewithHim, and many peoplebesides;
a surrounding the same as on the hill
where He had addressed His disciples.
Those of the audience who had come
from Judaea are on their way home."
The point must be left doubtful. W.
and H. have iv tö> •., and omit [navol.—
Naiv : there is still a little hamlet of the
same name (vide Kobinson, Palestine, ii.
355, 361). Eusebius and Jerome speak
of the town as not far from Endor.
Some have thought the reference is to a
Nain in Southern Palestine, mentioned
by Josephus. But Lk. would hardly take
his readers so far from the usual scène of
Christ\'s ministry without warning.—Ver.
12. xal ISou, and lo I The Kal introduces
the apodosis, but is really superfluous;
very Hebrew (Godet).—{{«xopCtfTo, was
being carried out (here only in N. T.) j
«K^i\'piiv used in the classics (Acts v.
6). Loesner cites examples of the use
of this verb in the same sense,
from Philo.—uovoy€vt|ï, xiP0 : these
words supply the pathos of the situation,
depict the woe of the widowed mother,
and by implication emphasise the bene-
volence of the miracle, always a matter
of interest for Lk.—Ver. 13. & Kvpiof,
the Lord, fust time this title has been
used for Jesus in the narrative. Lk.
frequently introduces it where the other
synoptists have " Jesus ". The heavenly
Christ, Lord of the Church, is in his
mind, and perhaps he employs the title
here because it is a case of raising from
the dead. The " Lord " is Himself the
risen One.—l<nr\\avxv(o-6i|: express
mention of sympathy, pity, as the
-ocr page 524-
5J*                                KATA AOYKAN                                 VU,
i<nr\\ayxvlcr9ri in\' oörfj, Kal tlvev aÜTtj, " Mr) icXatt." 14. Kal
•trpoaeXdiiv rjij/aTo Ttjs cropou • ol 8t Paord£orres êo-Tno-af • Kal clirc,
" NcaftVKC, crol Xeya), èY€p0ïiTi." 15. Kal di\'ïKdSiaecJ 6 vcxpóg,
Kal rjp^aTO XaXïii\'• Kal ISukei\' auTèc rjj p.r|Tpl aÜToO. 16. IXafie
8è 4>ó,8os airafTas, Kal c\'Só£a£oi\' rbv 8cdV, \\4yovrts, " "Oti irpo<prjrr|$
pevus tY^yepTat3 iv T)(üe," Kal "*Oti eVeo-K^\'l/aTO ó ©cos top Xaör
aÜToG." 17. Kal c,$fj\\9ci\' 6 Xóyos outos «V SXr) t§ \'louSata wepl
aÜToü, Kal iv 8 Trdo-rj ttj ircpixupoi.
18. KAI diri]yyeiXai\'\'ludv\'ri) ol paSrjTal aÜToü irepl TréivTiav toutuk.
19. Kaï Trpoa-KaXeo-ujj.ei\'us Su\'o Tivds tui» u.a0r]TÜf auTOÜ ó \'ludei^jj
{tkuaJ/c irpos tok \'irjaoOc,4 Xcywr, "Zó ét 6 èpxdu.cpo;, f) aXXoi»\'
VpoaaoKUfUf; * 20. napayeropeyoi Sc irpos aÜTÓe ol arSpes cItok,
" \'itodi\'KTjs 6 BairriCTTTjs dTréVraXKep ï^pas irpós oe, Xeywi\', Zö et o
èpxóp.svos, f) aXXoK6 irpoaSoKÜp.ci\'; ™ 21. \'Ee aÜTJj 8è8 tj upa
1 B has <Ka8io-cv (W.H. marg.).                  * W<p0t >" ^ABCLS 33.
* «r omitted by N^LH 33.
* mipiov in BLH 13, 33, 69, the most likely word for Lk.
• frepov in XBL= 33 (W.H.); in second place crtpor in fe$DLH 33, B hu
iXXov (W.H. text).
• tv cutvT) tt) upa in ^BL (Tisch., W.H.).
motive of the miracle. Cf. Mk. i. 41—
ut| xXau, cease weeping, a hint of what
was coming, but of course not under-
stood by the widow.—Ver. 14. copoG, the
bier (here only in N. T.), probably an open
comn, originally an urn for keeping the
bones of the dead.—fo-TTjo-ov. those who
carried the coffin stood, taking the
touch of Jesus as a sign that He wished
this.—Ver. 15. kvtKa9i.<r*v, sat up : the
avh. is implied even if the reading <kq\'9-
wm be adopted ; to sit was to sit up for
one who had been previously lying;
sitting up showed life returned, speaking,
full possession of his senses ; the reality
and greatness of the miracle thus asserted.
—Ver. 16. 4>ó(3os: the awe natural to
all, and especially simple people, in pre-
sence of the preternatural.—irpo<t>TJn)»
ufyat, a great prophet, like Elisha, who
had wrought a similar miracle at Shunem,
near by (2 Kings iv.).—iirfoWikaTO,
visited graciously, as in i. 68, 78.—Ver.
17. 6 Xóyos ovTOt, this story. Lic
says it went out; it would spread like
wildfire far and wide.—iv SXtj Tfl \'louSaCa,
in all Judaea. Some (Meyer, Bleek, j.
Weiss, Holtzmann) think Judaea means
here not the province but the whole
of Palestine. But Lk. is looking for-
ward to the next incident (message
from John); therefore, while the story
would of course spread in all directions,
north and south, he lays stress on the
southward stream of rumour (carried by
the Judaean part of Christ\'s audience,
vi. 17) through which it would reach the
Baptist at Machaerus.—irdo-n i-jj irepi-
Xuptp, the district surrounding Judaea,
Peraea, i.e., where John was in prison.
Vv. 18-35. The Baptist\'s message
(Mt. xi. 2-ig).—Ver. 18. iirtivveiXav ;
John\'s disciples report to him. Lk.
assumes that his readers will remember
what he has stated in iii. 20, and does
not repeat it. But the reporting of the
disciples tacitly implies that the master
is dependent on them for information,
i.e., is in prison.—irtpl TrdvTwv TovTwr :
the works of Jesus as in Mt., but tovtwf
refers specially to the two last reported
(centurion\'s servant, widow\'s son).—
Ver. 19. 8iio, two; more explicit than
Mt., who has 81a t. paSnTÜv. The Svo
may be an editorial change made on the
document, from which both drew.—trpoi
tov Kvpiov (\'It|o-ov», T. R.): a second
instance of the use of the title " Lord "
in Lk.\'s narrative.—trv tl, etc.: question
as in Mk., with the doubtful variation,
óXXov for ?T«po»>.—Ver. 20. On their
arrival the men are made to repeat the
question.—Ver. 21. Lk. makes Jesus
reply not merely by word. as in Mt. (xi.
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EYAITEAION
14—»*•
513
tfcpdircuot woXXous dwo KcSirwK nol aaoTiyur Kal vycup.rfTwi\'
ironr)püv, Kal tu$Ws ttoXXoZs fyapiaem rbl fiXiirtiy. 22. Kal
diroxpiOcls & \'Itjctoüs * flirt* oütoIs» " üoptufl^KTes dwayyctXaTt
\'ludVvi) a cïoctc Kal ^KOiS<rarc* in* tu^XoI dvapXfirouo-i, xw^ol
Tepiira-rouai, Xcirpol Ka8apilorrai, xw ol dKOuouo\'i, rcxpol eyeipoirat,
irruxol tiayyiXilovrai • 23. Kal uaxdpids i<mv, 8s jdy p,f) o~xar-
8aXia8fj tV cfiot." 24. "AweXOÓKTwc 8è Tur o.yyfkuv \'\\wdvvov,
tjp^OTO \\iytiv irpèf tous ó^Xous ircpl \'\\vavvou, " Tl «£eXT]Xu8aTt *
«19 TTjf lpT)p,Of 8cdaaa8ai; xdXap.ot\' üiró drepou aaXeuóucfOK;
25. dXXd Ti ^{cXrjXudaTc * ÏSeIk ; aVOpuiroK cV uaXaxois luaTiotf
rjpupieup.eVoi\'; ISou, ol tv UiaTio-u,£ «V8ó|ai Kal Tpu$T) ÜTTapxoKTej
Iv TOÏs ^acuXeïois eicnV 26. dXXd Tl <|«Xt)Xu\'8aT< * iSelf; irpo^.
ir\\¥; val, Xeyiu 4u.IV, Kal ircpicrarÓTcpof irpo<f>r|Tou. 27. outÓs Ion
wcpl ou y^Ypairrai, \' "iSou, iyü * dirocrrAXfct rov a.yyt\\óv uou irpo
irpooxuirou aou, os KaTao-xeudcrci ttjk óSóV crou ëp-rrpoaScV crou.\'
28. A/yu ydp* "f1^\' u.«ÏJ«f «V ycfKijToïs yucaiKwi\' irpo^njt\'
\'ludVrou tou Baimcrrou7 ouScis can*. 6 Si iLiKporcpos éV -rg
1 Omit to most uncials.                                * Omit o I. t^BDS.
» Omit oti NBL (W.H.).
* f$T|X9aT€ in all three places in ^ABDLH 69 (W.H.).
» Omit iyw ^BDLH minusc. verss. (Tisch., W.H.).
c Omit vap omitted in B= 33 (Tisch., W.H.).
7 fc^BLE al. pi. vet. Lat. omit irpo<j>. and tov B. ADA al. have both.
5), but first of all by deeds displaying    if=why, it will bc: why went ye out?
His miraculous power. That Jesus    and the answer: " to see a reed, etc."—
wrought demonstrative cures there and    I£cXir)Xu9aTs (T. R.): this reading, u
then may be Lk.\'s inference from the    different from Mt. (i{^X0aT<), ha» a
expression dxovtTt koi BXfartra, which    measure of probability and is adopted by
seems to point to something going on    Tischendorf, here and in w. 25 and 26.
before their eyes.—«xaP"roT0 : a word    But against this J. Weiss emphasises the
welcome to Lk. as containing the idea    fact that the " emendators" were fond
of grace = He granted the boon (of   of perfects. The aorists seem more
sight).—Ver. 22 contains the verbal    appropriate to the connection aa con-
answer, pointing the moral — go and    taining a reference to a past event, the
teil your master what ye saw and heard    visit of the persons addressed to the
(aorist, past at the time of reporting),    scène of John\'s ministry.—Ver. 25.
and leave him to draw his own con-    ISov ol: Lic. changes the expression
clusion.—vtitpol JycCpovTai: this refers    here, subs\'ituting for ol ra fiaXana <j>op-
to the son of the widowof Nain; raisings    ovvrtt (-Jtt.), ol ir Ipano-piji «VSlgy nol
from the dead are not included in the    Tpv<J>^ óvapxovrtt m those living in
list of marvels given in the previous    (clothed with) splendid apparel and
verse. Lk. omits throughout the con-    luxury.—Vv. 26 and 27 are = w. 9 and
necting koI with which Mt. binds the    10 in Mt., with the exception that Lk.
marvels into couplets. On the motive    inverts the words irpo<fnfrr|v, l$«!v,
of John\'s message, vide notes of Mt., ad    making it possible to render : why went
loc.                                                               ye out ? to see a prophet ? or, what went
Vv. 24-30. Encomium on thi Baptist,    ye out to see ? a prophet ? In Mt., only
—Ver. 24. tI : if we take t( = what,    the former rendering is possible.—Ver.
the question will be: what went ye out    28. \\iy» vp.iv: here as elsewhere Lk.
to see ? and the answer: " a reed, etc.";    omits the Hebrew dpj)v, and he other-
33
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KATA AOYKAN
5*4
VII
PaaiXeïa toS 6eoü pei£uf aü-roG ïcrri." 39. Kal was 4 Xo&t
duoüaas Kal oi TcXürai {SiKaiuo-aK tok 6tdV, Pairricröt\'i\'TfS tö
Pa-tmcrfjia \'ludmw 30. ol oè ♦apiorüoi Kal ot ropixol tt)? jüouXrji\'
ToO Ö60U f\\6in\\<rav cis iaurous, fiJ) fiawnaOimts iv\' aÜToü. 31.
•hra 8è & Kupios,1 " Tin oflV ófiouóorw tous dvdpwirous rt|s ytvtu.%
Taurrjs; xal rln «ïcrli> Suoioi; 32. ó/ioioi «lai iraiSioi? tois «V
dyopa Ka0T)(i^ois, Kal Trpocr<J><ovoG<riK dXXrjXois, Kal Xé^ondc,\'
HüXr)crau*y ufilv, xal oök iipxTJofacr8e • löpri^aaptv üjilv,3 Kal oük
cxXaucraTt. 33. «%r|Xu0c ydp \'ludmjs ó Baim.crrt|s H,^TC °-PTO"
1 «*« IiiK, omittcd in uncials, iound In minusc. ; a marginal direction in
Lectionaries.
* fc^B 1 have the peculiar reading a Xryu, which W.H. adopt,
* Omit this second vjur (conforms to firat) fc^BDLE 13, 346.
wisc alters and tonei down the remarlc- witb contempt and so Bet aaide, the
able statement about John, omitting the former must mean te approve God\'s
solemn {yijytpTai, and inserting, accord- counsel or ordinance in the mission of
ing to an intrinsically probable reading, the Baptist. Kypke renders: laudarunt
though omitted in the best MSS. (and in Dtum, citing numerous instances of this
W.H.), irpo<)>TJT!)s, so limiting the wide sense from the Psalt. Solom.—els
fweep of the statement, l.k.\'s version «ovtovs alter ^8<Yncrav 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 prophtt >\'./., 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 bom of women there hath quire rh «Is Jovtovs. The meaning is
not artsen 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.—& Si (ilk. On this vide at Mr.    for none in Israël more needed to repent
—Vv. 29, 30 are best taken as a historica!    than they. Therefore the phrase = they
reflection by the evangelist. lts prosaic    frustrated God\'s counsel (in John\'s
character, as compared with what goeg    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 very particularly.
its absence from Mt.\'s account points in Vv. 31-35. The children in tkt market
the same direction. It has for its aim to   place.—tovs dv. t. y«v«is raui-n». The
indicate to what extent the popular   pointed reference in the previous verse
judgment had endoised 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" (iSiicaCucrav)    subject of animadversion from the
God in Bending him as the herald of the    characterisation corresponding to theii
coming Messianic Kingdom and King,    character as otherwise known. Jesus
».«., recognised him as the rit 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. SuoioC «lo-iv: referring to
refer to the Pharisees and lawyers as    4v8p«5irov«, opoia in Mt. referring to
exceptions, describing them as making    yevtav. The variations in Lk.\'s version
TOÏd, frustrating (Vj6«Vr|<rar, 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 18ik. and   dXXijXoit for Mpon, IxXavcraTs for
^0«"t. are antithetic, and help to define    Ui^aa^t • in ver. 33 ipror is inserted
MCh other. The latter meaning to treat    aftex la-Hmr and otvor after *(v»v ;
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EYAITEAION
5»*
29—37*
iaQiwr utJtc olvor wwttv,1 «al \\tytn. AaipdVior ?xei. 34- A^Xu0<r
£ uïos ToC dpOpuirou ccrOMir Kal mVajK, Kal Xeyerc, \'l8ou, aV0puirot
<£yos Kal oti-oTrÓTT|ï, TtXvvüv duXos* Kal ApapTuXuK. 35. Kal
è8iicaiüj9r) rf cro$ia dirè Twr TCKKttK aÖTTJc •wdrrtty." *
36. \'Hpwra S<? tis airbv tuk ♦apicraiuf, Tra 4"ÏY3 r1\'1-" afiToO*
Kal clacXöaif eïg ttjc oUiap* tou ♦apuraiou dyfKXtón.\' 37. Kal ïSoi5,
yurf) ir i~jj iróXci, tjns ^k8 duapruXós, iinyyovaa. r Sm dedKtiTat*
1 In utjts aprov . . . wirdiv N\'BH have (M) for first ui)T«, BD to-Ouv fot «vtfutr,
NBLE opT. alter «rS. and oir. after itivmv. W.H. adopt all these changet.
* «juXos before t«Xuv. in most uncials.
\'itovtibv after airo in fr$B minusc. (W.H.).
* tot oikov in ^BDLH 1, 33, 69 al.              • Ka-r«ieXi9i| in BDL3 x, 33.
* ijtis t]v «v ttj iroXti in fc^BLS (Tisch., W.H.).
T Kat befoie «riy. in fc^AB al. pi.                  * Karax. in ^ABDLS 33.
following a late tradition, think Meyer
and Schans. More probably they are
explanatory editorial touches by Lk., at
if to say: John did eat and drink, bat
not bread and mine.—For TJX8t» Lk.
substitutes in vv. 33 and 34 «X^XvSfV =
is come. Thus the two prophets have
taken their place once for all in the page
of history: the one as an ascetic, the
other as avoiding peculiarity—influenc-
ing men not by the method of isolation
but by the method of sympathy. The
malignant caricature of this genial
character in ver. 34—glutton, drunkard,
comrade of publicans and sinners—
originated doubtless in the Capernaum
mission.—Ver. 35. «al, etc, and wisdom
is wont to be justified by all her
children; by all who are themselvea
wise, not foolith and unreasonable like
the " generation " described. On this
adage vide not es on Mt. xi. 19. Borne-
rnann thinks that this verse is part of
what the adverse critics said, of course
spoken in irony — their conduct shown
to be folly by results; what convertt
they made : the refuse of the population 1
Vv. 36-50. Tht sinful v/oman. This
section, peculiar to Lk., one of the
golden evangelie incidents we owe to
him, is introduced here with much tact,
aa it serves to illustrate how Jesus came
to be called the friend of publicans and
sinners, and to be calummated as such,
and at the same time to show the true
nature of the relations He gustainsd to
these classes. It serves further to
exhibit Jesus ai One whose genial,
gracious spirit could bridge gulfs of
social cleavage, and make Him the
friend, not of one class only, bnt of all
classes, the friend of man, not merely of
the degraded. Lk. would not have his
readei s imagine that Jesus dined only
with such people as He met in Levi\'s
house. In Lk.\'s pages Jesus dines with
Pharisees also, here and on two other
occasions. This is a distinctive feature
in his portraiture of Jesus, characteristic
of his irenical cosmopolitan disposition.
It has often been maintained that this
narrative is simply the story of Mary of
Bethany remodelled so as to teach new
lessons. But, as will appear, there are
original features in it which, even in the
judgment of Holtxmann (H. C), make it
probable that two incidents of the kind
occurred.
Vv. 36-39. Th* tituation.—rit rfir ♦.:
when or who not indicated, probably not
known, but of no consequence to the
story; the point to be noted that one
of the Pharisaic class was the inviter.—
tov ♦apio-aiov: the class indicated a
second time to make prominent the fact
that Jesus did not hesitate to accept the
invitalion. Euthy. Zig. remarks: He
did not refuse that He might not give
excuse for saying that He ate with
publicans and sinners and avoided the
Pharisees (pStXvcrcrdfuvos).—Ver. 37.
vvvt|, etc, a woman who was in the
city, a sinner. This arrangement of the
words (tjtii J\\v ir TJJ irdXci, W.H.)
represents her as a notorious character ;
how sinning indicated by expressive
silence: a harlot. In what city ? Various
conjectures. Why not Capernaum ? She
a guest and hearer on occasion of the
feast in Levi\'s house, and this what came
of it I Place the two dinners side by
side for an efiective contrast.—«Viyrowra,
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5i6                           KATA AOYKAN                           vil
b hen ontjr lv xfj oÏkco toO <t>api<raiou, k KOu.uracra &.\\df}a(rrpav fiiSpou, 38. Kal
bearingor aratra irapd toÜs ïróBac. aÜToü ótuctcdl kXcu\'ouitci, TJp£aTo flpl\\tiv
to, in tous iT(58as auTOu T0Ï9 SdVpuffi,* Kat Taïs 0pt£l ttjs KetpuXfjs aurfjs
c\'Je\'fiacro-e, xai Kan^iX» Tods TróSa? auTOÜ, Kal ijXci4>c tu püpu.
39. iSüf Sè 6 «frapio-aïos é KaX^o-as aÜTOP etirif «V iauTÜ K^yuk\',
"Outos, cï tJk Trpo rjrris,* c\'yiKwo-xci\' a> tis Kal irorair?) tj Yuri1> fl***
XirrcTai aüroG • art apapTwXós eon."
40. Kaï diroKpiOclf £ \'Inaoüs ctire Trpos aü-róV, " Ziu.we, c^w <roi
Tt eïireïr." \'O Se* 4,T)al> " AiSdVxaXe, cïirc\\"* 41. "Auo XP<0>*
4>ei\\cTaL \']tm Safeiori) Ttei • ó cis £<|>ciXe St^dpia irerraKÓcna, 6 Sc
{repos TT-ccT^KOvra. 42. pj) ^x°rrtüK 8» 5 aÜTÜf diroSoüVai, dp.$o-
Wpois txaptaaTO. tis ouv aÜTÜv «iir^,8 irXeloc aÜTÖv dyairrjo-ci T ; "
1 oma» before irapa r. w. in NBDLXA I, 33 (Tisch., W.H.).
\' toii Sok. before i)p{aTo in fc^BDL 33, a very credible emphasis on the tears.
•  BH have o irpo$. (W.H. in brackets).
« 81S0.0-K. tnrc <(>t)o-iv in NBILH 1 (Tisch., W.H.). • Omit Sc BDL=.
• Omit Mirt NBDLH.                                                   \' «yair. avTav in NBLE 33.
having learned, either by accident, or by
inquiry, or by both combined.—«V Tfj
oUïa t. ♦.: the Pharisee again, nota
bene I A formidable place for one like
her to go to, but what will love not dare ?
—Ver. 38. aroom oir(o-w, standing
behind, at His feet. The guests reclined
on couches with their feet turned out-
wards, a posture learned by the Jewg
firom their varioua masters: Persians,
Greeks, Romans. In delicacy Jesus
would not look round or take any notice,
but let her do what she would.—
itXaCovo-a: excitement, tumultuous
emotions, would make a burst of weep-
ing inevitable.—rjp|aro applies formally
to ppt\'xt ik, but really to all the descrip.
tive verbs following. She did not wet
Christ\'s feet with tears of set purpose;
the act was involuntary.—ppt\'xiiv, to
moisten, as rain moistens the ground:
her tears feil like a thunder shower on
Christ\'s feet. Cf. Mt. v. 45.—i {/uaaw,
she continued wiping. Might have
been innnitive depending on f[f\\a.te,
but more forcible as an imperfect. Of
late use in this sense. To have her hair
flowing would be deemed immodest.
Extremes met in that act.—KaTf(J>CXei,
kissed fervently, again and again. Judas
also kissed fervently. Vide Mt. xxvi. 49
and remarks there.—4jX«i<|>c: this was the
one act she bad come of set purpose to
do ; all the rest was done impulsively
under the ru»h of feeling.—Ver. 39.
o ♦apio-oto», for the fourth time ; this
time he ii most appropriately so
designated because he is to act in
character.—<l tjv irpo<^i]ri)t: not the
worst thing he could have thought.
This woman\'s presence implies previous
relations, of what sort need not be
asked : not a prophet, but no thought of
impurity; simply ignorant like a common
man.—iylvttaxtv cv, indicative with av,
as usual in a supposition contrary to
fact.—t£? Kal iroToirT|, who and what
sort of a woman ; known to everybody
and known for evil.—óirrrrai: touch of
a man however slight by such a woman
impossible without evil desire arising in
her. So judged the Pharisee ; any
other theory of her action inconceivable
to him.
Vv. 40-50. Host and guest.—diroKpi-
flfl», answering, to his thought written
on his face.—ïlpov; the Pharisee now
is called by his own name as in friendly
intercourse. The whole dialogue on
Christ\'s part presents an exquisite com-
bination of outspoken criticism with
courtesy.—tt%m vol ti clirfïr: comis
praefatio, Bengel.—Ai8io-icaX«: Simon\'s
reply equally frank and pleasant.—Ver.
41. The parable of the two debtora,
an original feature in the story.—
Xp<v<^ciX£rai: here and in xvi. 5, only.in
N.T.—Savcio-rfj (here only in N.T.): might
mean a usurer, but his behaviour in the
story makes it more suitable to think of
him simply as a creditor.—& elf u<f>ci.X<:
even the larger sum was a petty debt,
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38-5o.                            EYAITEAION                               517
43. \'AiroxptOcls Si 6 \' Xiu.uk ftiref, " * YiroXaupdfu Sti w to irXeïoK c Aeto U. is
ixapivaro." \'O Si «tir«K a&rif, "*Op9üs ÏKpiKas." 44. Kol
<rrpa$cls wpès t))» -yuKalKa, *$ Xijiwn c<}>t|, " BXlircis tou-tijk lif¥
yufaiKa; €Ïcn")\\8óv <rou «ïs TT|K oÏkuxk, üSup «ir! tous iróSas u.ou *
oük ëSuKas. au-rn 8c TOis SdKputriK cPpeJe\' pou tous irdSas, «al
rots 8pi£l tt)s K«<paXf|s* oüttjs i^jiajt. 45. <t>iXt]p.d poi oük
ISuKas\' auTT) Se\', a<j>\' tJS «Ïo-t)X6ok, oü SicXitic * KaTCKjuXoüad pou
T0U9 iTÓSas. 46. iXai\'u tt]K K«$aXr|K pou oük r]Xci<|/a$ • aünj Si
uupco r|XenJi^ uou tous TfdSas.6 47. oS x^P1*\'\' ^Y*» l70t> A \'tMTOl
al dpapTiai aÜTf)s • ai iroXXai\', Sti Tiydirno-e iroXu • u 8« oXïyor
d i€Tai, dXïyof 670170." 48. Etir« Si oütjj, " \'A ^WKTai ctou at
dp-apTiai." 49. Kal fjp£aKTO oï owaKOKfiucKOi \\lytiv iv eauTots,
" Tis outos «Wik ós Kal duapTias d itjo-ic;" 50. Etirc 8« irpos
ttjk yuKatka, " \'H ttiotis o-ou oioml a« • iropcuou «ïs «ïpT|KT)l^,*
1 Omit 5, BD, and o NBL-
• uov before «iri t. ir. in ^Ls (Tisch , W.H., marg.). poi wri iroSat in B
(W.H. text).
• Omit tt)s kc4>. fc$ABDIL= vet Lat. vuig. cop. al. (Tisch., W.H.).
1 8te\\iir« in BD (W.H. text); SicXciircv in ^AILAE al. (Tisch., W.H., marg.)
—a correction of style.
• (iov t. ir. in N al., 1, 13, 69 al. (Tisch. m T.R.). t. w. pon in BLH (W.H.).
• avTT|S before ai auap. in N. etc. (Tisch.). T.R. m BLE al. mul. (W.H.).
whereby Simon would be thrown off his    ».*., 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. ixapCo-aTo: a    but of a penitent who has come through
warmer word than a^iivai, welcome    me to the knowledge that even such
to Lk. as containing the idea of grace.    as she can be forgiven. That is the
—opOüs «Kptvas, like the irów opdfi? of   meaning of this extraordinary demon-
Socrates, but without his irony.—Vv.    stration of passionate affection__al
44-46. a-Tpa<j>eïs : Jesus looks at the    iroXXaC, 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.—8ti Vjyairno\'** iroXv:
runs through the description.—üSup    5ti introduces the ground of the asser-
—SaKpvcriv ; <^(Xr)pa — KaTa<j>iXov(ra;    tion irnplied in iroXXal; many sins
lXa£a) (common oil), f-vpif (precious oint-    inferred from much love ; the underlying
ment) ; Kc^aXi^v—irrfSas. 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. o{    woman\'s great sin, dtd 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 conv
behaviour as opposed to Simon\'s un-    mentators. The old dispute between
generous suspicions—\\iy* <roi, I teil    Protestants and Ca\'.holics, based on this
you, with emphasis; what jesus firmlybe»    text, as to the ground of pardon is now
lieves and what Simon very much needs    pretty much out of date.—y Si oXfyov,
to be told.—i4>twvTai (Doric perf. pas.) al    etc.: this is the other side of the truth,
óp.apTiai ai-rijs, forgiven are her sins ;    as it applied to Simon : little (conscious)
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KATA AOYKAN
5i8
VIII.
• Acti xtU. VIII. I. Kal cycVcro «V tu> Ka8«£fjs, Kal aü-ros \'Sit&Beue «ara
iUL 17). irdXif Kal KtS)j»)c, Kt)pu<rcrwi> Kal euayycXiJójifeos Tr\\v fiaaCktiar
toO 0eoü \' Kal 01 SwStKa ubv aürü, 2. Kal yui<cuKes th-cs at rjcra»\'
Te6epa.Treuu.eVai diro irKCUftaTUf Trorr\\pG>v Kal do-ScKCtüi\', Mapïa ij
KaXoupcVr] MaySaXriirj, è.$\' rjs Satuóvia jirrd è£eXv)Xu9ei, 3. Kal
\'ludVva yurr) Xou£a èinTpÓTTou \'HpiuSou, Kal ZouadVva, Kal Irepcu
k eomt iroXXai, aiTtccs SitjkoVoui\' aÜTÜ \' dirè * twk * iirapxói\'TW»\' * aÜTaïs.
(with dat.)                  ,         o»*\\          w*^ \\ .»          \\.\\»                  t
Ch, zii. 4. Iuviorro9 Sc o^Xou iroXXou, Kat tiüv noia iroXif «iriiropeuouceuK
ir.\'3a. irpos o-ÜtoV, ctire Bid Trapa|3oX-f)S, 5. " \'Ef-fjXOïi\' ó o-neipwe toü
tnrcïpai tok o-irópoK auToS * Kal iv tü oircipeiK cvutóV, S p.èv ciretrc
irapa ttji\' ó8óV, Kal KaTeiraTrj0T), x.a.1 to. mTeifd tou oüpafoü kot-
1 avrois for avn* in BD al. pi.
» «k for airo in fc^ABDL »i 69 *\'• (Tisch., W.H., adopt both changes).
lin, little love. The doctrine here
enunciated is another very original
element in this story. It and the words
in Lk. v. 31 and Lk. xv. 7 form together
a complete apology for Christ\'s relations
with the sinful.—Ver. 4S. a^e\'cjvxai:
direct assurance of forgiveness, for con-
firmation of her faith tried by an un-
sympathetic surrounding of frowning
Pharisees.—Ver. 49. rit ovrot : again
the stupid cavil about usurpation of the
power to pardon (v. 21).—Ver. 50.
Concerned only about the welfare of the
heroïne of the story, Jesus takes no
notice of this, but bids her farewell with
"tby faith hath saved thee, go into
peace". J. Weiss (Meyer) thinks ver.
49 may be an additioo by Lk. to the
story as given in his source.
Chapter VIII. The Sower and
other Incidents.—Vv. 1-3. Minister-
ing women; peculiar to Lk., and one of
the interesting fruits of his industrious
search for additional memorabilia of
Jesus, giving us a glimpse into the way
in which Jesus and His disciples were
supported.—Ver. i. iv rif KaSefrjt,
" afterwards," A. V., not necessarily
" soort afterwards," R. V. (= iv rif ê£fjs,
vii. n). The temporal connection with
the preceding narrative is loose, but the
connection of thought and sentiment is
close. Lk. would show how penitent,
suilering, sorrowful women who had
received benefit in body or soul from
Jesus went into peace and blessedness.
They foliowed Him and served Him
with their substance, and so illustrated
the law: much benefit, much love.—
SitiSiv*: of this itinerant preaching
ministry Lk. knows, or at least gives, no
particulara. The one thing he knows or
States is that on such tours Jesus had
the benefit of female devotion. Probably
such service began very early, and was
not limited to one tour of late date.—
Ver. 2. Mapia i\\ k. MaySaXTivi), Mary
called the Magdalene, the only one of
the three named who is more than a
name for readers of the Gospel; since
the fourth century, identified with the
sinful woman of the previous chapter,
the seven demons from which she is said
to have been delivered being supposed
to refer to her wicked life; a mis-
taken identification, as in the Gospels
demoniacal possession is something
quite distinct from immorality. Koets-
veld, speaking of the place assigned in
tradition and popular opinion to Mary as
the patroness of converted harlots,
remarks: " All the water of the sea
cannot wa,h off this stain from Mary
Magdalene," De Gelijkenissen, p. 366.
The epithet Moy8o\\t|VTJ is usually taken
as meaning " of the town of Magdala ".
P. de Lagarde interprets it " tlie hair-
curler," HaarkUnstlerin (Nachrichten der
Gesell. der Wissens., Göttingen, 1889, pp.
37»-375)-
Vv. 4-8. Parable of the sower (Mt.
xiii. 1-9, Mk. iv. i-g).—Ver. 4. SxAov :
Lk., like the two other evangelists, pro-
vides for the parable discourse a large
audience, but he makes no mention of
preaching from a boat, which bas been
forestalled in a previous incident (chap.
v. 3).—Kal tot KaTa iroXiv, etc.: this
clause simply explains how the crowd
was made up, by contingents from the
various towns. This would have been
clearer if the Kal had been left out; yet it
is not superfluous, as it gives an enhanced
idea of the size of the crowd = even
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EYAITEAION
5*9
i—xa.
ifaytv aur6. 6. koi eTCpov ï**atvl M. tV wcTpae, Kal «J>uèV
^$T)pdf9i), 81a to jit) êxeie UjidBa. 7. Kat CTcpov eirco-CK cV ".«"o-m
Tuf dxai\'Obii\', Kat aup^uetcrat at axakÖai dircimSar oüto. 8. Kat
cTtpof tuttrtv cVl* tt)p yfji\' •rtji\' dyaS^c, Kat $oèv ciroiTjac Kapiror
CKaToiraTrXao-ïoya." TaSra \\iyuv ifyüvti, " "O €xui- ura dKoueir
dKou^Tu." 9. \'Eir>]p(dTUf Sc auTof ot u.aÖr)Tal auroG, Xcyoifes,*
"Tis fïrj tJ wapaBoXr) a3rr|*:" 10. \'O 8i etiree, "\'Yuav 8£>0Tai
yvurai Ta u.ua-n\')pia ttjs fiao-iXeias toG 6cou * toïs Sc Xounns cV
irapaftaXaïs, fto (JXcVoktcs jit) pXcirucri, Kat aKoiiovTes u.tj o-imüo-ic
11.   EoTi Sc aÜTT) t) Tf apaPoXrj • ó cnropos i<rt\\v i X6yos TOÜ 6cou *
12.  ot Si irapd tt)i> óooe cïo-if ol dxouorres,\' £iTa cpxcrai 6 SidfioXos
Kat atpci tok Xoyop dwo Tijs KapSias aura?, "ca jit| morcuo-arrts
I So in ND = parall. Kamrcarcr in BLRH (Tisch., W.H.).
* «u for cxi in NABI.H al. pi.
\' Omit Xryavrcs fc$BDLS verss., Orig.
4 NB 33 have tis avri) cit| i\\ (B om.) waf., changed into the amoother reading
in T.R.
II aKovo-avrct in fc^Bl E.
people from every city gathering to Him.
—810 irapapoXij? : Lk. givesonlyasingle
parable in this place.—Ver. 5. t4v
cnrdpov a.: m editorial addition, that
could be dispensed with.—8 p.«v, one
part, & neuter, replied to by K«d ïrcpov =
«frepov SI in ver. 6.—Ver. 6. $viv, 2nd
aorist participle, neuter, from i<j>vinv
(Alex. form), the Attic md aorist being
f(j>w.—UpdSa (Upas), moisture, here
only in N. T.—Ver. 7. cv peo-w t. a.:
Mt. has «iri, Mk. clt. Lk.\'s expression
suggests that the thorns are already
above ground.—Ver. 8. (KarovTairXa-
alora, an hundredi\'old. Lk. has only
one degree of fruitfulness, the highest,
possibly because when 100 is possible
60 and 30 were deemed unsatisfactory,
but an important lesson is missed by the
omission. The version in Mt. and Mk.
is doubtless the original. It was charac-
teristic of Jesus, while demanding the
undivided heart, to allow for diversity in
the measure of fruitfulness. Therein
appeared His " sweet reasonableness".
This omission seems to justify the
opinion of Meyer that Lk.\'s version of
the parable is secondary. Weiss on the
contrary thinks it comes nearest to the
original.
Vv. 9-10. Conversation concirrang
the parabit (Mt. xiii. 10-17, Mk. •*• Ic*-
ia).—Ver. 9. t(« «In, what this parable
might be. The question in Lk. refers
nt/t tu the parabolic method, as if they
had never heard a parable before, but to
the sense or aim of this particular
parable. It simply prepares for the in-
terpretation following.—Ver. 10. The
contrast between the disciples and
others, as here put, is that in the case ot
the former the mysteries of the kingdom
are given to be known, in that of the
latter the mysteries are given, but onljr
in parables, therefore so as to remain
unknown. The sense is the same in
Mt. and Mk., but the mode of ex-
pression is somewhat different.—toïs 8c
XoiitoIï, a milder phrase than the
ckcCvois rots l|u of Mk.; cj. aXXuv in
chap. v. 29.—ïvo pXeVovTf?, etc.: this
sombre saying is also characteristically
toncd done by abbreviation as compared
with Mt. and Mk., as tf it contained an
unwelcome idea. Vide notes on Mt.
Vv. n-15. Interpretation of the
parable (Mt. xiii. 18-23, Mk. iv. 13-20).—
Ver. 12. ol &Kovo-avTt{: this is not a
sufficiënt definition of the wayside
hearers; all the classes described heard.
The next clause, beginning with «Ito,
must be included in the definition =c the
wayside men are persons in whose case,
so soon as they have heard, cometh,
etc.—& SidfioXos : each gospel has a
different name for the evil one; e
"irovTipös, Mt., & cra/ravas, Mk.—tva f.\\
irurrcvo-avrcï <ru6wcrivf lest believing
they should be saved; peculiar to Lk.,
♦Jid in expression an echo of St. Paul
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520                              KATA AOYKAN                            vin.
aruduciK f3. ot Zi titl Trjs itirpai,1 01 órav Akouo-ugti, prra XaP"S
c »giin in S^ovTat rw \\iyov, Kal outoi * pi£ap ook êxouo-iK, 0* Trpos * xaipor
5.             irioTCuautri, koi iv Kaip<3 ireipaajiou dipicn-arrat. 14. to 8c cis Tas
axdfdas ireo-dV, outol eïcrtc ol dxoücranes, Kal óiro u.«piu,vw Kal
ttXoütou Kal tjSokwf toü 0Ïou iropcuóu.cyoi a-up.wva\'vorrai, xal oü
TeXecr<popoü<Ji. 15. to 8i JV Tg KaXrj yfl, outoi etaii» o\'tiws lf
KapSia KaXrj Kal dya9fj, dKouaarrcs tók Xdyov kotc\'xouo-i, «al
Kapiro<f>opoücrif iv uttou,ootj .
16. "OüSeïs 8c Xuxfof avj/as KaXuirrci aurir o-kcuci, ?j uTroxaTw
KXtrqs tiÖtio-ic • dXX\' èrn Xux^ias e\'mTiflrjo-i»\',\' iVa ol eicrrropeuóu.ei\'ot
> <vi ti|« *. in BLA a/. //. (W.H. text). «ri. ti|» ». in fc$D "Z. (Tisch., W.H.,
marg.).
*  B has outoi (W.H. marg.).
*  t^BLH have the simple ti8t|o-i» (D has ti0i, apparently an incomplete word =
r\\8unv).
explanation of the conditions offruitful-
ness. The former epithet points to a
lofty aim or ideal, the latter to enthu-
siastic whole-hearted devotion to the
ideal, the two constituting a heroic
character. The phrase was familiar to
the Greeks, and Lk. may have be^n
acquainted with their use of it to
describe a man comme il faut, but he
brings to the conception of the xaXès
KayaSö; new moral elements.—iv iiro-
u-ov-Q, in patience, as opposed to irpos
Kaïpor; and, it might be added, iv
ctXiKpivtio as opposed to the thorny-
ground hearers. in-op.., again in xxi. 19,
often in Epistles.
Vv. 16-18. Those who have light
must let it ihine (Mt. v. 15, x. 26, Mk.
iv. 21-25). Lk. here seems to follow
Mk., who brings in at the same point
the parable of the lamp, setting forth
the duty of those who are initiated into
the mysteries of the kingdom to diffuse
their light. A most important comple-
ment to the doctrine set torth in ver.
10, that parables were meant to veil the
mysteries of the kingdom.—Ver. 16.
ti^ras : Mt. has ksCovo-iv. óirreiv is the
more classical word.—pkcvc» : any
hollow vessel instead of the more definite
but less familiar uoSiov in Mt. and Mk.
—kXCki);, bed or couch, as in Mt. and
Mk. Nobody puts the lamp under a
vessel or a couch, as a rule; it may be
done occasionally when the light, which
burns night and day in an eastern
cottage, for any reason needs to be ob-
gcured for a while.—"va ol «to-irop«vd.
uivoi, etc, that those entering in may
see the light. The light is rather for
and the apostolic age.—Ver. 13. |i«ra
Xap&f : common to the three reports, a
familiar and important feature of this
type—emotional religion.—irpos xaipóv
«•lo-Tfiiovo-i, believe for a season, instead
of Mt.\'s and Mk.\'s, he (they) is (are)
temporary.—iv xaipcji ireipa<ruoï: a
more comprehensive expression than
that common to Mt. and Mk., which
points only to outward trial, tribulation,
or persecution. The season of tempta-
tion may include inward trial by dead-
ness of feeling, doubt, etc. (Sclianz).—
Ver. 14. to 81. There is a change
here from the plural masculine to the
neuter singular : from " those who " to
" that which ".—iropcvóu-tfoi: the use of
this word, which seems superfluous
(Grotius), is probably due to Lk. having
under his eye Mk.\'s account, in which
«lo-rroptuó|xtvai comes in at this point.
Kypke renders: " illi a curis (Wè
xal *. koI 4\\. r. p\\) occupati
sive penetrati " = they being taken pos.
session of by, etc, the passive form of
Mk.\'s " cares, etc, entering in and taking
possession". This seems as good an
explanation as can be thought of.—
Bornemann takes iiro == p.rra or o-üV,
and renders, they go or live amid cares,
etc, and are checked.—oi TcXeo-cpopovo-i,
they do not bring to maturity (here only
in N. T.). Examples of this use in Wet-
•tein and Kypke from Strabo, Philo,
Josephus, etc. Hesychius explains
TtXcor^jpos thus: o TcXto-ifcopüv Ka8\'
ftpav Toüs xapirovt, Q\\ o TfXciovs auTous
(fir\'puv. — Ver. 15. iv KapSia KaX-jj xal
iya(*g, in a noble and generous heart,
an important contribution by Lk. to the
-ocr page 533-
EYAITEAION
5*»
«3—«3-
pXe-rrajo-i to 4>üs. 17. oü ydp «crTl KpuiTToV, S oü (pavcpdv Y*"4"
«rrcu * oüSè &ttÓk pu<poK, 8 oü yfucrO^crcTai\' Kat cl? $avtpbv eXötj
18. pXtircTe ouV irus dKoucrcj • 8s ydp de* cxf), 8o0rjo-CTai oöt§
Kal 8s &v }i.i) lxi)i Ka\', o ÖoksÏ êytiv, dp0r|O-CTai dir* aÜToG."
19. napcyeVovro* 8c irpós aürèc t) (x^rqp4 Kal ot &Se\\<j>ol aÜToG,
Kat oök T|8ucaKTO * crurruxeti\' aurfi 8id Tof óxVoi». 20. Kal diri)YYe\'Xr| * he™ "•\'f
aurü, XcyóWwf,5 " \'H |xr)rnp o*ou Kat ot dScXipoi o-ou e\'o-rrJKao-ic cju,
iSeiF ac OcXoktcs."4 21. \'O Sc diroKpiGets ctirc irpos auTous,
" M^TT)p uou Kal d8cX$ot jiou outoÏ claiK, ot tok Xdyov tou 6cou
dKOuorrcs Kat itoioGitcs aÜTÓV."7
22. Kat éyeKCTo8 ie p.ia tuk TJucpÜK, Kat aÜTos éVc\'flT] «is TfXoïor
sal ot paOTjTal aÜToG, Kat ctirc irpos oütou\'s, " AilXduucy cis to
wlpav Trjs Xian)?*" Kal dl^]xö,^0^o,\'• *3- wXcoktoh\' 8c4 uütuk
*d^uTTKua-c. Kal KaW^T] XaïXatl/ dripou «is tijk Xian^c,9 Kal Ui"n. t/
1 For o ov Yr<Mr0i)<r*rai found in many texts NBLs 33 have o ov pij yruo-Si)
(Tisch., W.H.).
1 For yap ar in D u/. J^BLE have ar yap.
»irapcytvcTo in BDX 50, 71 rop. T.R. a grammatica! correction.
* avToi) after pi]Tir|p in £^D 6g (Tisch.).
* For Kat air. ^BDL= have air. Se, and omit XcyovTuv (Tisch., W.H.).
* «re after 8cX. in B= (W.H.).                    » Omit ovtov ^ABDLAH al.
* cyev. Sc in ^ABDL 1, 33, 69 al.
* Ba have avcjiov after Xiuvi|r (W.H. marg.). J. Weiss suggests that cit t. X.
may be a gloss.
the benefit of those «vho are within    who are they who represent the good,
(to« «» tj} ol«ia, Mt. v. 15), the in-    fruitful soil (ver. 21).—Ver. 19. Sta tok
mates. Is Lk. thinking of the Gentiles    SxXov: a crowd seems unsuitable here
coming into the church ?—Ver. 1.7.    (though not in Mt. and Mk.), for just
Y«vt}o-«t<u : predictive = nothing hidden    before, Jesus has been conversing with
which shall not some day be revealed.—    His disciples in private.—Ver. 21. Lk.
—yvwo-öfj, IXOfl (J^lil.), the fut. ind.    omits the graphic touches—looking
passes into aor. subj., with oi uf| for ov    around, and stretching out His hands
= nothing hidden which is not bound to    towards His disciples, concerned onty
become known (Meyer).—Ver. 18 en-    to report the memorable word.—ol tov
forces the duty thence arising, to be    \\6yor tov ©cov, 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. Cf. chap. vi. 47, and Xoyot tov
may illuminate ; He now inculcates the    @«ov, viii. n.
prior duty of being lights.—S Souet       Vv. 22-25. Th* tempest on the lak*
t\\€iv: the Somt 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 pf| exil    according to Mk., on the day of the
and S exit (Weiss, Mk.-evang., p. 157).      parables ; it was an escape from the
Vv. 19-21. Mother and bretkren (Mt.    crowd, a very real and credible account,
zii. 46-50, Mk. iii. 31-35). Given in a    The whole situation in Lk. is different:
different connection from that in Mr,    no preaching from a boat, no escape
and Mk. The connection here seems    when the preaching was over. It
purely topical: the visit of the friends of   simply happened on one of the daya
jesus gives Him occasion to indicate    («V |u$ tSv ^pcpüv).—Ver. 22. rfji
-ocr page 534-
522                               KATA AOYKAN                              VOL
f i Cor. xt. oweirAijpourro, nol \' cKirourcuor. 24. wpoo-eXflin-es 8i 8iT)Y€ipai>
aüroV, XcyoKres, " \'Emordra, ltn<n6.ta, d-iroXXuu,£0a." *0 81
CjukLAi iyepOils 1 c\'ircTip.no\'e tü dye\'p.w Kal tü * kXüSojci toO uSotos • Kat
cVauo-arro, Kal èy^ero yaXrjn). 25. ctirc oi auroïs, " floO jorif1
^ wioTiS üuür;" 4>oPt)Serres 8£ e\'Öauu.aeraf, XéyOKTes irpès oXXt)-
Xou$, " Tis apa oSros eWiH, Stv Kal toïs decpois èiurdVcrei Kal t»
üoari, Kal öiraKOuouaip aü-rw;"
26. KAI Kar^irXcucraf ei$ tt/k X*VaK \'"*\'\' raSaprifuK,* iJtis eo-rtr
dVTiir^paf* ttjs TaXiXaias. 27. c^eXeórri. 8i aÖT$ titi rf)r Ytjf,
frirrimjo-ei\' auTU drrjp ns\' in i-ijs ir<5Xïti»s, Ss «t^e* SaipoVia ek
XPOkuk Uanüf, Kal Ifidnof oük cVcSiSuckcto,\' Kat ir oiKia oük
ifktvtv, dXX\' «V tois p-y^p-aarw. 28. [S6f 8è rèe \'itjo-oGi\', Kal8
d^anpd^as, irpoa^irecrff aü™, Kat 4><jrfj fieyaXr) ctire, " Ti èpoi Kat
ooi, \'Ir|cro0, uit tou 6coC\' tou ü lotou; St\'op.ai aou, p) ue
» SirytpS.ts in tfBL 13. 33 «\'• (Tisch., W.H.).
1 NABLX 1 al. omit eorir.
* So in ARTAAn al. syr. verss. (including Sin.). \\ fopytirqvmr in fr$LXS minusc. 6
memph., etc. (Tisch.). r"ipao-nv»r in BC\'D vet. Lat. vuig.; the most probable
reading (W.H.).
4 avriircpa in most uncials.
* Omit avro NISEE 33. B has ns art\\p. D, while retaining bvtu, omits m.
* For ot €i\\« NB 157 cop. have tx»v.
7 For ik xp°vay • • • «veSiSvo-KtTO t$BL= 1, 33, 131, 157 cop. al. have xai
Xpovu iicavu) ovk cvcSuo-aTO 1p.a-n.0v (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 km NBDLXs 33 al.            • Omit tov 0cov DS 1 (W.H. in brackets).
X(p,Ki|t : no need fot 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. x-20).—Ver. 26.
presented as in Capernaum. Lk. does    KaTtirXfvo-av «ts ry\\v x"Pa"> " they
not teil us where Jesus was at the time.    sailed down from the deep sea to the
—Ver. 23. a^v-n-vwo-t, 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
a.$vn-ro\\iY means both to awake =    only in N. T.) in Greek authors.—
d^mrvitciv, and to go to sleep m KaOvr-    t. fcpao-nvwv, the Gerasenes, inhabi-
vovv; vide Lobeck, ad Phryn., p. 224.    tants of the town of Gerasa (Kersa,
—KaTc\'pT), came down, from the nills.—   Thomson, Land and Book), near the
<rmcir\\T|povrTo, they (>\'.<., the boat)    eastern shore of the lake, a little south
were getting full and in danger. Sea-    ot the mouth of Wadi Semach (Rob
men would naturally say, " we were    Roy on the jfordan, chap. xxiii.).—«rtt
getting full," when they meant the boat.    «o-riv, etc.: this clause answers to Mk.\'i
Examples of such usage in Kypke.—    tlt to ire\'paf t. 6. By the lelative
Va. 24. iirurrdTa : Lk.\'s word for    clause Lk. avoids the doublé clt (J.
master, answering to SiSao-xaXc, Mk.,    Weiss in Meyer).—dvrfirtpa t. Vak,,
and Kiipif, Mt.—t^ kXvSwvi tov vSotoï,    opposite Galilee, a vague indication ; an
the surge of the water.—Ver. 25. iroB,    editorial note for the benefit of readers
etc, where is your faith ? a mild rebuke    little acquainted with the country.—
compared with Mt. and Mk. Note:    Ver. 27. ö^-np Ik rijs iróXews, a man
Lk. ever spares the Twelve.                         of, or from, the city ; h» did not come
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H-35-                          EYAITEAION                            543
Pao-afurjje." 39. T\\a.pr\\yye\\\\tl ydp t§ irfciifian tt &KaO&pry
^cXOctr dirè toü deöpwirou * iroXXoïs ydp xpcVois (rucTjpirdMi
aÜT<5f, Kat è\'Seo-u.eiTO 2 4\\ó(T«(Ti Kal ire\'Sais ipuXaaa\'öu.ei\'os, Kal
Slappeaaiav Ta Secrud rjXauVeTO uiró 8 toü Saifiofos * eïs Tets èp-r\'uious.
30é èirnpuTTpe 8è aÜTOf 4 "Itjo-ous, XeyaiK,5 "Ti coi ivTiv 6Vou,a8j "
\'O 8è etirc, "Aeyeóf\'* 8ti SaifióVia iroXXd eïafjXOei\'7 eis outoV.
31. ical irapeKaXei8 aÜTo* tra u,ï) liriTÓêï] afrois eis t^c a/Wcror
dircXOcïr. 32. x\\v %i ckci dy&T) \\oipuv \'iKavüv pWKop.éVwi\' 9 «V Ty
ópei • Kal trapeKdXouf10 aü-röc ïca eiriTpeVIn] oütoÏs cis eKeicous
etaeXöeiK. Kal ètrexpeij/ef aÜTOis. 33. è^eXÖóira 8è Td SaiudVia
dirè tou deOpcuirou eicTTJXÖevn els tous x°^P0US " KO\' «Sppjow Jj
dyë^T) KaTd toü Kpijfivoü ets Ttji> Xip.nji\', Kal dircmayi|. 34. ïSórres
8e1 oï PoWorres Tè YeYenruAeVoy12 ?<J>uyof, Kaï direXBoWes1\' dwiYYeiXae
els t^k iraVir Kal eis tous dypous. 35. IfïjXöoi\' 8è ïSeïf to yeyovos\'
Kai tjXöo»\' irpos tok \'Irjo-oüc, Kal eupor KaÖ^fieeof t&v av&puirov d<p*
I irapijyyeiXev in BS 69 (W.H. marg.).
9 So in CD and othei uncials. (^BLXs 33 have «S«r|ievcTO. Sc<rp.c« and
Sco-pevu are both rare (latter in Mt. xxiii. 4).
8 So in most uncials. BH have airo (W.H. text).
• Saiaotaou in ^BCD= (Tisch., W.H.).
•  OmitXcyuv ^B 1 al. vet. Lat. (W.H.) against CDL (Tisch.).
6 ovopa fo-riv in ^BDL= 1, 33 al.              \' eunjXflev before Saip. in fc$B.
8 irapcKaXovv in fc^BCDL minusc. T.R. a correction.
• So in very many uncials, but fc^BD have Poo-Kopuvn. (W.H. text).
10 irapenaXeo-av in BCL5 I, 33 al.                 " ci<rnX0or in most uncials.
II yryovos in ^ABCDLH al. pi.                    u Omit aircXS. all uncials.
geize him (o-Wïipirdnei). Then he had
to be bound in chaina and fctters, and
kept under guard (<|>vXacr<ró(Levos, cf.
A. V. and R. V. here), but all to no pur-
pose, the demoniac force bursting the
bonds and driving the poor victim into
the deserts. The madman feared the
return of an attack, hence his alarmed
cry.—Ver. 30. Sri eterijXOcv, etc.: Lk.
gives this explanation of the name
Legion; in Mk. the demoniac gives it.—
Ver. 31. ets tt)v afSvcrcrov, into the abyss
(of Tartarus) instead of Mk.\'s ï\\m
rijs x<°Pas> out °f Decapolis.—Ver. 32.
X°\'p- Ixavuv: for a large number, often
in Lk.; his equivalent for Mk.\'s 2000.
Vv. 34-39. The sequel. Lk. tells the
second part of the story very much as it
is given in Mk., with slight stylistic
variations. In ver. 36 he substitutes the
expression irus co-u6t) i Saip.ovi<r6<fa,
how the demoniac was saved, for Mk.\'s
" how it happened to the demoniac, and
concerning the swine," suggesting the
out of the city to meet Jesus.—fx*v
Saiu., having demons, a plurality with
reference to ver. 30.—ovk «VcSucaTo,
etc. : the description begun here is com-
pleted in ver. 29. Mk. gives it all at
once (v. 2-5). Lk. seems to follow Mk.
but freely—unclothed, abode among the
tombs, the two facts first mentioned.—
Ver. 29. irapTJYYeXXcr y&p : the com-
mand caused the cry of fear, and the
fear is explained in the clause following,
introduced by a second yap__iroXXots
XP^kois, answers to iroWaicif in Mk. v.
4, therefore presumably used in the
sense: oftentimes, frequently. So Eras-
mus and Grotius, and most recent com-
mentators. Meyer and others take it m
during a long time. Schanz combines
the two senses. The disease was of an
intermittent character, there were
paroxysms of acute mania, and intervals
of comparative quiet and rationality.
When the paroxysms came on, the
demon (one in ver. 29) was supposed to
-ocr page 536-
KATA AOYKAN
5*4
VIII.
o3 t& SaiuoVia êgeXijXudci,1 tuaTKrueVor icoi aw^pofoürra, irapd
tous inSSas tou \'itjaoü * Kal ^o^9t)(raK. 36. dirrJYY£iXai> 8* aÜToïs
Kal* ot £8órres irws ^ctoS&tj é 8aiu,oncx8«is. 37. Kal r|purt)crav *
aÜTOk ó-rrav to ttXtjÖos tïjs irepix<£pou Tuf r*a8api)iw * dirtXÖtïe dir*
aÜTÜv, Sn fyófiu ueydXu aueeixorro • auTos 8è 2uj3ds els rè\'
irXoïoy i-nlcrrpvfytv. 38. ^Stero 8è aÜToG 6 dff)p d<p\' oS ££cXt]\\u0ci
tA Saiuóvia, eli>ai auf auru. dirAucrt 82 aÜTOK ó \'ItjctoGs,6 Xéywv,
39. " \'Yir(5oTpe<J>« f is tok oIkóV srou, Kal 8iT)yoü 8<ra c\'-rroirjac <roiT 6
6e<5s." Kal diri)X8c, KaO\' SXtjk ttjk ircXiK KrjpiWwf Sera liroiT)<rcf
auTil 6 \'irjo-ous.
40.   \'ErENETO Se f>» t§ öir«<rrp«\\|mi» t6k \'Iijd-oOk, dirtS^aro
auTOK £ o^Xo; \' TJcrak ydp Trdrres upoaSoKanTts auTÓV.
41.  Kal ïSou, rjXöci\' dcT|p w óVoua "Ideipos, Kat auTos 10 ap\\uy ttjs
WKayuvijs virtjpxc, Kal ireabiK irapd tous rróSas tou \'Itjo-oü, irapcKdXci
1 (|T|Xety in «13 (Tisch., W.H.).               * Omit xai «BCDL 33, 69 al.
• So in DL al., and, as more difficult, preferable. «BC al. have the sing. (W.H.).
*  Vide at ver. 26.                                                  » Omit to «BCL al.
1 «BDL omit o I., an explanatory addition. 7 0-01 ciroi. in «BCDL minusc.
8 ryiv. 8f cv in «CD and many other uncials (Tisch.). BL 33 al. have tr S« (W.H.).
» «B have vwoo-TPe<t>«iv (Tisch., W.H >             u BD have ovtos (W.H. text).
idea that the destruction of the swine
was a part of the cure. They had to be
drowned that he might be restored to
sanity.—Ver. 37. Lk. is very careful to
involve the whole population in the
request that Jesus would leave the
country—the whole multitude of the
district of Gerasa, town and country,
citizens and farmers. And he gives as
the reason, 5ti 4><$P<? p.«Y<iXi|> ctvvcCxovto,
they were possessed with a great fear,
panic-stricken.—Ver. 38. iSlc-ro, Ionic
form of the imperfect of Scopai. W.
and H. prefer (Scïto, the reading of BL.
The healed man\'s request, though not
granted, would gratify Jesus, as a con-
trast to the unanimous petition of the
Gerasenes that He would leave the place.
—Ver. 39. iiróo-Tpf4" \'• i* WJis good for
the man that he should return to his
home and people, and teil them what
had befallen him through the mercy of
God (!<ra iiroliytrtv i 6«<Ss). It was
good for the peopl« also. They needed
a missionary greatly.—ko8" SXijv tt|»
»(5Xiv, over the whole city. Mk. says
in Decapolis.
Ver. 40. On the nestent side (Mk. v.
ai). Lk. still follows Mk. closely,
aientioning the cordial welcome given
Jesns on His arrival on the Galilean
shore, and proceeding to narrate the
incidents of the woman with a flux, and
Jairus\' daughter.—4 óx^os, the crowd.
This crowd is unexplained by Lk., who
says nothing of a crowd when he intro-
duces his narrative of the voyage to the
eastern shore (ver. 22). In Mk. the
presence of a crowd is easily accounted
for: Jesus had suddenly left the great
congregation to which He had spoken
in parables, and as His stay on the
eastern side was cut short, when He
returned to the western shore the crowd
had hardly dispersed, or at least could
reassemble on short notice. Mk. does
not say the crowd, but a great crowd.—
iireSe\'^aTo implies a cordial reception.
Cf. Acts xv. 4. Raphel gives examples
of this sense from Greek authors.
Euthy. took it in this sense, giving as
the reason for the welcome : &% cvicpyfn)*\'
Kal «rwrijpa. — irpoaSoKÜvTtt: the
parables, not to speak of recent healings,
account for the expectation.
Vv. 41-42. The story of Jairus\'
daughter begins (Mt. ix. 18, 19, Mk. v.
21-24).—apX*"" 1"H* <rvvay«ryfjt instead of
dpxio-vvaywvof (Mk.), as more intelligible
to Gentile readers. But after having
explained its meaning by the use of this
phrase he cmploys the other in ver. 49.
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EYAITEAION
36- 4«.
5*5
airbv eiacXOeÏK fis tok otxoK aüroü • 42. 5ti öuyo/nip uofoycvr);, tJi>
auTÜ üs {top SwSexa, Kal aürt) dW0mi)aKCt>. \'Ef 8è tü üirdyeiF
auTOf 01 óxXoi «TUf^irfiYOf auToV. 43. Kal yurr) oucra iv püo-fi
a\'uaToc, airo stok SuScxa, tJtis (1$ taTpoJs irpoarayaXucracra 5\\oc tok
Piok \' oük "u-^uatv Air\'* oüSev-os 8«paireu9r)i\'ai, 44. irpoatKOoucra
ómcrOci\', tj<|/aTO toü xpacnr&ou toü tuariou outoG * Kal irapaxprjpa
£OTtj T) pu\'o-ts toü aïftaTos auTT)s- 45. Kal tltttr A \'Itjo-oijs, " T19 4
ÓL^dfityós p.ou ;" \'AproujxeVcoy 8è irdWui\', ctvtf A Dei-pos Kal ol
fi.tr\' aÜToS,* " "Erncn-dra, ol ó^Xoi owe\\ouori at Kat diro6Xij3ouo-|,
Kal XtyEis, TlS A dv|/dji.eros jxou *;" 46. \'O 8i \'ItjcoOs tlntv,
"*Hi|/aTÓ pou tij- iyi> Y^P «yKWi» SuKautf jftKOoOcrcw* Air* epoü."
47. \'iSoüaa 8i rj yuKT) Sti ouk éXaOe, Tpep-ouo-a tjXÖc, Kal irpoo-ire-
croucra aÜTÜ, 81* fjf amak rjt|/aTo auToS d-rniyyeiXeK aÜTÜ s cVuiuor
iravTog tou Xaoü, Kaï üs l<£0t) irapaxprjaa. 48. A oè ctirci\' aürg,
" Qapaet,7 AtSyaTïp,* 1^ mans crou o-cu-oükc\' o-e • iropeóou «Is eïprjnii».\'*
1 From »« ia-rpov« to {Jior omitted in BD (W.H.); may be a gloss from Mk.
* air in ^BH.
* B some minusc. and verss. omit 01 |ur. avrov (W.H.).
4 Omit «ai Xryu« . . . p.ou ^BL minusc. veris. (Tisch., W.H.); comesfirom Mie
* c|i\\r)\\u8viav in ^BI, 33.
* avra omitted in ^ABDLXs al.
7 ^B1.)L= minusc. verss. omit Sapo-ei, which may eome from ML
*  So in most uncials ; BKL have 9vyari)p (W.H.).
—Ver. 42. |lovoycvt|« (as in vii. 12):    any (physician), a milder way of putting
peculiar to Lic. The name of the father,    it than Mk.\'s.—Ver. 44. Kpaoiré\'Sow,
nis 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 curioua
This feature he adds after his wont to    omission in so graphic a writer.—irapo-
enhance the benevolence of Jesus.—    XP\'i(J\'a: Lk.\'s equivalent for tvflus.—
diT«\'8vTicrKïv, was dying. Mk.\'s phrase,    fo-rn, the flow of blood (iiïcris) stopped.
io-xaTuis ix«i, is avoided as not good    io-Tavai, the technical term for this
Greek. In Mt. she is already dead.    experience.—Ver. 45. i n tVpo?: Mk.
—o-uv^irviyo», 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 (o-vvctiXifW,    makes Peter the spokesman—emvexovarf
thronged), and if there was to be    ere, hem thee in.—diro6Xi|3ouariv, squeeze,
exaggeration we should hardly have    like grapes (Joseph., Ant., ii., v. 2).—
expected it from Lk. But he uses the    Ver. 46. lyit iyvav: 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 uioman with an issue Vv. 49-56. Previous narrative resumed
iMt. ix. 20-22, Mk. v. 25-34).—Ver. 43.    (Mt. ix. 23-26, Mk. v. 35-43).—Ver. 49.
,iro : indicating the terminus a quo. Mk.    th : one messenger, several in Mk.; one
uses the accusative of duration.—    enough for the purpose.—irapa t. apg.,
irpoo-ovaX«o-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: oi nap\' ai-roü. Mk. has
health was added loss of means in the    Airo here.—Ver. 50. dKovo-as: Mk. has
effort to gain it back.—pïov, means of   irapaxouo-as, the message being spoken
life, as in xv. 12, 30, xxi. 4.—oük ïo-xvo-ei\',    not to Jesus but to Jairus: He over-
etc, was not able to get healing from    heard it.—p.óvov irCcrrruo-ov, etc, only
-ocr page 538-
§Z6                                KA TA AOYKAN                     ¥111.49-36.
49. "Eti oötoO VaXoürros, cpxrrai Tif irapa Tofl dpxio-uKaywyou,
X^ywK aÜTÜ,1 "*Oti W9n) K6v <| öuydrnp crou • fir)a o-icuXXf tok
oiodaKaXoK." 50. \'O 8i \'irjaofls dKOuaas dirtKp£9r) aÜTÜ, X^yw.3
" Mt) $o|3oG • póvov TTtaTeue,4 Kat crwörjatTai." 51. ElcrcXöw»\'5 84
cis tt)e oiKiaf, oük d<|>T)K«K cïo-cXdcïr oüS^a,8 cl pif^ nci-pof xai
\'idxufW Kal \'ludfn)!\',7 Kal tok iraTtpa ttjs iraiSós Kal -n)v ut)Wpa.
52. iKXaiof 8è Trai\'T€5, Kal iKÓirroirro auTr\\v. 6 St eiirc, " M4)
KXaiCTC oük8 oWOarci\', dXXd KaÖeuSti." 53. Kal KaTCyAuv
aÜToü, ciSóres 5ti dir^arcf. 54. afros 8* <Uf!a\\wv f£u irdrras,
Kal\' Kpa-nio-as ttjs X€lP°S aörfjs» i$<&rr\\<rt, \\4yuv, " \'H iraïs
éyecpou."10 55. Kal cTr£orpei|/€ to irvfCua aürfjs, Kal iviarr]
irapaxpTJp.a • xai 8ieTa£ev oüttj Sodrjyai $aycii>. 56. xal ^rn|-
aav ol yoKtïs aürf|s \' O hi irapi] yysiW aÜTOÏg |M]Sf rl ciwcïr T&
ycyofós.
» Omit au™ (expletive) WBLX5 1,33.
*|ii)iceTi in fc^BD.
1 Omit Xcynv with ^BLXAH I, 33 ai.
• wurrcvtrov in BLH.
1 cXSwv in most uncials and verst.
• For ovScva BCDLX 33, 6g have tiv« orvr avr» (Tlsch., W.H.).
T l«av. before lar. in BCD and many othei uncials. T.R. = fc$L 33.
• For ovk {^BCDL have ov yap (W.H.; Tisch. = T.R.).
\' fc^BDLX minusc. omit «cPaXttr . . . nu; imported £rom Mk,
» tyupi in «BCDX 1, 33 (W.H.).
contain sundry particulars which together
form the closing scènes of the Galilean
ministry: the mission of the Twelve,
the feeding of the thousands, the con-
versation on the Christ and the cross,
the transfiguration, the epileptic boy, the
conversation on " who is the greatest".
At ver. 31 begins the long division of the
Gospel, extending to xviii. 14, which
forms the chief peculiarity of Lk., some-
times called the Great Interpolation 01
Insertion, purporting to be the narrative
of a journey southwards towards Jeru-
salem through Samaria, therefore some-
times designated the Samaritan ministry
(Baur and the Tübingen school), but in
reality consisting for the most part of a
miscellaneous collection of didactic
pieces. At xviii. 15 Lk. rejoins the
company of his brother evangelists, not
to leave them again till the tragic end.
Vv. 1-6. The mission of the Twelve
(Mt x. 1, 5-15, Mk. vi. 7-13).—Ver. 1.
<ruyKaX«o-d|jLcvos SI: the 8J turns atten-
tion to a new subject, and the part
ct-uvkoX. implies that it ia a matter of
believe and she shall be saved—Paulinism
in the physical sphere.—Ver. 51. In B
and other MSS. the usual order of the
three disciples—Peter, James, John—is
changed into Peter, John, James.—Ver.
53. clSóVcf Sti ixeflovev: Lk. is care-
ful to add this remarlc to exclude the
idea that it was not a case of real death;
bis aim here, as always, to magnify the
?ov>sr as well as the benevolence of
esus.—Ver. 55. to wv€vp.o, her spirit
returned = «(fux^lm Acts xx. 10.—<|>ayelv:
the order to give the resuscitated child
food is not peculiar to Lk., but he places
it in a more prominent position than
Mk. to show that as she had been really
dead she was now really alive and well;
needing food and able to take it. Godet
remarks on the calmness with which
Jesus gave the order after such a
stupendous event. " As simply as a
physician feels the pulse of a patiënt He
regulates her diet for the day."
Chaptbr IX. The Close of the
Galilean Ministry. Settimo the
Face Towards Jerusalem.—Vv. 1-50
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EYAITEAION
UC.I-&
5»7
IX. i. XYnCAAEEAMENOZ 8i tous 8<J8cKa paOi^dc aü-roö,1
«8*>Ker oOtois SuvaLuv Kal i^oualav ht\\ irdira ra oaiuóVia, koI
vócrov? Oepaireucie • 2. Kal dirtVreiXev aÜToüs Kt)puWciK ttjk
pjaaiXsiav tov 8eoü, Kal iaaflai roos dtrdcKoGrras.* 3. Kal ctirc
irpós aÜTOu\'s, " Mt|S«V atpen els Tf|K ó8ók> • ja^tc pd{3Sou9,8 urJTt
ir^paK, uf|Ti apTOK, u.rJT6 dpyupiov, utjtc &vè. * Siio xtT"l\'aS \'Xetl\'*
4.  Kal «is t)k af oiKiav tia-eXörjTï, «Kei jitVeT», Kal è\'KeïOe»\' è.^\'o^ecrOe.
5.   Kal óaoi ac fif| S^utnrai5 daas, è|epxóp.ei\'01 ^^ T1]i iróXews
tK«iKt]s Kal\' rif KoviopTÖf diró tuk iroSüv iip-üf dirorifd^aTC,7 cis
iaprupioK «V auToiis." 6. *E|cpxóuefoi 8è 8ti]pxotTo xard rdt
tcuuas, «üayYcXi^ófxeTOi Kal Oepaireuorres iratraxou.
1 Many uncials (BD, etc) omit p.a8. avrov. Some texto (c^CLE al.) hare
airoVToXovt.
1 B syn. cur. and sin. omit rovt a<r9. (Tisch., W.H.).
* papSov in fr$BCDLS i, 33, 6g al.
* Omit ara fc^BCLE ; found in D and many other uncials.
* 8ex«vrai in NABCLE T.R. = D al.
« Omit icat NBCDLX5 1, 33 verss.
7 avtmraarwrt in ^B 1, 131, 157 (Tisch., W.H.). T.R. m parallels (aor.).
importance: calling together the Twelve,    while Mk.\'s is indirect (tva it. atpoxriv.)
out of the larger company of disciples    —p-T™ pdpSov: Lk. inteiprets the pro-
that usually foliowed Jesus, including    hibition more severely than Mk. Not a
the women mentioned in viii. 1-3.—   staff (Mk. except a staffonly).—afryvpiov,
5vvop.Lv xal «lovcrtav, power and right;    süver, for Mk.\'s xoXkóv : 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    Suo xiTÖvas, two tunics each, one on and
principle found an important application    one for change.—«x«tv - infinitive, after
in St. Paul\'s claim to be an apostle,    atpm, imperative. It may be a case of
which really rested on fitness, insight. I    the infinitive used as an imperative, of
undtrstand Christianity, therefore I uu   which one certain instance is to be found
entitled to be an apostle of it. Lk.    in Phil. iii. 16 (<rrotx<ti> = 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 4£ow£av.—«iri iravra, etc, over all    mentators). Bengel favours the first
the demons, and (also power and    view.—Ver. 4. Thus far of material
authority) to heal discases, 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. — <kü u<Vrr«t
return speak of that alone (x. 17).—Ver.    CK«t0cv i£lpx«H)<, thert remain, thtnct
2. This might have been viewed as an    depart, both adverbs referring to oU£av.
incidental mention of preaching as   —Ver. 5. By omitting the asovc-wow
another subordinate function, but for the    vpiv of Mk. Lk. gives the impression
reference to healing (löoflai), which    that non-receiving refers to the mission-
suggests that this verse is another way    aries not as preacktrt but as gutsts = Il
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/nSiv atpcre elf ttjv    to the spirit of the incident ix. 52-56.—
«Sdv: as in Mk., but in direct speech,    Ver. 6. Brief statement, as in Mk.. aa
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528
KATA AOYKAN
K.
7. "Hkouctc 8è \'Hpworjs ó T€Tpapxr)s ra yivéfuva 4w* aü-roG *
warre* Kal 8i.r)Trdpei, 81a to \\4yea6ai öird riyuy, "*On \'ludc-rn,*\'.
*yf}vepTai. * «"« ctKpüf" 8. 4w6 Tii>uf 8e\\ "*Oti \'HXi\'as ^<J)okt)-"
aXKwv Se", ""Ort 7rpo<|>T]rr)-- ets\' Tuf dpxaïuc deéVrr)." 9. Kal
rfiree ó4 \'HpuSr)s, "\'ludwif cyu dirtKccfiaWa • tij Sc* ia-nr outos,
wepl oü eyii * dxouw ToiaSra ; " Kal e\'jtf\'rci t8tu> aü-róV.
IO. Kat ÓTTOorp^J/arres o! dirdoToXoi SiTiy^craiTO outu 8<ra
jiroirjo-af\' Kal irapa\\a^u>> oütou\'s, üirexcuprjo-e kot\' t8ia>> eis Toiroi\'
«\'pij-ioi\' iroXfus KaXoup^r)s* BT)0<r»ï8a. It. ot 8è óxXoi yKimrts
4JKoXou6T)<ra>\' aurw • koi K^tt-ui-os \' aürous, ArfXe 1 aü-roïs irepl ttjs
paaiXcias toQ 6coS, Kal Touc, xj)"\'a*\' «X°*\'TaS Oepaim\'as ÏSto.
1 Omit vit avTOv ^BCDLH 69 al.
• 7)y«p8t) in ^BCLHa/.
»th in ^BCLXAH 1, 13, 33.
4 For ptai «or«r ^BCDLs 1, 33 a/. have «mv Sc, and NCD al. tl. omit • found
In BL.
• t^BCLH omit «yw.
• For £15 t. ep. ir. KaXovjj.evr)« BLXH 33 sah. cop. have eis iroXiv KaXovpcvT]V,
which seems inconsistent with retirement; hence the introduction of tottov «pt|p.ov
m the descrt of the city (Tisch., W.H., follow BL, etc).
\' airo8e|. in ^BDLXH 33 al.
simply puzzled, yet the question almost
implies suspicion that Jesus is John re-
turned to life. Could there be two such
men at the same period ?—Kal «Xijtci
lS«ïv avTiv: this poiots forward te
zxiii. 8.
Vv. 10-17. Fttding of the multitude
(Mt. xiv. 13-21, Mk. vi. 30-44, John vi.
1-14).—Ver. ro. The Twelve return
trom their mission and report what the*
had done; Mk. adds and taught.—
virrx«<pT]<r«, withdrew, here and in v.
16, only, in N. T. The reason of this
retirement does not appear in Lk.\'s
narrative, nor whether Jesus with His
disciples went by land or by sea.—Ver.
11. ot SxXoi: no particular multitude
ia meant, but just the crowds that were
wont to gather around Jesus. I n Mt.
and Mk. Jesus appears as endeavouti ng (in
vain) to escape from the people. In Lk.
this feature is not prominent. Even the
expression toVov tpi\\y.ov in ver. 10 it
probably not genuine. What Lk.
appears to have written is that Jesus
withd\'ew privately into a city called
Bethsaida.—diro8i|apfvo«, the more
probable reading, implies a willing recep-
tion ji the multitude. Vide viii. 40.—
Ver. 12. kXCvciv, the day began to
decline; the fan is alluded to here, not
to the execution of the mission, but
wanting his reference to the ute of oü in
healing.
Hahn states that thia mission was
purely pedagogie, for the benefit of the
Twelve, not of the people. This is a
mere unfounded assertion. The train*
ing of the Twelve by no means appeara
a prominent aim of jesus in the pages of
Lk. ; much Iess so than in Mt. and Mk.
Vv. 7-9. Htrod\'s interest in Jesus (Mt.
xiv. 1-2, Mk. vi. 14-16).—o TtTpópxi? as
in Mt., j3a<riXfv» in Mk.—ra y\\.v6\\uv*
iravTo, all the things which were
happening, most naturally taken as
referring to the mission of the Twelve,
though it is difficult to believe that
Herod had not heard of Jesus till then.
—SL-rj-trópcL, was utterly perplexed, in
Lk.\'s writings only.—81a, t& Xcyfó-far»
viro rtrür. What Lk. represents as aaid
by some, Mt. and Mk., doubtless truly,
mak e Herod himself say. Vide notes on
Mt. and Mk.—Ver. 8. l$&n\\, appeared,
the proper word to use ef one who had
not died, but been translated.—Ver. o.
\'I. lyu dircKi^aXio-a: the fact stated in
the form of a confession by the crimi-
nal, but the grim story not told.—«y&,
emphatic, the " I " of a guilty troubled
conscience.—t« : he has no theory, but ia
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EYAITEAION
7-A
529
12. \'H tl fifitpa {jp$aro xXifcir • irpoae\\0jrrcf 8i ot SwSeica etiror
au™, " \'AiróXuoroK t4i> o/Xok, Ifo dircXOcWcs \' «is t&s küVXw Kwu-a*
Kal tous dypous KaTaXüVaioi, Kal cupuaif èTnaiTicruóV * 5ti w8« cV
cptju-w tottuj ccriitV." 13. Etirf 8t irpos outous, " Aórt outoTs üjjlcÏs
<$,ayelv." ! Oi 8c cTtok, " Oük «talr ^jute irXcïor t\\ tt{Vt« ap-roi Kal
8uo lx6ues, cl u,rj-ri iropcuOtWcs rjucls dyopdo-wu.ee cis irdira Tér"
Xaèc toGtoc Ppu|iaTa." 14. \'Hcrav yclp iael óVSpcs TrctraKiorxiXiou
Etirc Sè irpos tous pa9i)Taï auToC, " KaTaxXifaTC oütou; nXiaïaj
dfd * TrcrnJKOKTa." 15. Kal i-noix]aar outu, Kal decVXirae 4 airanas.
16. Aaf3uy Sc tous Wktc dprous Kal roüs 8tfo Ïx9uas> dea|3X«\\|»as fit
To» oüpavóV, eüXóyriacK aÜToüs, Kal KaTtKXacre, Kal £818011 tois
uadrjTaïs wapaTiöcVai * rö ó^Xu. 17. Kal «tyayoy xal ^x°PT^<T-
8-na-av irdrrcs\' Kal TJp0t) TO vcpio-crf Do-ar aÜToïs KXao-udTwe Kd$iKOt
SuScko.
18. KAI cycYrro ir tw ctcat aÜTOK irpo<rw)(6y.tyor Karap-óVaf,
<T»vr\\oav auTÜ 01 uaÖrjTai\' Kal iTn\\pti-n\\a*v auTOiis, \\lyvv, "Tiea
1 iropcvdevTC? in ^ABD= al.
2 cfmyeiv vpeis in B (Tisch., W.H., text), also with fc$ apToi before ttcvtc, and
with ^AC al. i\\9vti before Svo.
» m-«i before ova in NBCDLRS 33 (W.H.).
4 xaTCKXivav in fc^BLE i, 33, 69 al.
\' irapaSuvai in fc^BCX I. T.R. - DL ai.
in » participial clauae, but in an inde-    bedt, with tlicir gay garments, red, Mue,
pendent sentence, as bringing an un-    yellow, Lk. omits.—Ver. 16. «iXdyt]<r«»
welcome close to the benencent labours    a^Toin, He blessed them (the loaves),
of Jesus. He went on teaching and    and by the blessing made them sufficiënt
healing, but (Si) the day, etc.—xaraXv-    for the wants of all. In Mt. and Mk.
o-wo-i: the disciples in Lk. are solicitous    cvXóyno-tv has no object. Tliis is the
about the todging as well as the feeding    only trait added by Lk. to enhance the
of the people.—«irio-iTio-jioV, provisions,    greatness of the miracle, unless the
here only in N. T., but often in classics,    position of irdvTct after <xopTa<r0T)<rav
t.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
irXctov f[: on the construction, vitu    a morsel.
Winer, § 58, 4 obs. 1.—il pfyn . . .       Vv. 18-27. Ttu Christ and iki cross
&-yopd<r«t|i«v, unless perhaps we are to    (Mt. xvi. 13-28, Mk. viii. 27-ix. 1). At
buy, etc.; «l with subjunctive is one of   this point occurs a great gap in Lk.\'s
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, «l takes also present and future   xvi. 12 and between Mk. vi. 45 and viii.
indicative. Vide Burton, M. and T., }    27 being omittcd. Various explanations
252. That Lk. did not regard this pro-    of the omission have been suggested:
posal as, if possible, very feasible, appears    accident (Meyer, Godet), not in the copy
l\'rom his mentioning the number present    of Mk. used by Lk. (Reuss), mistake of
at this stage—ver. 14. Hence also he    the eye, passing from 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).—icXicnas,    the omission was unintentional. But
dining parties, answering to Mk.\'s    against this hypothesis is the fact that
o-vpiróo-ia. 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.\'s
34
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530                          KATA AOYKAN                             ix
|M X/youoxf ot SxXoi1 ctrai;" 19. Oi ii dwoKpiOcVrcs cliror,
" \'ludvvy]r tok BairTurrï]K\' &XX01 Se", \'HXiar. a\\\\oi 8é\\ 8n irpo<f»}TTjc.
lts tuk dpxaiuf dféVn)." 20. Elire Si aÜToïs. " *Y(i«Is Bi Ttvo pc
XfycTe etcoi; " \'AiroxpiOcts 8c 6 l"l «rrpos * ctm, " Tok XpiOTèf toü
6eaü. 21. \'O 8c cViTifi^o-as aÜToïs irapfjyyciXc u.t]8ckI litrelv\'
touto, 33. cliruV, "*Oti Set tok uIok toü d^OpuiTou iroXXd iraOcïc,
Kat diroSoKiuao-dTJKai diro tük irpco-|}uTe\'p<oK Kat dpxiepcW Kat >pap>
fLOriiav, Kat diroxTaK0TJKai, Kat rrj TpiTt) ^(J-tpa €Y«p8fJKai." *
23. "EXe-ye Se irpos irdtras, " Eï tis ötXet diriaru pou cXOcÏk,\'
dvaprrjadadw éauTÓV, Kal dpdTu tuk araupoK auTou Ka0* rjfi^paK,
1 M ex^oi Xry. in t^BLH 1, 131 sah. cop.
9 rierpos Sc airoK. in ^BCLH 1 sah. cop.
» Xrycw in ^ABCDLH al.pl.
* So in most uncials. ACD minusc. have a»oo-n|vai (W.H. mug.).
* Cpx«r0ai in fc^BCDI.H al. The important authorities are divided between
airapKi]o-ao-6u and the sirople apvn,o-. (W.H. former in margin, lattei in text).
is not done in this Gospel. Their need
of instruction is not emphasised. From
Lk.\'s narrative one would never guess
the critical importance of the conversa-
tion at Caesarea Philippi, as regard:
either Peter\'s confession or the announce-
ment by Jesus of the coming passion.—
Ver. 20. tov Xpio-róv tov Ocov : even
the form of the confession, as here given,
hides its significance. Peter speaks the
language of the apostolic age, the Christ
of God, a commonplace of the Christian
faith. Mk.\'s Thou art the Christ, laconic,
emphatic, is original by comparison, and
Mt.\'s form still more sounds like the
utterance of a fresh, strong conviction, a
new revelation flashed into the soul of
Peter.
Vv. 31-27. Tki cross and cross-bear-
ing.—Ver. 23. clirwr introduces re-
ference to the coming sufferings of Jesus
in a quite incidental way as a reason
why the disciples should keep silence as
to the Messiahship of their Master, just
confessed. The truth is that the con-
versation as to the Christ was a mere
prelude to a very formal, solemn, and
plain-spoken announcement on a pain-
ful theme, to which hitherto Jesus had
alluded only in veiled mystic language.
Cf. the accounts in Mt. and Mk. (xvi.
21, viii. 31).—Sri Sc!, etc, the announce-
ment is given in much the same words
as in Mk. — Ver. 23. ïXryc 81 wpis
varras: with this formula Lk. smoothly
passes from Christ\'s statement concern-
mg His own Passion to the kindred
topic of cross-bearing as thr law of
narrative at ix. 18: Jesus alone praying,
as in Mt. xiv. 23, Mk. vi. 45-46, yet the
disciples are with Him though alone
(ura p.óvas o-uvTJo-av a. ot pa0T|TaQ, and
He proceeds to interrogate them. This
raises the question as to the motives for
intentional omission, which may have
been such as these: avoidance of
duplicates with no new lesson (second
feeding), anti-Pharisaic matter much
restricted throughout (ceremonial wash-
ing), Jewish particularism not suitable in
aGentile Gospel, not even the appearance
of it (Syrophenician wornan).—ko.to,
ueVat, the scène remains unchanged
in Lk.—that of the feeding of the 5000.
No tracé in this Gospel of Caesarea
Philippi, or indeed of the great northerly
journey (or journeys) 80 prominently
recognised in Mk., the aim of which was
to get away from crowds, and obtain
leisure for intercourse with the Twelve
in view of the approaching fatal crisis.
This omission can hardly be without
intention. Whether Lk. knew Mk.\'s
Gospel or not, so careful and interested
an inquirer can hardly have been
ignorant of that northern excursion. He
may have omitted it because it was not
rich in incident, in favour of the
Samaritan journey about which he had
much to teil. But the very raison d\'itre
of the journey was the hope that it might
be a quiet one, giving leisure for inter-
course with the Twelve. But this
private fellowship of Jesus with His
disciples with a view to their instruction
is just one of the things to which justice
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i^-ag.                         EYA1TEAI0N                            531
Kal dKoXouSciTW uoi. 94. os y&p &k ÖAtj tV <|rux?|i\' oütoü owaï,
diroXeVei oöt^c • os 8* ac diroXéVn ttji» ux^f aÜTOU cVeKef è^ou,
outos aticrei afiTrjf. 35. Ti yap tü^eXeïrai akSpwiros, KepS^aaf tok
kóo-jj.o»\' óXok, ^auTof 8è diroXeVas r) £r)Uiu9«i$; 26. os yap ar
JiraioxucOg (te Kal toüs ipous Xoyous, toütov ó ulos tou dfSpuirou
eiroi<rxui\'9iïo-«Tat, CTac êX6i) eV Tg 8é|t) oütoü Kal tou TraTpos Kal
tuk dyiuf ayyfkwv. 27. Ac\'yu 8è ujj.ii/ d\\i]9üs, eicri Tires tük &Se l
<o-tt|kot<üi\', ot oü p.T) yeuo-orrai * OayaTou, lus ö> ÏSuoh tijk (3a<nXtïaf
toO e«oö."
28. \'EyeVeTO 8e fi«TO tous Xóyou9 TOUTOUS aiael TjjACpcu OKTU, Kal\'
irapaXa^uf Tèe neTpop* Kal \'lwdViT)i\' Kal \'laKcu/W, dce\'p\'i] eis Tè
Spos irpo<reu^ao-0ai. 29. Kat èyeVeTO, eV tw irpoo-euxeo-dai au-róV,
tö elSos tou irpocwTrou auTOÜ IrepoK, Kal i iu.aTio-u.os aÜToO Xcukos
1 For «8< NI!LH 1 have «vtov, doubtless the tiue reading. Vide below. The
game authorities have eo-TijKorui\', while CD and many others have ttrrmrmv.
* •yevo»vrai in most texts, including fc^BCDL.
* ^B some verss. omit xai (W.H. relegate to margin).
* Omit tok before fl. all uncials.
yet if gaining the world involve damage
to the self, the moral personality—taint,
lowering of the tone, vulgarising of the
soul—we lose much more than we gain.
—Ver. 26. «v tJ 8<5{tj, etc, in the glory
of Father, Son, and holy angels, a sort
of trinitarian formula.—Ver. 27. dXt|0&t
= a(iT)v in parallels. —o4tov, here = fiSe
in parallels.—rf|v f3ao-. t. 6., the King-
dom of God, asimplified expression com-
pared with those in Mt. and Mk., per-
haps due to the late period at which Lk.
wrote, probably understood by him as
referring to the origination of the church
at Pentecost.
Vv. 28-36. The transjiguration (Mt.
xvii. i-X3, Mk. ix. 2-13).—Ver. 28. rov%
X<Syov« tovtovs : the words about the
Passion and cross-bearing.—üo-cl ^fiipai
Aktu : no real discrepancy between Lk.
and the other evangelists (after six days).
—ricVpov, etc, Peter, John and James,
same order as in viii. 51 (BC, etc).—elt
to Spos: the mountain contiguous to the
scène of the feeding, according to the se-
quence of Lk.\'s narrative.—irpoo-fvgao--
801: prayer again (cf. ver. 18). In Lk.*s
delineation of the character of Jeaus
prayer occupies a prominent place.—
Ver. 29. fv rif irpoo-cvx<o-6ai, while
praying, and as the result of the exercise.
—trtfov, different ; a real objective
change, not merely to the view of the
three disciples. Lk. omits fp.irpoo-8ev
a«TÜv.—XcvKof may be viewed as an
discipleship. The discourse on that
theme is reproduced in much the same
terms as in the parallel accounts. But
it loses greatly in point by the omission
of the Master\'s rebuke to Peter for his
opposition to the Passion. That rebuke
gives to the discourse this meaning:
you object to my suffering ? I teil you
not only must I suffer ; it is the inevi-
table lot of all who have due regard to
the Divine interest in this world. Thus
the first lesson Jesus taught the Twelve
on the significance of His death was that
it was the result of moral fidelity, and
that as such it was but an instance of a
universal law of the moral order of the
world. This great doctrine, the ethical
aspect of the Passion, is not made clear
in Lk.—ko8\' 1\\y.ipav, daily, in Lk. only,
a true epexegetical addition, yet restrict*
ing the sense, directing attention to the
commonplace trials of ordinary Christian
life, rather than to the great tribulations
at crises in a heroic career, in which the
law of cross-bearing receives its signal
illustration. This addition makes it pro-
bable that vdvrat refers not only to the
disciples, but to a larger audience: the
law applies not to leaders only but to
all followers of Jesus.—Ver. 25. «avrov
airoXtcras 4} [|t](ii«8«£? m losing, or re-
ceiving damage in, his own self (Field,
Ot. Nor.). The idea expressed by the
second participle seems to be that even
though it does not come to absolute loss,
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KATA AOYKAN
IX.
53»
{{jaorpdirrwv. 30. Kat Hoi, óVSpes 8uo auveXdXouv aü-rw otnvcs
fjaav Münttjs koi \'HXias* 31. 01 0<p8«?vTes iv S<5§-ji êXeyov t$|v 2|o8ov
aÖTou, Tjv êpeXXe irXtjpoGv 2c "lïpouo-aXrjp.. 32. 6 8è rieVpos «aï ol
aiV aÜTÜ rja-av fiefSapr\\}i.lvoi uirviy • 8iaypr]Yopr]aarres 8è etSov tt)V
S<S£av auroG, koi tou; Suo avSpas tous awcorÜTac; aÜTw. 33. Kal
iyiVtTO <?v tü 8iaxwpcr0cu qütoi^s dir* aö-roG, ctircf 6 rieTpos irpos
tov \'itjaoGe, " \'EmerrdTa, KaXóV e?a-riv r|p.as <S8e etvcu • xal TroiT)cr(i>u,€v
aKTjccif Tpeïs, pnav aoi, «al Muacl puav,1 koi pun» \'HXta •" p.r)
clSws 5 Xlyei. 34. TaGra 8^ afiroG X/yovTos, ^Ye\'»\'eT0 >\'«4)^T1 Kaï
itriaKiaaiv 2 aÜToüs • £<pof3r)0r|o,av Si iv Tw éxcivous elcrtXöeiv* ei;
tt)>\' vtcpr^Xijv. 35. Kal 4>ukt| cy^eTo <•* tt)s «<J>At|s, Xfyoucra,
*\' OutcSs c-otiv ó ulós pou & dyairnTÓs,* auroG anoden." 36. Kol ie
Tw yeviaflai TÏJr <pwvT)v, eüpe\'0ri 6* \'lt)(roG$ pó^og. Kol aÜTol
io-iyrjaav, Kal ouSfvl dTTfjyyciXav Iv iKCivaif Taï$ rjpépais oüSèv öv
iMpdravtr.*
1 |uav before M. in all uncials.            \' «iriKiatcv in NRL ; aorist (T.R.) from Mt.
* ^BCL cop. have sunXSuv ovtov», which Tisch. and W.H. adopt. T.R. =
ADXA al. sah.
* fKX<X(ypcvo« in NBLH sah. cop. (Tisch., W.H.). T.R. m CD al. pi.
* Omit o very many uncials.
* it.pa.cav in ^ ABL a/. //. (Tisch., W.H.).
adverb in function, qualifying {gacrrpdir-
rmv (De Wette), but there is no reason
why it should not be co-ordinate with
Jgacr., xal being omitted = white, glister.
ing.—4{a«TpdirTüiv: in N. T. here only,
flashing like lightning.—Ver. 31. iv
Sc»?tj : this is peculiar to Lk.—-tX*yov,
were speaking about. Kypke thinks
more is meant: speaking with praise
(cum lav.de aliquid commimorart). One
could have accepted this sense had
Peter\'g opposition been reported.—tt)v
I{o8ov, decease, death ; so in 2 Peter i.
15. Other words for death are fnpWn
iHeb. xiii. 7), a<|>i{is (Acts xx. 29),
.vaXwrit (2 Tim. iv. 6). Perhaps the
exodus here spoken of should be taken
comprehensively as including death, re-
surrection and ascension. (So Kypke,
also Godet.) irXijpow in that case will
mean " pass through all the stages".
But against this wide sense is Iv "l«pov-
<ra\\T)fi.—Ver. 32. BeGap. fwttf: this
paxticular, in Lk. only, implies that it was
a night scène; so also the expression Iv
TJj «tn« ^pipa, ver. 37. The celestial
visitants are supposed to arrive while the
disciples are asleep. They feil asleep
while their Master prayed, as at Geth-
•emane. — SioypijyopijcravTtt, having
thoroughly wakened up, so as to be able
to see distinctly what passed (here only in
N.T.)—Ver. 33. While the two celestials
were departing Peter made nis proposal,
to prevent them from going.—pr) tl8ws,
etc, not knowing what he said; an
apology for a proposal to keep the two
celestials from returning to heaven.—
Ver. 34. It is not clear who were en-
veloped by the cloud. If the reading
Jkc(vov« before tlcnXSriv were retained it
would imply that the three disciples were
outside ; airotis, the reading of B, etc,
implies that all were within.—Ver. 35.
4KX«Xryplvof, the reading of fr^BL, is to
be preferred, because ayairt|TÓs, T. R.,
is conformed to that in the parallels; here
only in N. T.—Ver. 36. icriytio-av, they
were silent; " in those days," it is added,
implying that afterwards (after the re-
surrection) they spoke of the experience.
Lk. does not mention the injunction of
Jesus to keep silence, nor the conversa-
tion on the way down the hill about
Elijah and John the Baptist.
Vv. 37-43». Thi tpiltptic boy (Mt
xvii. 14-21, Mk. ix. 14-29).—Ver. 38.
iiripXlvj/ai, to look with pity, as in i.
48.—povoyevrj», only son, as ir vii. 12,
vüi. 42. to bring out the benevolence of
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3o-46.                          EYArrEAION                            533
37. \'EyéVeTO 82 Ir1 tq e|fjs in-ep?, mAltw outui> dwo tom
ópous, <rur^rn)<rcy aÜTw óxXos iroXus. 38. Kal ÏSoó, drrjp dwo tov
SxXou dycPóijo-c,* Xcyuf, " AiSdaxaXe, Slouai crou, lirlfi\\ctyov * M
r&v uiiv fiou, Sti poTOytk^js icrri u.oi*- 39. Kal ISou, wcüua
XapfJdVei aÜTóV, xal è^ai^rns Kpd£ei, Kal oirapdoaei outok uct&
d<$>poG, Kal fióyis s diroxupeï dir* aÜTOu, o-utrpiPoi< aÜTóV. 40. Kal
è8er|&T)K tui\' p.aö^TÜi\' aou, "ca ixfidWuaiv • üuto, Kal ouk rjSutn^-
Brio-ae." 41. \'AiroxpiOels 8c i \'lr|o-oC$ eiirek, "*D yeved dmoros
Kal Sicarpafiu.ern, lus tctc caou.ai irpos duds, Kal <W£op.cu uuur;
Trpoo-dyaye a>8c tok uldV aou." 42. "Eti 8c irpoo\'epxou.éVou owtoG,
cppTj^cK aÜTOf tö SaiuoVio»\' Kal oweowdpajei\'• jircTiuijac 8e &
\'lr]crous tü irccuuaTt tw dxaddpTU, Kal IdaaTO tok iraiSa, Kal
dirtSuKeK auToe tü iraTpl aÜToG. 43. i^€Tr\\r\\<i<jovro Sc irdrres e!irl
ttj » p,eyaX£iÓTr|Ti tou 6eou. Hdvruv 8c ÖauuaJiJtTwr èirl itaviv ots > Actixh.
2iroit)0-ci> é \'lt)aou9,T clirc irpos tous uaOnrds aüi-oü, 44. " GeVöe £ jj
üfxets cis rd uTa uuur tous Xoyous toutous • ö ydp ulos toG deflputrou
(icXXct wapaSiSooOai els X€\'Pas dK8p«iirwe.** 45. Ol Sc f^yyóouy to
ptjua toGto, Kal r\\v irapaKCKaXuu.u.eVoi\' dir\' auTÜf, "va u,t| cuctÖWtcu
aÜTÓ • Kal i^ofioürro ^puTTJaai auTÖf ircpl toG pr|p.aTos tou tou.
46. Elo-fjX6c 8c oia.Xoyio-u.os eV oütoIs, t6, tis &c cïrj uci^wi\' aÜTÜK.
1 JtfBL omit er.                              * cpor)(rcv in ^BCDL.
> cvi^Xcil/ai in BCL. ^D have -c* « T.R.
4 (ioi co-Ti in fc^ABCDLX 33 verss.
1 uoXis in B (W.H.); poyic in N^D (Tisch.). Not found elsewhere in N.T.
• cxPaXuciv in most uncials.
\' Foi «rou o I. fc^BDLE have simply «roi« (Tisch., W.H.).
the miracle.—Ver. 39. xpdtii, he (the    see in Jesus the bearer of the majesty or
boy) crieth.—o-irapao-o-ei, he (the demon)    greatness of the Almighty.—ct*€. Jesus
teareth him.—Ver. 42. irpoo-cp\\ou.(vov    spoke a second time of His approaching
aïiToS, 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. «irl tjj ucyaXcióVr|Ti t. 6«ov,    He with the Twelve is wandeling about
flie 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. uAXct wapct8f-
Passion (Mt. xvii. 22-23, Mk. ix. 30-32).    800601, is about to be betrayed. Lk.
—*óvtuv OavpaJoVTuv, 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. ii
the epileptic, which led the multitude to    in grasping the ptychological situation
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KATA AOYKAN
534
IX.
47. é Sc \'incroGs ISüjk1 t6k SiaXoyto-fioi\' ttJs KapSias auTuv, £mXa|3ó-
u.cvos iraiSiou,* lcm)7ci\' aÜTo irap\' ëau-rü, 48. Kal tlmv aÜTots,
"*Os ièiv 8e^t]Tai touto to iraiSiOf cm T<i iVopaTi (iou, jfU oe\'xeTai"
Kal Ss id.v ifii Sc£nTai, Sc/crat tok dirooTciXatrd u,c. 4 ydp
(iiKpÓTcpo; iv iraou? 6|iü> fiirtipxur outos êcrrai * filyas."
49. \'AiroKpiOeis 8è ó \'IwtWrjs cIiTCf, " \'Emanrdra, cïSoucV Tiva
èrn4 tu cVóuaTi uou tkpdXXovra Ta 5 oaifióVia • Kal CKuXifcrafic r *
1 ciSut in NB al- (Tisch., W.H., text). i8«* in CDL2 (W.H. margin).
*  So in fr$ and very many MSS. (Tisch.). BCD have trai8io»- (W.H.).
\' eo-Tiv in ^BCLXH i, 33 vet. Lat. vuig. D has io-toi.
*  cv in tfBLXAS 1, 33 al. (W.H.). m in CD, etc.
\' Omit ra most uncials.
*  NBLS have cku\\vo|icv, which may be conformed to Mlt. (Tisch. aor. = T.R.,
W.H. irap.).
portance. This view cannot be nega-
tived on purely exegetical grounds.—
Ver. 47. irap\' «hutu, beside Himself,
not iv peViij avTÜv, as in Mt. and Mk.,
as if to say, here is the greater one.—
Ver. 48. tovto to iraioiov, this par-
ticular child—not such a child, or what
such a child represents, the little and
insignificant—as in Mt. and Mk. Yet
Lk.\'s expression practically means that
= this child, for example.—8é\'£t]tcu : in
Lk. the receiving of the little child is
placed first in the discourse of Jesus,
whereas in Mk. the general maxim that
the man who is willing to be last is first,
comes first. This position favours the
view that not internal rivalry but a
common self-exaltation in relation to
those without is the vice in the view of
Lk. Jesus says in effect: Be not high-
minded ; an appreciative attitude towards
those you are prone to despise is what
I and my Father value.—Iv irao-iv vp.\\v:
this phrase, on the other hand, seems to
point to internal rivalries. There had
been a question among them as to
greater and less, to which the Master\'s
answer was: the least one is the great
one. Lk.\'s version of this important
discourse is, as De Wette remarks, in-
ferior in point and clearness to Mt.\'s.—
Ver. 49. {KwXv<ra|icv (T. R.), aorist, in-
stead of Mk.\'s imperfect; the former im-
plies successful repression, the latter an
attempt at it. Vide notes on Mk., ad
loc. —|m8\' T)p.£v : Phrynichus objects to
this construction after aKoXovOctv, and
says it should be foliowed by the dative.
But Lobeck gives examples of the for-
mer construction from good authors
(vide p. 353J.
the emotional state of Christ\'s mind.
Cf. remarks on Mk., ad loc. Lk.\'s Christ
is comparatively passionless.
Vv. 46-50. Who might be the greatest
(Mt. xviii. 1-5, Mk. ix. 33-41).—Ver. 46.
cl<r>)X6c SiaXoYKriios, now there entered
in among them (the Twelve) a thought.
Lk.\'s way of introducing this subject
seems to show a desire, by way of
sparing the future Apostles, to raake as
little of it as possible. It is rnerely a
thought of the heart (ttjs mpSUtcj, ver.
47), not a dispute as in Mk., and in-
ferentially also in Mt. It came into
their mind», how or why does not
appear. Mk.\'s narrative leads us to con-
neet the dispute with Christ\'s fore-
boding references to His Pasaion. While
they walked along the way (4V i-g 68$),
the Master thinking always, and speak-
ing often, of His death, they, realising
that a crisis of some sort was approach-
ing but not knowing its nature, discussed
the question rit fitituv ; so supplyingthe
comic side of the tragic drama.—to rit,
etc, this, vit., who might be the greater
of them, or, who might be greater than
they. ovTiy may be taken either par-
titively, or as a genitive of comparison.
It is ordinarily taken in the former sense,
whereby Lk.\'s account is brought into
line with the parallels ; but Weiss (Mk.-
Evang., also J. WHss in Meyer) con-
tends for the latter. His idea is that
the Twelve, in Lk.\'s view, were all con-
scious of their common importance as
disciples of Jesus, and wondered if any-
body could be greater than they all
were. He connects the " thought" of
the Twelve with the exorcist incident
(ver. 49) as evincing a similar self-im-
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EYAITEAION
$35
47—51.
airóy, 5n ook duoXouOci |m0* ^p&v." $0. Kal f Tire1 wpo» aoror
6 \'rno-oCf, " Mt) KuXurrt • os yip ouk «Tm Ka0* \'rJltdf,* u-trèp t)u.wk *
low."
5 *• \'ErENETO 8i cV tü «rufiirXtjpoCaöai Tas rju^pas Trjs acaXrjtl/cue.
aÜToö, Kal adres TO irpóawiroe oörou * lerf|pi£e * toG iroptiieadai fis
1 «m Si in NBCDLXS 33 al.
1 w|mm> bis in BCDLH vet. Lat. vuig. cop. syrr. cnr. tin. (Ttsch., W.H.)»
* BLH i, 239 c omit avro* after »po<ruiro* (W.H.).
• «rrnpurar in BCLX3 33 (Tisch., W.H.). ^ 1) as in T.K.
Christ\'s death, the 8cï (ix. 22) » the
demand of O. T. Scripture for fulfilment,
vide xxiv. 26.
3. In the long narrative contained in
the next eight chapters, Jesus does not
seem to be constantly thinking of the
end. In Mk. and Mt. it is otherwise.
From the period at which Jesus began
to speak plainly of His death He appeara
constantly preoccupied with the subject.
His whole manner and behaviour are
those of one walking under the shadow
of the cross. This representation ia
true to life. In Lk., on the other hand,
while the face of Jesus is set towards
Jerusalem, His mind seems often to be
thinking of other things, and the reader
of the story forgets about the cross at he
peruses its deeply interesting pages.
o-up.trXT]po0cr(3ai, etc, when the daya
of His assumption were in course of ac-
complishment, implying the approach of
the closing scènes of Christ\'s earthly ex-
perience; here and in Acts ii. 1, only, of
time; in viii. 23 in the literal sense.—
&vaXij\\|;tue a. His assumption into
heaven, as in Acts i. 2. The substantive
in this sense is a air. Xry. in N. T. It
occurs in the Test., xii. Pair. The verb
occurs in a similar sense in variooe
places in the Sept. The assumption
into heaven includes the crucifixion in
Lk.\'s conception, just as the glorification
of Jesus includes the Passion in the
Johannine conception. " Instabat adhuc
passio, crux, mors, sepulchrum ; sed per
haec omnia ad metam prospexit Jesus,
cujus sensum imitatur stylus evange-
listae," Bengel. The avóXij^it wat an
act of God. larljpum, He made Hia
face firrn (from OTijpiYt, akin to crrtpt&%,
Thayer\'a Grimm), as if to meet some-
thing formidable and unwelcome, the
cross rather than what lay beyond, here
in view. Hahn, who does not believe
that Lic it here referring to Christ\'s
final journey to Jerusalem, tones down
the force of this word to at to make it
Chapter ix., as Fanar rem ark» (C.
O. T.j, should have ended here, as with
ver. 51 begins an entirely distinct, large,
and very important division of Lkl\'s
Gospel.
Vv. 51-56. Looking southnard.
Samaritan intolerante.—Ver. 51 forms
the introduction to the great division,
ix 51—xviii. 15. It makes all that
follows up to the terminus ad quem
stand under the solemn heading: the
beginning of the end. From this time
forth Jesus has the close of His earthly
career in view. His face is fixedly set
towards Jerusalem and—heaven. This
conception of Jesus, as from this point
onwards looking forward to the final
crisis, suggests various reflections.
1. The reference to the last act of the
drama comes in at a very early place in
IJk.\'s history.
a. The part of the story lying behind
oa does not adequately account for the
mood of Jesus. We do not see why He
should be thinking so earnestly of a
final crisis of a tragic character, or even
why there should be such a crisis at all.
That the religious guides of Israël more
or lest disapproved of His ways has
appeared, but it haa not been shown
that their hostility was of a deadly
character. The dinner in Simon\'s house
tpeaks to relations more or less friendly,
and the omission of the sharp encounter
in reference to hand-washing, and of the
ominous demand for a sign from heaven,
greatly tends to obscure the forces that
were working towards a tragic end, and
had the cross for their natural outcome.
It does not teem to have entered into
Lk.\'s plan to exhibit Christ\'s death as
the natural result of the opinions, prac-
tices, prejudices and passions prevalent
in the religious world. He contem-
{>lated the event on the Godward, theo-
ogical side, or perhaps it would be more
correct to say on the side of fulfilment
of O. T. prophecy. The neccasity of
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536                              KATA AOYKAN                               IX.
\'lepouaaXi^u,. 59. nat &iri<rrti\\tv dyyAous irpo irpoauirou ofiroG •
Kal iropcu6eVT«s ticrr\\\\Bot> ets Kvjir\\vl Xapiapeiiw, tSore \' CTOiu-dVai
oütw. 53. «al oük t8^|arro aördV, Sn to irpóo-uiror aÜToü TJf
wopeuóue>w «1$ \'lepoucraXVjp,. 54. tSorTts oè ot u.a0i)Tal aÜToG *
IdVwfios Kal \'ludmjs «tiroc, " Kupie, OcXcis cliruu.ei\' irüp KaTa^^ai
tGil. t. ij diro toG oopacoG, Kal * dmXüaai aürous, &S Kal \'HXias iiroir\\at* ;**
k*V 55. Xrpa cls Sc jirerip.T)(7cr auTots, Kal etirev, "Oük o\'Sa-re oïou
wcuu.aTds èW* üfj.els\' 56. 4 ydp uiès toG dfOpuirou oük r}X9e
i|ru)(as dvöpw-nw diroXcWi, d\\Xa o-ücrai." 6 Kal iitopeó6i\\va,¥ ets
CTc\'pat\' Kiip.r\\y.
57. "Ey^rro Si* iropeuou.eVb»> aurüv, iv rij ó8ü etirf ns irp&s
aoTÓV, " \'AkoXouOtjo-ü) aoi oirou df dTrepxfl, KÜpie." T 58. Kal flirtv
aÜTÜ i \'Inaoüs, " Al dXwircKes <}>wXeoüs c)(ou<ri, Kal Ta ircTeira tou
oüpaKoü Kara<rKr)y(üaeis • 4 Si ulos tou df0p<üirou ouk i\\ti voC ttj»\'
1 woKiy in NTA «ome minusc. (Tisch.).
> So in COL al. pi. (Tisch.). NB some vet Lat. codd. have «1$ (W.H.).
* fc«$B some minusc. omit avro».
4 fc^BLH minusc. vuig. syrr. cui. sin. memph. omit «t «at H. «roii)<rs, which is
probably a gloss.
*  From «ai iiirtv (ver. 55) to aXXa aaxrai (ver. 56) is probably also a gloss (found
in FKMTA al. pi. D has ovk 018. 01. irv. «rr« vu,ci«; also in many verss.).
^ABCLAE al. syr. sin., etc, omit the whole passage (Tisch., Trg., R.V., W.H.).
\' For tyrv. 8< ^BCLXH 33 69 al. verss. have simply koi.
\' ^BDL= minusc. verss. omit icvpi* (Tisch., W.H.); found in CA al. Fewer MSS.
omit mipit in vee. 59 (BDV 57, Orig.). NCL3 have it (Tisch. omit», W.H. put in
margin).
express in Oriental fashion the idea of   different. Perhaps He wn 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. 53-56. Samaritan intoltranci.—    In that case the result would make Him
•U k«S(it)v Ia(top«iTiv: this indicates an    change His plan, and turn aside from
intention to go southward through    Samaria into Peraea. If to then Baur\'s
Samaritan territory. Not an unusual    idea of a Samaritan ministry is a mis-
thing. Josephus (Antiq., xx., vi. t) states    nomer.—Ver. 54. \'IdKufSot nol \'laidvvrgt:
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.—«roijiao-ai o., to pre-    cated the attitude of the whole com-
pare for Him, i.e., to nnd lodgings for    pany. In that case journeying through
the night.—fiere in view of the sequel    Samaria was hopeless.—KOToprjvai, in-
can only express tendency or intention.    finitive, instead of tva with subjunctive
—oi« ISlgavTO a. : the aorist, implying    as often after eImïv.—Ver. 55. orpa^eta :
" that they at once rejected Him,      an imposing gesture, as in vii. 9, 44.—
Farrar (C. G. T.). Sn introduces the   Ver. 56. rif ereoav kmim|v, 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 hardly accounts for       Vv. 57-63. New discipUs.—iv t-q 68$ :
the inhospitable treatment. Perhaps    the indication of time is not precise. It
the manner of the messenger» 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),
-ocr page 549-
5a-6a.                            EYAÏTEAION
537
xc^aXry xXïrr|." 59. Elirf 82 irpos I-rcpoK, "\'AkoXouOci |mh."
\'O 8c etire, " Kupie, cmTpe óV p.01 dircXOoVrt irpÜTOf1 6rft|rai rb*
warc\'pa uou." 60. Etirc 8c outS 6 \'li)<roüs,* ""A$cs toüs vexpous
9aiJ/ai tous éau-ruf «xpou\'s • o-u 8c dwcXOwi\' SirfyycXXc t>|k {SamXeïav
toü 6coö." 61. Etirc 8c aal cVcpos, " \'AmXowMjcnt voi, Kupic*
irpÜTOK 82 ciriTpc<|/oV p.01 dTOTa^aaOai tois cis Tèk oticoV pou."
62. Etirc 8c irpos aüroKs ó \'lr|<roGs, "Ou8ds c\'m0aXu>i\' ii\\y x<\'P&
auToC 4 èV * apoTpoy, aal j3Xc,irui> ets Ta oirurw, cuOcrds berrie cis Trjf c here otür
in NT.
pacriXei\'ak\'6 TOÜ Seou."
> vpwTov aircXO. in ^BD.                     * Omit a I. fc^BDLS 33 • cop,
* B omits irpo« avrov (W.H. in brackets).
* B minusc. and some codd. of vet. Lat. omit avrov.
* For ut t»|v p\\ NBLE 1, 33 vet. Lat. codd. have tt) (WiAtia (Tisch., W.H.).
D and some vet. Lat. codd. invert the order of the clauses = looking back and
putting his hand to the plough.
verb iw. is used in later Greek both with
the dative of a person to denote " to take
leave of," and with the dative of a thing
= to renounce (so in xiv. 33). Both
senses are admissible here, as tois may
be either masculine or neuter, but the
first sense is the only one suitable to the
characttr (sentimental) and to the re-
quest, as property could be renounced
on the spot; though this reason is not so
conclusive, as some legal steps might be
necessary to denude oneself of property.
—Ver. 62. ovScls tinf3a\\uv, etc.: the
necessity of self-concentration inculcated
in proverbial language borrowed from
agricultural life. Wetstein cites from
Hesiod, "Ep>., ver. 443, the well-known
lines: I0«ïav avXax\' cXavvoi, Mtjkcti
•w-airraCvuv j«9\' ó|irj>uKaï, dXX\' cirl cpyy
evfiö» (xuï. The ambition to make a
straight furrow has been common to
ploughmen in all ages and countries,
and it needs, like the highest calling,
steady intention and a forward-cast eye.
Furrer compliments the Palestine fellah
on his skill in drawing a long straight
furrow (Wanderungen, p. 149). His
plough is a very inferior article to that
used in this country.—ciSe-ró?, well
fitted, apt ; here and in chap. xiv. 35,
Heb. vi. 7.—The first case is that of in-
consideratt impulse, the second that of
conjticting duties, the third that of a
divided mind. Tbe incidents are te-
lated by Lk., not so much possibly for
their psychological interest as to show
how Jesus came to have so many dis-
ciples as chap. x. 1-16 implies, and yet
how particular He was.
Grotius thinks the connection is purely
topical. "Visum est Lucae connectere
ra Apovcvla." The first two of the three
cases are reported by Mt. (viii. 19-22).—
tic: Mt. (viii. 19) designates this cer-
tain one a scribe.—A.irc\'pxn implies a de-
parture from a place. It would be a leav-
mg of home for the disciple.—Ver. 58.
This remarkable saying is given in iden-
tical terms by Mt. and Lk. Vide on Mt.
Vv. 59, 60. Tht second case (Mt. viii.
21-22).—axoXovfifi p.01. Jesus takes the
initiative in this case. That He should
not have done so in the first is intelli-
£"ble if the aspirant was a scribe. Jesus
d not look for satisfactory discipleship
from that quarter.—<rv Sc, but thou, em-
phatic, implying that the man addressed
u not among the dead, but one who
appreciates the claims of the kingdom.—
SiavvcXXc, keep proclaiming on every
side the Kingdom of God ; that, thy sole
business henceforth, to which everything
else, even burying parents, must be
sacrificed: seek first the kingdom.
Vv. 61, 62. The third cast, peculiar
to Lk., and setting forth a distinct type.
—«KoXovöijtrw <roi, I will follow Thee,
implying that he also has been asked to
do so, and that he is ready, but on a
condition.—irwirpt^óv p.01: this is a
type of man who always wants to do
something, in which he is himself
apecially interested first (irpMTov), betore
he addresses bimself to the main duty to
which he is called.—airora{avSai: in
this case it is to bid good-bye to friends,
a sentimental business; that also charac-
teristic.—tom\\ cis tov oïkóv pov. The
-ocr page 550-
538                             KATA AOYKAN                                X.
X. I. META Si touto &y&ci$CK ó Küpio? «al1 Mpous <08au,^-
Ron-a,2 Kal 6.iU<rrn\\tv aÜToüs &v& 8uo xpè irpoo-<Sirou aÜToO, «It
itóffa» ttóXiv Kal TÓwof ou êufXXer oütos ïp\\taBai." 2. "EXeytv
o5r * trpos aÜTous, " \'O \\iiv 0ep«ru,os iroXu\'s, ol 8è ^pydTat óXïyot\'
8crj0T]r€ ouf toS icupiou toG 0£picrp,oü, 3iru$ cVpMWr] «pyaTas* CIS
tok 6tpicrfjLoc aÜToü. 3. "YwayeTe • ÏBou, «yc!) * dirocrreXXcu uua$ <!>s
1 Kat, fonnd in ^CD al. pi. verss. (Tisch.), is omitted in BLH 33 (W.H.).
* So in ^ACLAH al. b, f, q (Tisch.). BD a, c, e, 1, g vuig. tyrr. cur. tin. have
eps. Suo (W.H. in brackets).
*  For ow~MBCDL5 l, 33, 69 verss. have 8*.
4 «pyarat «p.: this order in BD e. ikBoXi) (aor.) in N ABCDI.1 al.
* Omit ry« (from Mt.) fc$AB.
Chapter X. The Seventy. The
Good Samaritan. Martha and Mary.
—Vv. 1-12. The Seventy sent forth,
peculiar to Lk. Many questions have
been raised as to this narrative, e.g., as
to its historicity, as to the connection
between the instructions to the new
missionaries and those to the Twelve,
and as to the time and place of their
election, and the sphere of their mission.
On these points only the briefest hints
can be given here. As to the first, the
saying about the paucity of labourers,
found also in Mt. (ix. 38), implies that
Jesus was constantly on the outlook for
competent assistants, and that He would
use such as were available. The cases
mentioned in the closing section of last
chapter confirm this inference. Whether
He would send them out simultaneously
in large numbers, twelve, 01 seventy, or
piecemeal, one or more pairs now, and
another small group then, is a matter
on which it is precarious to dogmatise,
as is done by W. Grimm when he says
(Das Proemium des Lucas-Evang.)
that Jesus did not send out twelve all at
once, but two and two now and then, and
besides the Twelve others of the second
order, and that these piecemeal missions
Consolidated in the tradition into two
large ones of twelve and seventy. As to
the instructions : there would be such in
every instance, and they would be sub-
stantially the same whether given once,
twice, or twenty times, summed up in a
few compact sentences, to racy and
memorable at to be easily pTeservable
even by oral tradition. It is, however,
quite probable that versiont of these in-
ttructions were to be found in docu-
ments, say in Mk. and in Mt.\'t Logia;
and Lk., as Weiss suggests, may have
taken the instructions to the Twelve from
the former, and those to the Seventy
from the latter. Finally, as to time,
place, and sphere, nothing certain can
be determined, and there is room for
various conjectures. Hahn, e.g., suggests,
as the place of the appointment,
yerusalem; the time, the feast of
tabernacles, mentioned in John vii. 2;
and the sphere of the mission, the towns
and villages of Judaea or southern
Palestine. There was certainly need for
a mission there. The mission of the
Twelve was in Galilee.
Ver. 1. (mto tovts, after what has
been narrated in ix. 51-62, but not
necessarily implying close sequence.—
&W8ci£<v (avaSf ikw|ii). The verb means
(1) to lift up so as to show, cf. the noun
in Lk. i. 80; (2) to proclaim as elected,
cf. Acts i. 24; (3) to elect, appoint, as
fiere » designavit, Vulgate.—& Kvpiot,
the Lord, Jesus, here, as often in Lk.
applied to Him in narrative.—Mpovt,
others, the reference being not to
iWAovt, ix. 52 (Meyer), but to roiit
8wS«Ka, ix. 1 = others besides the Twelve.
—ipSop^Kovra, seventy (seventy-two in
B), representing the nations of the earth,
the number consciously fixed by the
evangelist to symbolise Christian uni-
versalism—according to Dr. Baur and the
Tübingen School; representing in the
mind of Jesus the seventy Sanhedrists,
as the Twelve were meant to represent
the tribes of Israël, the seventy disciples
having for their vocation to do what the
Sanhedrists had failed to do—prepare
the people for the appearance of the
Christ—according to Hahn.
Vv. a-ia. The instructions.—Ver. 2.
4 (i Iy 6fpurp&t: preliminary statement
as to the need of men fit to take part in
the work of preaching the kingdom, at
in Mt. ix 38, vide notet there; a trne
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EYAITEAION
I—XI.
S39
ipeas iv fiiirif XüW. 4. p.f| ficurr&leTt pakdvTiov, |ri) iri)paf, p,r|8è
óiroStjjiaTo • itat u.r)ScVa KaTa t?jk óSè-e d<nrd<rn?9e. 5. Eïs j|» 8*
ar oiKiai- eiff^pxtiaOc,1 irpÖToi\' XfyeTe, Elp^nj rfi oTku toutu.
6. Kat i&v u,èV •g cVeïa uios eïpf)>T]S> èiravcnraucreTai * eV airbv <j
elpr}en uu.uk • et 8è (iV)ye, l«>\' up.as droKdjuJ/et. 7. «V auTfj 8è Tfj
otKia péVeTe, codtoires * Kal meorres to Trap\' aïirüv • a^tos yop A
ipyirtfs tou u.ict6ou auToG itrri*- (ii| uerafJaifETC è"f; oUïas eis
otKiOK. 8. Kat eis f\\v 8* • ar woXir etcr^pxt)<r0e, Kal Se\'xwirai üp.as,
foOierc tA irapaTtdcuepa óu,ïr, 9. «at OepaireiSerc tous iv auTfj
dcröercts, Kat Xe\'yere aÜToïs, ""HyytKfr itf üfids ^ fWtXeia tou Seou.
IO. eïs f\\v 8\' fi.f irdXir eïoepx\'r)cr8e,7 Kal p,r) Se\'x&inrai upas, e\'ÊeXOóWes
ets rds irXaTeias aürfjs, eïirare, 11. Kal Tor Konopror toc KoWnOcVTa
t bere «ü>
^Jp-tr i< Ttjs irdXews üu,wr8 * dirou.ao\'crdfi.eöa üjiic • ir\\i)v touto yifuo-- j» N.T.
1 eurc\\0T)Tf in ^BCDL5 1, 13, 69.
* fuv is found only in minusc. B places ck« before t| (W.H. text).
* fc$B have ciravairai)<rcTat, to be preferred as the rarer form.
4 BD have co-8ovt« (Tisch., W.H.).             • ecrri omitted in j^BDLXS.
« Sc is wanting in ^BCD= al.                       \' cto-cXfrnTc in ^BCDLï i, 33 al.
8 After vuwv fc$BD have ets tovs iroSas, adopted by modern editors.
with your soul?—Ver. 6. ciro»\'enraij-
trerat (j^B), a form of the 2nd fut. ind.
passive, probably belonging to the spoken
Greek of the period. Again in Rev. xiv.
13.—övaicaui^ci: in any case the good
wish will not be lost. If there be no
" son of peace" in the house to receive
it, it will come back with a blessing to
the man who uttered it.—Ver. 7. iv
avi-Q T-jj oUta: verbally distinct trom iv
Tg aviTJj, etc, but really meaning the
same thing = " in that same house,"
R. V.—to irap\' ovptüv, eating and drink-
ing the meat and drink which belong to
them, as if they were your own : libere
et velut vestro jure, Grotius.—ógios yop
assigns the reason: your food is your
hire ; it belongs to you of right as wages
for work done.—Ver. 8. io-SUr* to
irapoTi6c\'ucva: not a repetition. It
means, be contented with your fare:
contenti iste quamvis frugali apparatu,
Bengel. Holtz. (H. C.) thinks Lk. has
in view heathen houses, and that the
meaning is: put aside Jewish scruples.
—Ver. 9. The functions of the
missionaries briefly indicated = heal the
sick, and announce that the kingdom is
at their doors (ijvyiKcv).—Vv. 10, II.
Direction how to act in case of churlish
treatment.—i£fX9dvTes cis ras irXoTctas
cu Lk. expresses the action so as to
make it vivid for Gentile readers to
logion of Jesus, whensoever spoken.—
Ver. 3. viróycTe, go, whither ? Mt.\'s
version of the instructions to the Twelve
says: not to Samaria, but to the lost
sheep of Israël only; this omitted by
Ut. with the one word, " go," retained.
—m% ópvas, etc, as latnbs among
wolves; sheep (irpó|3aTa) in Mt. x. 16;
pathetic hint as to the helplessness of
the agents and the risks they run; not
imaginary, as the recent experience at
the Samaritan village shows.—Ver. 4.
fiaXavTiov, a purse, in I.k. only, in
N. T.; often in classics, spelt there, as
in MSS. of N. T., variously with one or
two Xs.—(it]8«\'vo a<nrd<n)<r6< : salute no
one, to be taken in the spirit rather than
in the letter ; hyperbolical for : be ex-
clusively intent on your business:
" negotio quod imposui vobis incumbite,
praeterhabitis vel brevissimis obstaculis
et moramentis," Pricaeus. Weiss (Mt.-
Evangel.) thinks the prohibition is
directed against carrying on their misiion
on the way. It was to be exclusively a
Aows^-mission (vide Mt. x. 12, where
ao"ird<racr0< occurs).—Ver. 5. wpfiTov
Xcytrc: the first word to be spoken,
peacc, speech on the things of the king.
dom to be prepared for by courteous,
kindly salutations. A sympathetic heart
is the best guide in pastoral visitation.
The first word should not be: how is it
-ocr page 552-
KATA AOYKAN
540
x.
kctc, Sn TJYYiKtc i$\' üua? * 4 P»nXcta toO 8«oü. II. Xéyw Zi*
ÖflÏK, ÓTl Xo8Óu,04$ ^K TJ} T|uipOl JKCIKQ dfeKTOTCpOK ïaTai, (J TQ irÓXtl
«Wkt). 13. Oüai crot, Xupa£iV, oücu <roi, Bi)8<raï8d • Sri ei cV Tu\'pw
Kaï XiSuia éyeVoiro * <" Sucajieis at verou-ei/ai ^f üp.iV, irdXai aK eV
ctókkw xat ottoSw Ka.8rju.eKCu * ueTCfOTjirat\'. 14. ir\\{|»> Tu\'pu Kal
ZiSüta ivtKTÓTtpov coTai cV ttj KpiVei, ï) üu.ï»\'. 15. xat 011, Kairep-
faou\'ji, Vj lw$ toG oupacou ui|«u6eüra, lus aSou KaTaPi{3ao8f)<rrj.\'
16. \'O dKouuK Auük t(ioC &Kouu • Kat 6 döerwc upas ipè ddereï\' 6
8è tu.è döcTüiv dÖETCÏ rèf diroorciXarrd pc." 17. \'Yircorpeijiai\' 81
01 e^Sou^Koira p.crd xaP^s> Vc^oktcs, " Ku\'pie, Kat tci SaipóVia
ÜTtoT&cracTcu ^pic cV tü oVdfiaTi <rou." 18. Eïire 8è aÜTOÏs, "\'E8eu~
1 ^BDLH 1, 13, 33 al. omit «<J> vpa».
» S. in ^DH (Tisch.) is omitted in BCL al. pi. verss. (W.H.).
* ryfVT|9i)aav in ^ B1 )LH 13, 33, 69.
4 Ka0T)(uvoi in fe^ABCLs al. -<u in D with many other*.
1 For i| . . . vi|ru0(i<ra fc^BDLH vet. Lat. 5 syr. cur. have pn . . .
tot KOToPiP<«r«i]OTi (NCLH ai. ?7. Tisch.) BD have narap^oT] (W.H.).
whom the symbolic significance of the
act was not familiar = go out of the
inhospitable houses into the streets, and
then solemnly wipe off the dust that has
been taken up by your feet since you
entered the town; wiping off (aire>|ia<r-
odpeOa) is more expressive than shaking
off («KTivóJrrs, ML x. 14, Lk. ix. 5), it
means more thorough work, removing
every speek of dust.—r\\i\\v, for the rest.
The solemn symbolic act is to wind up
with the equally solemn declaration that
the Kingdom of God has come to them
with its blessings, and that it il their
own fault il it has come in vain.
Vv. 13-16. Woe to thee, Ckoraxin
(Mt. xi. 21-24).—While the terms in
which the woei on the cities of Galilee
are reported are nearly identical in Mt.
and Lk., the connections in which they
are given are different. In Mt. the con-
nection is very general. The woes
simply find a place in a collection of
moral criticisms by Jesus on Histime:
on John, on the Pharisees, and on the
Galilean towns. Here they form part
of Christ\'s address to the Seventy, when
sending tbem forth on their mission.
Whether they properly come in herc has
been disputed. Wendt (L. J., p. 8g)
thinks they do, inasmuch as they indi-
cate that the punishment for rejecting
the disciples will be the same as that of
the cities which were unreceptive to the
ministry of the Master. J. Weiss (in
Meyer). 00 the other hand, thinks the
woes have been inserted here from a
purely external point of view, noting in
proof the close connection between ver.
12 and ver. 16. It is impossible to be
quite sure when the words were spoken,
but also impossible to doubt that they
were spoken by Jesus, probably towards
or ai ter the close of His Galilean
ministry.—Ka9ijp«voi, after cnro&ji, is an
addition of Lk.\'s, explanatory or pic-
torial.—Ver. 16 — Mt. x. 40, 41, only Mt.
emphasises and expands the positive
side, while Lk. with the positive pre-
sents, and with special emphasis, the
negative (i i.6friv vpat, etc).
Vv. 17.20. Return of the Seventy. No
such report of the doings of the Twelve,
and of their Master\'s congratulations, is
given in any of the Gospels (<ƒ. Mk. vi.
30,31). It seems as if Lk. attached more
importance to the later mission, as
Baur accused him of doing under the in-
fluence of theological tendency (Pauline
universalism). But probably this report
was one of the fruits of his careful re-
search for memorabilia of Jesus: "»
highly valuable tradition arising on
Jewish-Christian soil, and just on account
of its gtrangeness trustworthy " (J.
Weiss in Meyer). Similarly Feine, and
Resch, Agrapha, p. 414, note.—Ver. 17.
xal Ta 8aip<Svia, even the demons, sub-
ject to our power; more than they had
expected or been promised, hence their
exultation (pcra xaP**)-—Ver. 18.
<6c üpovv: their report was no news to
-ocr page 553-
EYAITEAION
541
ia—aa.
pour T&f X<vram* <2>s dcn-pairf]» <K toS oüpavoC irecrÓKTa. 19. ïSou,
SiSufii\' ofi.lv rr\\v i£ou<rlav toG natuur frrdvw öfaaiv Kal orKopirittK,
Kal «ml iracraK tt)k ourapur rou ^x"p°"\' Ka^ ouSèf upids oü p,f|
k aoiKTjorj 3 * 20. irXrjf *V toutw p,f| xa\'P€Tei °Tl Td irycupaTa 6fi.lv b in the
AiroTaWrrai • ^aipcrc M jiSXXoK * Sti Ta OKiSpaTa öu-wh èypa^l 4 to hurt
€K toIs oüpai\'oïs" 81» Ef aÖTjj Tg eipa {jyaXXidVaTO TÜ iryeuuaTi uveril
o \'Jijaoös,* nai €iirec, " \'E$ou,oXoyoGu,ai aoi, irarep, Kupie ToO r^v!*
odpayou Kal Ttjs yijs, 3ti diré*Kpui|;as raüra dirö oro$uK xal cruycTÜp,
Kal dirotdXu as auTd rniriois • pai, 6 iranïp, Sti outios iyivtTO
cuSoKia\' êp.irpo<r8<-V crou." 23. Kal orpa<j>e\'is irpos Toüs p.a6r|Tde,
«Tire,T " ndrro irap<S(S0T| uoi8 üirè toS irarpós fiou • Kal oüSels
yiyc3<7Kfi Ti» «art? 6 uiós, cl jir) ó ira-n^p, xal tij {o-tik 6 iraTT)p,
1 S*S-ko in ^BCLX 1, vet. Lat. vuig. (Tisch., W.H.). D has SiSupi.
> So in BCXA al. (W.H. margin). aSiin)o-« in NDL 1, 13, 33 al. mul. (Titch.,
W.H., text).
*  Most uncials and ren*, omit p.a\\Xo».
* cvyrypairTai in fc^BLX 1, 33 ; most uncials as in T.R.
\' NBDH omit o I., and ^HCDLXH 1, 33 al. add t« a-yut to wvtvftarv. Tisch.
and W.H. adopt both changes.
* tvS. tyiv. in BCLXH 33 some vet. Lat. codd.
\' kcu <rrpa<)>6is . . . Ei-iT-c omittcd in ^BDLH 1, 13, 22, 33 verss. (Tisch. retains
with ACA al. pi.).
8 fioL irapcSoSr) in most uncials.
Jesus. While they v/ere working He
saw Satan falling. There has been
much discussion as to what is meant by
this fall, and why it is referred to. It
has been identified with the fall of the
angels at the beginning of the world,
with the Incarnation, with the temptation
of Jesus, in both of which Satan sus-
tained defeat. The Fathers adopted the
first of these alternatives, and found the
motive of the reference in a desire to
warn the disciples. The devil feil
through pride ; take care you fall not
from the same cause (ver. 20).—is
io-TpaiTT)v, like lightning; the precise
point of the comparison has been
variously conceived : momentary bright-
ness, quick, sudden movement, inevi-
tableness of the descent—down it must
come to the earth, etc.—ire<r<5vTa, aorist,
after the imperfect (J0cupow), /allen, a
fact accomplished. Pricaeus refers to
Acts xix. 20 as a historical exemplifi-
cation of the fall—Satan\'s kingdom
destroyed by the rapid spread of Öhris-
tianity.—Ver. 19 reminds one of Mk.
xvi. 18.—tov ixépov, the enemy, Satan.
—oiSJv, may be either nominative or
«ccusative = either, " nothing shall in
any wise hurt you," R. V., or " in no
respect shall he (the enemy) hurt you ".
—Ver. 20. ir\\i]v has adversative force
here — yet, nevertheless. The joy of
the Seventy was in danger of becoming
overjoy, running into self-importance;
hence the warning word, which is best
understood in the light of St. Paul\'*
doctrine of the Holy Spirit, which laid
much more stress on the ethical than
on the charismatical results of His in-
fluence — reioice not so much in possess-
ing remarkable spiritual gifts as in being
spiritual men. This text may be put
beside Mt. vii. 21-23 as bearing on the
separability of gifts and graces (\\apio--
paTa and x™pis)-
Vv. 21-24. The txultation of Jesus
(Mt. xi. 25-27).—The setting in Mt. gives
to this great devotional utterance of
Jesus a tone of resignation in connection
with the apparent failure of His ministry.
Here, connected with the fall of Satan, it
has a tone of triumph 1 VjyaXXidcraTo).—
iv rif irvfv|i.aTt t^ ay(y: it was an tn-
gpired utterance, " a kind of glossolaly,"
J. Weiss (Meyer).—Ver. 21 is almost
verbatim, as in Mt. xi. 25, only that Lic
has airlxpvijfai for Mt.\'s Ixpvijrat.—Ver.
-ocr page 554-
544                             KATA AOYKAN                                X.
to&r otÜTof\' éWXayxno-öri • 34. sol «pon-cXOu* * ko>tAi|<t« to
Tpaüfiara aÜToü, i-ni^uf üXaioK Kal otvoy • f TufSipdo-as 8è o6to>
s!irl to ISiOf \' KT^Mf, rjyaycK aÜTOf etc. \' iras\'Soxcïoi\', Kal £Treu.eXf^9T|
aÜToü. 35. Kal cm TTif asjpiof ^eXÖü*,1 «,K0aXi»\' Suo Sr|»>dpia
ëownc tw irae8oxct, Kal ctirtr o4tw,* "Eirt(i€Xr|8t)Ti auroG • stol 8 Ti
ar irpoaSairatn^(rr|st èyw cV tw c\'iraytfpxco-dai u< diroSucru <roi.
36. Tis oIk\' toutwk tuk Tpiwr SokcI trot irXyio-iov\' yeyoréVai toü
Jumaótros cis to6j Xijardf;" 37. \'O Si ctirev, " \'O iroif)o-aï TO
fXfOS ftCT1 aÜToü." Et tree ofiV* oótü o \'Itjo-oüs, " Hopcüou, Kal ai
iroici iuoius."
38. \'ETENETO Si cVT T& iropcücav\'ai oütoü?, Kal aÜTos ci<rf)X0«r
«it nwpijr Tifd • yuta] SI rit oVójiaTi Mdpda k üireot\'laTo auTor cis
r here only
In NT.
b here only
in N.T.
1 Acts ixiii.
14. I Cot.
I». JJ.
Kev. iviii.
IS-
J here only
in N.T.
k Ch.zli.6.
Acts xriL
y. JM.Ü.
* Omit avTo» t^BLïï 1, 33 vet. Lat. codd.
> Omit «{. t^BDLXH 1, 33 a/. B places «Swkcv before Sve 8i<r. (W.H. margin).
\' BDLH 1, 33, 80 al. vet. Lat. codd. omit avr».
* Omit evv NISLE 1 verss.
• «Xigtriav Sax» trol in J^ABCI.E al. pi. D reads nn e«v Sokcic xX. yryovcvai.
• 8. for ow in NBCÜLXA5 al. versa.
\' For ryt». It «v. HBLI 33 syrr. cui. «in. have simply cv 8c, and omit k«u after
sumably longer than from Jerusalem to
Jericho, fully equipped for a long journey
(Hahn), and so in possession of means
for help, if he have the mrill.—lcrxk*y-
Xricr9r\\, was touched with pity. That
sacred feeling will keep kim from passing
by, though tempted by his own affairs to
go on and avoid trouble and loss of
time, as ships may pass by other ships in
distress, so deserving ever after to have
branded on them ANTIflAPHAeEN.—
Ver. 34. Ka-riS^cre, iirixc\'uv: both
technical terms in medicine.—{Xaioy Kal
olvov: not separately, but mixed ; in use
among Greeks and Romans as well as
Jews (Wetstein).—Krfjvot = K-rrjpa from
KTaofiai, generally a property, and
specially a domestic animal: one\'s
beast.—*-av8ox<ïov (in classics iravSoit.),
a place for receiving all corners, an inn
having a host, not merely a khan or
caravanserai like KaTaXupa in ii. 7.—Ver.
35. ix^aXuv, casting out (of his girdle
or purse).—Siio 8i)v., two " pence," small
sum, but enough for the present; will
pay whatever more is needed ; known in
the inn, and known as a tiusty man to
the innkeeper (t$ iravSoKfï).—2ti ac,
etc.: the speech of a man who in turn
trusts the host, and has no fear of being
overcharged in the bill for the wounded
man.—«yw: with a slight emphasit
which meam: you know me.—«irav«\'p-
X«rvat: he expects to return to the place
on his business, a regular customer at
that inn. This verb, as well as irpoo-Sa-
iravass. is used here only in N. T.—Ver.
36.  Application of the story.—y«yov«\'vai:
which of the three seems to you to have
become neighbour by neighbourly action?
neighbour is who neighhour does.—Ver.
37.    o iroiijo-ac, etc. If the lawyer wal
captious to begin with he is captious no
longer. He might have been, for his
question had not been directly (though
very radically) answered. But the moral
pathos of the " parable " has appealed to
his better nature, and he quibbles no
longer. But the prejudice of his class
tacitly finds expression by avoidance
of the word " Samaritan," and the
use instead of the phrase o iroiiïo-acj to
fXco* jut\' avrov. Yet perliaps we do
him injustice here, for the phrase really
expresses the essence of neighbourhood,
and so indicates not only who is neigh-
bour but wh v. For the same phrase vidi
i. 58, 7a. This story teaches the whole
doctrine of neighbourhood: first and
directly, what it is to be a neighbour,
t>ic, to give succour when and where
needed; next, indirectly but by obviom
consequente, who is a neighbour, vit.,
any one who needs help and whom I
-ocr page 555-
EYAITEAION
34^-4*
545
TOK oW OÖTTJ».» 39. Kttl T^OC 4jr a8cX<f>f, KttXouucVr) MopiO, f) Kal
lapaKaöiVaaa irapa tous iróSaï toü \'lt)<roC * tjkouc tok X<5vor aÜToü.
40. r} 8è Mdpfla ïrcpico-iraTO mcpl iroXXr)* Sia-KOKuw • firioTacra Sè
«twe, " Ku\'pic, oü p.Aci croi 8ti ^ AScXdVj uou uóir)i\' pc «utAhtc *
SiaKorcïr; eïirè 4 ouf outt) Zra p.01 orufan^X^PijToi." 41. \'AiroKpi.
öcls 8c elirce aurfj ó \'incroGs,\' " Map9a, Mapöa, pcpiufas «ai
TupPdjTj» irepi iroXX<£- 42. JVÓs 8/ cVri XP\'1\'»7- Mapt\'a Sc-8 i^r
iyaO^y jicpiSa ^{cX^aTo, tJtis oük d4>atpc9r|orcTCH Air*» outtjs."
1 fc$CLH 33 have eis ttjv oixiav and J^LH om. avrns (Tisch.). B has nothing
after vircSegai-o av-rov (W.H. brackets).
* From f| «at to li)irov sundry variants occur: omit » ^51.5; fc^ABCLï have
irapaxaSecrOeura; for irapa ^BCLH have irpo«; and for Itjo-ov these with D have
KVplOV.
* KaTeXeiirev in ABCLE al. pi.
* «ixov in DLE x, 33 (Tisch., W.H.); ciw« in fcABC al. pi.
* For o I. h*BL have e cvpios.                  • 6opv0ati| in ^BCDL r, 33.
\' For cvos 8< co-n xp,la (Tisch.) ^BL 1, 33 have oXryuv 8e e om XP<1° 1 «vot,
which commends itself on reflection. Vide below. D omits the clause. Syr. sin.
omits all between Mapöa and Mapio.
* yap in fc*BL.                                     \' Omit w «ÜOL.
Ka8eo-0cura, first aorist passive participle,
from Tfapapcae«5o(xai, late Greek form =
sitting at the feet of Jesus. Posture
noted as significant of a receptive mind
and devoted spirit.—tov KvpCov, the
Lord, once more for Jesus in narrative
(\'liprov in T. R.).—rJKovc tov \\6yov cu,
continued hearing His word, a conven»
tional expression as in viii. 21.—Ver. 40.
t) 8è Map., but Martha, Si as if pèv had
gone beibre where Kal is=Mary on the
one hand sat, etc, Martha on the other,
etc.—irepieo-ira-ro, was distracted, over-
occupied, as if the visit had been un-
expected, and the guests numerous. In
use from Xenophon down. In Polybius
with rg Siavoia added. Holtzmann
(H. C.) points out the correspondence
between the contrasted picture of the
two sisters and the antithesis between
the married and unmarried woman in
1 Cor. vii. 34, 35. The married woman
caring for the world like Martha
(p.ept|i.v<f«, ver. 41); the unmarried virgin:
cvirapcSpov t. xvpïy Airepia-rrao-Tws.—
iirurrao-a, coming up to and placing
herself beside Jesus and Mary: in no
placid mood, looking on her sister as
simply an idle woman. A bustled worthy
housewife will speak her mind in such a
case, even though a Jesus be present
and come in for a share of the blame.—
o-vvavTiXapT)Tai, bid her takt a hand
have opportunity and power to help, no
matter what his rank, race, or religion
may be: neighbourhood coextensive
with humanity.
Vv. 38-42. Martka and liary.—Ver.
38. I» Tip iropeveo-flai, in continuation
of the wandering whose beginning is
noted at ix. 52; when, where, not in-
dicated.—«lt Kwpi|r i-tra: either not
known, or the name deemed of no im-
portance. When it is stated that He
(ovtös) (Jesus) came to this village it is
not implied that He was alone, though
no mention is made of disciples in the
narrative.—MapSa = mistress, feminine
of "WJ, —Ver. 39. Mopia, socially sub-
ordinate (inferrible from the manner of
reference), though the spiritual heroine
of the tale.—*\\ Kal: the force of the Kal
is not clear, and has been variously ex-
plained. Grotius regards it as simply an
Otiose addition to the relative. Borne-
mann takes it m adeo m to such an extent
did Mary disregard the customary duty of
women, that of serving guests, " quem
morem adeo non observat M. ut docenti
Jesu auscultet". Perhaps it has some-
thing of the force of 8tj = who, observe 1
serving to counterbalance the social sub-
ordination of Mary; the less important
person in the house, but the more im-
portant in the Kingdom of God.—irapa-
35
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KATA AOYKAN
x.
54*
ft fiT) 4 ut(5s, Kal u iav 0ou\'Xr|Tai 6 uïos dwoKaXóiJiai." 33. Kai
orpa^eis irpos toüs ua&nras Kar\' ihlav ctirc, " MaKrfpioi ot <5<p9aXu,oi
01 pXe\'iTOiTcs & pXeiTeTe. 24. Xtyu yap uu.tr, Sri iroXXol TTpo^TJTai
«al fWiXeis Tj6At)<TaK ifulv a uu,ets pXéWre, Kal oük ctSoc Kat
BKoGaai & dxoiJCTC, Kai oük iJKouaai\'."
25. Kal ISoiS, KofiiKÓ? tis avlam\\, iKirapd\\ay oütoV, Kal1 Xéyuc,
" AiSaoxaXe, Ti iroir|cras £*»V aWcioi» RXijporou/rjo-w; " 26. \'O BÈ
clire irpos atf toV, " \'Ek tw kouw ti yéypairrai; iris deayiycóo-Ktis ; "
27. \'O 8è a7roKpi0cls «T-irer, "\'Ayairqo-eis Kupioi» tok 6eóV o-ou, t$
ÓXrjs Tf]s KapSias crou, Kal ï£ óXrjs rrjs «J\'UX\'W °\'ou> KaL &£ ÓXrjs Trj$
urxuos crou, xal i% 8Xt]S ttjs Siaroias s crou • Kal tcW irXrjarïoi\' aou
ó$ creauTÓV." 28. Etirc 8è ai™, " \'OpOws dircxpiOijs • toCto iroiei,
1 xai, found in ACD al., is omitted in fc^BLH e svr- cur- C0P-
s Instead of e| with gen. in this and the two preceding phrases fc^BDE minusc.
have ev with dative (D has ev all through). fc^BLE have €v with dative for e| <v t.
Siavoias. D omits this clause.
22. This part of the devotional utterance,
setting forth Christ\'s faith in the pur-
pose of His Father and the intimate
fellowship subsisting between Father
and Son, appears in some texts of Lk.
M a declaration made to the disciples
(<rrpa4>ils irpo« t. p.. a., T. R.). The
eesture implies that a solemn statement
18 to be made.—tI% co-tiv 6 vlo?, 6
iroT-rjp : to know who the Son or the
Father is = knowing the Son and the
Father. The idea in Lk. is the same as
in Mt., though the expression is
different.—Ver. 23. orpacjult : a second
impressive gesture, if that in ver. 22 be
retained, implying that Jesus now more
directly addresses the disciples. But the
first o~rpa4>els is altogether doubtful.—
flirs: the word, spoken kot\' ISlav to the
disciples, is substantially = Mt. xiii. 16,
there referring to the happiness con-
ferred on the disciples in being privi-
leged to hear their Master\'s parabolic
teaching.—Baa-iX<Z<;: in place of Mt.\'s
Micaioi, which expresses an idea more
intelligible to Jews than to Gentiles.
Vv. 25-37. The lawyer\'s question, and
the parable of the good Samaritan.
Many critics (even Weiss, Mk.-Evang.,
p. 400) think that Lk. or his source hag
got the theme of this section from
Mt. xxii. 35 ff., Mk. xii. 28 ff., and
simply enriched it with the parable of
the good Samaritan, peculiar to him.
Leaving this critica! question on one
side, it may be remarked that this Btory
seems to be introduced on the principle
of contrast, the vopucös representing the
crocjml xal o-uhtoI, to whom the things
of the kingdom are hidden as opposed to
the vfjirtot, to whom they are revealed,
i.e., the disciples whom Jesus had just
congratulated on their felicity. Simi-
larly in the case of the anecdote of the
woman in Simon\'s house, vii. 36, vide
notes there. J. Weiss remarks that this
story and the following one about
Martha and Mary form a pair, setting
forth in the sense of the Epistle of James
(ii. 8, 13, 14) the two main requirements
of Christianity, love to one\'s neighbour
and faith (vide in Meyer, ad loc).—Ver.
25.      dvtVmi, stood up; from this ex-
pression and the present tense of dva-
YLvwo-ictii, how readest thou now ? it has
been conjectured that the scène may have
been a synagogue.—té iroiijo-ae : the
vou.iKÓ\'f, like the S.o\\av of xviii. 18, is
professedly in quest of eternal life.—Ver.
26.       Tl veYpair., ttüs ivaviv., how
stands it written ? how readest thou ?
doublé question with a certain emprcsse-
ment__Ver. 27. Lk. here puts into the
mouth of the lawyer an answer com-
bining as co-ordinate the religious and
the ethical, which in the later incident
reported in Mt. xxii. 34-40, Mk. xii. 28-
34, is ascribed to Jesus. The unity of
these interests is, as Holtz. (H. C.) re-
marks, the achievement and characteristic
of christianity, and one may legitimately
doubt whether a man belonging to the
clerical clasa in our Lord\'s time had
attained such insight. Divorce of re-
ligion from morality was a cardinal vice
of the righteousness of the time, and we
-ocr page 557-
EYAfrEAION
543
*$—3*
«at ï^cnj." ag. \'O 8è 6£Kuv SiKatoOwl lauTbv (Xivt irpos rif \'lT|<roGi\',
" Kol tis iari pu wXacfiov;" 30. • *Yiro\\a0i>i\' 8i • 4 \'incroGs etircr, \' Jf* #£
""Ayflpwiros ns KttrlpaMW diro \'itpoucaX^p, «Is \'lepixw, «al Xrjorats nSSUm?
* mpiéVccei\', ot Kol eVSucroiTes outóV, koI itXtjy&S {mdéWes dirfjX9o>>, *^T*tjS"
AcpcVrcs ^fiiöoiTj Tvyxdyovra.* 31. koto *au-yKupiar 8c lepcu; "S . £\',„ oni_
KaW^aifCK fV rfj 68<3 cWVn, koI ESSh» oüt4i/ \' dvTiirapTJ\\9ïK. 32. . {" N-l^.
ófioïus 8è koI Aeutnjs, yevóptvos * koto tcV ró-n-oe, ê\\9<W xal ÏSuik only in
&mirapf|X9c. 33. Xau,apciTT)s 81 rif 4Scüw rjXOe kot\' outóV, koI Wisd.
1 Omit Sc NBC.
* Omit y« BLXH 1, 38, 118.
with a noun singular (irepUirw» x«ip-«vi).
Raphel cites from Polvbius an instance
in which robbers " fall in with" the
party robbed : toutous (Ugatos) XrjcrroC
Tiv«s ircpiirco-cSvTCt iv rif irc Xay<i &U$-
Scipav (Reliquiae, lib. xxiv. 11)__
•f|(ii8avij, half dead, semivivo relicto,
Vulgate, here only in N. T.; he will
soon be whole dead unless some one
come to his help: cannot help himself
or move from the spot.—Ver. 31.
koto cnryKvpCoK (crvyKvpCa, from cruv.
icvpcw), rare, late Greek = koto trvm»xCo»
(Hesychius, crv-yKvpta, cruvrvxto), by
chance; the probabilities against succour
being at hand just when sorely wanted;
still more improbable that three possi-
bilities of succour should meet just there
and then. But the supposition, duly
apologised for, is allowable, as the story
must go on.—Icpcvs : Schanz infers from
koto crvy. that jericho was not a sacer-
dotal city, as, since I.ightfoot, has been
usually taken for granted. But the
phrase has its full meaning inde-
pendently of this inference, vide above.—
avTiirapTjXOtv, variously rendered either
= passed by simply, or = passed the
opposite way (going up), Grotius; or
passed with the wounded man in full
view, staring him in the face, a sight fit
to awaken compassion in any one
(Hahn); or passed by on the other side
of the road.—Ver. 32. 4po(us AtiuVns
ivTiir., likewise a Levite . . . passed by,
the repetition of &vriiraprjX6<v has a
rhetorical monotony suggestive of the
idea: such the way of the world—to pass
by, " in nine cases out of ten that is
what you may expect" (The Parabolic
Teaching of Christ, p. 348).—Ver. 33.
1 Sikomktoi in NBCDLXH.
» Omit TW7X- NBDLH i, 33 *l.
see it exemplified in the following
parable : priest and Levite religious but
inhuman. In Lic.\'s time the conception
ofreligion and morality as one and in-
separable had become a Christian
commonplace, and he might have been
unable to realise that there was a time
when men thought otherwise, and so
without any sense of incongruity made
the lawyer answer as he does. But, on
the other hand, it has to be borne in
mind that even in our Lord\'s time there
were some in the legal schools who em-
phasised the ethical, and Mk. makes the
scribe (xii. 32, 33) one of this type.—
dyairfjo-ds, etc.: Deut. vi. 5 is here
given, as in Mk. xii. 31, with a fourfold
analysis of the inner man : heart, soul,
Itrength, mind.—Ver. 29. SiKoiütrai «.,
to keep up his character as a righteous
man, concerned in all things to do his
duty. Hence his desire for a definition
of " neighbour," which was an elastic
term. Whether Lk. thinks of him ag
guilty of evasion and chicanery ig doubt-
ful. It was not his way to put the
worst construction on the conduct even
of scribes and Pharisees.—irX^otov, with-
out article, is properly an adverb m who
is near me ? But the meaning is the
game as if 4 had been there.
Vv. 30-37. The story of the good
Samaritan, commonly called a parable,
but really not such in the strict sense of
natura! things used as vehicle of spiritual
truth ; an example rather than a symbol;
the first of several " parables " ofthissort
in Lk.—aviptnrót ti» : probably a Jew,
but intentionally not so called, simply a
human being, so at once striking the
keynote of universal ethics.—icaTtpaivtv,
was descending ; it was a descent in-
deed.—X. ircpie\'iMcr«v, " feil among "
robbers, A. and R. VV.; better perhaps
" feil vn with," encountered, go Field
(Ot. Nor.). The verb is often joined
Uil
ifOI
tiori pass by ? No, he doeg not, that
a
the surprise and the point of the story.
The unexpected happens.—-4S«vmk, her:
only in N. T., making a journey, pre-
-ocr page 558-
KATA AOYKAN
546
XI.
XI. r. KA1 tylvtro tv t§ tlvtu aiirbv tv TOirqi wt •vpoaivyf&y.wov,
<is iiraücraro, tliri tis rSiv p.aBi\\Twv aü-roG irpès <%ütóV, " Ku\'pif,
Sioa£oK T|fia9 TTpotTeu\'xecrSai, Ka9u>s Kai \'luat\'i\'Tjs èSiSaJe Toós
[xa0r|Tas aÜTOÜ. 2. Etire 8è aÜToïs, ""Orac irpocrcü)(T)a9c, X^ycre,
riciTEp TJjj.üi\' 6 èi- tois oupaKOi;,1 dytaa8i\']T<i) to Övo/aci aou * AGc\'tcü
tj patriXcia aou • ycnjO^TU to 0^\\r]p.ci crou, is iv oüpaew, «al tel
1 «dmv . . . ovpavoi* omitted in ^BL i, 22 al. Orig. Tert. tyr. «in.; comes in
doubtless from Mt.
along with me in the work (cf. Rom.
viii. 26).—Ver. 41. OopvPaJrj (from
8<5pv|3os, an uproar; i-vppdtj) T. R.,
from Tup^i], similar in meaning, neither
form again in N. T.)i thou art bustled,
gently spoken and with a touch of pity.
—ircpl iroXXa: a great day in that house.
Every effort made to entertain Jesus
worthily of Him and to the credit of the
house.—Ver. 42. èXiywv Si itrriv xP\'\'a
•?| cvós. With this reading the sense is:
there is need of few things (material);
then, with a pause—or rather of one
thing (spiritual). Thus Jesus passes, as
was His wont, easily and swiftly from
the natural to the spiritual. The notion
that it was beneath the dignity of Jesus
to refer to dishes, even as a stepping
stone to higher things, is the child of
conventional reverence.—r}|v aya8T)v
ucpfëa, the good portion, conceived of
as a share in a banquet (Gen. xliii. 34).
Mary, having chosen this good portion,
may not be blamed (yap), and cannot be
deprived of it, shall not with my sanction,
in deference to the demands of a lower
vocation.
Chapter XI. Lesson on Prayer.
Discourses in Selp-Defence.—Vv.
1-13 contain a lesson on prayer, consist-
ing of two parts : first, a form of prayer
suggesting the chief objects of desire
(w. 1-4); second, an argument enforc-
ing perseverance in prayer (w. 5-13).
Whether the whole was spoken at one
time or not cannot be ascertained; all
one can say is that the instructions are
thoroughly coherent and congruous,
and might very well have formed a
single lesson.
Vv. 1-4. Tht Lord\'s Prayer with a
historical introduction (Mt. vi. 7-15).—
iv TÓirif nvl: neither the place nor the
time of this incident is indicated with
even approximate exactness. It is
simply stated that it happened when
Jesus was at a certain place, and when
He was praying (irpo<rcvx<S(*evo\'\')\' Why
the narrative comes in hcre does not
clearly appear, I have suggested else-
where (The Parabolic Teaching ofChrist,
Preface to the Third Edition) that the
parable of the Good Samaritan, the
story of Martha and Mary and the
Lesson on Prayer form together a group
having for their common heading: "at
school with Jesus," exhibitingunder three
types the scholar\'s burden, the Teacher\'s
meekness, and the rest-bringing lesson,
so giving us Lk.\'s equivalent for Mt.\'s
gi\\.cious invitation (chap. xi. 28-30). I
am now inclined to think that Schola
Christi might be the heading not merely
for these three sections but for the whole
division from ix. 51 to xviii. 14, the con-
tentsbeing largely didactic.—tiï t. po8.:
a later disciple, Meyer thinks, who had
not heard the Teaching on the Hill,
and who got for answer to his request a
repetition of the Lord\'s Prayer, given
by Mt. as part of the Sermon on the
Mount. This conjecture must go for
what it is worth.—ica8w« Kal \'luaitT|«:
the fact here stated is not otherwise
known : no tracé of a Johannine liturgy;
but the statement in itself is very credible:
prayer like fasting reduced to system in
the Baptist\'s circle.—Ver. 2. X^ycT»,
say, but not implying obligation to re-
peat regularly the ipsissima verba. The
divergence of Lk.\'s form from that of
Mt., as given in critical editions of the
N. T., is sufficiënt evidence that the
Apostolic Church did not so understand
their Lord\'s will, and use the prayer
hearing His name as a formuta. Inter-
preters are not agreed as to which of the
two forms is the more original. For my
own part I have little doubt that Lk.\'s
is secondary and abbreviated from the
fuller form of Mt. The very name for
God—Father—without any added epithet
is sufficiënt proof of this ; for Jesus was
wont to address God in fuller terms
(vide x. 21), and was not likely to give
His disciples a form beginning so
abruptly. Lk.\'s form as it stands in
W.H. is as follows:
-ocr page 559-
EYAITEAION
547
T1)$ Y^S\'1 3- Tif 3pTOK TJJIÜV TOP e\'mou\'cnoi\' SlSou IrJfUf TO nafl*
^u^paf 4. Kaï a4>es it)u.Ïk TÖ9 duapnas rjjiwe, Kal yap auTot
dieper1 wam 44>eiXoeTi 4|ulr" Kat ur| €t(re^YKT)S ÏJaös «IS
irfipaapóv, dXXd pGaai T|u.as diro tou wornpou." * 5. Kal «lire
irpös aüTou\'s, " Tis e\'Ê öuwc ê|tt $i\\or, Kal ïroptgVrrai irpès aÜTOK
(leaoKUKTiou, Kal etirr] aÜTÜ, <t>iXe, xprjcroV p.01 Tpeïs apTOUï, 6. e"rrei&^|
4>iXos ftou iraprylecro l£ 080O irpo; u.«, Kal oük 2xw o TrapaSrjo-c*
aürü • 7. kAkcikos cawOer diroxpiSels ttirr), Mirj p.01 kÓttous irdpex*\'
ï)Si) 4j Oupa K€K\\cLcrrai, Kal Ta iratSia uou u.ct\' èu.oü cis tV Koi-rnf
curie oü SuVap-ai d^acrTas SoüVai crot. 8. A^yu üjxlc, ei Kal od
8<ucrei aÜTÜ dmo-rüs, Sid tó eïmi aüroG ^iXoi»,4 Sid yc rrji\' dvaiSciar
1 Tbis petition, ycvt]8t]t<» . . . itl tijs yt]s, omitted in BL 1, 22 vuig. syr. «In.
> a iojuv in NCABCD. T.R. as in N*L.
* aXXa . . . irovT)pav omitted in ^BL 1, 22 a/. //. vuig. syr. sin. These
abbreviations in Lk.\'s version of the Lord\'s Prayer are accepted by most modern
editors and scholars.
* 4>i\\ov avTov in fe^BCLX 33 al.
will come, God is good to them that wait
upon Him.
Ver. 5. clirtv : the story is not called
a parable, as the similar one in chap.
xviii. is, but it is one. God\'s ways in
the spiritu al world are illustrated by men\'s
ways in everyday life.—t(s {{ v|uiv, etc.:
the whole parable, w. 5-8, is really one
long sentence in which accordingly the
construction comes to grief, beginning
interrogatively (as far as $£Xov, ver. 5,
or irapaBTJo-w av-ry, ver. 6) and continu-
ing conditionally, the apodosis beginning
with Xc\'yw vp.iv, ver. 8, and taking the
form of an independent sentence.—
utowktIov, at midnight, a poetic word
in classic Greek, a prose word in late
Greek. Phryn. says: iuo-okvktio»\' iroii|-
tik<Sk, ov iroXiTiKÓv. In hot climates
travelling was largely done during night,
therefore the hour was seasonable from
the traveller\'s point of view, while un-
seasonable from the point of view of
people at home. This is a feature in
the felicity of the parable.—\\pi\\a-ov, i*t
aorist active imperative, from k^xPW,
here only in N. T., to lend.—Ver. 6.
oix Jrx<*: tbis does not necessarily imply
poverty: bread for the day was baked
every morning. It is rather to be
wondered at that a man with a family of
children (ver. 7) had any over.—Ver. 7.
ui) uoi, etc.: similar phrase in xviii. 5.
Cf. Mt. xxvi. 10, Mk. xiv. 6. Here =
don\'t bother me 1—K«VX«i<rTai, has been
barred for the night, a thing done and
not to be undone for a trilling cause.—
Father! Hallowed be Thy name.
Come Thy kingdom.
The bread of each day give us
daily.
And forgive our sins, for we
also forgive every one
owing us.
And bring us not into tempta-
tion.
The third petition: Thy will be done,
etc., and the second half of the sixth:
but deliver us from evil, are wanting.—
Ver. 3. Tè ko8\' T)|j.e\'pav, daily, for Mt.\'s
<njp.«pov, this day, is an alteration cor-
responding to the ko.8\' Tiulpav in the
Logion concerning cross-bearing (iz.
23).—SiSov, for S&t, is a change neces-
sitated by the other.—Ver. 4. ouap-
Tiai: for Mt.\'s A<f>«iXr|naTa, but it is
noticeable that the idea of sins is not
introduced into the second clause. Lk.
avoids making our forgiving and God\'s
parallel: we forgive debts, God sins.
Whether the debts are viewed as moral
or as material is not indicated, possibly
both.—On the whole, vide Mt.
Vv. 5-8. The selfish neighbour. This
parable and that of the unjust judge
(xviii. 1-8) form a couplet teaching the
same lesson with reference to distinct
spheres of life or experience: that men
ought always to pray, and not grow
faint-hearted when the answer to prayer
is long delayed. They imply that we
have to wait for the fulfilment of
spiritual desires, and they teach that it
is worth our while to wait: fulfilments
-ocr page 560-
548                                KATA AOYKAN                                  XL
afirou, eyepfleis owcrei aÜTw 8<ruf xP!it<l- 9- Kdyu fljnv Xc\'yw,
AItcïtc, xal SoO^aerai uji.lv • (ijtcitc, Kal tüpr\\(itri • Kpouerc, Kal
Arwy^nrat * öjük. 10. was y&p 6 aïrÜK Xau.Bdvct • Kal 6 tt|rAr
eApurKci\' Kal tü Kpouorri dVoiyi^crcTcu.1 11. nVa 8t ujiüf * rbv
iraTe\'pa alrrjo-u 4 uiès apTOf, (j.tj XiÖok e\'tnSüjafi aiJTÜ ; cl Kal *
lyfiiv, u.r\\ drrl ixOuoj ö$iv cmSidcrci aürfi \'; 12. fj xal èay aiTrjo-rj \'
liÓK, fiT) cmStóaei aürü o-KOpiriov; 13. cl ouk 8|M1S iroKijpol üirdpxox-
tc; oïSaTC dyaOd SójiaTa " SiSóVai Toïs tckpois ö/iwv, iroVu fiaXXoK
6 iraTT)p 6 c£ oüparoG Swcrei rifcGfia Ayioe toIs aiToGarii\' aÜTÓV ; "
14. Kal r\\v ir.$ak\\uv SaifióViop, Kal afirè t)k* kw4>óV • iyivtro 81,
toC Saifiofiou è£eX8óvTos, ArfXYiveK 6 ku^os* Kal ^0aü(iaaac at
1 «voix*. in many MSS. (Tisch.); avoiy. in NBCL al. pi. (W.H.) may have
come from Mt. (so Tisch.). For the second avaiyi)o-cTai (ver. 10) BD have
avoiycTcu (W.H. marg.).
3 ft vpuv in ^ABCDL.
* From apTov to «i xai is omitted in B veras. Orig. (W.H. text).
4 avT» before tiriS. in BDL.
*  NBL i, 13, 33 omit n», and with CD al. have atTnovi. BL also omit |M|
before eiriS.
• Sop., ay. in ^ABCDL al. pi.
At Ttjv koCttjv: they have gone to bed
and are now sleeping in bed, and he
does not want to risk waking them
jtva (tt) i<J>virvtOT) avra, Euthym.).—ov
ovvapai: ov fle\'X» would have been
nearer the truth.—Ver. 8. X«y« v(ilv:
introducing a confident assertion.—Sia
y« t. a.v., yet at least on account of, etc.
He may give or not give for friendship\'s
sake, but he must give for his own sake.—
ivaCSciav (here only in N.T.), the total dis-
regard of domestic privacy and comfort
shown by persistent knocking; very
indecent from the point of view of the
man in bed (&vaiS«iar = rijv firip.ovi)!\' tijs
•Injo-cus, Euthym.).
Vv. 9-13. The moral of the story (cf.
Mt. vii. 7-11).—ico/y» 4p.Tv, etc, and I
(the same speaker as in ver. 8) say to
jou, with equal confidence. What Jesus
says is in brief: you also will get what
you want from God, as certainly as the
man in my tale got what he wanted;
therefore pray on, imitating his avaCSna.
The selfish neighbour represents God as
He seems, and persistent prayer looks
like a shameless disregard of His
apparent indifference.—Vv. 9, 10 corre-
spond almost exactly with Mt. vii. 7, 8.
Vide notes there.—Ver. IX. t£vo SI:
Si introduces a new parabolic saying:
which of you, as a father, shall his son
ask? etc. In the T.R. Lk. gives threi
\' «at ttVTO tjv omit ^BL al. veras.
examples of possible requests—Mt.\'s
two: a loaf, and a fish, and a third, an
egg. Cod. B omits the first (W.H.
put it on the margin).—cjibV, oxopirfov:
in the two first instances there is re-
semblance between the thing asked and
supposed to be given: loaf and stone,
fish and serpent; in Lk.\'s third instance
also, the o-Kopirioc being a little round
lobster-like animal, lurking in stone walls,
with a sting in its tail. The gift of
things similar but so different would be
cruel mockery of which almost no father
would be capable. Hens were not
known in ancient Israël. Probably the
Jews brought them from Babyion, after
which eggs would form part of ordinary
food (Benziger, Heb. Arch., p. 94).—Ver.
13. o ir. o l{ ovpavov, this epithet is
attached to irarrip here though not in the
Lord\'s Prayer.—rivcvpa "Ayiov instead
of Mt.\'s dyoea. The Holy Spirit is
mentioned here as the summum donum,
and the suprème object of desire for all
true disciples. In some forms of the
Lord\'s Prayer (Marcion, Greg. Nys.) a
petition for the gift of the Holy Spirit
took the place of the first or second
petition.
Vv. 14-16. Brief historical statement
introducing certain defensive utterances
of fesus.—Vv. 14, 15 answer to Mt.
ix. 33, 34, xii. 22-24, and ver. 16 to Mt.
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»-*j.                           EYAITEAION                            $49
SxXoi. 15. rtvii 8è l{ afrrfir etTrof, "\'Ev BeeXJefloflX apxom1
tüv Saipofi\'uv s\'xfiaXXei tA SatpoVia." 16. "Erepot 8è ireiprf£oircs
erjp.eïo»\' Trap\' aÜToG il^rouv l£ oüpafoG * • 17. AütÖs 8è eïSws oütöi\'
Ta * Siavor^uaTa eT-wec auTots, " nSaa fiacriXeia £,<t>\' Iouttji\' 8iap.epi(r-
Oeïaa eprip.oÜTai * Kal oTkos «"tri oTkok, mirrei. 18. ei 8è Kal 6
Xarapas l$\' tauibv 8iep.epi<r6r], ttös oraO-rJatTai t} pacriXeia auToG ;
öri XeyeTe, Ir B<reX£e|3ouX ^xfünXXav p,e t4 8atp.oVia. 19. eï Sè
iyi> eV B«eX£c|3ouX èxj3dXX(u Ta Saip-cVia, ot utol upüv Iv tipi
fVpdXXouot; 81a toüto KpiTal öp-öf aüroi8 laorrai. 20. ei 8è tV
SoktuXw 6eoG tKpdXXw Ta SaiuoVia, eipa êipBacrei\' l<|>\' üfifi? V|
fiacriXeia tou 6eoG. 21. "Otoi» 6 iaxupo; Ka0<inrXio,p,éVos 4>uXdWj)
ttji» lauToG aüXi^v, Ie eïpfjrr) éorl Ta óinfpxofTa oötoG • 8 2. litb\\v 8è
é* iaxupÓTep09 aÜToG è-nehQi>v ciKTJaT) aÜTÓf, ttji\' TracoirXiaf aÜTOu
atpei, tiji\' tJ éircTroiOei, Kal t& \'\'anuXa aÜTOu SiaSiSwo-ii\'. 23. ó p.t]
6r uct\' èpoG kot\' epoG èori • Kal ó pr) owdyuv per\' cpoG oxopm^ei.
e taerc 0011
in N. T.
(Ie. 1». 91
b here onfcj
inN.T.
1 tv apx> in ^ABCL. * «f ovp. c{i)tovv irop avrov in ^ABCDL 1, 33 al.
* awroi before iep. vp. in BD (W.H.).                       • Omit o ^BDL.
jdi. 38. The repioduction of these
passages here is very summary: the
reference to Israël, Mt. ix. 33, and the
question " is not this the Son of
David ? " xii. 23, e.g., being omitted.
Then, further, it is noticeable that the
references to the Pharisees and scribes,
as the authors of the malignant theory
as to Christ\'s cure of deraoniacs and
the persons wlio demanded a sign, are
eliminated, the vague terms tivès (ver.
15) and ë-repot (ver. 16) being substituted.
The historical situation in which Jesus
spoke is wiped out, the writer caring
only for uihat He said.
Vv. 17-23. The Beëlzebub theory (Mt.
xii. 25-30, Mk. iii. 23-27).—Ver. 17.
Siapcpio-Ocïcra. Lk. has a preference
for compounds; pcpicrSctcra in Mt.—
Kal oIkos «Tri oïkov iriirTti, and house
falls against house, one tumbling house
knocking down its neighbour, a graphic
picture of what happens when a kingdom
is divided against itself. In Mt. kingdom
and city are two co-ordinate illustrations
of the principle. In Mk. a house takes
the place of Mt.\'s city. In Lk. the house
is simpty a feature in the picture of a
kingdom ruined by self division. Some
(e.g., Bornemann and Hahn) render Lk.\'s
phrase: house upon house, one house
after another falls. Others, in a har-
monistic interest, interpret: a house
being divided (Siapcpio-fieis understood)
against itself («in. oïkov = ty\' favrov)
falls.—Ver. 20. tv SaK-riXy 6cov!
instead of Mt.\'s Iv irvcvpari 6eov, which
is doubtless the original expression,
being more appropriate to the connection
of thought. Lk.\'s expression emphasisei
the immediateness of the Divine action
through Jesus, in accordance with hil
habit of giving prominence to the
miraculousness of Christ\'s healing act».
But the question was not as to the fact,
but as to the moral quality of the miracle.
The phrase recalls Ex. viii. 9.—«?<j>9aercv:
<j>6avu in classics means to anticipate, in
later Greek to reach, the idea of priority
being dropped out.—Ver. 21. Stov : in.
troducing the parable of the strong rnaa
subdued by a stronger, symbolising the
true state of the case as betweea
Beëlzebub and Jesus, probably more
original in Lk. than in Mt. (xii. 29).—
KasWXio-pt\'vos, fully armed, here onl,
in N.T.—aiXijv, court, whose entrance
is guarded, according to some ; house,
castte, or palace according to otherl
(oUïav in Mt.).—Ver. 22. iravoirXtav,
panoply, a Pauline word (Eph. vi. n,
13).—8iaBï8ii>o-iv, distributes the spoil»
among his iiiends with the generositj
and the display of victory, referring
probably to the extensive scale of Christ\'l
healing ministry among demoniacs.—
Ver. 23 = Mt. xii. 30.
Vv. 24-26. The parable of the unclean
spirit cast out and returning: given by
Mt. in connection with the demand fot a
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KATA AOYKAN
XI.
55°
34. "Otcu\' to dK<J0apToi\' irpcGpa êieX0r| airo tou aVdpcSirou, Silpxerat
Si\' deu\'Spuf TÓircüf, £t)touk dcdiraucni\' • Kat pf) cupio-KOf Xéyei,1
*Yirocrrp£i(/(i> eïs töc oTkÓV fiou SOcK e,£fjX8ot\' • 25. Kal i\\96v eüpLaricei*
ffctrupcufJitVoi\' Kal KEKoo-p.Tjp.^oc. 26. tot* iropeueTai Kat irapaXau*
PdvEi éirra ÜTepa irfcufxaTa iroytjpoTcpa iaurou,* Kat tio-eXOóWa
KaToiKcï inti • Kat yipcrai tA ?o-xaTa T0" ae8p<uirou jkcikou xcip°l\'a
twc irpuTui\'."
27. \'EyéVeTO 8è <V T§ Xeyeii\' aürbv Taura, ^irdpancf ns yueï)
c here only <j><i)i\'r|i\'* «k tou SxXou elirev auTU, " MaKapia rj KOiXia ij \' fSaordaaad
•ense. ere, Kal uaaTol ous ïö^Xao-as." 28. Aütös Se etire, " MevoOvyt *
p-aKapioi ol dxouorrts Toe Xóyoi\' tou 6eou Kal «puXdWoires aÖTÓv." •
d here only 29- Tflv 8è óxXcuc d è>Tra6poi£ouéV(i>i\' rjp|aTO Xeyeie, " \'H yei\'ea aunj T
iromripd e\'crri • oTjp.etoi\' £Tri^T)Tei,8 Kat tnjp.etoi\' oü ooO^aeTai oüttj, el
1 BLXH 33 prefix tote, which implies that koi p.T) cvpio-KOv is to be joined to
avairavo-iv (W.H. marg.).
1 BCL al. verss. insert o-xoXoJovto, which may come in 6om Mt. (W.H. brackets).
* cirra after cavTOv in fc$BL3 13, 6g al.; a most appropriate position of emphasis.
* <|>uvt|v before yyvr) in ^BL. A ciedible order, but apt to be altered by scribes
into the smoother in T.R.
6 pevovv in ^ABLAH; p.evotivy« in CDX al. There seems no reason why eithei
should be changed into the other. The latter is found in Rom. ix. 20, x. 18.
*  Omit ovtov ^«ABCDLAï.
7  y«vta follows as well as precedes ovn| in j»$ABDLX= (Tisch., W.H.).
*  tip-ti in b$ABL= al. T.R. from Mt.
sign (xii. 43 ff.). Lk.\'s version diners
from Mt.\'s chiefly in minute literary
variations. Two omissions are notice-
able: (1) the epithet o-xo\\d£ovTa in the
description of the deserted house (a
probable omission, the word bracketed
in W. and H.), (2) the closing phrase of
Mt.\'s version : ov-ruc, ccrrai «al r\\\\ ycvci£
T. t. irovT|p£. On the import of the
parable vide on Mt., ad loc.
Vv. 27-28. The woman in the crowd.
In Lk. only, though reminding one of
Mt. xii. 46-50, Mk. iii. 32-35. It reports
an honest matron\'s blessing on the, to
her probably unknown, mother of Jesus,
who in this case, as in an earlier
instance (viii. 19-21), treats the felicity
of natural motherhood as entirely sub-
ordinate to that of disciplehood.—Ver.
27.   koiXic (j.utrToi: " Muiier bene sentit
sed muliebriter loquitur " (Bengel)—Ver.
28.      pcvovv might be confirmatory
(utique) or corrective (imo vero), or a
little of both ; the tone of voice would
show which of the two the speaker
meant to be the more prominent. Correc-
tion probably was uppermost in Christ\'s
thoughts. Under the appearance of
approval the woman was taught that she
was mistaken in thinking that merely to
be the mother of an illustrious son con-
stituted felicity (Schanz). Viger (Ed.
Hermann), p. 541, quotes this text as
illustrating the use of p.evoüv in the
sense of imo vero, rendering: " Quin imo,
vel imo vero, beati qui audiunt verbum
Dei ". lts position at the beginning of
the sentence is contrary to Attic use:
" reperitur apud solos Scriptores Mace-
donicos," Sturz, De Dial. Mac. el Alex.,
p. 203.—tov Xdyov t. 6., those who
hear and keep the word of God, the
truly blessed. Cf. " His word" in x. 39 ;
an established phrase.
Vv. 29-32. The sign of Janah (Mt.
xii. 38-42).—T. 8. tTra0poi£op.é\'vwv, the
crowds thronging to Him. The heading
for the following discourse has been
anticipated in ver. 16; tTepoi ircipatovret,
instead of Mt.\'s scribes and Pharisees,
asking a sign. In Lk.\'s narrative Jesui
answers their question in presence of a
gathering crowd supposed to be reterred
to in the expression \\ y«v«a ovt»|,
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EYAITEAION
55*
*♦—35.
fifj rb aiffitloy *l«*»«a tou irpo^rJTOu.1 30. k<x8us ydp tycWro \'loieas
trrjfitïoK T0Ï9 NiKfutrais,* offrus lorai ical 6 uios toö de6p<ÓTrou rfj
yei\'ca touti]. 31. BacriXicrcra kotou éyepOrjcreTcu eV rjj Kpicrei jieTd
tuk dfSpüf tt)S yeyeas Ta^TTjs, Kal KOTaKptm oütou\'s • Sti r{K9ev
tuv irepdTwc ttjs Y^S dKOucrai ttjk uo<j>tar JoXou.coi>tos, Kal i8ou,
wXeloi\' ZoXofiüi/Tos SSe. 32. öVSpes Nieeut8 draoT^aoiTai cV tj|
Kpurei p.eTa ttjs yeeeas touttjs, Kal KaraKpii\'oOo-ii\' aür^e • 3n
(itTCTOrjaaf eis 10 Krjpuypa \'lufil, Kal ISou, irXeïoi\' \'lui-d wSe.
33. " OuSels 8è * \\ii)(yov a\\|>as eis KpuTTTOf 5 Tiörjo-ti\', oüoè üirè TOV
u,ó8iov, dXV iirl Ttjc Xuxfiae, Tra 01 cicnropeuóp.ei\'oi to «Myyos8
pXe\'-rrwaii\'. 34. ó Xuxfos toö o-wjacitÓs berrie ó (><f>0aXp.ós7 • otw
oflV8 ó ó<J>0aXp.ó<; (jou dirXous t), Kal 5Xok to 0-üu.a aou «jxirreii\'oV
i<mv iird* 8è iroit)pès •g, Kal to crwfid (roü o-koteicóV. 35. o-KÓirei
1 Omit t. irpo<j>. (from Mt.) with fr^BDLE codd. vet. Lat.
1 eri)|i. after Niv. in ^BCLXE 33.          \' NivcviTai in fc$BL. D omits ver. 32,
* Omit Se fc^BCD 33 verss.                     * Kpvin-T)v in all uncials.
\' For 4.£vvos in ALrA al. pi. (Tisch.). MBCDX al. have the more usual 4»
(W.H.).
7 fr^BCD have «rov after o<J>8. here also.          \' fc^BDLA verss. omit ow.
cira0po(£<i> occurs here only in N.T.—
t| yevca avrt), etc, this generation is
an evil generation; Raid in reference to
the crowd supposed to sympathise with
and share the religious characteristics of
iheir leaders. The epithet poixaXif
(Mt. xii. 39) is omitted as liable to be
misunderstood by non-Hebrew readers.
—Ver. 30. The sign of Jonah is not
further explained as in Mt. (xii. 40), and
it might seem that the meaning intended
was that Jonah, as a prophet and through
his preaching, wasa sign to the Ninevites,
and that in like marnier so was Jesus to
His generation. But in reference to
Jesus Lk. does not say " is " but" shall be,"
co-t«h, as if something else than Christ\'s
ministry, something future in His ex-
perience, was the sign. Something is
obscurely hinted at which is not further
explained, as if to say: wait and you
will get your sign.—Vv. 31, 32 = Mt.
xii. 41, 22, only that the men of Nineveh
and the Queen of Sheba change places.
Mt.\'s order seems the more natural, the
discourse so passing from the sign of
Jonah to the Ninevites, who had the
benefit of it.
Vv. 33-36 contain parabolic utterances
concerning the placing of a light, and
the conditions under which the eye sees
the light.—Ver. 33 repeats viii. 16 in
tlightly varied language, and w. 34-36
reproduce what Mt. gives in his version
of the Sermon on the Mount (vi. 22, 23).
The connection with what goes before
is not apparent.—Ver. 33. KpiiirTnv, a
hidden place: crypt, vault, cellar, or
press, to put a lamp in which is to make
it useless.—Ver. 34. ó XO^vos, etc, the
lamp of the body is thine eye. This
thought in connection with the foregoing
one might lead us to expect some remark
on the proper placing of the body\'s
lamp, but the discourse proceeds to
speak of the single (óirXoSs) and the
evil (irovijpös) eye. The connection lies
in the effects of these qualities. The
single eye, like a properly placed lamp,
gives light; the evil eye, like a lamp
under a bushei, leaves one in darkness.
On these attributes of the eye vide re-
marks on Mt. vi. 22, 23.—Ver. 35. A
counsel to take care lest the light in us
become darkness, answering to that
suggested in the parable: see that the
lamp be properly placed.—Ver. 36. This
verse is very puzzling both critically and
exegetically. As it stands in T.R. (and
in W.H.) it appears tautological (De
Wette), a fault which some have tried to
surmount by punctuation, and some by
properly placed emphasis—on SXov in
the protasis and on <j>uTfivoV in the
apodosis, giving this sense: if thy body
be teholly lighted, having no part dark,
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KATA AOYKAN
Xï.
55*
ouV fif| to <£Gs to eV trol o-kotos lirriv. 36. et 08V to aüjid crow
SXof fyuitivóv, (ii] ëxoi\' Ti (it\'poï oKOTeifóV, êVrai ^wtch-cik SXof, Af
Stok ó Xijx^os tj doTpairrj 4><im£rj ae." \'
37. *Ek Sc tw XaXrjcrai, ^jpcSTO* auTov ♦apuraïos tis* oirue,
dpio-Tijcrn trap\' au™ * elaeXSuf 8è df^ircarcf. 38. 6 8è *apiaatos
ISuf «\'Oaup.aaEf öti ou irpóïToi> èPairrio-ST) irpó toü dpiorou. 39.
(Tire 8è ó Kupios irpos auTÓV, " Nuk ü(itïs oi ♦apiuaïoi. tó c^uöci»
toü iroTT|piou Kal toü ttiVokos Ka6api£cTC\' tó 8e IcruOei\' üu-a» ye\'jni
1 On ver. 36 vide below, and W.H. (appendix) on w. 35, 36.
» cpura in ^ABM 6q al.           * Omit tis fr$BL i, 13, 69 al. (Tisch., W.H.).
then will it be lighted indeed, as when
the tamp with its lightning illumines
thee (so Meyer). Even thus the saying
seems unsatisfactory, and hardty such as
Lk., not to say our Lord, could have
been responsible for. The critical
question thus forces itself upon us: is
this really what Lk. wrote ? Westcott
and Hort think the passage contains " a
primitive corruption," an opinion which
J. Weiss (in Meyer, p. 476, note) en-
dorses, making at the same time an
attempt to restore the true text. Such
attempts are purely conjectural. The
verse is omitted in D, some Latin
codd., and in Syr. Cur. The new
Syr. Sin. has it in a form which Mrs.
Lewis thus renders: " Therefore also
thy body, wlien there is in it no lamp
that liath shone, is dark, thus while thy
lamp is shining, it gives light to thee"—
a sentence as dark as a lampless body.
Vv. 37-54. In the house of a Pharisee ;
eriticism of the religion of Pharisees and
scribes (Mt. xxiii.). This section con-
tains a selection of the hard sayings of
Jesus on the " righteousness of the
scribes and Pharisees," given with much
greater fulness in Mt.\'s great anti-
pharisaic discourse, the severity of the
attack being further mitigated by the
words being thrown into the form of
table talk. This is the second time
Jesus appears as a guest in a Pharisee\'s
house in this gospel, speaking His mind
with all due freedom but without breach
of the courtesies of life. The effect and
probable aim of these representations is
to show that if it ultimately came to an
open rupture between jesus and the
Pharisees it was their fault, not His.—
Ver. 37. fv rif XaX^creu, while He was
speaking, as if it had been 1. r. XaXcIv.
•v goes most naturally with the present
infinitive, but Lk., who uses t» with in-
finitive much more frequently than any
other N.T. writer, has lv with the
aorist nine times. Vide Burton (M. and
T., § iog), who remarks in reference to
such cases: " The preposition does not
seem necessarily to denote exact co-
incidence (of time), but in no case ex-
presses antecedence. In 1 Cor. xi. ai
and Heb. iii. 12 the act ion of the in-
finitive cannot be antecedent to that of
the principal verb."—apumjo-g: the
meal was break fast rat her than dinner.
—Ver. 38. «flau|ia<r«v: the cause ol
wonder was that Jesus did not wash
(ff3airri<r6T|) before eating. We have
here Lk.\'s equivalent for the incident in
Mt. xv. i ft., Mk. vii. 1 ff., omitted by
him. But the secondary character of
Lk.\'s narrative appears from this, that
the ensuing discourse does not, as in
Mt. and Mk., keep to the point in hand
—neglect of ritual ablutions, but ex-
patiates on Pharisaic vices génerale-
Ver. 39. o Kvpios, once more this title
in narrative,—rw: variously taken as •«
igitur or = ecce, or as a strictly temporal
partiele = now " a silent contrast with a
better iraXai" (Meyer). Hahn affïrmg
that vvv at the beginning of a sentence
can mean nothing else than " now".
But Raphel, in support of the second of
the above senses (" admirationem quan-
dam declarat "), quotes from Arrian vïv
SuvaTai Tis w^cXi]o-ak xal aXXovs, p.^]
avTO« <!)<f>eXT)nevo5 (Epict., lib. iii., cap.
23, 1). Bengel cites 2 Kings vii. 6,
Sept., where vvr in the first position
is the equivalent for H 3 H (vide Sweet\'s
edition). Lo I ecce I seems best to suit
the situation, which demands a lively
emotional word. Godet happily renders;
" Vous voila bien I Je vous prends sur
Ie fait."—wCvaKot for Mt.\'s irape»|iC8o«
(xxiii. 25).—to Io-u0cv üpwv, your inside,
instead of the inside of the dishes in
Mt. The idea is that the food they take
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EYAITEAION
36—47.
iS3
dpirayrjs xal irornpias. 40. cS^poves, oüx 4 iroi^vas to ?|w0ec Kal
Tè ïowOtv é tt o il) ere ; 41. itXtjk Ta êrarra Sdre AeT]uoo~ürnK* xal
l8ou, irarra Ka8apd üp.ÏK io-r*K. 42. d\\X\' oüal üfiïi\' toïs ♦apio-ai\'ois,
Sti diroocxaTOÜTe Tè rjSüoo-p.oi\' Kal to irrjyaKOK Kal iraK Xdxa"0l\'i Kal
•wapipyeaBt t$|K KpuriK Kal t$\\v dydiniK toC 0eoü • TaOa I8ei Troifja-ai,
KdxcÏKa (ifj dtfueVai.1 43. oüal 6p.lv T0I9 ♦apicraiois, Óti dyairaT€
Tru" irpuTOKadcSpiaf iv Taïs owayuyaïs, Kal tous do~iraau,oüs iv
Taïs dyopal;. 44. oüal ip.lv, ypauuaTcïs Kal <J>apicraIoi, üiroKpiTai,*
Sti co-rc ü$ Ta jirnfiïta tu dSnXa, Kal ol aVOpuiroi 01 ircpiiraToCrreg
lirdivw oük otSao-ii"." 45. Airoxpidels 8e\' tis t£>v kou,ikük Xcyci
aÜTw, " AiSdo-KaXe, toGto \\lyuv Kal T)fids ü^pi^cis." 46. \'O 8è
clire, " Kal üuïv tol; kouikois oüai, Sti 4>opTi\'£«T€ to"S dc0p<üirous
tpopria ouo-(3acrraKTa, Kal aÜTol ivi tuk SaxTÜXuK 6p.S>v oü irpoo-<J<aücTC
toïs 4>opTiois. 47. oüal 6p.lv, Sri oÏKoSofieÏTC tcI |iKi)p.cïa tuk
> irapeivai in BL 13 (Tisch., W.H.).
\' Vpaji. . . . viroKpiTai omitted in fc^BCL al. Probably imported from Mt.
into their bodies is the product of plunder
and wickedness (irov»]p(as = dxpao-Cat,
Mt.).—Ver. 40. d<f>povcs, stupid men I
not so strong a word as pwpoi (Mt. xxiii.
17).—oix o troii)<ras, etc.: either a
question or an assertion. As an asser-
tion = he that makes the outside (as it
should be) does not thereby also make
the inside: it is one thing to cleanse the
outside, another, etc. On this view
woiYJo-as has a pregnant sense = purgare,
which Kypke and others (Bornemann
dissenting) claim for it in this place. As
a question the reference will be to God,
and the sense : did not the Maker of the
worUl make the inside of things as well
as the outside ? Why therefore lay so
exclusive stress on the latter ? The
outside and inside are variously taken as
body and spirit (Theophy., Euthy., etc.l,
vessel and contents (Wolf, Hofmann),
vessel and human spirit (Bengel).—Ver.
41. it\\t|v, rather (instead of devoting
such attention to the outside).—ra
ivóvTa, etc, give, as alms, the things
veithin the dishes. Others render as if
the phrase were xard t. Iv. : according
to your ability (Pricaeus, Grotius, etc).
Vv. 42-44. To this criticism of the
extemalism of the Pharisees, the only
thing strictly relevant to the situation as
described, are appended three of Mt.\'s
" woes" directed against their will-
worship in tithing (Mt. xxiii. 23), their
love of prominence (Mt. xxiii. 6, not
formally put as a " woe"), and their
hypocrisy (Mt. xxiii. 27).—*^yavov, rue,
instead of Mt.\'s avt]6ov, anise, hert only
in N.T.—iriv Xdxavov, every herb,
general statement, instead of Mt.\'i
third sample, Kvftivov.—ttjv aydirnv T.
6., the love of God, instead of Mt.\'«
mercy and fatth.—Ver. 43. Pharisaic
ostentation is very genily dealt v.-ith
here compared with the vivid picture in
Mt. xxiii. 5-7, partly out of regard to
the restraint imposed by the supposed
situation, Jesus a guest, partly becausc
some of the details (phylacteries, t.g.)
lacked interest for Gentile readers.
—Ver. 44. This " woe " is evidently
adapted for Gentile use. In Mt. the
sepulchres are made conspicuous by
white-washing to warn passers-by, and
the point is the contrast between the
fair exterior and the inner foutness.
Here the graves become invisible (aSijXo,
in this sense here only in N.T.; cf. x Cor.
xiv. 8) and the risk is that of being in
the presence of what is offensive without
knowing. Farrar (C. G. T.) suggests
that the reference may be to Tiberias,
which was built on the site of an old
cemetery.
Vv. 45-52. Castigation of the scribet
present; severe, but justified by having
been invited.—Ver. 45. tis tüv vopiKwv:
a professional man, the Pharisees being
laymen; the two classes kindred in
spirit, hence the lawyer who speaks feit
hit.—Ver. 46. Jesus fearlessly proceed*
to say what He thinks of the class —
xal ijitv, yes t to you lawyers also woes.
Three are specified: heavy burdens (Mt.
-ocr page 566-
554                             KATA AOYKAN                     xi.48-54.
irpo^ijTuK, etSè , iraWpcs ujtSe i-nluTtivav aü-rou\'s. 48. Spa
uapTupeTrc \' Kal o-uvcuSoKeÏTC tois ëpyois T&v iraripiav uu-wf • Óti
auTol pip &ircKTci>>ai\' aÜTous, üpeïs 8è oikoSoucitc aÜTÜv tA p.iT|u.eta.ï
49. 8id touto Kal ^ crodua tou ©coO tlirtv, \'ATrocrreXw C19 ciütous
irpo^ras Kal dirocrróXous, Kal c£ airStv diroKTCfOÜo-i Kal c\'k8i<ó£-
ouo-ir4- 50. Tca ^k5ijtt)6^ to atu.a vdvruv twv irpo<J>r)TÓ»i\' to
IkxuvÓiuvov * dira KaTa^oXrjs kóo-uou diro T»)s ycccas touttjs,
51. &irè tou atuaTOS "A(3sX ?ws tou aip,aTO$ Zaxapiou tou
d-rroXou.éVou u,rra£u tou Ouo-iaorqpiou Kal toü oikou * val, Xfyu ifi.lv,
^K^T)TijO)\')treTat dirè ttjs yewas TauTT)S. 53, Oüal üu.Ii\' tois rouiKOis»
5ti r]paT£ TT)f icXïïSa ttjs yfclio-ccds» aurol oök eïo-rjXSeTe, Kal tous
cIo-cpxo|1eVous fKuXurroTe." 53. AeyofTog 8è auToS TaÜTa Trpos
outous,6 T|p?ai<To ol ypauuaTcïs Kal ol <t>apio-aioi Scieüs tVt\'xeiK,
«al &irooTOU,aTi£eii\' aÜToi\' irepl wXetovuK, 54. éVeSpeuotres aÜTÖV,
Kal Jï|touVtïs 7 Otjpcuo-ai Ti i*. toü otóu.o.tos oütou, 3Va KaTT)Yoprj-
aiücjiv auroS.8
*  For 01 Se ^C have Kal 01 (Tisch.). Vide below.
* For paprupeiTc (ACDX al.pl.) fc$BL aeth. Orig. have paprvpe: «m.
1 fc^BDL codd. vet. Lat. omit avtuv ra u.vr|u.cia. Vide below.
4 8m»|ovo-iv in ^BCLX al. (W.H.). B«KKeXvpevov in B 33, 6g (W.H. text).
* For Xeyovros . . . irpos av-rovs, found in the Western type of text, fc^BCL 33
have Kaxeifiev «£cXbovtoï avTov: two quite distinct prelaces to the new section.
Tisch., W.H., prefer that of B (2) to that of D (1).
r fc$BL 1, 11S, 131 al. omit xai [titovvtcs (Tisch., W.H.). fc^X omit also atiTor
after «viSpcvovTcs (Tisch.).
1 fc^BL cop. aeth. omit iva . . . avTov (a gloss imitating Mt. xii. 10).
xxiii. 3), tombs of the prophets (Mt. xxiii.    place of Mt\'s o-Tavpuo-ere.—Ver. 50.
29-31), key of knowledge (Mt. xxiii. 14).    «KjiiTiiSfj, "a Hellenistic verb used in
—-$opT({cr« (with two accusatives only    the sense of the Latin exquiro" Farrar
in N.T.), ye lade men with unbearable    (C. G. T.).—Ver. 51. toï diroXojievov
burdens.—irpoon|>avcT«, ye touch, here    who perished, in place of the harshei
only in N.T.—Ver. 47. Kal ol iraTtpcs    whom ye slew of Mt.—toü oikou m
$., and your fathers. This reading of   toü rooi in Mt., the temple.—Ver. 5a.
fc$C is to be preferred on internal grounds    Final woe on the lawyers, a kind of anti-
to ol S), as implying that the two acts    climax. Cf. 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 xXctSa ttjs
fathers.—Ver. 4S points the moral.—    yvua-twi, the key which is knowledge
Spa : perhaps with Schleiermacher we    (genitive of apposition) admitting to the
should write Spa, taking what follows    Kingdom of God. Many take it = the
ae a question.—oUoSopcIrt, ye build,    key to knowledge.
absolutely (without object, vide note 3       Ver. 53. The foregoing discourse,
abovc). Tomb-building in honour ofdead    though toned down as compared with
prophets and killing of living prophets    Mt., was more than the hearers could
have one root: stupid supei stitious rever-    stand. The result is a more hostile
ence for the established order.—Ver. 49.    attitude towards the free-spoken Prophet
4| o-o<J>Ca t. 6.: vide notes on Mt. xxiii.    than the classes concerned have yet
34.—atroo-ToXovs, apostles, instead of   shown, at least in the narrative of Lic
wise men and scribes in Mt.—ikSim{ov-    They began Seivüs iv(x"*> t0 be so^ely
vi», they shall drive out (of the land), in    nettled at Him (cf. Mk. vi. 19). Euthy.
-ocr page 567-
XM. t-4.                      EYAITEA10N                             55$
XII. 1. \'Ek o*s JmaufaxOcurfif tuk (iupiCtSuK tow S^Xou, «Serre
KaTairaTcü< dXXrjXous, ijp£aTO \\eytiv irpös tous p.a6r|Ta$ aürou
irpwTOf, " npOffe\'xeTe iauroïs diro "rijs £"(")« T",/ ♦apiomwi\', tJtis
èotIk üirÓKpiais.1 2. oüSèV 8è cru-yKeKaXuuu.éVov cWlk, 8 oük
&iroKaXu4>0ij<x€Tai, Kal Kpuirróf, 8 ou yvuad^mrai.. 3. dvfl\' £r
ócra Iv tij crxoTc\'a ciirare, «V tw $wtI dKouuÖTjaETai • Kal S Trpos to
ous èXa\\T)craT£ iv toÏ$ rapeiois, KTipuxOijaeTCK «irl tuk SufiaTur.
4. Aéy<» Sc ufüv rots $1X019 aou, Mt) <J>o(3t]8i]T£ diro rC>v diroKTCiyörrtM\'
tó trüua, Kal ucrd raÜTa jxr| iyóvrwv ircpio-o-drcpóV n voiTJcrai.
roK. before t. *ap. in BL e (W.H.).
\'^th
gives as equivalents lyxorilv, ipylltoQan.
The Vulgate has gravitir insistere, to
press hard, which A.V. and R.V.
follow. Field (Ot. Nor.) decides for the
farmer sense = the scribes and Phaiisees
began to be very angry.—airoo"rop.a-
t({<iv : Grimm gives three meanings—
to speak from memory (i-n-è o-róuaTos ;
to repent to a pupil that he may commit
to memory; to ply with questions so as
to entice to offhand answers. In this
third sense the word must be taken here
as it is by Tbeophy. (and by Euthy.:
airaiTctv avracrxcSLOvs Kal av«irio,K£ir-
tovs airoKp(<rcis (pwTT|p.aTwv SoXcpuv m
to seek ofthand ill-considered answers to
crafty questions).—Ver. 54 really gives
the key to the meaning of airoa-rojiaTitciv
(here only in N.T.).
CHAPTER XII. MlSCELLANEOUS DlS-
courses.—Vv. 1-12. Exhortation to
fearless utterance, addressed to the
disciples (<ƒ. Mt. x. 17-33).—iv ols, in
these circumstances, i.e., while the
assaults of the Pharisees and scribes
on Jesus were going on (xi. 53).—
avpidSuv: a hyperbolical expression for
an " innumerable multitude," pointing,
if the words are to be taken in earnest,
to the largest crowd mentioned any-
where in the Gospels. Yet this immense
gathering is not accounted for : it does
not appear where or why it collected,
but the iv ots suggests that the people
had been drawn together by the en-
counter between Jesus and His foes.—
wparov from its position naturally
qualifies irpoo-t\'xcTc, implying that
hypocrisy was the first topic of discourse
(Meyer). But it may also be taken
with p,a8r|Ta«, as implying that, while
Jesus meant to speak to the crowd, He
addressed Himself in the first place to
His disciples (Schanz, J. Weiss, Holtz-
mann). Bornemann points out that
while Mt. places vpüror after im-
peratives, Lk. placet it also before, u
m ix. 61, x. 5.—dirè Ttjs ^vfJ-is T. ♦.:
this is the logion reported in Mt. xvi. 6
and Mk. viii. 15, connected there with
the demand for a sign ; here to be viewed
in the light of the discourse in the
Pharisee\'s house (xi. 37 f.). In the two
first Gospels the waming expressea
rather Christ\'s sense of the deadly
character of the Pharisaic leaven; here
it is a didactic utterance for the guidance
of disciples as witnesses of the truth.—
tjtis icrrlv inrÓKpicris: not in Mt. and
Mk. j might be taken as an explanatory
gloss, but probably to be viewed as part
of the logion. Hypocrisy, the leading
Pharisaic vice = wearing a mask of
sanctity to hide an evil heart; but from
what follows apparently here to be taken
in a wider sense so as to include dis-
simulation, hiding conviction from fear
of man as in Gal. ii. 13 (so J. Weiss ia
Meyer). In Lk.\'s reports our Lord\'»
sayings assume a form adapted to the
circumstances of the writer\'s time.
Hypocrisy in the sense of Gal. ii. 13 wa»
the temptation of the apostolic age,
when truth could not be spoken and
acted without risk.—Ver. 2 = Mt. x. 26,
there connected with a counsel not to
fear men addressed to persons whose
vocation imposes the obligation to speak
out. Here = dissimulation, concealment
of your faith, is vain ; the truth will out
sooner or later.—Ver. 3. övfl\' £v, either
= quare, inferring the particular case
following from the general statement
going before, or = because, assigning a
reason for that statement. This verse
= Mt. x. 27, but altered. In Mt. it is
Christ who speaks in the darkness, and
whispers in the ear ; in Lk. it is His
disciples. In the ore representation tbc
whispering stage has its place in the
history of the kingdom ; in the latter it
is conceived as illegitimate and futile.
-ocr page 568-
$$6                          KATA AOYKAN                           xn.
5. faroocigu ii tfi.lv rtva $oPr|vTJT«* (poPrjflrjTe Tor |MtA to diro-
KTetfcu ifavalav ïxoira * epPaXelc elf ity yfotw • rat, \\(yv 4u.ïk
toOtoi $oPt)6t|tc. 6. Ou\\i iréVTf orpouöia ttuX«ïtoi* do-o-apiwr
8uo; «.al ei» t& auTÜf ook cVrtr e,mXeXT|o-u.£VoK tVumoi\' tou öeoö •
7. dXXd Kal al Tpixfs Trjs m oXtjs öp.wi\' iratrai TJpi9p.T|VTai. jj-tj
08V * 4of3«ï<r6e • ttoXXwk vrpouBiiitv Sia<t>épeTC. 8. Aéyu 8è ófilc,
• Por IfioX. nfis 8s &v * óu.oXoyr|crj) * eV ipoi ép/irpoaOïe twi» d^Opuirw»\', Kaï ó uios
iJt.t jj,toC dy0p<óirou ou.oXoyT)<rci eV outw cp.irpoaOcf TÜr AyY^6"\' TO"
Bo\'.e* 6£0" \' 9- * M dprnadp.€K<5s p.e cVuiuof tük dfOpidiruf dirapKt)6^<rrra*
Ivtaniov tuk dyY^Xwi\' tou 6<oS. 10. Kal iras 89 «pel Xóyoc cis Tèr
ulbv tou dfOp(üirou, d<t>c8^o-CTai aÜTÜ • tw 8è els to \'AytOK l>eGu.a
pXao-tpnu^o-am oük d^tSrjcrtTai.. II. örav 8è irpoCT^epaxrn\'6 öp-as
éirl Tas aui\'ayuYas Kal Tas dp^as Kal Tas e\'louaias, p.») pepipraTe *
ttws ï) ti diroXoYii(TT|(r8ï, fj ti eÏTftjTe • 12. to ydp "Ayior nreöu-a
8i8d£« upas cV auTg T|j Spa, & oei fiireïr."
1 «Xovra c|ov<riav in fc^BDL, etc, verss.
* For «uXciTai (a cor., as usual, neut. pi. nom.) fc^B 13, 69, 346 have mtXoirrnu.
* BLR 157 codd. vet. Lat. omit ow.
* So in NL al. pi. (Tisch.). BDA al. have apoXov>|o-ii (W.H.).
* «io-$«p»o-ir in ^B LX 1, 33 al.
* p«pipvi)o-i|Ti in t^BLQRX 1, 13, 33, 69. D and codd. vet. Lat. syr. cnr., etc,
omit t) ti after »•»« (W.H. brackets).
What you whisper will become known
to all, therefore whisper not but speak
firom the housetop.—Ver. 4. Xe^" 81,
introducing a very important statement,
not a mere phrase of Lk.\'s to help out
the connection oi thought (Ws., Mt.-
Evang., 279).—Tolt <(>i\\oi« pov, not a
mere conventional designation for an
audience, but spoken with emphasis
to distinguish disciples from hostile
Pharisees = my comrades, companions
in tribulation.—p-r) ^o^n6r)Tt, etc, down
to end of ver. 5 = Mt. x. 28, with varia-
tions. For Mt.\'s distinction between
body and soul Lk. bas one between now
and hereafter (prra TavTa). The positive
side of the counsel is introduced not with
% simple " fear," but with the more
emphatic " I will show ye whom ye shall
fear ". Then at the end, to give still
more emphasis, comes: " Yea, I say
unto you, fear him ". Who is the un-
named object of fear ? Surely he wbo
tempts to unfaithfulness, the god of
this world 1—Ver. 6. *<vTe, five, for
two farthings, two for one in Mt. (x. 29);
one into the bargain when you buy a
larger number. They hardly have a
price at all I—iTiXiXtjo-pivov, forgotten.
for Mt.\'s " falls not to the ground with-
out"; the former more general and
secondary, but the meaning plainer.—
Ver. 7. ^pC6pi)VTai, they remain
numbered, once for all; number nevei
forgotten, one would be missed.
Vv. 8-12. Another solemn declara-
tion introduced by a Xtyu 81 = Mt. x.
32, 33.—CfjLTrpocrSev ruv ayyt\\iov t. 0.:
in place of Mt.\'s " before my Father in
heaven ". In ver. 6 "God" takes the
place of "your Father " in Mt. It seem
as if the Christian circle to which Lk.
belonged did not fully realise the signifi.
cance of Christ\'s chosen designation for
God.—Ver. 10. iris 8s «p«ï, etc: the
true historical setting of the logion con-
cerning blasphemy is doubtless that in
Mt. (xii. 31), and Mk. (iii. 28), where it
appears as a solemn warning to the
men who broached the theory of
Beelzebub-derived power to cast out
devils. Here it is a word of encourage-
ment to disciples (apostles) to this effect:
blaspheming the Holy Spirit speaking
through you will be in God\'s sight an
unpardonable sin, far more heinous than
that of prejudiced Pharisees speaking
evü against me, the Son of Man. now.—
-ocr page 569-
EYAITEAION
5—ai.
557
13. Etirc 8c" Tif aÜTÜ Ik tou SxXou,1 " AiSaoxaXe, eïirè tü &8cXd>w
(iou uepuraaOai jact\' t(xou tt)k KX^poko/itac." 14. \'O Sè elirtv auTÜ,
""Ac8puir€, TIS f» KoWoTT)<T£ SlKOffTJlf* <| p.epuTTr)C «\'(p* üu,Ss ; "
15. Etire 8c irpès aürou\'s, "\'OpaM Kal <J>uXdVcrecr9e diro Trjs\'
irXeovt^i\'as • oti oók iv tü ircpioxreu\'eiK Tifl ^ £wr) aÜToü ccttik Ik
tük ÓTrapxérruc auToü."4 16. Etire 8c irapapoXrjf irpos aü-rou\'s,
Xé\'ywf, " \'Ak9piuTTOu tikSs irXouffiou eu^óptjo\'ci\' tJ X"Pa" !7- Kal
8ie\\oyï^ETo cV {auTÜ,8 Xe\'ywv, Ti iroirjcw, Sn ouk t-^u iroG owd£<ii
tous Kapirous p,ou; 18. Kal etire, Touto ttoii\'ictw • xaOeXu uou Tas
AiroOqKas, xal u,ei£oyas oÏKo8o(iri<ru, Kal aruvd%<o exei irrftra ra
y£v^(j.aTa9 (iou, Kal Ta ayaöd p.ou, 19. Kal èpü tij ij/uxfl |iou, *uvn,
«X£l5 iroXXa dyaOa xeifieva eis Itt) iroXXd\' Acairaiiou, 4>dye, irie,7
eu^paifou. 30. etire 8è aürü 6 Ocós, \'A^puf, touttj ttj kukti Tr/r
uxV «rou diraiToüaif8 Airè aoü • & 8è TJ-roifiaaas, tipi «orai ;
31. outus 5 9i)(raupi^wi> t\'auTw, Kal p-rj els Oeóf irXouTur."\'
1«« t. ox. avT«. in fr$BL 33.                  * Kpmn» in ^BDL 1, I3, 33 «/,
• For rijs ir\\. fc^BDL «\'• verss. have woorr|s ir\\. (Tisch., W.H.).
4 ovtm in BD preferred by Tisch., W.H., to odtov (T.R. = #LA al.pl.).
• cv cwth in BL.
• For Ta Y«vT)(*aTa BL and some versa, have tov ©nTov (W.H. text).
7 «ipeva . . . irii is wanting in D, codd. vet. Lat., and bracketed in W.H.
• So in NDA, etc. (Tisch.). BLQT 33 have aiTowiv (W.H.).
• D a, b omit ver. 21, which is therefore bracketed in W.H.\'s text.
Ver. 11. to» apx&t xal ras Uovo-Cas:    blameworthy that appeals to Rabbi\'s for
a general reference to heathen tribunals    such purposes seem to have been not in-
in place of Mt.\'s <rvv«Spia (x. 17).    frequent (Schanz).—Ver. 15: the moraj
" Synagogues," representing Jewish    pointed «» beware of co ve tous ness 1—
tribunals, retained.—Ver. 12. to "Ayiov    ovic iv Ty iripuro-fvciv, etc.: the ex-
rivfvpa: 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
ipecially when they are on their defence.    by any man is (consists) his life—not in
Vv. 13-21. An interlude leadihg to a    (of) his possessions. Two ways ol
changc of theme, in Lk. only.—Ver. 13.    saying the same thing, the second a
ris <k tov SxXov: 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.—«liri here    better, but it means something far higher.
takes after it the infinitive, instead of tva       Vv. 16-21. Parable of the rich fooi,
with subjunctive.—(i«pta-acrOtu, to divide,    simply a story embodying in concrete
presumably according to law, one-third    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. n may have suggested    17-19.—Ver. 16. fv4>ópT]o-t, bore well;
this application to Jesus.—Ver. 14.    late and rare (here only in N.T.).
avSpuirc, man I discouraging, no sym-    Kypke gives examples fiom Josephus
pathy with the object (cf. Rom. ii. 1, ix.    and Hippocrates.—x<*Pa> estate, farm m
20).—KpiTT|v, a judge, deciding the right    aypcSs (ix. 12), so in John iv. 35.—Ver.
or equity of the case; pcpurrriv, an    18. tov o-ïtov (or ra vcvijpaTa): may
arbiter carrying out the judgment (here    refer to the fruits (icapirovs, ver. 17) of
only in N.T.). The application was the less    the season, to. ayaSa to the accumulated
-ocr page 570-
KATA AOYKAN
SS»
XII.
22. Elire 8è irpos tous u,a0i)Tds afirou, " Aid toüto uu.ii> Xeyw, fi^|
fi€pijjivaT€ Ttj <|ruxfj öp-üc,1 Ti ^iyr\\T€ • fiijSè tü a<iu,aTi, Ti èk8ucrr)(70c.
23- A 2 ^X*] irXctóV jan ttJ9 Tpo<Jif)S, Kal to crwu,a toG ÈvSufiaTOS.
34. Karafo^aaTt tous KÓpaitas, Sn oü * oireipouo-iK, ouSè s 6epi£ou-
cru/\' o\'s oük tcrn Tau.ctof oü8è diroOrJKT), Kal ó 6(è$ Tpé^ci aÜTOiSs\'
irócrcü p.dXXoi\' t5u.€Ïs Sia$lp«TC tSiv ircrcifuf; 25. tij Sc t| up£r
ficpiu.iw SuWrai irpoaOcïfai itrl tï\\v rjXiKiaf aÜToG Trrjxue «Va,*
26.  ei oöV outc* l\\d)(i<rrov ouVacrOe, Ti ircpl tuk Xoitw u.epiu.vaTC ;
27.   KaTaco^o-aTC Ta xpira, irus aö£dVci- oü Koiria, oü8c yr)0«\'*
Xcyw Sc Au.it>, oüSc ZoXou.uk eV irdcrn ttj Só|rj auTOÜ irepiePdXero «s
er toutuk. 28. cl 8e top \\6proy iv Tij» aypw o^u.cpoK órra,r Kat
aupior els icXipWoy f3aXXóu.eTOv, o 6«ès outws du<picV>/ucri,8 iróau
(iSXXoi\' uu.as> óXiyÓTTioroi; 29. Kal öueïs p.^) JrjTeiTe n (JjayijTc,
• Omit vp.o.v NABDLQ al.                * t, Yap in ^BDLX (Trg., W.H.).
• ov, ov8« in B (W.H. text). ovtc, ovtc in ^DLQ e (Tisch., W.H., marg.).
* fc^BD omit eva (Tisch., W.H.). B places irpocr6civai just before «i^vf (W.H.
text).
" ovSe in t^BLQ 1, 33 al.
*  For irwcj avgavci . . . vt|0ci D 3 syrr. cur. sin. have irmt ovtc vi)9u ovtc vcjxurii
(Tisch., W.H., marg.; " worth considering," J. Weiss).
\' fc$BL have cv a-ypw tov x°P\' orra o-i)p.«pov (Tisch., W.H.).
1 au.4)ic{ci (-ttfci B) in BDLT.
possessions of bygone yeais.—Ver. ig.
avairaüov, etc, test, eat, drink, be jolly :
an epicurean asyndeton.—Ver. 20. tlirc
Sc o., but God said to him, through
conscience at the death hour (Euthy.).—
diraiToSci, they ask thy life = thy life is
asked.—rlvi éo-roi, whose ? Not thine
atallevents.—Ver. 21. cl«6covir\\ovrfiv,
rich with treasure laid up with God.
Other interpretations are: rich in a way
that pleases God, or rich in honorem Dei,
for the advancement of God\'s glory.
The last sense implies that the riches
are literal, the first implies that they are
spiritual.
Vv. 22-31. Dissuasives against earthly
care (Mt. vi. 25.33). The disciples again
become the audience.—Ver. 23. 4\'VX^I
and o-Au.a are to be taken in the physical
sense, the suggestion being that God
has given us these the greater things,
and therefore may be expected to give
us fond for the one and raiment for the
other, the smaller things.—Ver. 24.
KÓpcucat, the ravens, individualising, for
Mt.\'s ircTciva.—& 6co« for & irar?|p vp.ii/
in Mt.—Ver. 26. cXdxurTov: the
Application of this epithet to the act of
adding a cubit cirl tt|v t|Xiki<iv at first
appears conclusive evidence that for
Lk. at least ^Xiicla must mean length of
life: as to add a cubit to one\'s stature is
so great a thing that no one thinks of
attempting it (Hahn, similarly Holtz-
mann, H. C). But adding to one\'i
stature a cubit or an inch is of minimum
importance as compared with lengthen-
ing our days. Yet it must be owned
that Lk.\'s JXdxio-Tov puts us off the track
of the idea intended, if we take t)Xikib
= stature. The point is, we cannot do
what God has done for all mature
persons: added a cubit at least to the
stature of their childhood, and this is
the greater thing, not the least, greater
than giving us the means of life now
that we have reached maturity. Vid*
notes on Mt.—Ver. 29. |UTcupi£<o-6c:
a air. Xcv. in N.T. and variously
rendered. The meaning that best suiti
the connection of thought is that which
finds in the word the figure of a boat
tempest-tossed, but that which is best
supported by usage points rather to high-
mindedness, vain thoughts. The Vulgate
renders nolite in sublime tolli = lift not
yourselves up to lofty claims (Meyer);
do not be ambitious, be content with
humble things, a perfectly congruou*
counsel. Still the rendering: be not as
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EYATTEAION
559
M—35«
f)1 Ti iriT)Te • Kal p.T) u*T*upi£e<r6t. 30. touto yap iraVra rd €8mj
Tofl KÓo-pou £iri£t|TCÏ * * ójiÜK Sc o iraTfjp otSev Sri XPT)£CT£ toutup\'
31. v:\\r\\y JrjTeÏTe Ttjc {3a<n\\eiap toG 6tou,\' Kal Taüra Trdrra*
irpooTcO^acrai öp.ie. 32. p.J) 4>of3oQ, Tè uiKpoc iroipiaoK • Sn
eüSÓKTjcrci\' 6 ira-rfip üpwe 8ouVai fluit» ttjk PamXciap. 33. nwXrjo-aTe
Tct óiTclpxorra Auüp, Kal Sot£ èXen.u.ocruKni\'. irot^craTc éauToïs
PaXdtTia jut) iraXaiouuepa, Ona-aupdi\' dycKXemrof te tois oüpafoïs,
Sirou kXcittt)$ ouk èyyi\'^Et, oüSè crrjs 8ia<j>9eïpei\' 34. Öttou yap ianr
ó 8r)aaupos fluüf, ïkci Kal ^ KapSia AuaK ëoTai. 35. "EoTuaar
1 «ai in fc^BLT.
1 For <iti.t)tci (a cor., neut. pi. nom.) ^BLT 13, 33, 69 al. have «iviJiiTovew.
•amrov for t. 8. in fc^BDL.           4 Omit iravTa fr$BL «*• verss. (from Mt.).
tempest-tossed vessels, vexed with care,
is a finer thought and more what we
expect. Hahn renders: do not gaze
with strained vision heavenwards,
anxiously looking for help. Pricaeus:
" ex futuro suspendi". Theophylact
gives a paraphrase which in a way
combines the two senses. He defines
meteorismus asdistraction (•n-epicrirn.o-|jiov),
and a restless movement of the mind,
thinking now of one thing now of
another, leaping from this to that, and
always fancying higher things (A«l tA
v\\J/T)XÓTfpa ^avra^op^vov).—Ver. 30. t.
t. toO K^crpov, the nations of the tvorld ;
this addition is peculiar to Lk., the
expression here only in N.T., but
frequent with the Rabbis (Lightfoot, ad
loc.) ; meaning with them the peoples of
the outside world as distinct from the
Jews ; here probably all (Jews included)
but Christians. On the thought vide
on Mt.—Ver. 31. irX^v, much rather
(Schanz, Hahn).—lurtlrt, etc: In his
version of this great word of Jesus Lk.
omits irpÜTov and rr|V SiKaio<rvvr)v, so
that it takes this simple and absolute
form : seek His (the Father\'s) kingdom:
very probably the original form. As
temporal things are added (irpo<rr«8i]-
o-tTai) they do not need to be sought.
Mt.\'s fmal word about not caring for
to-morrow Lk. omits, either deeming it
superfluous, or giving what follows as a
aubstitute.
Vv. 32-34. The little flock, in Lk. only.
—iroïjiviov (contracted from iroijievior),
a flock (of sheep), a familiar designation
of the body of believers in the apostolic
age (Acts xx. 28, 1 Pet. v. 3); piicp&v
adds pathos. That Jesus applied this
name to His disciples is very credible,
though it may be that in the sense of
the source from which Lk. drew, the
little flock is the Jewish-Christian Church
of Palestine subject to persecution from
their unbelieving countrymen (J. Weisi
in Meyer). The counsel " fear not " is
Mt.\'s " take no thought for to-morrow,"
but the " to-morrow" refers not to
temporal but to spiritual things; hence
the declaration following. Paraphrased
= Fear not future want of food and
raiment, still less loss of the kingdom,
the object of your desire. Your Father
will certainly give it.—Ver. 33 counselt
a heroic mood for which apprehension
as to future temporal want has become
an impossibiiity, such want being now
viewed as a means of ensuring the one
object of desire, eternal riches.—
iruXijo-aTC, etc. : the special counsel to
the man in quest of eternal life generalistd
(cf. xviii. 22).—PaXdvria, purses: eon-
tinens pro conlento (De Wette).—
•raXaiovpcva: in Heb. viii. 13 applied
to the Sinaitic covenant. Covenanta,
religions, wax old as well as purses.—
avcKXciiTTov, unfailing. Cf. Ikmttq, xvi.\'
9, in reference to death : " vox rara, sed
paris elegantiae cum altera óLvdcXiirijt,
quam adhibet auctor libri Sapient., vii. 4,
viii. 18, ubi habes Br^avpoi &v(KXiirr)« et
wXovto« övcicXiirijs," Wolf. There is
poetry in this verse, but also some think
asceticistn, turning the poetry of Jesut
into ecclesiastical prose. I prefer to
believe that even Lk. sees in the wordt
not a mechanical rule, but a law for the
spirit.—Ver. 34 m Mt. vi. ai, with co«
turned into vpwv.
Vv. 35-38. Loins girt, lamps burning.
Connection with what goes before is not
apparent, but there is a latent affinity
which makes the introduction of thit
logion here by Lk. or his source in»
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KATA AOYKAN
560
XII.
tfi&v at 4(74>u«s irepitÊaxTutVai, Kal 01 Xoxcot Kaïoficvoi • 36. nol
AuflS 3p.Ol.Ol dfOptSlTOlS 1rpOO-8eXOU,éVoiS Tdf KupiOK iauTülV, ITOTC
dfaXuaci1 Ik TÖr yauoiK, "m, èXSóvros Kal Kpouaarros, eüfléuj
&voI£uhtiv aÜTÜ. 37. paKapioi ol 80CX01 éxelyoi, ous cXdur & Kupioj
tüpTJati YpTiyopoOrras. dpf)P Xlyu üp.Tc, Sn irepi£<£o-«Tai Kal
ApaKXifcï auTou\'s, Kal irapeXOuc SiaKomqcm aÜToïs. 38. Kal tav
2X6t) eV rjj SeuTt\'pa 4>u\\aKTJ, Kal Iv ttj Tpirg ^uXaKg *X0i), Kal
cüpT) out<ii,* p-aicdpioi «late ol 80GX01* éKcïvoi. 39. toSto 8è
YifuaKCTc, Sti ei ifSei 6 oiKoSeoTró-rns iroia upa ó KXlirrnc. ?px«Tai,
iypTj-yóp-noreK ar, xal oük av 4 d(^{JKC oiopuY^ai s tok oikok auToG.
40. Kal opeis oui> * yivtaQi tToijioi • Sti ij (upa oü SokcÏtc, S uioj
ToG dfOpwirou cpxcTai." 41. Elirc Si aÜTÜ7 £ fléVpos, " Kupie,
irpös T|(J.as ttjv irapaf3oXf)K Taart)? Xtyeis, irj Kal irpos irdWas;
ayaXva-n in ^ABDL and many others (Tisch., W.H.).
\' For the words «ai tav . . . ovtu fc>$BLT 33, 131 have xav «r tt| Svut. xav tv
tr\\ rpiT. <|>vX. cX9r| «at fvpT| ovTut (Tisch., Trg., W.H,).
* 01 BovXoi omit fc$»BDL syn. cur. sin., etc. (W.H.). ^* omits oceivoi (Tisch.).
* For «vpTr- • • • ovk ov ^De, isyrr. cur. sin. havesimply o»k ar(Tisch., W.H.,
marg.).
« 8w>p«x*nval in NBL 33 (Tisch., W.H.).
* Omit ovv fc$BL minusc.           T Omit avT» (in N - Tisch.) BDL 33 (W.H.).
telligible. The kingdom the summum
bonum; all to be sacrificed for it; its
coming (or the King\'s) to be eagerly
waited for.—Vv. 35, 36 contain the germ
Of the parable of the Ten Virgins (Mt.
xxv. 1 f.). So De Wette, J. Weiss,
Holtzmann, Schanz, etc. — A<r<bvt*
*fpi«tu<rpcvai, loins girt, for service.—
Xvxvoi Koióp.tvoi, lamps burning, for
reception of the master expected to
return during the night. In the spiritual
sphere the loins girt point to a noble
purpose in life, and the burning lamp to
the spirit of hope.—Ver. 36. AvaXv<rn,
when (itcSt» = AiroVf) he «hall return;
the figure is taken from sailors making
the return voyage to the port whence
they had sailed, Beza (vide Phil. i. 23,
3 Tim. iv. 6).—iXSón-os xal Kpovcravros:
the participles in the genitive absolute,
though the subject to which they refer,
•try, is in the dative.—Ver. 37. paKapioi:
here as always implying rare felicity the
reward of heroic virtue.—ap?|v: tne
Hebrew word retained here contrary to
custom, introducing a startling thought,
the inversion of the relation of master
and servants, lord and slaves, through
joy over their fidelity. For the other
side of the picture vide Lk. xvii. 7-10.—
SiaKovijati avTott: the master, in genial
mood, turns servant to his own slaves;
makes them sit down, throws off his
caftan, girds his under-garments, and
helps them to portions of the marriage
feast he has brought home with him, as
a father might do for his children (De
Wette, Koetsveld, p. 244). There is
not necessarily an allusion either to the
last supper (xxii. 27) or to the Roman
Saturnalia (Grotius, Holtzmann, H. C).
—Ver. 38. iv T-g Scvrlpa, etc, second
and third watches named as the times at
which men are most apt to be overtaken
with sleep (Hahn), the night being
probably supposed to consist of four
watches, and the first omitted as too
early, and the last as too late for the
return.
Vv. 39-40. The thief (Mt. xxiv. 43, 44).
A new figure is now employed to give
pictorial embodiment to the counsel: be
ever ready. The master returning from
a wedding is replaced by a thief whose
study it is to come to the house he
means to plunder at an unexpected time.
This logion is reproduced by Lk, sub-
stantially as in Mt. with only slight
stylistic variations.
Vv. 41-46. A question by Peter and a
reply (Mt. xxiv. 45-51). Some look on
Peter\'s question as a literary device of
.
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EYAITEAION
561
30-47.
42. Etire Si1 6 Kupios, "Tis apa tori» ó mo-rès otKOv<5u,os Kal\'
(jjpóeiu.os, 8f KaTaorqo\'Ei ó Kupios firl rfjs Ocpaireias aóroG, to8
SiSóVai iv Kaïpü tö * cn.TojitTpioi\'; 43. jiaKapios 6 S0OX0S e\'keIvos,
8e i\\Quv 6 Kupios aÜTOÜ €upr]cret irotoürra oütus. 44. dXijOüj
Xeyw üjue, Sn èrrl waai tqÏs Airdpxouaif aÓToG KaTao-Trjo-fi aü-róe.
45. Eae 8È ctiri] 6 SoCXos eKeïros «V ttj KapSia auTOÜ, Xpoeijei 4
Kupiós u.ou cpxcadai • xal ap£t)Tai TuirreiK toüs iraiSas Kal tos
TaiSioxac, cafKeie Te Kal iriVcie Kal u,e.8uo-Keo-9ai * 46. rj£ti é KÜpcos
ToG SoüXou tKeiVou èv TJu.epa 3 oü irpocrSoKa, Kal cV üpa rj oö
yiewo-Kei • Kal StxoTopjaei auTOK, Kal to u.e\'pos aÜTOu fi£Ta TÜr
dmorwe drjaei. 47. \'EKeïeos 8è é SoGXos 6 yeofls to 8e\'Xr|u.a tou
Kupiou ^auToü,4 xal u.q cTüifidtra? fxi]SÈ s iroiTjaas irpos to 3c\'\\tj(ia
1 koi tiircv in fc^BDL 1, 13, 33, 69 al.
1 For kqi (^L, etc.) read o with BD, etc.
* BD 69 omit to (W.H. brackets).
4 avrov in ^BDL.               • For p.T]8< fc$B 33 have ij.
the evangelist either to connect his    here, as usual, for ap.^» (ver. 37 an ex-
material (Weiss in Meyer; x. 29, xi. 45    ception).—Ver. 45. tav Si: introducing
cited as similar instancesj, 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 ?—xp°v\'E€l: a delayed rrapovo-ia,
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 tinto all,    long enough to allow time for the
watch ".—Ver. 42. 4 Küpios, the Lord,    utter demoralisation of even the higher
in narrative.—rte opa, etc: in Mt. this    officials. Vide on Mt.—tous iraïSas,
is connected immediately with the    etc, the men- and maidservants, instead
thought in ver. 40, so that Peter\'s inter-    of o-uvSovXovs in Mt.—SixoTourJaci: 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: oUovd^os for SoCXos, Kara-    especially when he understands it as
o-Tfjo-*i (future) for KaTeo-TTjo-ev (aorist),    referring to the Apostles, and even to
Ocpaireias for oIkctclos, o-iTouéVpioe for    Peter. It makes for the hypothesis that
Tpo<J>rjv. 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.    |hto tov 4iri<rT»v points to degradation
The question: who then, etc, is sup-    fromtheconfidentialposition ofoixovófios
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. o-iToue\'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
o-iTO|i«Tpeio-9ai, and enjoins separation    an apology for the severity of the punish-
of the compound into its clements: <t£to»,    ment as described in ver. 46. That
l»iTp£Lo-6ai. The noun occurs here only;    punishment presupposes anger. The
the verbin Gen.xlvii. 12 and occasionally    statement now made is to the effect:
in late Greek authors.—Ver. 44. aXt|0&e    penalty inflicted not as passion dictates
36
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56a                           KATA AOYKAN                           xn.
auWJ, 8apVj<T€T<u iroXXds\' 48. 4 8è fiT| yvous, Trouqtras Sè a*ia
•wXt)yóJi\', 8apT|o-£Tai dXiyaj. irairl 8è u èSóöij iroXu, TroXó £r|Tï]8r)-
crcrai trap\' aÜToC • Kal iu irapéÖevTO iroXu, ircpwraÓTepoi\' aiT^aouaic
aÜTÓi\'. 49. nüp TJXBof fiaXeiV eis* •rijc yfji", Kal Ti OéXu eï i]or|
bAct» bdrr|di8n; 50. 0dirricru.a 8è éxu Pa-rrTtffOijvai, Kal irüs oWxou.ai
J*s. üi. 5. Z<»S ou 3 TeXeaOtj; 51. SokeÏtc Sti clp^ctji\' irapeyei\'<5|rr|i\' SoCvai èv
chereonlyTJj yfj; oüxi\\ Xé\'ya) üp-if, dXX\' r) c Siau.epiiru.ói\'. 52. ItTOrrai yup
diro toO vCi» Tféire ii> oikcj> W Siap.eu.epio-p.éVoi, Tpeïs èirl Sucri, Kal
Siio hri Tpio-i. 53. Siap.cpiaÖ^o\'eTai 4 iraTr)p è<J>\' ulü, Kal ulos èirl
iraTpi • p^TTjp lm BuyaTpi,8 Kal 6uydTi)p èm p.T)Tpi5- ireeSepd èir
TT|i\' viiu<pr|i\' aürfjs, Kal yuu,<J>r| ütti rr\\v ircfOcpaf aÜTrjs."\'
1 nri in J^ABL (eis in D).               \' cois otou in jf^ABDL.
* cvi oiku in fc^BDL.                       * 8iau,epia-8t)(ravTai in ^BDL minusc
6 fr^BDL minusc. have SvyaTepa, p.T|Tepa with or without the article.
1 Omit ovttjs NB DL.
el, etc., how much I wish it were already
kindled; t£ = is and cl after 8eX<i> to
express the object of the wish, as in
Sirach xxiii. 14 (OeXtjtreis A p-rj lycvvijSTis,
you will wish you had not been bom).—
Ver. 50. (Ja-n-Tio-fia : before the fire can
be efïectually kindled there must corne
for the kindier His own baptism of blood,
of which therefore Jesus naturally speaks
here with emotion.—irws «ruvexopai, how
am I presaed on every side, either with
fervent desire (Euthy., Theophy., De
Wette, Schanz, etc), or with fear,
shrinking from the cup (Meyer, J.
Weiss, Holtzmann, Hahn).—Ver. 51.
Siau,cpio-u.<£v : instead of Mt.\'s udxaipav,
an abstract prosaic term for a concrete
pictorial one ; exactly descriptive of the
fact, however, and avoiding possible
misapprehension as to Christ\'s aim =
Jesus not a patron of war.—Ver. 52.
Tpeïs eiri Svitiv, etc.: three against two
and two against three; (ive in all, not
six though three pairs are mentioned,
mother and mother-in-law (pvjTijp and
irevflepa) being the same person. This
way of putting it is doubtless due to Lk.
—Iirl with dative = contra, only here
in N.T.; Ka/ra with genitive in Mt.
Vv. 54-59. A final word to the crowd
(cf. Mt. xvi. 2 f., v. 25 f.).—toïs óxXois:
in Mt. Jesus speaks to the Pharisees and
Sadducees, in reply to their demand for
a sign, which gives a more definite
occasion. But the words might quite
appropriately have been addressed to the
people at large. The weather-skill
ascribed to the audienre is such as any
one might possess, and all Jews needed
but as principle demands.—£ 8ovXos i
yvovis, etc.: describes the case of a
servant who knows the master\'s will
but does not do it (injSe iroirjcras), nay,
does not even intend or try to do it (p,i|
cToiiiao-as), deliberately, audaciously
negligent.—Sap^crsTcn iroXXds (irXt|yds):
many stripes justly his portion.—Ver.
48. ó 8e (it| yvois : the opposite case is
that of one who does not know. What
he would do if he did know is another
question; but it is not to be gratuitously
supposed that he would neglect his duty
utterly, like the other, though he does
commit minor faults. He is a lower
«lervant in the house to whom the master
gave no particular instructions on leav-
ing, therefore without special sense of
responsibility during his absence, and
apt like the average servant to take
liberties when the master is away from
home.—iravTi Sc ü èSóSt], etc.: a general
maxim further explaining the principle
regulating penalty or responsibility (cf.
Mt. xxv. 15 ff.).
Vv. 49-53. Not peace but division
(Mt. x. 34-36). This section is intro-
duced by no connecting partiele. Yet
there is a certain affinity of thought.
Strict fidelity demanded under penalties,
but fidelity not easy ; times of fierce
trial and conflict awaiting you. I fore-
warn you, that ye may be forearmed.- -
Ver. 49. irvp: the fire of a new faith,
or religion, a burning enthusiasm in
believers, creating fierce antagonism in
unbelievers ; deplorable but inevitable.—
jüaXctv, used by Mt. in reference to peace
and war, where Lk. has Sovvai.—tl 0c\'Xw
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EYAITEAION
48-S9-
563
54. "EXcye M Kal rots SxXois, ""Otoi\' ïoïjtï tV1 ri^An* dfarA>
Xouo-ac dwè * ouo-pie, euO^us XfygTe,8 d*Ou,0pos «PX«t<»" *«l Y"""01 * •"«« <»lr
outu. 55. «al Stok FOTOf irt^oira, X£y«Te, "Oti Kaiatav corai • Kal
yiyerai. 56. uiroKpiTai, to irpdauiroi\' tïjs y*JS Kal toB oüpaeoü
oïScvre 8oKifia^€Li\' • tok 8c Kcupo^ toOto^ ttws oü SoKtp.a£eTE * ; 57. Tl
8è xal dd>\' èauTÓJK oü xpifcrc to SiKaioy; 58. ii% ydp üiruyas u,£tA
toB deriSiKou aou fir* Spxorra, iv TJj 68w 8os ipyao-ïai\' dmjXXdxöai
dw\' auToG • firjirore Karao-upT) o-e irpès têk Kpmif, Kal ó KpiTrjs ore
irapa8w° tw \'TrpdKTopi, Kal o irpdKTup ae pdXXr] 5 «19 ^uXaKTff. e here nnly
59. Xe\'yu ooi, oü p.i| ^eX0r)9 €KeI6e>-> 2wj ou 5 Kal to ïo-xaTOK Xcirroy
diroSws."
» Omit -n\\v ^ABLXA 1, 33, 69 ei.
* cwi in fc^BL 64.
\' oti after XrycTc in fc^ABL, etc.
* For SoKip.a!;cT< (ADA al.) fc$BLT verss. have ovk oiSarf 8o»»atfir (W.H.).
5 "irapa.Swcr«i in ^BD minusc. (L = T.R.). The same authorities have f3a\\ii for
PaXXt).
\' Omit ov NBL t Orig.
of debtor and creditor.—80; IpyavCav
(phrase here only): usually interpreted
give diligence, give thine endeavour = <£a
operam, a T.atinism. Theophylact renders
it: give interest (of the sum owed);
Hofmann, oiïcr work, labour, in place of
money.—Karao-vpi] (here only in N.T.),
lest he drag thee to the judge, stronger
than Mt.\'s irapaSy (v. 25), realistic and
not exaggerated.—rif irpaKTOpi, the man
whose business it was to collect the
debts after the judge had decreed pay-
ment, or to put the debtor in prison till
the debt was paid. Kypke define»
irpaKTop«s: " exactores qui mulctas
violatorum Iegum a judice irrogata»
exigunt," citing an instance of its use
from Demosthenes.—Ver. 59. Xcittov,
the half of a KoSpóvi-ns (Mt.\'s word),
making the necessity of full payment in
order to release from prison still more
emphatic.
CHAPTER XIII. JUDOMENT TO CoMK.
This chapter continues the sombre
judicial strain of xii. 54-59. Beginning
with a general reference to the impend-
ing doom of Israël, as foreshadowed by
a reported tragedy which had befallen
certain individuals, it ends with a specific
pr edict ion of the destruction of Jerusalem
similar to that which closes the great
anti-Pharisaic discourse in Mt. xxiii.
The dramatic effect of the prediction
there is entirely lost in Lk.\'s narrative,
which in subsequent chapters continues
the warning. The precise circumstances
in which this logion was spoken are un-
certain.—iiri Svo-püv, in the west, the
regiem of the setting sun, and of the
Mediterranean. A cloud rising up from
that quarter meant, of course, rain (1
Kings xviii. 44, 45).—Ver. 55. kovctwv,
the sirocco, a hot wind from the desert,
blighting vegetation (Jas. i. 11), equally
a matter of course.—Ver. 56. vrroKpiTai
scems too strong a term to apply to the
people, and more appropriate to a
Pharisaic or professional audience (Mt.
xvi. 3). Raphel, after Erasmus Schmidt,
translates harioli, weather prophets,
citing a passage from Lucian in support
of this sense. This is certainly one
meaning of the word (vide Passow), but,
as Hahn remarks, the usage of the N.T.
does not support it here.—Ver. 57. 4$*
iavrüv, from or of yourselves (sua sponte,
Palairet); without needing any one to
teil you the right ; implying that the
persons addressed were destitute of the
average moral insight [cf. Lk. xxi. 30).—
Ver. 58. is Y»P: introducing a legal
scène from natural life to illustrate a
similar situation in the moral world. It
is implied that if they had the necessary
moral discernment they would see that
a judgment day was at hand, and under-
stand that the duty of the hour was to
come to terms with their adversary by
timely repentance. That is how they
would alt act if it were an ordinary case
-ocr page 576-
564                          KATA AOYKAN                           xhi.
XIII. I. I1APHZAN St" ticcs iv cwtü tw naipw dirayYAXoiTj;
•Atü ircpl tuk TaXiXaiUf, &v to atp.a ruXdros êfxt^e jicTa tüc
Quaioiv aÜTÜf. 2. Kal diroicpiOcls 6 \'incrous * etirec aö-rols, " Aokcïtï,
8ti ol ToXiXaioi outoi dfiapruXol irapa irarras tous TaXiXaiou;
iyirorro, Sn roiaÜTa 2 ireiróVSacriy ; 3. oi\\i, \\iyui éfiir • dXX\' iay
|i$) p.£Tacor)Te, irdrres io-ouTUS8 diroXctadc. 4. ?) éiceleoi ot Sexa
«01* öktüj, ify\' 08$ tTT€<rev o irup-yos Ir tw XiXudp., Kal aircKTCiyci\'
aÜTOu\'s, SoKCÏre, 8ti outoi6 0<|>£iX£rai iyirovro irapd irdiras df6p<4-
irous tous KaTotKoGtTos ir9 "icpoucraX^p.; 5. oüxt> Xéyu ifuv
» ^BLT vers», omit a I.
• opoius in ^BDLT 1, 13, 33, 69 al.
* avroi in fc^ABKLT 33, 69 al.
* TOïTa in ^BDL.
* Omit «ai ^BDL.
*  BDLX al. omit •».
its report of the teaching of Christ as if
the end were still a great way off.
Vv. 1-5. The Galilean tragedy,
peculiar to I.k., as is the greater part of
what follows, on to xviii. 14.—Ver. 1.
«apTJo-av Se\', etc.: The introduction to
the gruesome story naturally implies a
temporal connection between what
follows and what goes before : i.e., some
present when Jesus spoke as reported in
xii. 54-59 took occasion to teil Him this
piece of recent news, recalled to their
minds by what He had said about judg-
ment and how to avert it. There is no
good reason to suppose that the connec-
tion is merely topical, and that the
preface is simply a literary device of Lk.
—tüv ToX.: the article implies that the
story was current.—iv to atp.a, etc.: So
the story was told among the horrified
people: the blood of the poor Galilean
victims ruthlessly shed by Pilate while
they were in the very act of offering
sacrifice. Perfectly credible in those
times under such a ruler, and in reference
to such victims, Galileans, free in spirit,
restive under the Roman yoke. Similar
incidents in Josephus, though not this
precise occurrence.—Ver. 2. aTroxpiSeis:
Jesus answered to an implied question.
Those who told the story expected Him
to make some remarks on it; not such
doubtless as He did make.—Sokcitc,
think ye; probably that was just what
they did think. The fate of the Galileans
awakened superstitious horror prone to
impute to the victims special criminaüty.
—irapa iravTas t. I"., in comparison
with all Galileans. To make the point
more vivid the victims are compared
with men of their own province, dis-
position, and temptations.—iyivorro,
became, were shown to be.—wcxovOam,
have suffered, an irrevocable fact.—Ver. 3.
oix\'i an emphatic " no," foliowed by a
solemn " I say to you ". The prophetic
mood is on the speaker. He reads in the
fate of the few the coming doom of the
whole nation.—iaottut, in a similar way.
üo-avrus, the reading in T.R., is stronger
= in the same way. Jesus expresses
Himself with greater intensity as He
proceeds = ye shall perish likewise ; nay,
in the same way (ver. 5, ücravTog), your
towers and temples falling about your
ears.—Ver. 4. Jesus refers to another
tragic occurrence, suggesting that He
was acquainted with botli. His ears
were open to all current news, and His
mind prompt to point the moral. The
fact stated, otherwise unknown to us.—
o^eiXtVai, word changed, in meaning the
same as apapTuXol, moral debtors pay-
ing their debt in that dismal way.
The utterances of Jesus on this
occasion do not bear on the general
question: how far may lot be viewed
as an index of character ? which was not
then before His mind. He assumed that
the sufferers in the two catastrophes
were sinners and even great sinners, so
acquiescing in the popular view, because
He wanted to point a lesson for the
whole nation which He regarded as fast
ripening for judgment. From the say-
ing in the Teaching on the Hill con-
cerning the Father in Heaven giving
sunshine and rain to evil and good alike,
it is evident that He had risen not only
ahove popular current opinion, but even
abovt the O.T. view as to the connec-
tion between physical and moral good
and evil. That saying implies that there
is a large sphere of Divine action within
which moral distinctions among men are
overlooked, that good may come to bad
-ocr page 577-
5*5
EYAITEAION
t—ia.
dXX\' l&v \\ii\\ (irrofOTJTe,1 irdircs ófioius i diroXetffOc.\'* 6. "EXeye %i
toutijk tV Trapa^oX-qv • " XuKTJy et^i Tts Iv tü dpvircXüia uütoü
TT£cpUTEUU.éVT|K * • Kal T)\\8« KapTTOl\' Jt)TUC* «V (XUTTJ, Kal OÜX CUpCK.
7. etire 8i irpós tok duTreXoup\'yoV, \'l8ou, Tpia érr| 8 cp^op.ai Jtitüi\'
KapiroK iv xj} cruicfj TauTji, Kal oüx efipïo-KU, ckkoiJ/ov auTT)K • Iran
Kal tt]!\' yi\\v Ka.Tapye.1; 8. ó Sè diroKpidels Xe\'ycL aÜTb, Kupie, acpcs
aÜTT|f Kal toGto to ïtos, lus ötou aKd\\|/u trcpl auTrji\', xal 0d\\u
KOirpiac • • 9. Kap u,iV TroiTjoT] KapirdV • cl Se \\xr\\yc, els to fieWov T
CKKÓlj/eiS aÜTT)l\'."
IO. *Hk 8è SiSdo-KUK iv jiia tuk owayuyüi\' cV Toïs ffdj3/3aoi»
1 |i<Tavai]a-i)T< in fr^DLT.                    * wravTus in fc^HLM 1, 33 ai. (eüfa below)
* irc<t>vr. before cv ra ap.Tr. in J^BIJLX. * (t)tuv xapirov in all uncials.
• After «tt| tfBDLT have a<|> ov (Tisch., W.H.).
\' Ktnrpia in NABLT al. pi. (Tisch., W.H.). D has ko4>ivov «oirpiMr (W.H.
marg.).
7 tis to (icXXav before « 8< p-T/i in fe^BLT 33, 69, a better arrangement.
men and evil to good men. To our Lord
it would not have appeared impossible
that some of the best men in Israël
might be involved in the two calamities
here mentioned.
Vv. 6-9. ParabU of the barren fig
tree, peculiar to Lk., probably extern,
porised to embody the moral of the
preceding narratives ; takes the place in
Lk. of the cursing of the fig tree in Mt.
and Mk.—Ver. 6. Zvxijv A\\iv tis: a
fig tree, quite appropriate and common in
corners of a vineyard, yet not the main
plant in such a place; selected rather
than a vine to represent Israël, by way
of protest against assumed inalienable
privilege. " Perish," Jesus had said
once and again (vv. 3 and 5). Some
hearers might think: What I the Lord\'s
elect people perish ? Yes, replies Jesus
in effect, like a barren fig tree cast out
of a vineyard, where at best it has but a
subordinate place.—Ver. 7. ap.ireXoupyói\',
the vine-dresser (ap.ircXos, ioyov) here
only in N.T.—ISou, lo 1 as of one who
has a right to complain.—Tp£a ctij, three
years, reckoned not from the planting of
the tree (it is three years after planting
that it begins to bear fruit), but from the
time that it might have been expected in
ordinary course to yield a erop of figs.
Three years is not a long period, but
enough to determine whether it is going
to be fruit-bearing, the one thing it is
there for. In the spiritual sphere in
national life that cannot be determined
•o soon. It may take as many thousand
years.—fpxouai, I keep coming, the
progressive present. The master comes
not merely once a year, but again and
again within the year, at the seasons
when fruit may be found on a fig tree
(Hahn). Cf. SovXcvu in xv. 29.—oiv
cvpio-Kw, I do not find it. I come and
come and am always disappointed.
Hence the impatient {kkoi|/ov, cut it out
(from the root).—"va rl Kal: Kal points
to a second ground of complaint.
Besides bearing no fruit it occupiet
space which might be more profitably
filled.—KaTopy»! (here and in Paul\'t
epistles), renders useless; Vulgate,
occupat, practically if not verbally the
right rendering. A barren fig tree
renders the land useless by occupying
valuable space.—Ver. 8. toüto t4 «tos,
one year more; he has not courage to
propose a longer time to an impatient
owner.—Koirpia (neuter plural from
adjective Koirpios), dung stuffs. A
natural proposal, but sometimes fertility
is better promoted by starving, cutting
roots, so preventing a tree from
running to wood.—Ver. 9. ds t4
p.e\'XXov : if it bear the coming year—well
(tv fxfi understood).—«KKÓij/eis, if not,
thou shalt cut it down—thou, not I. It
depends on the master, though the vine-
dresser tacitly recognises that the de-
cision will be just. He sympathises with
the master\'s desire for fruit. Of course
when the barren tree is removed another
will be planted in its place. The parable
points to the truth taught in ver. 29.
-ocr page 578-
566                           KATA AOYKAN                          xm.
II. «at J8oü, yut^i tJk1 nvcupa ?xou<ra a(r9cfcias crt) StVa Kal1
óktw, Kal tjk CTuyKijiTTOuo-a, Kal |xt) 8urau,cVn dpaxityai els to
vavn\\{$. 13. Ï8uv 8c ciütV 6 \'It)?ous irpocreip&jrncre, Kal «Tnw
oÜTTJ, " Tufai, diroXAuaai ttjs daOceeias o-oG." 13. Kal cWdnKtr
aÖTt) t&s Xe\'PaS\' Ka* irapaxpï)u.a dwopOutrn, Kal ^Só^a^e Tor 6c6V.
14. AiroKpi6cis 8c ó dpxio-ufdywyos, dyafaKTUf otl tü aa(3f3aT<i>
Wepaireucrcc é \'inaoGs, cXeye tw ó^Xw,8 "*E| fyiepai tiaiv, cV ais
Set c\'pyd^caOai • iv TaüVais * our cp^óp-efoi OcpaircucaSe, Kal |if) rrj
i)p.cpa toC aaPpaTou." 15. \'AircKpiOi] 06V6 aÜTÜ ó Kupios, Kal
eiircr, " \'YiroKpiTd,* tKaoTos ifxCiv tu o-a(3j3dTiu ou Xiiei Tèc PoGe
aÜToG iq Tot" &vov diro "rijs <pdT>T)S, Kal dira-yayuyT irort£ci ; 16.
TauTni\' 8e", Ouya-rcpa \'Appaap. oSaay, t)V cSnoree ó laTavas, ISou,
SeVa kcu öktu) en), oük JSci XuOfjmi diro toG Seap-ou toütou Tg
1 Omit t|v fc^BLT 33 af. verss.
* After oxXu ^BL insert on.
• For ovv fr^BDL 1, 69 al. have 8c
7 fr$B have airayor (W.H. text).
• Omit xai NBT 1, 209.
4 avTais in ^ABLT.
* vxoicpiToi. in ^BLT, etc.
Vv. 10-17. Cure in a synagogue on a
Sabbath day, peculiar to Lk.—Ver. 10.
Ivrots crapfJao-i: may mean on Sabbaths
(Hahn, who refers to the discriminating
use of singular and plural in Lk.) and
imply a course of instniction in a
particular synagogue for weeks.—Ver.
11. irvcüpa do-BcvtCas: the Jews saw the
action of a foreign power in every form
of disease which presented the aspect of
the sufferer\'s will being overmastered. In
this case the woman was bent and could
not straighten herself when she tried.—
o-VY^irouo-a, bent together, here only
in N.T.—elf to iravreXés goes with
AvaKityai, and implies either that she
could not erect her head, or body at all,
or entircly. The former is more in keep-
ing with the idea of bondage to a foreign
spirit (Schanz). Similar use of the
phrase in Heb. vii. 25.—Ver. 12.
*poo-c4>a>KT|o-c : Jesus, ever prompt to
lympathise, called her to Him when
His eye lit upon the bent figure.—
4iro\\e\'\\\\jcrai: perfect for future, the
thing as good as done; spoken to
cheer the downcast woman while she
approaches. The cure was consum-
mated by touch when she came up to
Jesus (ver. 13), whereupon the eighteen
years\' sufferer burst into praise: tSó£at«
tov QcóV. A lifelike moving scène.—
Ver. 14. But religious propriety in the
person of the ruler of the synagogue ia
onee more shocked: it is a Sabbath cure.
—fXcyc t<(> SxXy: He spoke to the
audience at Jesus—plausibly enough;
yet, as so often in cases of religious zeal,
from mixed motives. Christ\'s power and
the woman\'s praise annoyed him.—Ver.
15. tiiroKpiTat: plural less personal than
the singular (T.R.), yet severe enough,
though directed against the class. The
case put was doubtless according to the
prevailing custom, and so stated as to
make the work done prominent (Xvci,
looses, that one bit of work: dvdywr,
leading the animal loosed to the water,
that another, vide Bengel).—iroTÉjti,
gives him drink, at least to the extent of
drawing water from the well, if not of
carrying it to the animal\'s mouth (the
former allowed, the latter disallowed in
the Talmud, »/<r<?LightlootandVVünsche).
—Ver. 16. The case of the woman
described so as to suggest a parallel
and contrast: a daughter of Abraham
versus an ox or ass; bound by Satan,
not merely by a chain round the neck;
for eighteen years, not for a few hours.
The contrast the basis ot a strong a
fortiori argument. The reply «a
thoroughly in the spirit of Jesus, and
the whole incident, though peculiar to
Lk., is a credible reminiscence of Hii
ministry; whether placed in its true
historical setting is a matter of minor
moment.—Ver. 17. The religious leaderi
and the people behave according to theil
charactei; the former asbamed, not af
-ocr page 579-
EYAITEAION
567
ix—aa.
r) (J^p? TOU aaPP^TOu ;" 17. Kal Taöra Xffyorros au-roG, xaTT)axu-
roiro rrarres oi dtriKf iucpoi auTÜ • Kal irds ó Sy^Xos iytaiptv èirl
iraai toÏ; eV8ó£ois tois yiKOp.«Vois üir auTou.
18. "EXeye 8e,1 " Tiei ójioia ia-rlv ij ^aaiXeia roS 6«o0; Kal
nVt éptoiuau a&Tr\\r; 19. \'Ouoia èo-rl kókkw «rifdireus, oV Kap^if
av0pajTTO9 c^aXcK els Krjiroc iau-roG * Kal t|u|T)7e, Kal lyivero els
8eV8poK fie\'ya,2 Kal Ta ireTCii\'d toG oüpafoG KaTeo-K^cuo\'ti\' éV rots
KXdSois aÜTou." 20. Kal irdXie elire, " Tm ójioicóiru T^f j3ao-iXeiaK
ToG GeoG ; 21. éfiota tem ï,uixr), y)v Xapoüaa yun] (WkjMh|MI>3 Elf
dXcupou croTa Tpia, lus ou é£u|j.u9i] o\\ov."
22. KAI SieiropeueTO koto ttöXcis Kal Kwp,as SiSdo-KUP, Kal
1 For Si NBL 1, 13, 69 aZ. have ovv.
*  ^HDLÏ codd. vet. Lat. syr. cur. omit |i«ya, added by scribes in a spirit oi
exaggeration.
* «pvijnv in BL minusc. (Tisch., W.H.).
Vv. 22-30. Are ther* few that b*
saved f This section is a mosaic of
words found dispersed in the pages of
Mt.: the strait gate (ver. 24) in Mt. vii.
14 ; the pleading for admission (w. 26,
27) recalls Mt. vii. 21-23; tne exclusion
from the kingdom (w. 28, 29) reproduces
Mt. viii. n, 12 ; the apothegm in ver. 30
= Mt. xix. 30, xx. 16. The parabolic
word concerning the master of the house
(ver. 25) seems to be an echo from the
parable of the ten virgins. The question
as to the number of the saved introduc-
ing the group need not be an artificial
heading furnished by Lk. or the compiler
of his source.
Ver. 22 is a historical notice serving to
recall the general situation indicated in
ix. 51. So again in xvii. 11. " Luke
gives us to understand that it is always
the same journey which goes on with
incidents analogous to those of the pre-
ceding cycle," Godet. Hahn, however,
maintains that here begins a new division
of the history and a new journey to
Jerusalem, yet not the final one. This
division extends from this point to xvii.
10, and contains (1) words of Jesus on
the way to Jerusalem (xiii. 22-35), (*)
words spoken probably in Jerusalem (xiv.
1-24), (3) words spoken after the return
to Galilee.—SiSdaicuv, teaching; the
main occupation of Jesus as He went
from village to village. The long section
from ix. 51 to xviii. 14 is chiefiy didactic
in contents, though an occasional heal-
ing is recorded.—Kal irop. iroi., the Kal
is epexegetic = and at the same time;
His face set towards Jerusalem »• Ui
taught.
convinced but as confounded, the latter
delighted both by the works and by the
words of Jesus.
Vv. 18-21. The parables of the mustard
leed and the leaven (Mt. xiii. 31-33, Mk. iv.
30-32). Lk. may have introduced these
parables here either because the joy of
the people was in his view the occasion
of their being spoken, Jesus taking it as
a good omen for the future, or because
he found in his source the two things,
the cure and the parabolic speech, re-
corded together as incidents of the same
meeting in the synagogue. In either
case it is implied that the parables were
spoken in a synagogue, in the latter case
as a part of a regular synagogue address.
This is the interesting feature in Lk.\'s
report of these parables. It is the only
instance in which parables are con-
nected with synagogue addresses as
their occasion. The connection is every
way credible, both from the nature of
the two parables, and from the fact that
Jesus was wont to speak to the people
in parables. How many unrecorded
parables He must have spoken in His
synagogue addresses on His preaching
tour through Galilee, e.g. (Mk. i. 39).—
Ver. 19. Ktjirov, garden, more exact in-
dication of place than in Mt. and Mk.—
St\'vSpov, a tree; an exaggeration, it
remains an herb, though of unusually
large size.—Ver. 20. The parable of the
leaven is given as in Mt. The point of
both is that the Kingdom of Heaven, in-
significant to begin with, will become
great. In the mind of the evangelist
both have probably a reierence to
Gentile Christianitr.
-ocr page 580-
s
KATA AOYKAN
568
XIII.
•nopeiav irotoupceos cis "Upouo-aX^u,.1 33. ctirc tt n< aü-rC,
"Kupte, el oXiyoi ol crwSóp.ci\'oi;" \'O ü ctirc irpès auroifc,
24. "\'AyuKiJcafle cl<rc\\0cÏK 81a Ttjs orerfjs iruXijs*\' 3n iroXXoi,
Xeyu u|xïf, ^Tpaouirii\' clacXBciK, Kal oök 1<xxutou<tiv. 25. \'Ac))\' ou
&v c\'yepBfl ó oÏkoScctttÓttis, Kal diroxXciaij tV 6upa,\'- Ka>l ap^trflc
cfw coraVai Kal xpoucif tijc Oipav, Xc\'yoiTes, Kupie, Kiipic,8 aVoi§or
-rifi.lv • Kal diroKpiGcls Ipel üft-lf, Ouk otSa üp.5s, Tróflee laji • 26. tÓtc
ap§ea8e* XfyeiK, \'Ecpdyojxef eV<3móV crou Kal eiriopep, Kal cV Talg
1 Upoo-oXvpa in fc^BL.                       \' Ovpas in fc^BDL I, 131 Orig.
•Omit second *vp. fc$BL 157 Lat. and Egypt. verss.
* B has ap£c<r6« (Tisch., W.H., text), bat fc^DLT and many more have apËnotf
(W.H. marg.).
Vv. 23-24. il 4X. ol a-al.: cl intro-
duces a direct question as in Mt. xii. 10
and Lk. xxii. 49: are those who are
being saved few ?—irpos ovto«s, to them,
not to the questioner merely but to all
present, as the reply was of general
concern.—Ver. 24. aY<ovit«o-8c cis.:
itronger than Mt.\'s cto-<?X8eTc, suggest-
ing the idea of a struggle or prize-fight
(1 Cor. ix. 25) in which only a few can
win, so virtu.illy answering the question
in the afnrmative.—Sia t. <t. Svpat,
through the narrow door (itvXtjs, gate, in
Mt.): no interpretation of the door here
any more than in Mt. But the connec-
tion suggests repentance (w. 23, 25).
The Kingdomof Heaven is here conceived
of as a house.—iroXXoï: the idea is that
many shall desire admission and shall
not obtain it. The reason in the parable
is the narrowness of the door, making it
cmpossible for so many to get in in a
«hort time. All are in earnest; no stress
il to be laid on ti)r^arovciv, shall zeek,
as if it meant something less than
iyuvCtco-Sf (Godet). All strive, but
success is for the strongest who can
push the weaker aside. So in the
parable. In the interpretation the one
point to be insisted on is: be in dead
earnest.
Vv. 25-27. Here begins a new
parable and a new sentence, though
some (Beza, Lachmann, W. and H.)
connect with what goes before, putting a
comma after l<rxv<rov<riv. Against this
is net only the change from the third
person to the second (óp|i)o-8«), hut the
fact that the cause of exclusion is
different: not the narrowness of the
door, but coming too late. The case
put now is that of the master of a house
who is giving an entertainment. He
waits for a certain time to receive his
guests. At length, deeming that all are,
or ought to be, present, he rises and
shuts the door, after which no one can
be admitted. Some, however, come later,
knock at the door, and are refused ad-
mission. The moral of this parable it
distinct; of the former parable it was:
be in earnest; of this it is: be not too
late.—io-Tavai Kal Kpovciv: both verbs
depend on ap{i)o-6f. ye begin to stand
without and to knock. Some take
iorTavai as = a participle, but it is better
to take it as denoting a first stage in the
action of those arriving late. At first
they expect that the door will be opened
soon as a matter of course, and that they
have nothing to do but to step in. By-
and-by they find it will be necessary to
knock, and finally, being refused ad-
mission even when the door is opened,
they are fain to plead (ver. 26).—Kal
diroKpificls: the Kal here has the force
of then. The sense would have been
clearer had it been omitted. Here
properly begins the apodosis of the
sentence and the close of the parable
proper = then he answering will say:
I do not know you.—iró9ev l<ni:
these added words rather weaken than
strengthen the laconic ovk olSa vaas of
Mt. xxv. 12 = you must be strangers, not
of those invited.—Ver. 26. This verse
is viewed by many as the apodosis of a
long sentence beginning with a<b\' ov
(ver. 25), and the emotional character of
the passage, in which parable and moral
are blended, goes far to justify them.
But it is better on the whole to find here
a new start.—ivütrióv o-ov, before thee,
either, as thy guests or hosts (Capernaum
feast, dinners in the houses of Pharisees),
i.e., with thee; or. under tbine eye—in-
-ocr page 581-
EYAITEAION
569
•3—3*.
vXarciaif fifuav 4Si8a£as. 37. Kal Iptl, Afyu1 ifu», oux ot8a
üfids,2 inSOef *Vr^- d.iTÓ0TT)T€ Air* Ju,oG irdtres ol* «"p-ydTai rijs*
dSiKias. 28. eKtï éarai A K\\au9p,o$ Kal ó f3puyu.os tuk óSórrui\',
órav Ó<|ii]a6e4 \'Appaau. Kal "laaaK Kal \'laxu/3 Kal Trtirras tous
wpo<pT]Ta$ tv tt) PaaiXcia toG 6coG, üp.as Sè ÏK(3aXXop.eVous c$u *
29. Kal rjlouaii\' diro CvaroXüv xal Suo-fiólv, Kal diro poppd Kal
►Ótou, Kal dpaK\\i6r)<70iTai eV rg (3acn.Xeïa toO 3eoG. 30. xal ïSou,
•lalf eaxiToi o* laoirai irpÜTOi, xaï eïcri irpÜToi ot ëtrovrui. ccr^aToi.
31. \'Ek aÜTTJ Tg rjp.t\'pa5 irpocnjXöcV Tiecs $apiaaloi, Xtyorres
aÜTÜ, ""E£«X0e xal iropcuou ivrtüQev, 5ti \'HpcuSrjs 6tXei ere diro-
1 For Xeyw BT have \\tyuv (W.H.).                * Omit vpat BLRT minusc
*  J^BDL al. omit 01, and fc^BLR omit ttis. So D also, but with avopiov.
* o<|ff(re< in BDX 69 al.                 « «pa in tfBDLX al. (Tisch., W.H.).
volving a claim simply of neighbour-
hood. The former is the more likely,
because it puts the case more strongly in
their favour.—Ver. 27. ovk ol8a, etc.:
the same answer, iteration cum emphasi
(Bengel).—i.ir6trn\\Tt, etc.: nearly as in
Mt. vii. 23. This answer goes entirely
out of the parable into the moral sphere.
In the parable exclusion is due to arriving
too late; in the spiritual sphere to
character.—aStKias, Mt. has avojitav,
lawlessness. Against the tendency-
criticism Schanz remarks : " avofiia in
Mt. is Jewish-Christian but not anti-
Pauline, a8uc(a Pauline but not anti-
Jewish ".
Vv. 28-30. Concluding reflections.—
Ver. 28. {k«ï, there ; thtn, according to
Euthy. Zig. (t<5tc, iv IksiVu tü Kaip$).
Kuinoel also takes it as an adverb of
time in accordance with Hebraistic
usage, and Bornemann cites instances
trom Greek authors of the same use of
adverbs of place as adverbs of time. But
there is not only verbally correct, but
graphic: there, outside the door of the
house where patriarchs and prophets
feast, shall the excluded weep and gnash
their teeth, all the more because they
think they have a right, as belonging to
the chosen race, to be within.—Ver. 29
points to an aggravation of the misery
of the outcasts: men coming from every
quarter of the globe to join the festive
company and finding admission. The
•hut door and the too late arrival are
now out of view, and for the private
house of the parable is substituted the
Kingdom of God which it represents. It
is needless to ask whether Mt. or Lk.
has given this saying in its true place,
Perhaps neither has The important
point is their joint testimony to the say-
ing as a true utterance of Jesus.—Ver.
30. The same remark applies to this
saying. As it stands here it refers to
Jews as the first who become last, and
to Gentiles as the last who become first,
and the distinction between first and last
is not one of degree, but absolute =t
within and without.
Vv. 31-33. Waming against Herod
by Pharisees, peculiar to Lk., but Mk.
(iii. 6, viii. 15) has prepared us for com-
bined action of court and religious
coteries against Jesus similar to that
against Amos (vii. 10-13), DOtn alike
eager to be rid of Him as endangering
their power.—Ver. 31. {£«X6e : xvii. 11
shows that Lk. did not attach critical
importance to this incident as a cause of
Christ\'s final departure from Galilee.—
6c\'Xei <rc airoxTctvai: was this a lie, an
inference, a message sent by Herod in
order to intimidate, or a fact which had
somehow come to the knowledge of the
reporters ? It is impossible to ascertain.
The answer of Jesus seems to imply
that He regarded the Pharisees as
messengers, and also innocent tools of
the crafty king. But He answeis
according to the ex facie character of
the message, that of friends warning
against a foe, while probably having His
own thoughts as to where the craft and
the enmity lay. The one thing certain
is that there was low cunning some-
where. The king was using the
Pharisees, or the Pharisees the king, or
perhaps they were both playing the same
game. Possibly the evangelist viewed
the Pharisees as friends.—Ver. 32.
tq aXuirtKi TavTTj, this fox; the fox
revealed in this business, ostensibly the
-ocr page 582-
KATA AOYKAN
xin. 3a—35.
570
KTtlvM." 31. Kaï etirtK aürots, " nopeuOéVres eïiraTe T»j dXcfrireict
Taurj], \'iSoü, eV£dXXu Saipdiaa Kal ia<rei$ c\'ititïXw \' <rf]^tpor Kal
aüpioy, Kal Tjj TpiTt) TtXeioOu.cn. 33. iAt)!» 8« ue arffiepov Kal
aupioi\' Kal tjj èxofieVrj iropcueaOai • Sti oök eVSexerai irpo<piq"n)K
diroXecrOai ë£w \'kpouoaXr\'ip.. 34. \'lepouaaX^p,, \'lepouaaX^p,, r)
dirOKTCicouaa tou$ irpocp^Tas, Kal XiöoBoXoücra tous direo-TaXptVous
irpos aiTC\\v, irocrdKis TiBeXtjcra cruawdfai tól Telera aou, 8c Tpoiror
opvis TTjf ^auTTJs coaaidf öiro Tas irrepu-yas, Kal oük ï|8eXiicraT€.
35. ï8ou, d<pi€Tai óple ó outos öjwic ?pT)p.os 2 • dpfjf 8è Xcyw 8 ü\\xiv,
Sn* oü (jltj uc 5 Ï8ijt« €(üs af V)|tj, 5t£ * eiTnjTC, EüXoYljieVos 6
IpX^peros iv ócópaTi. Kupiou."
» «iroTtX» in NBL 33, 124 (Tisch., W.H.).
* j^ABKL al. verss. omit cprjpas, found in DXA 33 al.
* Xcy» Sc (for apr|v Se Xcy. in minusc.) in BDX al. (W.H. with 81 in brackets).
Simply Xrv» in J^L (Tisch.).
« Omit ptv tfBDL (W.H.).
1 For pc i8t)t« j«$B have iSi)tc pc; for fwt w BDL have cus; b$BL omit ijfrj
•m, which may be conformed to Mt.
king, but in a roundabout way the
would-be friends may be hit at (Euthy.
Zig.). The quality denoted by the name
is doubtless cunning, though there is no
clear instance of the use of the fox as the
type of cunning in the Scriptures else-
where.—o-TJpcpov, etc.: this note of time
is not to be taken strictly. Jesus is in
the prophetic mood and speaks in
prophetic style: to-day, to-morrow, and
the third day symbolise a short time.—
TcXciovpai as to form may be either
middle or passive. If middle it will
mean: finish my healing (and teaching)
ministry in Herod\'s territory (Galilee
and Peraea). This meaning suits the
connection, but against it is the fact that
the verb is never used in a middle sense
in N.T., and very rarely in classics.
Taken passively it will mean: I am
perfected by a martyr\'s death (Heb. xi.
40, xii. 23). Commentators are much
divided between these meanings.—Ver.
33. itXt]v, for the rest, or, on the other
hand, introducing the other side of the
case se I must work still for a little space,
yet I must keep moving on southwards,
as the proper place for a prophet to die
is Jerusalem, not Galilee. The second
note of time («njpepov) coincides with
the first: work and moving southwards
go hand in hand.—oük «Vo7x«t<u, it is
not fitting (here only in N.T., cf. xvii. 1).
John was murdered in Machaerus, but
that was an offence against the fitness of
things. The reply of Jesus is full of
dignity and pathos. In effect He says:
I am not to be driven out of Galilee by
threats. I will work till the hour comes.
Nevertheless keep your minds easy,
princes and Pharisees I I must soon
endure a prophet\'s fate, and not here.
I go to meet it in the proper place,
though not in fear of you.
Vv. 34, 35. Apostrophe to Jeruzalem
(Mt. xxiii. 37, 38), suitably introduced
here as in sympathy with the preceding
utterance, though not likely to have
been spoken at this time and place, as
indeed it is not alleged to have been.
It is given nearly as in Mt.—tt|v vomriav
(for to vocro-ïa in Mt.) = a nest (nidum
snum, Vulgate), hence the young in the
nest. Vide remarks on Mt., ad loc.
Chapter XIV. Table Talk and a
Concio ad Populum.—Vv. 1-24 contain
a digest of sayings of Jesus at the table of
a Pharisee, this being the third instance
in this Gospel of such friendly inter-
course between Him and members of the
Pharisaic party. The remaining part of
the chapter consists of solemn words on
self-sacrifice and on counting the cost
represented as addressed to the people.
Vv. 1-6. The dropsical man healed,
with relative conversation, in Lk. only
(cf. Mt. xii. g-14).—Ver. i. cv t$ <X8civ,
etc.: the indication of place and time is
very vague so as to lend plausibility to
the suggestion that the introduction is
-ocr page 583-
EYAITEAION
XIV. 1—6.
57»
XIV. 1. KAI iyivtro ir tw «XCeie auToe cis oIkóV titos tök
apxcWuf Tuf 4>api(raicdK trappd-rw <payeïi\' apTow, Kal auTol fjvac
Traparnpoup.Ei\'oi aÜTÓV. 2. Kal ISou, dVSptJTrós tis )V üSpwmKos
Êp.TTpocrSei\' aÜTOÜ \' 3. Kal dlTOKpiÖels ó \'irjtroüs ctirc irp6s tous
eopuKO&s xal <t>apicraious, Xcyw, "Et1 ?£eori tw (raPpd™ 8epa-
TreuetK2;" 4. Ol Sè T^ffiixao-af. Kal tTuXufJóp-eros IdaaTO aÜTÓV,
Kal ÜTreXuaE. 5. Kal uTTOKOifhls :\' irpos aÜToüs ctirc, " Tivos üu.wk
ovo<s * f) PoG; eis <j>peap èjATrecei rai\' Kal ouk tüGt\'us dfao-rrucrei oütok
tf Ttj ° t\'|u.e\'pa tou aaPPaTou;" 6. Kal oük Xir^uaav &yra-aoKpi6i\\v<u
auTw7 Trpos Taüra.
1 NBDL 5g omit 11.
1 NBDL 1, 13, 69 al. codd. Lat vet. add i) ov after Stpairivnv (Tisch., W.H.).
•  BDL omit avoKpi.8cif.
4 For ovos (J<$LX 1, 33) B al. have vios. D has irpofiaTor. Syr. cui. has all
three: mos t) fjovs t| ovos (Baethgen). Vide below.
•  ir«r«iTai in ^ABL i, 13, 69 al.
•  Omit Ti) KB.                            » Omit avrw J^BDL minusc.
of reverence for the Sabbath and in fear
of its strict guardians (Euthy. Zig.)—not
indicated.—Ver. 3. diroKpiScis : Jesus
addresses Himself to the doublé situa-
tion ; on the one hand a sick man dumbly
appealing for help, on the other jealous
religionists aware of His free habit and
expecting eccentric speech and action
open to censure.—«Êeo-riv, etc.: first He
asks a question as to the legality of
Sabbatic healing in a tone which amountt
to an affirmative assertion, allowed to
pass uncontradicted {i\\<Tvxaa-av) ; then
He proceeds to answer H is own question
by healing the man (ver. 4), and finally
He offers an apology for the act.—Ver. 5.
tCvos iu.üv, etc.: an avvkward Hebraistie
construction for tis vu.üv ov, etc.—vlos
t\\ p\\>Ss, a son or (even) an ox, in either
case, certainly in the former, natura!
instinct would be too strong for artiiicial
Sabbatic rules.—fypiap, a well, or cistern,
an illustration as apt to the nature of the
malady as that of the ox loosed from tha
stall in xiii. 15 (Godet).—cvSc\'us, at once,
unhesitatingly, without thought of
Sabbath rules. The emphasis lies on
this word.—Ver. 6. ovk iir. ovto-
iroKpi6rjvai (again in Rom. ix. 20):
silenced but of course not convinced.
The difference in the way of thinking
too great to be overcome in a moment.
Luke bas three Sabbath cures. The
present one has no very distinctive
features. The accumulation may point
to a desire to help wealc Christians to
extracted from the parabolic speeches,
w. 7-24 (Holtzmann, H. C).—apxoVTwv
t. ♦., the house is described as that of
one of the riders of the Pharisees, an
inexact expression, as the Pharisees as
such had no rulers, being all on a level.
Omitting the article before 4>ap. (as in B)
we might take this word as in apposition
and render : one of the rulers, Pharisees ;
rulers meaning the Sanhedrists, and
Pharisees denoting their reügious
tendency (so Grotius, who therefore
thinks the scène was in Jerusalem).—
«rappdrcj) 4>av«ïv ap-rov: feasting on
Sabbath was common among the Jews,
tx pietaU et religione (Lightfoot), but the
dishes were cold, cooked the day before.
—Kol, introducing the apodosis, and the
main fact the suspicious observation of
Jesus by those present at the meal
(atiroi). Alto;;ether a strange situation:
jesus the guest of a great man among
the Pharisees, as if held in honour, yet
there to be watched rather than treated
as a friend ; simple-hearted geniality on
one side, insincerity on the other.
Vv. 2-6. vSpuiriKos (SSpanJi): here only
in N.T., a solitary instance of this disease
among the healing acts of Jesus. No con-
ceivable reason ibr its being mentioned
except that it was a fact.—cp/irpoo-ficv
avTov, beiore Him, so that He could not
fail to see him; how there—as guest,
as brought by the Pharisees to tempt
Jesus, come there of his own motion in
hope to be cured, though not asking out
-ocr page 584-
KATA AOYKAN
XIV.
S7*
7. "EXcye 81 irpos tous kckXt)|jlcVouc; iropaPoX^i\', \'iitiyav irus Tas
TrpuToxXiaias i£t\\{yovro, \\iyav irpös auTous, 8. ""Otok kXt)8ijs
öir<5 tikos ets yduous, p.$) KaTaKXtOfjs el% tty irpttiTOKXi<riaK • |ir|iroT«
trri|i(>TepÓ9 erou j) KeKX-rjptVos öir\' auToS, 9. Kal ^XÖojk 6 crè Kal
auTOf KaXeVas «!pei croi, Aès toutw Toirof Kal tot« ap||) (icr*
aï<rxukt)s toc éaxaTOC rétcov KaTtxetK. io- aXX\' óVaif kXtjÖtjs,
Tropeuöels &yirrt<rov\' ets rèc ëo-xaTOK tÓtw • IVo, Stok IX6t) ó
kckXtjkus ere, etiTT) 2 aoi, 1X6, bTrpocrai\'dp,T]8i dyuTEpoi* • t<5t£ corai
aoi 8ó£a cVfüirioc * twc cruvai\'aKei.peVuK «joi. II. Óti iras 6 Ö ÜK
c\'auToi\' raireivuBricrsTai. • Kal 6 Taimi\'we éoutok ü uOtiarrai."
12. "EXeye 8è Kal T<3 kckXt|kÓti aü-róV, ""Otok iroifjs apicrroe f[
itlirvov, (AT) 4>wv£i tous <|>tXous <rou, p/nSè tous d8e\\<J>ous ctou, pvi]8i
toüs o-uyyei\'ïïs o-ou, p.t)8£ yeiToyas uXouorious • u-rjiroTe Kal oütoi ai
1 Acts iii. 5,
1 Tim. iv,
16.
b here only
inN.T.
* <p«i in fc^BLX minusc
\' avairccrc in ^B al.
* iravTuv after «vunriov in fc^ABLX verss.
get above their scruples by an appeal to
the Master (Schanz). In the first and
second cases the principle of Christ\'s
defence is indicated: it is lawful to do
good (vi. g) ; you may do for a man, a
fortiori, what it is lawful to do for a
beast (xiii. 15). In the present case it is
not indicated. It may be: you may do
for another what you all do for your
own, son or ox (Meyer, J. Weiss); or if
need is a valid plea in any case, it is
valid in all cases (Schanz).
Vv. 7-11. Take the lowest teat. Here
begins the table talk of Jesus, consisting
of three discourses. The first addressed
to the guests in general is really a parable
teaching the lesson of humility pointed
in ver. n. " Through the medium of a
counsel of prudence relating to ordinary
social life He communicates a lesson of
true wisdom concerning the higher
sphere of religion" (The Parabolic
Teaching of Christ).—Ver. 7. Éwe\'xwv,
observing. Euthy. renders: pcp.<t>4p.cvo$,
blaming, in itself a legitimate meaning
but not compatible with irüs. The
practice observed—choosing the chief
places—was characteristic of Pharisees
(Mt. xxiii. 6), but it is a vice to which all
«re prone.—Ver. 8. y<4""\'S> a marriage
feast, here representing all great social
functions at which ambition for distinc-
tion is called into play.— êrrtpbrtptt
rov: this does not necessarily denote
one of known superior social standing,
but may mean simply one held in more
honour by the host (Hahn).—Ver. 9.
<X0uv ó, etc.: the guests are supposed to
have taken their places before the host
comes in.—&p£r| : the shame would be
most acutely feit at the beginning of the
movement from the highest to the lowest
place (Meyer).—t. «txotov t., the
lowest place just vacated by the honoured
guest, who is humble in spirit though
highly esteemed, who therefore in his
own person exemplifies the honour and
glory of being called up by the host from
the lowest to the highest place.—Ver. 10.
irpocravapi)9i avwTcpov : "go up higher,"
A.V. and K.V. ; better " come up
higher," which gives effect to the irpcif.
The master invites the host to come
towards himself. So Field (Of. Nor.).—
Ver. ir: the moral of the parable; a
great law of the Kingdom of God dear to
the heart of the Pauline evangelist, re-
curring in xviii. 14.
Vv. 12-14. A word to the host, also
parabolic in character in so far as it
gives general counsel under a concrete
particular form (Hahn), but not parabolic
in the strict sense of teaching spiritual
truth by natural examples.—Ver. 12.
4>uveïv used for KaXciv in Hellenistic
Greek (Farrar, C. G. T.), denoting formal
ceremonious invitation as on a great
occasion (Hahn).—toiis <{>i\\ot/s, etc:
four classes likely to be asked on
ordinary social grounds are named—
personal intimates, brethren, relations
(these two form one category), and rich
neighbours. The epithet irXovo-fov»
belongs to the last class aione. Friends
and relatives are called because they
are such. Mere neighbours are called
-ocr page 585-
EYAITEAION
573
r-**
dcTiKaXto-wcri,1 Kal y^yjtoi <toi \' dtrairóSoaa.1 13. dXX* 8tcw iroijjs e Rora. xl.»
Sox^f,2 xaXei itt<i>xo"S) dcainipous, x0^0"*) tu^XouV 14. Kal
fiaKapi.01 eert] * Sn oük t^oucnv dvrairoSoGcai <roi • dirairoSo9qo~eTai
yap aoi iv ttj cn\'aorciaei tuk OUCaUtr.
15. \'AKoücras Sc ris tüp owaKaKeipéVui\' raüra tlireK aüru,
" MaKapios, 5s8 <f>ay€Tai dpTOK eV Tjj f3acriXeïa toO 6eoG." 16. \'O
Sc cTttci\' aÜTÜ, ""Acflpuirós tis èiroiTjo-e * SeïirfOK |*e\'ya\' Kal èxaXeo-e
iroXXou\'s • 17. Kal dirccTeiXc tok SoGXok aÜToG ttj (5pa toG Sciitkou
ciireïf toIs KïKXrjfitVoig, "Epxeo-6c, 5ti t)Stj ëroipd tori6 irdira.\'
18. Kal r}p£afTO diro pias irapaiTeïo-öai Tfórres.7 ó rrpwTOs etircp
aürü, \'AypoK rjyópao-a, Kal «xu di\'dyKij»\' c^cXdclK Kal8 ïSeïf aÜToV*
èpcjTÜ «re, éxc P£ Trapr)rr|uéVoi\'. 19. xai ÊTcpos ctire, Zcuy/n fioüv
i|yópa<ra ircWc, Kal 7ropeuou,ai SoKiado-ai aura * cpUTU at, i?x« p«
1 o-i after avTiKtxX. in ^BDLR 1, 69 al., and 0-01 after avTair.
* J>$B have 8oxt)v iroii)S.
* oo-tis in X"BLPRX \'1 \'3> °9 a,-                     * «iroiei in fr$BR !•
•curi in NI.R (Tisch., W.H., marg.); €<rri (T.R.) in BDX (W.H. text).
* Omit iravTa ^BLR.                    \' iravrcs irapau in fr^BDLRX 1 verss.
1 For c{cX8civ Km t^BDL have simply f{«X0ur.
only because they are rich, or, more and its blessings than they seem to care,
generally, socially important.—jiijiroTt, and teaching that these will be offered
lest, presenting return invitations (óvti- to those who do care indeed.
KaXctv, here only in N.T.) as an object Vv. 16-20. ixiXicrtv; it was a great
of dread, a fear unknown to the world. feast and many were asked, with a
(Hic tnetus mundo igtiotus, Bengel.)— long invitation.—Ver. 17. fliretv toïi
Ver. 13. Soxtjv, the same word used by kckXt]u.«vois : 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    (Rosenmüller,Aï\'org\'«i/a»rf,v. 192 ;Thom-
sort here recommended by Jesus.—    son, Land and Book, vol. i. chap. ix.).
paKapio?, here and always denoting rare    —Ver. 18. diro pias (supply yvuui^
virtue and felicity = the pleasureof doing    t|/vxrjs, 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 Greelc
joy that every really beneficent action    literature), with one consent.—irapai-
brings «01».—tüv SixaCuv : in specifying   Ttïo-flai: not to refuse, but in courteoui
the righteous as the subjects of the    terms to excuse themselves.—o irpü-ros,
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.—óypov ^vó pao-a: a respectable
when.                                                           excuse, by no means justifying absence,
Vv. 15-24. The great feast (cf. Mt.    but excellently exemplifying preoccupa-
xxii. 1-14), very naturally introduced by    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    «fxu dvayKi)v : 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 Iparrfi in the sense of rogo,
speaker. The parable expresses ibis    and ïxc p« vikmrr\\y.tvov (Grotius). But
truth in concrete form, setting forth that    parallels can te found in Greek authon
many care less for the Kingdom of God    for the first. Kypke cites an instance of
-ocr page 586-
574                          KATA AOYKAN                           xiv.
irapr|Tr||AeVoi\'. 20. Kal ÊTEpos efire, TuvatKa ?yr)|ia, Kol Sta touto
oü SucajAat èXÖetv. 21. Kal irapayei\'OfAei\'Os ó 80GX0; e\'Keïvos1 air-
VjyyeiXe tö Kupiu aÖTOu Taüra. Tóre èpyicSels ó oiKoSeaTrórrjS elire
tw SouXw aÓToO, "E§eX9e radius els Tas irXaTeias Kal püpas Ttjs
iróXews, Kal tous tttwxous Kal ayairrjpous Kal ^uXoüs Kal tu<|>Xous s
elo-ayaye &8e. 22. Kal etirec 6 80GX09, Kiipie, yéyoyei\' <&s 8 èrceTafas,
Kal ?ti tÓttos ecrri. 23. Kal eïireK 6 KÜpios irpos toi< SoOXoe,
"EfeX0e ets Tas êSous Kal 4>payjAOus, Kal dvdyKacroi\' elaeXöeïi\', ïca
yejiKjOvj ó o\'kÓs /aou.4 24. Xéyw yap öfAiV, oti oüoels tük dkÖpuK
^KeiKwi\' tüi\' KeitXr)jasi\'coi\' yeuaeTai pou tou oeiwou."
• TV(p. Kat x<a\\. in fc^BDL, etc.
*  (aow o oikos in ^ABDLX 157 e cop.
püp.as, broad streets and narrow lanes
(Mt. vi. 2, q.v.); all sorts of people to be
met with there and many of them: in-
vitation to be broadcast, no one to be
shunned however poor or unsightly ; the
poor, maimed, blind, and halt rather to
be preferred, therefore expressly named
—such is the master\'s mood in his
disgust at the behaviour of the well-todo,
propertied, happy classes—a violent but
natural reaction.—Ver. 22. tri róirat
ia-ri, yet there is room, places for more;
many more, else the servant would hardly
think it worth while to mention the fact,
though he quite understands that the
master wants the banqneting hall filled,
were it only to show that he can do
without those saucy recusants. Room
after such a widespread miscellaneous
invitation speaks to a feast on a grand
scale, worthy emblem of the magnificence
of Divine grace.—Ver. 23. óSotis Kal
(f>payuovs, " highways and hedges " ; the
main roads and the footpaths running
between the fields, alongside of the
hedges (Hahn); these, in the country,
answering to the streets and lanes in the
town. The people to be found there are
not necessarily lower down socially than
those called within the city, perhaps not
so low, but they are without, represent-
ing in the interpretation the Gentiles.—
avayKao-ov, compel; renects in the first
place the urgent desire of the master to
havean absolutely fullhouse, in thesecond
the feeling that pressure will be needed
to overcome the incredulity of country
people as to the invitation to them being
meant seriously. They would be apt to
laugh in the servant\'s face.—tvaye(Ai<r8fj:
the house must be full, no excuse to be
taken; but for a curious reason.—Ver.
24. Sti ovScU, etc. : to keep out the
1 Omit «Kcivas ^ABDL al.
* For ws ^BDLR i, e, etc, have o.
the second from Josephus. The third,
if not a Latinism (Meyer and J. Weiss
say no, Schanz and Hahn yes), is at
least exactly = excusntum me habcto.—
—Ver. 19. ËTtpos, another ; his excuse
is a!so highly respectable, though nothing
more than a decent excuse; the pre-
occupation very reai, though the apology
lame. Five yoke of oxen a very important
purchase in the owner\'s eyes.—Ver. 20.
yvvauca tYnpa: most presentable excuse
of all, therefore oflered smis phrase;
preoccupation this time intense, and
surely pardonable? In the natural
sphere these are likely forms of pre-
occupation, but not necessarily either
the only, or even the chief in the spiritual
sphere, or those which kept the lawyers
and Pharisees from accepting the teach-
ing of Jesus. Their prepossessions were
religious and theological.
Not only these three but all decline to
come. In the natural sphere this is
highly improbable and unexampled.
Jesus, from no fault on His part as a
parable artist, had to make improbable
suppositions to exemplily the fact in the
spiritual sphere, which in this instance
was that the bulk of the Jewish people
were indifferent to the Kingdom as He
presented it. On the other hand, in the
parables spoken in justification of His
own conduct, the case put has the
kighest measure of probability. Vide,
*.g., those in next chapter.
Vv. 21-24. The sequel.—Ver. 21. The
servant has done his duty and returns to
make his strange report.—Apyur8cis,
enraged ; no wonder.—c£e\\6< raxeus, go
out quickly ; no time to be lost, as all
things are ready; but the thing chiefly
to be noted is how the word answers
to the master\'s mood —irXa-rcCas Kal
-ocr page 587-
EYAITEAION
ao—28.
575
25. luKcxropeuorro 8è oütw 8x\\oi ttoXXoi • Kal orpa$el$ ftirc irpès
auTous, 26. " Eins cpxcrai Trpós p-s, Kal oü uiact tok ira-rlpa ÉauTou,1
Kal -ri]t\' p.T)Te\'pa, Kal Tr)e yuvaÏK.a, Kal Ta TeVfa, Kal tous d8eX4>oüs,
Kal Ta; aStX^ds, «ti 8c Kal2 tt|>\' lauToü ij/ux-iï»", oü SüVarai uou
ua6r)TT|s circa.3 37. Kal Sotis ou Pacrrd£ci rèf oraupoi> cxijtoü,4
Kal Ipx«Tai óttÏitu uou, ou SuVa-rcu uou eteai uavrfrqs. 28. ti\'s yap iü (to ex-
ii uu&p, OAwf irupyof oUoSoufjo-ai, oüxl irpwTOi\' «aöicras d \\|rr|4>i£«i Jounting).
1 So in BL al. (W.H.). NDX, etc, 1, 13, 69 al. have avrov (Tisch.).
• €Ti 8e xai in ^D (Tisch.); cti t« kou in BLRA (W.H.). Vide below.
* civai uov (io3. in ^HLMRX (Tisch., W.H.). In ver. 27 ^BL have the same
order.
B has cavTov (Tisch., W.H.).
«Soin^DL.
first invited in case they should change
their minds. Of course this is spoken by
the master, and is no comment of Jesus,
though we read ijitv where we expect
rot, the application to the hearers of the
parable intruding itself at this one point.
The reason of the master for wishing
his house filled is not a high one. But
the ethics of parables belong to this
world. They must not be transferred
into the spiritual sphere.
Vv. 25-35. Concio ad popuhtm. Jesus
now appears on the way, and foliowed
by " many multitudes " (oxXoi iroXXoi,
ver. 25) to whom He speaks. Thus
sayings which in Mt. and Mk. form part
of disciple-instruction (SiSax^) assume
the character of popular preaching, as in
the case of the Sermon on the Mount (in
Lk.), though the subject is the conditions
of discipleship.
Vv. 26-27. Thê requirements of trut
discipleship (Mt. x. 37-39).—Ver. 26.
jfpXCTai irp«Ss fit, cometh to me, with a
view to close and permanent discipleship.
—uio-ct: a stronger word than that
used in Mt., where it is a question of
loving less; surprising in Lk., whose
general habit is to soften hard sayings.
But the logion is presented in different
lights in the two Gospels. In Mt. it is a
question of being a disciple worthy of
the Master (a|io«); in Lk. of being an
effective disciple (oi 8waTat). Love of.
Ëriends makes discipleship diflicult or
impossible; on the other hand, hatred
makes it easy. It is easy to be devoted
to a master or cause when you hate all
rival master9 or interests. Therefore
" hates " is the appropriate word here,
but the practical meaning is love less,
which in experience signifies: hating
other objects of affection in so far as
they present themselves as hindrances to
the suprème love of the Master.—•ri|»
yuvoiKo, (not in Mt.): to bemost "hated"
just because most loved, and excercising
the most entangling influence.—ïti t«
Kal, and moreover. The t« (BL) binds
all the particulars named into one
bundie of renuncianda.—ip^x^v, life,
oneself, most loved of all, therefore
forming the climax, and also detcrmin-
ing the sense of /a-io-eï. The disciple is
to hate friends as he can hate himself—
" secundam eam partem, secundum
quam se ipsum odisse debet, a Christo
aversam " (Bengel). This last item in the
list of things to be hated represents the
idea contained in Mt. x. 39.—Ver. 27 =
Mt. x. 38, with the idea of ability sub-
stituted for the idea of worth.
Vv. 28-33. Parables illustrating the
need of coimting the cost, peculiar to
Lk., but intrinsically probable as sayings
of Jesus, and thoroughly germane to the
foregoing discourse. The connection is:
It is a serious thing to be a disciple,
therefore consider well before you begin
—the renunciations required, the cross
to be borne—as you would, if wise, con-
sider before building a tower or engaging
in battle.—Ver. 28. fieXwv : conditional
participle, " if he wish "; with the article it
would = who wishes.—irvpyov, a tower;
need not be magniiied into a grand house
with a tower. Doubtless, as Bengel
remarks, Christianity is a great and
arduous affair, and is fitly compared cum
rebus magnis et arduis. But the great-
ness of the undertaking is sufüciently
represented by the second parable: the
first emblem may be allowed to be less
ambitious and more within the reach of
ordinary mortals. A tower of observa-
tion in a vineyard (Mt. xxi. 33) or for
retuge in danger, or for ornament in a
garden may be thought of.—Ka6£<ra«:
-ocr page 588-
576                             KATA AOYKAN                   xiv.ag-35.
ii\\v oairdVrii\', el £x« tA irpos1 iitaprivfiév; ag. "va u^ttot»
e here only 6ivTO$ auTOÜ GeuiXiOK, Kal |i}| ïor)(uorros \' eVTeXéaai, irdires ol
(6u). 0£(üpoCrr£S apf<dirai ^(nraijeii\' outw,2 30. X^yofTES, *Oti outos 4
aVÖpuTTOS T]p£aTO (Hxooopcïv, Kal OÜK Itr/yaev cKTtXt\'u-ai. 31. *H T19
f here only fJaoxXeü? Tropeuópero\'; \' o-up.fïaXai\' «Tc\'pip PacriXei 9 cï$ iróXfpoi> ou^l
in sense KaÖiaas irpÜTOf |3ouXeÜ6Tai * et BueaTÓs carii\' iv 8eKa x\'Xiacriy
dirarriio-ai 6 T<S p.£Ta elKotri xi^<-<i&wl\' c\'pxoaeVu éV aü-róV; 32. •(
8è p.^y£, £Ti aÜTOÜ iróppu órros, Trp£o-0£Ïai\' diroor£ÏXas «"pu-ra ra*
irpos EÏpïjrr)!\'. 33. oÜtus oue Tras i£ üpüi\', Ss ouk dtroTao-cjeTai
irao-i toÏs eauToü ü rTdpxoucnv, ou SuVaTai pciu £ifai7 p.a8r)TT]$;.
34. KaXoc8 to aXas9- è\'ai\' 8È 10 to aXas9 pwpa^örj, «V Tifi dpTu8rj-
crerai; 35. oute £is yï\\v> °"T€ £ts KOirpiav cuSctoV liniv • ££w
PdXXouatv aÜTÓ. \'O ê\\<iiv wTa aKouW aKOUCTU.**
1 For ra irpos BOLR 225 have simply cis.           * avru cjiir. in fc^ABLX al.
*  crcpu Poer. oTjp.p. in fc^ABDLRX 33, 157 al.
*  So in D ; fJovXcvo-CTai in ^B codd. vet. Lat. (Tisch., W.H.).
\' So in L al. vitovt. in fr^ABDRXA 1, 33, 69, 346.
*  B omits ra and reads «is. ^ omits ra and reads irpos (W.H. irpot in text with
cis v. ra irpos in marg.).
\' civai p,ov in ^BLR.                         • Add vuv to KaXov i^BLX 69 al.
*  aXas in BLR unc. and minusc. pi. fr^D have aXa (Tisch.).
10 e» Sc Kai in ^BDLX al.
the attitude appropriate to deliberate,
leisurely consideration.—SairavTj», the
cost, here only in N.T.—cl c^ci •\'* *•> \'f
he has what is necessary for (tö, oVovto
understood).—airapTio-p.óV = for cornpU.
tion, here only in N.T. and in Dion.
Halic. ; condemned by Phryn., p. 447.
Cf. c4npTio-|i.«\'vos \'n 2 Tim. iii. 17.—Ver.
29. ipTraitciv, to mock, an unlinished
tower is specially ridiculous: height is
essential.—ovtos, etc, this man, con-
temptuously ; " this " stands for a proper
name. "Vulgo ponunt N. N.," Bengel.
Jesus here appeals with characteristic
tact to one of the most sensitive feel-
ings of human nature—shrinking from
ridicule. Who would care to be spoken
of all his days as the man who com-
menced a tower and could not finish it ?
Vv. 31-33. The king going to fight.
This is the affair of the few, a parable to
be laid to heart by men aspiring to, or
capable of, a grand career.—o-v|if?a\\«ïv
cis iróXcu.ov, to encounter in war (R.V.).
or perhaps better " to fight a battle"
(Field, Ot. N or.). iróXcpov is so rendered
in 1 Cor. xiv. 8, Rev. ix. 9, in A.V.
(altered in R.V. into "war"). In
Homer the idea of battle prcvails, but in
later writers that of war.—IV oVica, in,
with, in the position of one who ha*
only 10,000 soldiers at comma d.—|irra
cikoou : to beat 20,000 with 10,000 is
possible, but it is an unlikely event:
the chances are against the king with
the smaller force, and the case manifestly
calls for deliberation. The implied truth
is that the disciple engages in a very un-
equal conflict. Cf. St. Paul, "we
wrestle against principalities," etc, Eph.
vi. 12. A refcrcnce in this parable to
the relations between llernd Antipas (the
" fox") and Aretas, his father-in-law,
is possible (Holtzmann, H. C).—Ver.
33 gives the applicatio of the parable.
Hofmann, Keil, and Hahn divide the
sentence into two, utting a (uil stop
after üpüv and rendering: " So then
every one of you I (do the same thing,
(.«., consider). He who does not re-
nounce all he hath is not able to be a
disciple of mine." This is very effective;
it may have been what Jesus actually
said; but it is hardly how Lk. reports
His words. Ha he meant the sentence
to be read so 1 e would have put vap
after Ss. He runs the two supposed
sentences into one, and so the counsel
-ocr page 589-
EYArrEAION
xv. i—a.
577
XV. I. *HJAN %i iyyllovrts oötu * irdVres ol TtXurai Kal o!
dfxaprajXoi, dxoüeu\' aÜToG. 2. Kal *SieyóyyuJoK ol3 $apio~aïoi b Rom. »L
«al ol YpauuaTels, rUyorrss, "*Oti
• oiTf*. in ^BDL.
\' wtu tyy. in NAB. D bas tyy. *•
to deliberate is lelt out or latent in the
requirement of renunciation, which is the
reason for deliberation.
Vv. 34-35. The saying conceming
salt (Mt. v. 13, Mk. ix. 50). This logion
may have been repeatedly uttered by
Jesus, but it does not seem to be
so appropriate here as in its place in
Mk. In this place the salt appears to
denote disciples and the idea to be:
genuine disciples are an excellent thing,
valuable as salt to a corrupt world, but
spurious disciples are as utterly worth-
less as salt which has lost its savour.—
Ver. 35. ovtc f U yr\\v ovrt cis Koirpiav,
neither for land nor for dung (is it fit,
fiS8<Tov as in ix. 62). The idea seems to
be that savourless salt is neither earth
nor manure.—é£w is emphatic = out
they cast it, as worthless, good for
nothing, mere refuse, a waste substance.
Chapter XV. Parables teaching
THE JOY OF FINDINO THINGS LOST.
Nothing is gained by insisting anxiously
on historical connection here. The in-
troduction of these beautiful parables of
grace at this point is a matter of tact
rather than of temporal sequence, so far
as the conscious motive of the evangelist
is concerned. They are brought in as a
set-off to the severe discourse in the
closing section of the previous chapter,
in which Jesus seems to assume a re-
pellent attitude towards those who
desired to follow Him. Here, in happy
contrast, He appears as One who
graciously received the sinful, regardless
of unfavourable comments. The parables
of the Lost Sheep, the Lost Coin, and
the Lost Son are here given as a self-
defence of Jesus against Pharisaic fault-
finding. Whether they were first spoken
in that connection, or uttered in that
connection alone, cannot be determined.
So far as their main drift is concerned
they might have been spoken to any
audience; to critical Pharisees, to
disciples (the first is given in Mt. xviii.
12-14 as spoken to the Twelve), to
synagogue audiences, or to a gathering
of publicans and sinners like that in
Capernaum (Lk. v. 29-32) ; controversial,
didactic, or evangelie, as the case might
be. Quite possibly the original setting
of these parables was a synagogue dis-
course, or better still the address to the
Capernaum gathering. That they are
all three authentic utterances of Jesus
need not be doubted. The first has
synoptical attestation, being found in
Mt. also; the second has value only as a
supplement to the first, and was hardly
worth inventing as an independent
parable; the third is too good to have
been an invention by Lk. or any other
person, and can only have proceeded
from the great Master. Wendt (L. J.)
accepts all three as authentic, and taken
from the Logia of Mt.
Vv. I, 2. Historie introduction.—
tjo-av ivY^ovTes : either were in the act
of approaching Jesus at a given time
(Meyer), or were in the habit of doing
so. The position of av>T$ before
êY7\'ü0V"r«ï m fc$B favours the latter
(Schanz). On the other hand, it is not
improbable that the reference is to the
Capemaum gathering. We may have
here, in fact, another version of that
story taken from the Logia, the occasion
slightly described, the words spoken
carelully reported. In that case we may
take itóvtcs following somewhat strictly,
and not as a mere exaggeration of the
evangelist\'s. There were many at the
feast. The aim was to have all the out-
casts of the town present {vide on Mt.
ix. 9-13). True, they came to feast
according to the other report, whereas
here stress is laid on the hearing
(cticovciv). The festive feature is referred
to in the complaint of the Pharisees
(o-weo-Biei, ver. 2). Of course there
would be hearing as well as eating, and
probably what the guests heard was just
these same parables in slightly different
form. In that case they served first as a
gospel and then as an apologia.—Ver. 2.
Si€yóyyv£ov : the 810 conveys the idea ot
a general pervasive murmuring. This is
probably not an instance illustrating
Hermann\'s remark (ad Viger., p. 856)
that this preposition in compound verbs
often adds the notion of striving
(SiairÉvtiv, certare bibendo).—ot rt ♦.:
the Te (^BL) binds Pharisees and scribes
together as one: as close a corporation
as " publicans and sinners " (equivalent
to " sinners" in their conception,
apapruXovs, ver. 2). Note the order,
37
-ocr page 590-
578                           KA TA AOYKAN                            xv.
• Acts z. 41; Kal \'oweaOiei auTots." 3. Elirf 81 irpès aÜTous rf|K irapapoXT|r
Cor. v. 11. Taurnv, \\4y<t>y, 4. "Tis aVOpuiros è£ üpüv i^uiv èRa/roK irpópara.
Kal diroXètras tv è| aÜTÜf,1 oü Ka/raXeurei Ta lvvtvr\\KOVTa.tvvéa iv ttj
£pf)u.u, Kal iropeüfTai èirl to &ttoXwXós, c<n; «ü\'pr) aüró; 5. Kal
cupuy èrrmOnoii\' cirl tous ójjxous éauToü ! xa^Pan\'\' 6. Kal eXöojc cis
Toe oIkov, aoyKaXel tous <j>iXou$ Kal tous yeiTocas, \\4yuv auTOis,
J.uy^ó.p-qTl u.01, on cupof to TrpófJaToV |xou to diroXuXós. 7\' ^Yu
üu-ïr, Sti outu XaP" «rrai iv tü oupavü3 èirl eVl du-apruXu p.eTa-
vooGm, r) èirl èwei\'ïjKoi\'Taeecèa Sixaiois, oÏTtees oü ^pciaf exouoa
1 For iv c£ a. fc^BD 1, 6g ei/, have <{ avruv cv.
1 The texts are divided between tavTov (AEMA, etc.) and aurov (SiBDL: Tisch.,
W.H.).
* «v t. ovpavu «rrai in fc^BL 33, 157.
(Schanz; Kypke remarks that iirl with
verbs of going or sending often indicates
" scopum itionis" and is usually pre-
fixed to the thing sought. Similarly
Pricaeus.)—?us eiipu: the search not
perfunctory, but thorough ; goes on till
the lost one be found, if that be possible.
—Ver. 5. eiriTiOrjo-iv, etc, he places
the found one on his shoulders; not in
affection merely or in the exuberance of
his joy, but from necessity. He must
carry the sheep. It cannot walk, can
only " stand where it stands and lie where
it lies " (Koetsveld). This feature, pro-
bable in natural life, is true to the
spiritual. Such was the condition of the
mas8 of Jews in Christ\'s time (Mt. ix.
36, cf. " when we were without strength,"
Rom. v. 6). — xa\'PMV: tne carrying
necessary, but not done with a grudge,
rather gladly ; not merely for love of the
beast, but in joy that a thing lost has
been found, making the burden, in spite
of the long way, light. He is a very
poor shepherd that does not bear the
sheep that stands still, unable to walk
(vide Zech. xi. 16, margin).—Ver. 6.
orvyicaXfi: the point here is not the
formal invitation of neighbours to sym-
pathise, but the confidentexpectation that
they will. That they do is taken for
granted. Sympathy from neighbours
and friends of the same occupation,
fellow-shepherds, a matter oi eourse in
such a case. This trait hit the Pharisees,
and may have been added to the original
parable for their special benefit.—Ver. 7.
tv rif ovpav$, in heaven, that is, in the
heart of God. Heaven is a synonym for
God in w. 18 and 21.—•() = more than,
as if irXc\'ov had preceded, so often in
N.T. and in Sept. = Hebrew \\0. The
comparison in the moral sphere is bold,
Pharisees and scribes; usually the other
way. Phariseesanswergtosinners, scribes
to publicans; the two extremes in charao
ter andcalling: the holiest andunholiest;
the most reputable and the most disreput-
able occupations. And Jesus preferred
the baser group!—irpoo-Se\'xeToi, receives,
admits to His presence; instead of re-
pelling with involuntary loathing.—Kal
avvco-èUi: not only admits but also eats
u/ith them. That was the main surprise
and offence, and therefore just the thing
done, because the thing which, while
offending the Pharisees, would certainly
gain the " sinners ". Jesus did what the
reputedly good would not do, so winning
their trust.
Vv. 3-7. The first parable (cf. Mt.
xviii. 12-14).—Ver. 3. tï|v irapafj.
toi3thv: the phrase covers the second
parable (Lost Coin) as well as the first.
The two are regarded as virtually one,
the second a duplicate with slight varia-
tions.—Ver. 4. l£ vpwv, what man of
you. Even the Pharisees and scribes
would so act in temporal affairs. Every
human being knows the joy of finding
things lost. It is only in religion that
men lose the scent of simple universal
truths.—ÉKaTov irp.: a hundred a con-
siderable number, making one by com-
parison insignificant. The owner, one
would say, can afford to lose a single
erring sheep. Yet not so judges the
owner himself, any owner. Losing only
one (i\\ avruv iv) he takes immediate
steps to recover it.—iv i-jj iprtfxip, in the
untilled, unienced pasture land; but of
eourse not so as to run the risk of losing
the whole flock : it is lelt under the care
of an assistant, the master taking the
more arduous task to himself.—lirX after
vopcvcTai indicates not only direction
but aim: goeth after in order to find.
-ocr page 591-
EYAITEAION
J—io.
579
|MTacota«. 8. *H Ti\'s yufri * opaxp.0.9 i\\owra 8&CO, i&v diroXlcn) d here only
SpoxjiV /nar, o6\\i fiirret Xu\'xfoc, Kal <rapoZ tt)k altaar, Kal 5t)T«t (thriée)\'.
* ëm(i£\\a>s, lus Ótou 1 eupfl ; 9. Kal «upoüira o-uyKaXeÏTai * Tas e h=r« only
4>i\'Xas Kal tos3 yeiToeas, X£you<ra, 7uyxapt)T^ jioi, óti «upor Ttjr
SpaxpV T)C dTrwXeo-a. IO. outw, Xe\'yu öfUf, XaPa Y\'"CTai * ^(iirior
tuk dyyeXwi* toC Seoö ern ivl duapTuXu fUTai\'ooüi\'-ri."
1 For otov ^BLX al. have o» (W.H.). D has simply jus.
1 So in D. «rvvKaXfi in ^BKLXA al. (Tisch., W.H.).
* fr^BL omit this second to«.                  * yivtxai x°P° \'n HT?LX 33.
but the principle hotds true there as in
the natural sphere, even if the ninety-
nine be truly righteous men needing no
repentance. It is rational to have
peculiar joy over a sinner repenting,
therefore God has it, therefore Christ
might have it. This saying is the third
great word of Christ\'s apology for loving
the sinful. For the other two vide on
Mt. ix. g-13 and Lk. vii. 36-50.
Vv. 8-10. The second parable, a pen-
dant to the fust, spoken possibly to the
Capernaum gathering to bring the ex.
perience of joy found in things lost home
to the poorest present. As spoken to
Pharisees it is intended to exemplify the
principle by a lost object as insigni-
ficant in value as a publican or a sinner
was in their esteem. A sheep, though
one of a hundred, was a comparatively
precious object. A drachma was a piece
of money of inconsiderable value, yet of
value to a poor woman who owned only
ten drachmas in all; its finding therefore
a source of keen joy to her.—Ver. 8.
öitTd X., lights a lamp. The verb used
in this sense in N.T. only in Lk. No
Windows in the dwellings of the poor:
a lamp must be lijjhted for the search,
unless indeed there be one always burn-
ing on the stand.—o-apot: colloquial and
vulgar lor craipci, vide on Mt. xii. 44.—
(i)tcl iirt(ji«X(is : the emphasis in this
parable lies on the seeking—air-rci,
copot, Ït]tcï; in the Lost Sheep on the
carrying home of the found object of
quest.—Ver. 9. o-vyicaXeï : this calling
together of friends and neighbours (femi-
nine in this case, to.% <)>. Kat tols y.) pe-
culiarly natural in the case of a woman;
hence perhaps the reading of T.R., onrv-
KaXctrai, the middle being more subjec-
tive. The finding would appeal specially
to feminine sympath ies, il the lostdrachma
was not part of a hoard to meet some
debt, but belonged to a string of coins
worn as an ornament round the head,
then as now, by married women in the
East, as Tristram suggests (Easlern Cus-
toms in Bible Lands, p. 76). This view,
favoured by Farrar, is ignored by most
commentators.—Ver. 10 repeats the
moral of ver. 7, but without comparison
which, with a smaller number, would
only weaken the effect.—cvuiriov rmv
ayyi\\av t. 6.: the angels may be referred
to as the neighbours of God, whose joy
they witness and share. Wendt {L. J.,
i., 141) suggests that Luke uses the ex-
pression to avoid anthropupaihism, and
because God has no neighbours.
Vv. 11-32. The third parable, rather
an example than a parable illustrating by
an imaginary case the joy of recovering
a lost human being. In this case care ia
taken to describe what loss means in the
sphere of human life. The interest in
the lost now appropriately takes the form
of eager longing and patiënt waiting for
the return of the erring one, that there
may be room for describing the repent.
ance referred to in w. 7 and 10, which
is the motive for the return. Also in the
moral sphere the subject of the finding
cannot be purely passive: there must be
self-tecovevy to give ethical value to the
event. A sinning man cannot be brought
back to God like a straying sheep to the
fold. Hence the beautiful picture of the
sin, the misery, the penitent rerlections,
and the return of the prodigal peculiar to
this parable. It is not mere scene-paint-
ing. It is meant to show how vastly
higher is the significance of the terms
"lost "and "found "in the human sphere,
justifying increased interest in the find-
ing, and so showing the utter unreason-
ableness of the fault-finding directed
against Jesus for His efforts to win to
goodness the publicans and sinners. Je»
sus thereby said in effect: You blame in
me a joy which is universal, that of
finding the lost, and which ought to be
greater in the case of human beings just
because it is a man that is lound and not
a beast. Does not the story as I teil it
-ocr page 592-
KATA AOYKAN                                 XV.
580
II. Etirc tl, ""AfOponrds tis «txe 8ü*o uloüV 12. Kal etiref 6 ve<&-
Tepos ouTÜi\' TÖ iroTpi, n&rcp, 8ós H-oi to emPaXXoK plpos Tt)S oüaias.
liCoc.xU.Kal1 \'SieïXee aöfots t4v 0iev. 13. Kal uït\' ou iroXXas ^p.«*pas
(rufayaY^f fiiraira 6 «w-rcpos uïès direSrjp.ncrei\' tis x^Pav aaKpÓK,
Kal éVïï SieaKipmo-e rrff ouviav aÜToü, l,C>v d(rwT(o$. 14. 8oirom^-
aaiTOS 8è auToü Tfdira, cyeVcro Xtpo; itr/uposa Kara tV x"Pa\'\'
éKcirrjy, Kal auTOS f)p£aTO uoTepelaöai. 15. Kal iropcuOcls èKoXX^OTj
iv\\ rüv iroXiTÜe ttj$ x"Ptl? «Vernis • Kal e,irep.i|iei\' aürcW els toÜs
öypoüs aÜToü póuKïii\' xoïpou?. 16. Kal e\'TfeSiip.ei yt]i.l<?ai rrfv KoiXiay
in\'N.T1.y auToO 8 diro * TÜf \' KEpaTiuf uc Yjaöiof ol j(o^Pot\' Kat oöSels èSiSou
ta\'ver.^g.aÖTÜ. 17. Els eauToe Sè i\\9u>v elire,8 nd<roi h ui\'o-0iot TC-G iraTpds
1 For kou (^D, Tisch.) BL cop. have o Sc (W.H.).
•  10-xvpa. in fc^ABDL 1, 33, 131.
APQXrAAn, etc, codd. vet. Lat. vuig. syr. (Peshito)
sin. (Tisch.). x0PTao\'<\'TlVO1 \'n NBDLR minusc. d e f syr. cur. (R.V., W.H., text).
4 ck in texts which have x°PTa<rf\'l>\'<".
*  fr$BL 13, 69 al. have «(ju).
rebuke your cynicism and melt your
hearts ? Yet such things are happening
among these publicans and sinners you
despise, every day.
Vv. 11-13. The case fut. Suo vlofa:
two sons of different dispositions here as
in Mt. xxi. 28-31, but there is no further
connection between the two parables.
There is no reason for regarding Lk.\'s
parable as an allegorical expansion of
Mt.\'s Two Sons (Holtzmann in H. C).—
Ver. 12. & vcw-rcpo?, the younger, with
a certain fitness made to play the foolish
part. The position of an elder son pre-
sents more motives to steadiness.—to
<Tri(3a\\Xov \\Upo%, the portion falling or
belonging to, the verb occurs in this sense
in late authors (here only in N.T.). The
portion of the younger when there were
two sons would be one third, the right of
the first-born being two portions (Deut.
xxi. 17).—BwïXcv: the father complies,
not as bound, but he must do it in the
parabit that the story may go on.—fjiov
= ovcr(av, as in Mk. xii. 44, Lk. viii. 43.—
Ver. 13. uct\' ov iroXXas r|pcpas: to be
joined to aircS^pijcrcv: he went away as
soon as possible, when he had had time
to realise his property, in haste to escape
into wild liberty or licence.—(laxpav. the
farther away the better.—acruTtus (a pr.
and <rwt<o, here only in N.T.), insalvably;
the process of reckless waste, free rein
given to every passion, must go on till
nothing is left. This is what undis-
ciplined freedom comes to.
Vv. 14-19. The crisis: recklessness
leads to misery and misery prompts re-
flection.—Ver. 14. Xip.es, a famine, an
accident fitting into the moral history 01
the prodigal ; not a violent supposition;
such correspondences between the physi-
cal and moral worlds do occur, and there
is a Providence in them.—loxvpa: the
most probable reading if only because
Xijxös is feminine only in Doric and late
Greek usage.—iorepetcrSai: the result
of wastefulness and prevalent dearth com-
bined is dire want. What is to be done ?
Return home ? Not yet; that the last
shift.—Ver. 15. {koXXi^Ot), he attached
himself (pass. with mid. sense). The
citizen of the far country did not want
him, it is no time for employing super.
fluous hands, but he suffered the wretch
to have his way in good-natured pity.—
Pócrxciv xoi\'pous : the lowest occupation,
a poor-paid pagan drudge; the position
of the publicans glanced at.—Ver. 16.
iireSvpei, etc, he was fain to fill his belly
with the horn-shaped pods of the carob-
tree. The point is that he was so poorly
fed by his new master (who feit the pinch
of hard times, and on whom he had small
claim) that to get a good meal of any-
thing, even swine\'s food, was a treat.
Ycuïcrai t. k., though realistic, is redeemed
from vulgarity by the dire distress of the
quondam voluptuary. Anything to fil]
the aching void within 1—ovSYis cSïSov,
no one was giving him: this his ex-
perience from day to day and week
-ocr page 593-
ii-aa.                            EYAITEAION                                581
)j.ou Trcpicracuoucm\' * aEpTuf, èyi> 8è Xipw 2 diróXXuaai; 18. deatrrds
iropEUCTofxat Trpös Toe TraWpa p-ou, Kal tpu> aü™, flaTcp, rjaapToy ets
T&P oupavcW Kal eVuTriór crou • 19. Kal" oÜkcYi cïp.1 a£io$ KX-rjöfjeai
uïós cou \' -noin]ciy pc <!>$ eVa rüv piaSïwv crou. 20. Kal dvaords
f|\\6c irpos rèt> iraTepa cauTou. *Eti 8è auTOu paxpaK Arrc\'xorros,
ctScr aÜTcV 6 iraTTip auToü, Kal t\'o-irXayxi\'icrOi), Kal Spapwr iiriirtirtr
irt\\ top TpaxiXof aüroC, Kal KaTC$iXr|crei\' airóv. 21. etire Sè aÜTÜ
6 uïós,4 riaTtp, Tjp.apTok\' ets rbv oupayop Kal èVojtuóV crou, Kal\'
oÜkcVi cïp.1 a|t09 xXriOrji\'cu uïós crou.\' 22. Etirc Sc i iraTTjp irpoj
tous SouXous auTou, \'E^c^yKaTtT ti\\v <no\\i\\v Tr)i» Trpwrrp/, Kal
cVSuaaTe aürói\', Kal Sotc SaKTiiXiOf eis tt)? X£\'Pa aurou, Kal ÜTroSr)-
1 So in ^DL, etc. (Tisch.). ircpurcrcvovTai in ABP 1, g4 (W.H.).
* After Xtpu ^?BL have wSc.                      * Omit xai fc^ABDL ar>d many others.
4 o vios before ivtu in BL I, 131 al.         * ku omitted here also in ^ ABDL, etc
\' fc^BD add iroii|crov pc cos eva twv fiurSiuv erov (W.H. brackets). Vide below.
T t^BL prefix the expressive Ta\\v (D raxcus) and omit t«jv before ctoXijv.
—èvcuTrióv «rov, in tïiy sight, in thy judg-
ment (Hahn)—he knows quite well
what his father must think of his con-
duct; what a fooi he must think him
(Ps. lxxiii. 22)—ovKtTi elp.1, etc. (ver.
ig), fully conscious that he has forfeited
all filial claims. The omission of Kal
suits the emotional mood.
Vv. 20-24. Return and reception.—
rjXöev, etc, he came to his father; no
details about the journey, the fact simply
stated, the interest now centring in the
action of the father, exemplifying the joy
of a parent in finding a lost son, which
is caref\'ully and exquisitely described in
four graphic touches—cISev: first recog-
nition at a distance, implying, if not a
habit of looking for the lost one (Göbel,
Schanz, etc), at least a vision sharpened
by love—io-irXa-yxvtcrflT) : instant pity
awakened by the woful plight of the
returning one manifest in feeble step,
ragged raiment possibly also visible—
Spap.ui\', running, in the excitement and
im patience of love, regardless of Eastern
dignity and the pace safe for advancing
years—KaTeijuXriaei\': kissing fervently
and frequently the son folded in his arms
(cf. Mt. xxvi. 4a, Lk. vii. 38, 45). All
signs these of a love ready to do anything
to recover the lost, to search for him to
the world\'s end, if that had been fitting
or likely to gain the end.—Ver. 21. The
son repeats his premeditated speech, with
or without the last clause ; probably with
it, as part of a well-conned lesson, re-
peated half mechanically, yet not insin-
toweek. Givingwhat? Not thepods, as
many think, these he would take without
leave, but anything better. His master
gave him little—famine rations, and no
Other kind soul made up for the lack.
Neither food nor love abounded in that
country. So there was nothing for it
but swine\'s food or semi-starvation—or
home !—Ver. 17. fis iauTov i\\8i>v =
either, realising the situation ; or, coming
to his true self, his sane mind (for the use
of this phrase vide Kypke, Obscrv.). Per-
haps both ideas are intended. He at last
understood there was no hope for him
there, and, reduced to despair, the
human, the filial, the thought of home
and father revived in the poor wretch.—
ircpicrcrciJovTai: passive, with gen. of the
thing; hereonlyin N.T. = are provided to
excess, have more given them than they
can use.—Ver. 18. avaerras : a bright
hope gives energy to the starving man;
home! Said, done, but the motive is not
high. It is simply the last resource of a
desperate man. Me will go home and
confess his fault, and so, he hopes, get at
least a hireling\'s fare. VVell to be brought
out of that land, under home inlluences,
by any motive. It is in the right direc
tion. Yet though bread is as yet the
suprème consideration, loretokens of true
ethical repentance appear in the premedi.
tated speech :—ni-rep : some sense of the
claims that long-disused word implies—
jjpapTov, I erred; perception that the
whole past has been a mistake and folly
—ets tci» ovpavoy, against heaven, God
-ocr page 594-
582                                KAfA AOYKAN                                XV.
ihere.threeftaTa eis tous iroSas • 23. «al irfycanti1 rby uóV/ok to> \' o-iTeuror
OuaaTC, Kal fyayérrts eü pawOüiieK • 24. Sti outos £ uïós p.ou KtKpès
fJK, Kal aW&t,<rc- Kal diroXuXws fljr,* Kal cüpe\'Sn. Kal rjp£aKTO
eü^paiKeo-Sai. 25. *Hc 8e ó utos auTOU ó irpeo-fiuTepos iv dypfl •
j here only Kal <ó$ tpvóue^o; -pyYC<re TJj oiKia, \'jkouo-e \' o-up<|>u>aas Kal kxopüf*
khereonly 26. Kal Trpoo-KaX«o-du.eKOS eVa TÖr iraiSuF atJToG,3 eVuefiaVeTO Ti*
eïij TaÜTa. 27. ó 81 etweK auTw, "Oti ó docX$ó? aou tJKfl\' Kal
ZoWek ó itarr\\p aou tok u,Óoxok tok otitcutok, oti üyicuVorra cütok
dire\'XaPïK. 28. \'ilpyivOr) 8e", Kal oük ïjOeXcK elocXöeÏK. ó oSf*
1  4>epeTe in ^BLRX, more suitable to emotional speech.
2  For Kaï air. tjv fc^BL have t|v air. without Kaï, which D also omits.
*  Omit avTov all uncials.                          * ti av in B al. (W.H.).
•  For o ovk ^ABDLRX i, 33 al. have o Se.
cerely—as if to say: I don\'t deserve this,
I came expecting at most a hireling\'s
treatment in food and otherwise, I should
be ashamedto be anything higher.—Ver.
22.     SovXovs: their presence conceivable,
the father\'s running and the meeting
noticed and reported by some one, so
ioon drawing a crowd to the spot, or to
meet the two on the way to the house.
To them the father gives directions which
are his response to the son\'s proposed
self-degradation. He shall not be their
fellow, they shall serve him by acts sym-
bolic of reinstatement in sonship.—tqxv,
quick ! a most probable reading (fc^BL),
and a most natural exclamation ; obliter-
ate the traces of a wretched past as soon
as possible; off with these rags! fetch
robes worthy of my son, dressed in his
best as on a gala day.—elcveyKaTC, bring
from the house—o-toXtjv t. irpaTi\\v, the
first robe, not in time, formerly worn
(Theophy.), but in quality; cf. the second
chariot. Gen. xli. 43 (currus secundus,
Bengel).—SoktvXiov (here only in N.T.):
no epithet attached, golden, e.g. (Wolff,
golden ring for sons, iron ring for slaves);
that it would be a ring of distinction
goes without saying.—tiiroSijptrra, shoes;
needcd—he is bareloot and footsore ; and
worn by sons, not by slaves. Robe, ring,
shoes: all symbols of filial state.—Ver.
23.     tov iidirxov tov o-iTevTÓV: always
one fattening for high-tides; could not
be used on a better occasion.—Ver. 24:
reason for making this a festive day.—
ovto«, etc.: the father formally calls him
his son, partly by way of recognition, and
partly to introducé him to the attendants
in case they might not know him.—v«-
pos, dead, ethically ? or as good as dead ?
the latter more probable in a speech to
slaves.—airoXu\\&s, lost j his whete-
abouts unknown, one reason among
others why there was no senrch, as in
the case of the sheep and the coin.
Vv. 25-32. The elder son, who plays
the ignobie part of wet blanket on this
glad day, and represents the Pharisees in
their chilling attitude towards the mission
in behalf 01 the publicans and sinners.—
Ver. 25. èv ayp$, on the farm ; ofcourse
there every day, doing his duty, a most
correct, exemplary man, only in his wis-
dom and virtue so cold and merciless
towards men of another sort. Being at
his work he is ignorant of what has
happened : the arrival and wliat followed.
—epxóp.evos, coming home alter the day\'s
work is over, when the merriment is in
full swing, with song and dance filling
the air.—Ver. 26, ti ov ct-rj Tavra, not
contemptuous, " what all this was about"
(Farrar, C. G. T.), but with the puzzled
air of a man in the dark and surprised =
what does this mean ?—Ver. 27. In
simple language the servant briefly ex-
plains the situntion, showing in his wordt
neither sympathy nor, still less, the re-
verse, as Hofmann thinks.—iyituvovTO,
in good health; home again and well,
that is the whole case as he knows it;
no thought in his mind of a tragic careei
culminating in repentance, or if he has
any suspicion he keeps it to himself j
thoroughly true to nature this—Ver
28. ip-yio^T), he was angry, a very
slight description of his state of mind
into which various bad ieelings would
enter: disgust, chagrin that all this merri-
ment had been going on for hours and
they had not thought it worth while to
let him know—an impolitic oversight; a
sense of wrong and general unfair treat>
-ocr page 595-
«3-3».                          EYAITEAION                            583
irarigp outoO {{cXdup irapcKaXfi aiióv. 29. ó 8è diroxpiOels etm
tü iroTpi,\' \'l8ou, Tocraüra cti) SouXeuu <roi, Kal oüSe\'iroTe ivro\\r\\¥
<rau irapr)X8oK, Kal ifxol odScTrore fSwxas epujsov,2 ïra peTa tuk cpïXuK
p.ou cu$par6u. 30. ótc 8« 4 ulós «rou outos 6 KaTacpayuV o-ou tot
0ïW uctÜ rropiw3 fjXflci\', Ifluo-as aÜTw tök p.<5o-xoe tok o-itïutÓp.*
31. ó 8i «twee aurw, TeKcoc, aó irdWoTï fier\' époG ei, Kal iraera Ta
èu,a «ra iorii\'. 32. eüippakOfjpai 8è Kal xaptj^ai I8ei, Sti 6 dSeXcpós
aou cÜtos rcxpès i\'ji" KCU A»\'6\'Si)ur€ s • Kal diroXuXus fy? «al eüpctdrj.**
1 BD add uvtov (W.H.), wanting in many copies (Tisch.).
1 B has cpujuov (W.H. marg.).
» tuv irop. in ADL (W.H. marg.). iropvwv in ^B (Tisch., W.H., textjt
* tov o-it. poo"xov for t. poo- t. ertT. in fc^BDLQR.
6 *£i)o-ev in ^BLRA. T.R. = D, etc.
\' For Kal airoX. nv ^I)X 1, 13, 69, etc, have simply airoXuXut; with these BLR
omit t]» but retain koi before airoX. (Tisch. has airoX., W.H., xat airoX.).
joy over one sinner repenting even though
the ninety-nine be truly righteous, and
over a prodigal returned even though the
elder brother be a most exemplary, blame-
less, dutiful son.
Chapter XVI. Two Additional
Parables on the Riqht Use op
Wealth. These two parables, the un-
just steward and Dives, bear such a
foreign aspect when compared with the
general body of Christ\'s teaching as to
give rise to a doubt whether they have
any claim to a place in an authentic
record of His sayings. One at first won-
ders at finding them in such company,
forming with the preceding three a group
of live. Yet Lu\';e had evidently no sense
of their incongruity, for he passes from
the three to the two as if they were of
kindred import (ïXrye Sè koI). Doubt-
less they appealed to his social bias by
the sympathy they betray for the poor
(cf. vi. 20, xi. 41), which has gained for
them a place among the so-called Ebion*
itic sections of Luke\'s Gospel (vide Iloltz.
mann in H. C). In tavour of the authen.
ticity of the first of the two parables is
its apparently low ethical tone which has
been such a stumbling-block to commen-
tators. Who but Jesus would have had
the courage to extract a lesson of wisdom
from conduct like that of the unright-
eous steward ? The literary grace of the
second claims for it the same origin and
author.
Vv. 1-7. The fnrable of the unjuzt
steward.—Ver. 1. fXcy» 81 Kal: the
same formula of transition as in xiv. 13,
The Kal connects with t\\tyt, not with
ment of which this particular neglect was
but a specimen.—ó Sè ttottip, etc.: the
father goes out and presses him to come
in, very properly; but why not send for
him at once that he might stop working
on the farm and join in the feasting and
dancing on that glad day ? Did they all
fear he would spoil the sport and act
accordingly ? The elder son has got a
chance to complain, and he makes the
most of it in his bitter speech to his
father.—Ver. 29. €pi<J>ov, a kid, not to
speak of the fatted calf.—prra tüv &L\\av
iiov: he would have been content if there
had been any room made for the festive
element in his life, with a modest meeting
with his own friends, not to speak of a
grand family demonstration like this.
But no, there was nothing but work and
drudgery for him.—Ver. 30. ovtos : con-
temptuous, this precious son of yours.—
pcTa iropvüv: hard, merciless judgment;
the worst said and in the coarsest way.
How did he know? He did not know;
had no information, jumped at con-
clusions. That the manner of his kind,
who shirk work and go away to enjoy
themselves.—Vv. 31, 32. The father
answers meekly, apologetically, as if
conscious that the elder son had some
right to complain, and content to justify
himself for celebrating the younger son\'s
return with a feast; not a word of re-
taliation. This is natural in the story,
and it also fits well into the aim of the
parable, which is to illustrate the joy of
finding the lost. It would serve no pur-
pose in that connection to disparage the
object of the lesser joy. There is peculiar
-ocr page 596-
584                            KATA AOYKAN                             XVI.
XVI. I. "EAErE Si Kal wpos Tois fiaötjTas oötou,1 ""At-Öpuirós
Tis TJf irXou<rios, Ss eixc oiKOi\'óp.oi\' \'Kal outos Sic(3Xt)0tj aÜTw ós
SiaaKopm^wp Ta üirdpxoira aüroS. 2. Kal <j>cüfr|o-as auTÓf etircf
aÜTÜ, Ti toOto aKou\'u irepl <roü ; diróSos top \\6yov tt)s oiKorojAias
opou • oö ynp Sun^cn) * ïti oUoi\'op.tïi\'. 3. Elire 8è iv ^outw ó
* Rem. xi. oiKoroaas, Tt irointrw, 5ti ó Kupiós iaou * &<J>atpeÏTai ri\\v oiKoi\'ou.iai\'
«7lmid.) , r.                  \'          ,,,,.;,                       , r ,
air epiou; aKairTCif ouk «r^uu, ciraiTCif aurxufou.ai. 4. eyfui» Tl
iroir)au, tra, ÓTae ucTaoraOü s Trjs oiKoi\'Ou.ias, 8c|urrai (ie «is tous
o"kou$ auTÜc* 5- Kal irpocrKaXeordjji.ei\'os éVa tKaoroi\' TÜf XPE<"~
^ciXctuk tou Kupiou éauToü, tXe-ye tü irpwTW, douw ó$ci\\«i$ tw
» Omit owtov {^BDLR.
*  So in L and many others; fc$BDP have t»r%,
*  J^BD 1, 69 o/, have ck after p.eTau rci6u.
4 cavTuv in ^BPRX. avTuv in DL.
sees that his master has rJecïdecl agaïnst
him, and considers what he is to do
next, running rapidly over all possible
schemes.—o-KairTeiv, éiraiTctv : these
two represent the alternatives for ths
dismissed : manual labour and begging ;
digging naturally chosen to represent the
former as typical of agricultural labour,
with which the steward\'s position brought
him much iruo contact (Lightfoot). But
why these two omy mentioned ? Why
not try to get another situation of the
same kind ? Because he teels that dis-
missal in the circumstances meansdegra-
dation. Who now would trust him ?
eiraiTetv = irpoaatTcïi» (Mk. x. 46, John
ix. 8).—Ver. 4. «yvuv: too weak to dig,
too proud to beg, ne hits upon a feasible
scheme at last: 1 have it, I know now
what to do.—tyvuv is the dramatic or
tragic aorist used in classics, chiefly in
poetry and in dialogue. It gives greater
vividness than the use of the present
would.—8é£wvTai: his plan contemplates
as its resuit reception of the degraded
steward into their houses by people not
named ; probably the very people who
accused him. We are not to suppose
that permanent residence in other
people\'s houses is in view. Something
better may offer. The scheme pro-
vides for tne near future, helps to turn
the next corner.—Ver. 5. ?vo ïkhittov:
he sees them one by one, not all
together. These debtors might be
farmers, who paid their rents in kind, or
persons who had got supplies of goods
trom the master\'s stores; which of the
two of no consequence to the point of
the parabic.—Tiji irpiirip, the fust, in the
irpos t. (lafltiTas, and points not to
change ofaadience (disciples now, Phari-
sees before) but to continued parabolic
discourse.—(taSTiiras, disciples, quite
general ; might mean the Twelve, or the
larger crowd of followers (xiv. 25), or the
publicans and sinners who came to Him
(xv.i,soSchleiermacher,etc).—8iePXiïflt|,
was accused, here only in N.T.,otten in
classics and Sept. ; construed with
dative here; also with eU or irpös, with
accusative. The verb implies always a
hostile anitnus, often the accompaniment
oifalse accusation, but not necessarily.
Here the charge is assumed to be true.—
ws 8ia<ricopirï£u>v, as squandering, that
the charge ; how, by fraud or by ex-
travagant living, not indicated ; the one
apt to lead to the other.—Ver. 2. tC
tovto, etc. tI may be exclamatory =
what! do I hear tliis of thee ? or in-
terrogatory: what is this that I hear of
thee ? the laconic phrase containing a
combination of an interrogative with a
relative clause.—TovXóyov : the reference
may be either to a hnal account previous
to dismissal, already resolved on (so
nsually taken), or to an investigation into
the truth or ialsehood of the accusation
«= produce your books that I may judge
for myself (so Hahn). The latter would
be the reasonable course, but not
necessarily the one taken by an eastern
magnate, who might rush from absolute
confidence to utter distrust without
taking the trouble to inquire further.
As the story runs, this seems to be what
happened.—Ver. 3. €iir€ tv i. : a
Hebraism, as in Mt. iii. 9, ix. 3. The
steward deliberates on the situation. He
-ocr page 597-
t-s.                          EY4ITEAI0N                          585
Kupiw fiou; 6. \'O Sc etiree, \'ExaTèf Pa-rous tXat\'ou. Kal1 ctircr
outw, A^£ai crou to ypdjxfLa.,^ Kal KaÖïca; Taxecos ypüij/o^ -rrei\'Ti\']i<oi\'Ta.
7. "EirciTa tTepu ctirc, lu Sc iriaoi\' óificiXcis; \'O Sc clircf, \'Ekcitok
KÓpous aiTOU. Kal8 \\eyei aÜTÜ, Ac^ai aou to Ypüp.p.a,4 Kat ypd\\\\iov
oySoiqKorra. 8. Kal lirr[vtatv ó Kupio; toc olkoi\'Óu.oi\' rfjs donaas,
3 b ± \'          » *              «cc*a»a              /         i            /           b here only
Ti (fjpok\'ifjLajs ciroirgaci\'\' on 01 uioi tou aiueog toutou cppota/iuiTtpoi in n.t,
1 For Kat fc^ABLR al. have o 8c.
8 to ypappaTa in J^BDLR i (Tisch., W.H.).
» Omit Kai BLR 13, 69 al. (Tisch., W.H.).
* Again Ta ypappaTa in ^BDLR.
parable — to one. Two cases mentioned,
a first and a second (êTe\'pui), two, out of
many; enough to exemplit\'y the method.
It is assumed that all would take ad-
vantage of the unprincipled concession ;
those who had accused him and those
who had possibly been already favoured
in a similar manner, bribed to speak well
of him.—Ver. 6. ™ ypdpftaTa: literally,
the letters, then a written document;
here a bill showing the amount of in-
debtedness. The steward would have
all the bills ready.—Ypdx|/ov, write, i.e.,
write out a new bill with fifty in place of
a hundred ; not merely change a hundred
into fifty in the old bill.—rax«\'«>s, no
time left for reflection—" is this right ? "
Some think that the knavery had come
in before, and that fifty was the true
amount. That might be, but the steward
would keep the tact to himself. The
debtors were to take it that this was a
bond fide reduction of their just debt.—
Ver. 7. i^SoijitovTa, eighty, a small re-
duction as compared with the first. Was
there not a risk of olïence when the
debtors began to compare notes ? Not
much; they would not look on it as
mere arbitrariness or partiality, but as
policy: variety would look more like a
true account than uniformity. He had
not merely to benefit them, but to put
himself in as good a light as possible
before his master.
Vv. 8-13. Application of the parable.
There is room for doubt whether ver. 8
should form part of the parable (or at
least as far as $pov(pus tiroti]<rcv), or the
beginning of the anpücation. In the
one case o xiipias relers to the master of
the steward, in the other to Jesus, who
is often in narrative called Lord in Lk.\'s
Gospel. On the whole I now incline to
the latter view (compare my Parubolic
Teaching of Christ). It sins rather
against natural probability to suppose
the steward\'s master acquainted with hit
new misconduct. The steward in his
final statement, of course, put as fair a
face as possible on matters, presenting
what looked like a true account, so as to
make it appear he was being unjustly
dismissed, or even to induce the master
to cancel his purpose to dismiss. And
those who had got the benefit of his sharp
practicewere not likely to teil upon him.
The master therefore may be supposed
to be in the dark ; it is the speaker of
the parable who is in the secret. Ht
praises the steward of iniquity, not for
nis iniquity (so Schleiermacher), but for
his prudence in spite of iniquity. His
unrighteousness is not glozed over, on
the contrary it is strongly asserted:
hence the phrase t6v o. rijs aSixias,
which is stronger than t. o. tov aSucor.
Yet however bad he still acted wisely for
himself in providing friends against the
evil day. What follows—Sn oi «lol,
etc.—applies the moral to the disciples x
go ye and do likewise, with an implied
hint that in this respect they are apt to
come short. The counsel would be
immoral if in the spiritual sphere it were
impossible to imitate the steward\'s
prudence while keeping clear of his
iniquity. In other words, it must be
possible to make friends against the evil
day by unobjectionable actions. The
mere fact that the lesson of prudence is
drawn f\'rom the life of an unprincipled
man is no difnculty to any one who
understands the nature of parabolic in-
struction. The comparison between men
of the world and the " sons of light"
explains and apologises for the pro-
cedure. If you want to know what
prudent attention to selfinterest means
it is to men of the world you must look.
Of course they show their wisdom suo
more, in relation to men of their own
kind, and in reierence \'.o worldly matters
-ocr page 598-
SB6                             KATA AOYKAN                             xvl
ÓTTtp TOUS UIOÜS TOÜ CpWTOS «1$ TT|f yCVCaP TT|I\' e\'ciUTÜV ClOX. 9. Ktyfe
éfiÏK Xeyoi, noi^<roTe «auToIs\' $iXou$ cV toü pap-uva ttjs dSiKias,
ï?a, era» ^K\\iirr|T£,2 oéf corrai óu,as «is Tas aïuKious ffKijcds. 10. \'O
wiotos cV ^XaxioTw Kal «e ttoXXw tnotos «Vn, Kal ó ie éXo-xio-t»
SStKOs Kal cV iroXXü aSiKos èoriv. II. cl oJV cV tü uSi\'ku u.ap,&jval
iriorol oük èyévtode, to dXrjdii\'oi\' Tis flfiif mcrreuaei; 12. Kal cl cV
tw dXXoTpiw iricrTol ouk èylvtoQc, rb üpiTipov3 tis êp-tv Bgjctci*;
13. OüSels oIkcttis SuVaTai 8u<rl Kupuus SouXcueii\'• f\\ ydp Tor fra
p.i<rrja£i, Kal tok eTcpov dyaTrrio-ei • r) ^09 dfdé\'IcTai, «al TOU CTcpo»
KaTa<j>poKrj<m. ou SuVaoOe 0ew SouXcucik Kal p.ajj.wi\'a."
1 cavrois before iroit]<raT« in fc^BLR.
\'So in ^"FPUTA, etc, latt. (vet. vuig.) several Fathers; fc$*AB»DLRX syr.
cur. sin. have ckXittt) (Tisch., W.H., and modern editors generally).
\' So in ^Al)i al. verss. Fathers. BL have TjfuTipov (W.H. text).
* Siuo-ti vp.iv in ^DLK 33 abc, etc. B as in T.R.
(this the sense of fU t. •ytrtiv, etc).
Show ye your wisdom in your way and
in reference to your peculiar generation
(tis t. ycvcav, etc, applicable to both
parties) with equal zeal.
Ver. g. iyi>: the use of the emphatic
pronoun seems to involve that here
begins the comment of Jesus on the
parable, ver. 8 being spoken by the
master and a part of the parable. But
J. Weiss (in Meyer) views this verse as a
second application put into the mouth of
Jesus, but not spoken by Him, having
for its author the compiler from whora
Lk. borrowed (Feine\'s Vork. Lukas). He
finds in w. 8-13 three distinct applica-
tions, one by Jesus, ver. 8; one by the
compiler of precanonical Lk., ver. 9 ; and
one by Lk. himself, w. 10-13. This
analysis is plausible, and tempting as
superseding the difticult problem of find-
ingaconnection between these sentences,
viewed as the utterance of one Speaker,
the Author of the parable. Ver. g ex-
plicitly states what ver. 8 implies, that
the prudence is to be shown in the way
of making friends.—<)>ÏXovs : the friends
are not named, but the next parable
throws light on that point. They are
the poor, the Lazaruses whom Dives did
not make friends of—to his loss. The
counsel is to use wealth in doing kind-
ness to the poor, and the implied doctrine
that doing so will be to our eternal
benefit. Both counsel and doctrine are
held to apply even when wealth has been
ill - gotten. Friends of value for the
eternal world can be gained even by the
mammon of unrighUousnest. The more
ill-gotten the more need to be redeemed
by beneficent use; only care must be
taken not to continue to get money by
unrighteousness in order to have where-
with to do charitable deeds, a not un-
common form of counterfeit philanthropy,
which will not count in the Kingdom of
Heaven. The name for wealth here is
very repulsive, seeming almost to imply
that wealth per ie is evil, though that
Jesus did not teach.—JKXCirTj, when it
(wealth) fails, as it must at death. The
other reading, ckXiitt|tc (T.R.), meang
" when ye die," so used in Gen. xxv.
8.—aluviov? <TKT)vds, eternal tents, a
poetic paradox = Paradise, the poor ye
treated kindly there to welcome you 1
Believing it to be impossible that Jesus
could give advice practically suggesting
the doing of evil that good might come,
Bornemann conjectures that an ov has
fallen out before itoi^itct* (fut.), giving
as the real counsel: do not make, etc.
Vv. 10-13. These verses contain not
so much an application as a corrective
of the parable. They may have been
added by Lk. (so J. Weiss in Meyer,
and Holtzmann, H. C.) to prevent mis-
understanding, otïence, or abuse, so
serving the same purpose as the addition
" unto repentance " to the saying, " I
came not to call," etc. (v. 32) ; another
instance of editorial solicitude on the
part of an evangelist ever careful to
guard the character and teaching of
Jesus against misunderstanding. So
viewed, their drift is : " the steward was
dishonest in money matters ; do not
infer that it does not matter whether you
-ocr page 599-
EYAITEAION
587
9-1»
14. "Hkouok 81 ra&ra vivra. Kal1 oi ♦apiaaïoi $iXdpyup(H UTrdp-
XocTes, Kal 4$<p.uKT^pi(oi\' aÜTÓc. 15. Kal ftircf aÖTOÏs, " "Yueïj
co-Te ot SiKaioOfTCS èauTotis èywiuov tui\' dfdpiüTrui\', 6 Sè 6tój
yikucrKCi Ta; KapSias üu,üy * oti t5 iv df9püirois ö<|>t|X&k (38 Auyfia
^pu-mop tou 6co5 €orti\',- 16. \'O cóuos Kal ol irpo<pï)Tai ëu$*
\'lojdiTou \' dirè t6t« rj PacriXeïa tou 6eoG euayveXiJïTat, Kat Taf
ds aiJTT)v f3id£erai. 17. EÜKOiruVcpoK S<= Ion toi> oupavóe Kal TT|r
Yrjc irapeXOelf, -f) tou ropou p,iap KCpaiay iceasiv. 18. nas o
diroXiW tt|k yvraÏKO auroG Kal ya|XÜK iripav poixcifef nalirds*
1 Omit kqi fc^BD-LR 157.                       » Omit t<mv ^ABDL al.
» For cu« (in D al.) ^BLRX 1, 13, eg al. have |uxpi (Tisch., W.H.).
4 Omit ttos her e BDL 67, 69 al. versa.
the reverse of the real truth: the eon-
ventionally high, estimable, really the
low; the conventionally base the trtily
noble.—Ver. 16 = Mt. xi. 12 and 13, ia«
verted, introduced here in view of ver.
31.—Ver. 17 = Mt. v. 18, substantially.
Ver. 18 = Mt. v. 32. lts bearing here
is very obscure, and its introduction in a
connection to which it does not seem to
belong is chiefly interesting as vouching
for the genuineness of the logion. J.
Weiss suggests that its relevancy and
point would have been more apparent
had it come in after ver. 13. On the
critical question raised by this verse, vide
J. Weiss in Meyer.
Vv. 19-31. Parabit of the rich man
and Lazarus. This story is hardly a
parable in the sense of illustrating by an
incident from natural life a truth in the
spiritual sphere. Both story and moral
belong to the same sphere. What is the
moral ? If Jesus spoke, or the evangelist
reported, this story as the complement of
the parable of the unfaithful steward, then
for Speaker or reporter the moral is : see
what comes of neglecting to make friends
of the poor by a beneficent use of wealth.
Looking to the end of this second
"parable," ver. 31, and connecting that
with ver. 17, we get as the lesson: the
law and the prophets a sufficiënt guide
to a godly life. Taking the first part of
the story as the main thing (w. ig-26),
and connecting it with the reflection in
ver. 15 about that which is lofty among
men, the resulting aim will be to exemplify
by an impressive imaginary example the
reversal of positions in this and the next
world: the happy here the damned
there, and vice versd. In that case the
parable simply pictorially sets furth the
fact of reversal, not its ground. If with
be honest or not in that sphere. It is
very necessary to be faithful even tliere.
For faithful in little faithful in much, un-
faithful in little unfaithful in much. He
who is untrustworthy in connection with
worldly goods is unworthy of being en-
trusted with the true riches ; the unjust
administrator of another\'s property will
not deserve conndence as an adminis-
trator even of his own. In the parable
the steward tried to serve two masters,
his lord and his lord\'s creditors, and by
so doing promoted his own interest.
But the thing cannot be done, as even
his case shows." This corrective, if not
spoken by Jesus, is not contrary to His
teaching. (Ver. 10 echoes Mt. xxv. 21,
Lk. xix. 17; ver. 13 reproduces verbally
the logior in Mt. vi. 24.) Yet as it
stands here it waters down the parable,
and weakens the point of its teaching.
Note the epithets applied to money : the
little or least, the unjust, and, by impli-
cation, thejïeeting, that which belongs to
another (tü dWorpCy). Spiritual riches
are the " much," the " true " to ó\\t|0i.vov,
in the Johannine sense = the ideal as
opposed to the vulgar shadowy reality,
" our own " (\'fjpéTcpov).
Vv. 14-18 form a " somewhat heavily
built bridge " (H. C.) between the two
parables, which set forth the right and
the wrong use of riches.—Ver. 14.
«^iXapyvpoi\' an interesting and very
credible bit of information concerning
the Pharisees (2 Tim. iii. 2).—j|cp,vKT-
rjpi{|ov (ik and |ivKTT|p, the nose), turned
up the nose at, in contempt, again in
xxiii. 35.—Ver. 15. ivüiriov t. 4.: cf.
the statements in Sermon on Mount (Mt.
vi.) and in Mt. xxiii. 5.—óti, etc. : a
ttrong statement, but broadly true; con-
ventional moial judgments are very often
-ocr page 600-
588                           KA TA AOYKAN                           xvi.
ó diroXcXuulKrjK d-rro df8po9 yafiStv u.oix«uei. 19. "AK0puiros hi tis
c here and r\\v irXoucrios, Kal cVcSiSuo-kcto irop$upaK Kal \'pVo-o-OK, £u4>paiK<5u.£K0S
xviii. 12 Ka6\' ^p.cpai> Xap/rrpüs. 20. tttwxos 8^ Ti; tic1 ÖkÓu.citi Ad£apos,
d here only os 2 i|3e|3Xr|T0 irp&s Tof iruXÜKa aÜToG i tJXkuuIkos * 21. Kal ein.6uu.ciK
X0pTaa6f|Kai dirè tük (|iixiuk* tuk mirTdiruK d-iro rf)s Tpaire\'ïtjs toü
itXouo-iou • dXXd Kal 01 kukcs èpxóu.eKoi dire\'Xeixov 6 tq, sXkt) aÜToG.
22. iy^1\'61\'0 8J diToSaKeiK tok htuxÖk, Kal direKexö^Kai aÜTOK óirè
TÜK dyy&UK cis tok kóXttok tou * \'AfSpadp.\' dutSaKt 8<= Kal ó
1 tis without i)K in fc^BULX 33, 157, etc.
* Omit os ^BDLX 33, 157.              * ciXk. in JtfABDL and many more.
*  Omit twk ixiwk NBL versa. (Tisch., W.H.).
* tirtXfixok in ^ABLX 33.               * Omit tov all uncials.
lazaretto, lazar, etc.—Ver. 21. éiuOvpSv,
desiring, perhaps not Interded to suggest
that his desire was not gratified. Suppose
morsels did come to him from the rich
man\'s table, not meant for him specially,
but for the hungry without, including
the wild strect dogs, would that exhaust
the duty of Dives to his poor brother ?
But the trait is introduced to depict the
poor man\'s extreme misery rather than
the rich man\'s sin.—iXXa Kal : no
ellipse implied such as that supplied by
the Vulgate : et nemo illi dabat. Borne-
mann supplies : " not only was he filled
with the crumbs," etc, but also, etc. (o»
pdvov èxopTÓ-trQr] dirè twv \\|hxig>k—
ir\\ovo-£ov, aXXa, etc.)—dXXa simply in-
troduces a new feature, and heightens
the picture of misery (so Schanz) = he
was dependent on casua! scraps for his
food, and moreover, etc.—«ire\'XeixoK,
licked (here only in N.T.) ; was this an
aggravation or a mitigation ? Opinion is
much divided. Or is the point that dogs
were his companions, now licking his
sores (whether a benefit or otherwise),
now scrambling with him for the morsels
thrown out ? The scramble was as
much a fact as the licking. Furrer speaks
of witnessing dogs and lepers waiting
together for the refuse (\\Vanderungen,
p. 40).—Ver. 22. The end comes to the
two men.—dircvïx^\'ival: the poor man
dies, and is carried by angels into the
bosom of Abraham ; the man, body and
soul (so Meyer), but of course this is
poetry. What really happened to the
carcase is passed over in delicate re-
serve.—^tó^ti : of course Dives was
buried with all due pomp, his funeral
worth mentioning. (" lt is not said that
the poor man was buried because of the
meanness of poor men\'s burial, but it il
•ome (Weizsacker, Holtzmann, Feine,
J. Weiss) we cut the story into two, an
original part spoken by Jesus and an
addition by a later hand, it will have two
morals, the one just indicated, and
another connecting eternal perdition with
the neglect of the law and prophets by a
worldly unbelieving Judaism, and eternal
salvation with the pions observance of
the law by the poor members of the
Jewish-Christian Church. On this view
vide J. Weiss in Meyer.
Ver. 19. avOponro? Si, etc.: eithei
there was a certain rich man, or acertain
man was rich, or there was a certain
man—rich, this the first fact about him.
—koI introduces the second, instead of
8s, after the Hebrew manner.—Trop<J>vpav
Kal f$vo-o-ov: his clothing of the costliest:
" purple without, Egyptian byssus under-
neath " (Farrar in C. G. T.).—Xauir,iSc
(from Xap/irco), splendidly, characterising
nis style of living ; life a daily least;
here only in N.T.—Ver. 20. Ad£apos
gives the impression of a story from real
fife, but the name for the poor man is in-
troduced for convenience in telling the
tale. He has to be referred to in the
sequel (ver. 24). No symbolic meaning
should be attached to the name.—irpos
tov xvXüva aviTov: Lazarus is brout;ht
into relation with the rich man. This
favours the view that the moral is the
fo!!y of neglecting beneficence. If the
story were meant to illustrate merely the
reversals of lot, why not describe
Lazarus\' situation in this world without
reference to the tich man ? Is he placed
at his \'door s\'-nply that he may know
him in the next world ?—clXi«i>p.<vos :
covered with ulcers, therefore needing to
be carried to the rich man\'s gate;
supposed to be a leper, hence the words
-ocr page 601-
i9-a*                          EYAITEAION
irXoucrios, Kal Irdfyi]. 23. Kaï iv ™ aSr| éirapa; rofts c>$0a\\uoi)s
a£Toü^£irdpx<di> eV fiaadvois, épa tok1 \'Af3padu diro u.aKpóOei\', Kat
Adt,apov iv toTs kóXttois auTou • 24. Kal aÜTÓs (pcoericras etire, flaTcp
A(3paa|i, cXerjcróV jie, Kal ire?ut|roi\' Ad£apo>>, IVa 0di|fT] to aKpoy tou
SaKTuXou auToG uSaros, Kal KaTai|/u£r) ttji\' y\\S>acrdv p.ou * Sti ö"SuccS-
p.cu iv Trj 4>Xoyi TauTT). 25. Etirt 8è \'AJ3f>auu., Tïkvov, fi^o-OijTi
8ti dTrcXa/ïes cru s rd dya9d crou Iv rfj Jurj aou, Kal Ad£apo$ óuoiuf
Td Kaxd • vSv Sè 58e3 irapaxaXeiTai, <ru 8è öSufdcrai. 26. Kal tirl*
iracri toutois, ucTa^u rj(j.cJi\' xal üp.üi\' x"°\'fia H-^Ya è°~nipiKTai, Sirws
ol OeXoires Siafjijyai èrTeGöey5 irpos ÜU.&S, p-rj hiiviavrai, firjSè ols
1 Omit tov ^BDLX.
• Omit <rv fr^BDL, etc, verss.
\' oSc only in minusc. u8c is the approved reading.
« cv iroo-i t. in ^BL bed f and vuig. cop. (Tisch., R.V., W.H.).
* cv9cv in fc^ABLX al. D omits.
« Omit 01 before ««ifltv ^BD (W.H.).
589
said expressly of the rich man, Sia t6
ttoXuteXcs ttjs twv irXoucriwv Ta^tjs."
Euthy. Zig.)
Vv. 23-26. In the other world.—iv
t$ cjSfl : from the O.T. point of view
Hades means simply the state of the
dead. Thus both the dead men would
be in Hades. But here Hades seems =
heil, the place of torment, and of course
Lazarus is not there, but in Paradise.—
d-n-ö paxpdScv: Paradise dimly visible,
yet within speaking distance; this is
not dogmatic teaching but popular de-
scription ; so throughout.—iv rolt k6X-
irois : plural here {cf. ver. 22); so often
in classics.—Ver. 24. üdTcp \'A.: the
rich man, like Lazarus, is a Jew, and
probably, as a son of Abraham, very
much surprised that he should find him-
self in such a place (Mt. iii. 8, g), and
still hoping that the patriarch can do
something for him.—KaTa<|/v£[] (koto-
«|rvx<»> here only in N.T.): surely that
small service will not be refused 1 If the
flames cannot be put out, may the pain
they cause not be mitigated by a cooling
drop of water on the tip of the tongue ?
—a pathetic request.—Ver. 25. te\'kvov :
answering to IldTep, introducing in a
kindly paternal tone a speech holding
out no hope, all the less that it is so
softly and quietly spoken.—to dyafld
«rou, to. Koxa: you got your good things
—what you desired, and thought you
had a right to—Lazarus got the ills, not
what he desired or deserved, but the ills
a very full share (no ai-rov after xaxd).—
vïv 8e, but now, the now of time and of
logic: the reversal of lot in the state
after death a hard fact, and equitable.
The ultimate ground of the reversal,
character, is not referred to; it is a mera
question of fairness or poetic justice.—
Ver. 26. The additional reason in this
verse is supplementary to the first, as if
to buttress its weakness. For the tor-
mented man might reply: surely it is
pressing the principle of equity too far to
refuse me the petty comfort I ask. Will
cooling my tongue increase beyond what
is equitable the sum of my good things ?
Abraham\'s reply to this anticipated ob-
jection is in effect: we might not grudge
you this small solace if it were in our
power to bring it to you, but unfortu-
nately that is impossible.—iv (4irl, T.R.)
•nwi tovtois, in all those regions: the
cleft runs from end to end, too wide to be
crossed; you cannot outflank it and go
round from Paradise to the place of tor-
ment. With lir\\ the phrase means, " in
addition to what I have said ".—\\a(ru.a
p.iva, a cleft or ravine (here only in N.T.),
vast in depth, breadth, and length; an
effectual barrier to intercommunication.
The Rabbis conceived of the two divisions
of Hades as separated only by a wall,
a palm breadth or a finger breadth
(vide Weber, Lehre des Talmud, p.
326 f.).—Sirois implies that the cleft
is there for the purpose of preventing
transit ei*W way; location fixed and
final
to be met with on earth, of which he had
-ocr page 602-
KATA AOYKAN
XVI. 27—31.
590
tneWev Ti-pos r^jjias Siaircpüo-ii\'. 27. Etire 8^, \'Epurw oüv o-e,1 irdrep,
Ivo. 7r^p.<|r|)$ aÜTov ets tok oIkov tou iraTpós p-ou, 28. ?xw Y^P 1T<E\'rrï
&8eX<t>ous • Sirus 8iap.apTupr|Tai aÜTots, tfo ut| koi aÖTol êXSwatK
«is toc TiTroi» toütoc ttjs 0ao-dVou • 29. Xfyet auTwa \'A0padp\\,
"Exouai Meoo-é\'a Kal roes Trpo<j>r|Tas • dKOuadTwaai\' outük. 30. \'O 8«
«urev, Oüvf, irdTep \'Aj3padu, • dXX\' Wc tis diró ccKpüc iropeuöfl rrpos
auTOus, p.ïTai\'OT^o-ouaii\'. 31. Etire 8è aÜTw, El Muo-é\'ws Kal toc
Trpo(tiT)Twv oük &KOuouariK, oüSc, èdf tis At veKpuK dKaoTJj, ireia&t)-
eroirai."
1 For ovv o-t (ftLX, etc, Tisch.) ABD 69 aZ. have 01 ow (W.H.).
1 Many authorities (fc^BDL, etc.) add Sc after Xevei, and ^BL omit
bas f iircv.
Vv. 27-31. Dives intercedes for his
brethren.—Vet. 27. o5v = if no hope for
me, there may be for those still dear to
me. Possibility of transit from Paradise
to earth is assumed. That this is desired
reveals humane feeling. No attempt to
show that Dives is utterly bad. Is such
a man a proper subject for final damna-
tion ?—Ver. 28. a8e\\<)>ovs, brothers, in
the literal sense. Why force on it an
allegorical sense by finding in it a refer-
ence to the Pharisees or to the Jewish
people, brethren in the sense of ïellow-
countrymen ? Five is a random number,
true to natural probability; a large enough
family to make interest in their eternal
well-being on the part of a deceased
member very intelligible.— 8ia)i.apTvpT]-
TOi, urgently testify to, telling them how
it looks beyond, how it fares with their
brother, with the solemn impressiveness
of one who has seen.—Ver. 29. Mus-fa,
etc.: cf. xviii. 20, where Jesus refers the
mier to the commandments. Moses, or
the law, and the prophets = the O.T.,
the appointed, regular means of grace.—
Ver. 30. ovx\', a decided negative = nay I
that is not enough; so he knew from his
ownexperience; the Scriptures very good
doubtless, but men are accustomed to
them.—tis 4iro vcicpüv: something un-
usual, the preaching of a dead man
returned to life, that might do.—Ver. 31.
etire Sè: Abraham does not plead im-
possibility as in reference to the first
request; he simply declares his unbelief
in the utility of the plan lor converting
the five. The denizens of Paradise set
little value on the unusual as a means
of grace. Abraham does not say that a
short-lived sensation could not be pro-
duced; he does say that they would not
be persuaded (ireio-Bijo-ovTai), «\'.«., to re-
pent (Hahn). By taking imo-Si^o-ovTai
as meaning something less than (icto-
verjo-ovo-tv, and emphasising the differ-
ence between ek vexpüv üvcurrp and atro
vtKpölv iropeufl-rj (ver. 30), Trench (Notes
on the Parablcs) makes this point: "A
far mightier miracle than you demand
would be ineffectual for producing a far
slighter effect". It is doubU\'ul if the
contrast be legitimate in either case;
certainly not as between "repent" and
" be persuaded ". In the other case
there may be the difference between an
apparition and a resurrected man. It
may be noted that the resurrection of
Christ and of Christians is spoken of as
èx vtKpüiv {vide Lk. xx. 35), while the
general resurrection is ^ avacr. tSv v€k-
püv (e.g., 1 Cor. xv. 42).
CHAPTER XVII. A COLLECTION OF
Sayings, including the Parablb or
Extra Service. This chapter gives the
impression of being a group of fragments
with little connection in place, time, or
topic, and nothing is gained for exegesis
by ingenious attempts at logical or topi-
cal concatenation. If we view the group
of parables in chaps. xv., xvi. as a mass
which has grown around the parable
of the Lost Sheep as its nucleus, and
reflect that that parable with the say-
ings in xvii. 1-4 is found in Mt. xviii.,
we may with some measure of confidence
draw the inference that the discourse
on humility at Capernaum was the
original loens of at least these elements
of Luke\'s narrative. That they are
mixed up with so much matter foreign
to Mt.\'s record speaks to extensive
transformation of the tradition of our
Lord\'s words by the time it reached
Lk.\'s hands (vide Weizsacker, Unttr-
tuchungtn, p. 177).
-ocr page 603-
EYAITEAION
XVII. i—5.
591
XVII. I. EinE 5è wpos toÖs ixoeijTeJs,1 " \'AvivheKróv i<rri tou (a^
cXOcïf T& o-Kciv&aXa 2 • oual 8è 3 8i\' ou è\'pxeTcti. 2. XuctitcXcÏ aürü,
«ï fiüXo9 ohkos 4 irepiKciTai irepl TÓf TpaxiXof auTou, Kal ëppiirrat
«ïs Tr|i\' OdXao-o-ai\', f) ïca o-KaySaXiOT] Ico TÖf piKpur touto»\'.5
3. irpoo-extTe éauTots. iav 8è dp.dpTT) eis crè 6 ó d8cX<f>ós aou,
«mTipTjow oötü • Kal iav pETafaqcrr), a<pes. auTw. 4. Kal «\'Af
éiTTaKis rijs ^fiepas dp-apTr) 7 eïs o-e\', Kal é-ma.Ki\'s Trjs tjuipas8
^irwrrp£i|/T) iitt, ai,9 Xeyuv, MeTarooi, d<j>rj<reis aÖTÜ."
S. Kal eiiroK 01 diróoroXoi tu Kupib), " npócSes i^^uv MlinwJ*
1  fc$ABDL a/. verss. add avrov.
2 For |ii| cX. Ta o-k. (conformed to Mt.) {^BLX e have to o-k. |it] cX6. tov is
Omitted in minusc.
3 irXijv ovai in J^BDL al. (W.H.).
4  For pvuX. ovikos, the true reading in Mt. and Mk., read Xi8os ituXikos with
^BDL al. verss. (Tisch., WH.). Vide below.
6 twv |xiKp. todtwv eva in fr$BL (Tisch., W.H.).
6 eav apapi-T] without Sc and cis o-c in ^BL (Tisch., W.H.). DX 33 omit Sc,
and A i, 42, 131, etc, omit cis o-c.
7 apapTTjen] in ABDLXA n/. (Tisch., W.H.). T.R. = ^ al.
8  Omit Tt)s T|pcpas ^BDLX verss.
9 irpos cc in fc^ABDLX al. eiri «re chiefly in minusc.
o-av: here again a subdued expression
compared with Mt.—^ Xva o-KavSa\\£crrj,
than to scandalise; the subj. with "va = the
infinitive. Vide Winer, § 44, 8.—Ver. 3.
trpoo-^x«Tc é., take heed to yourselvei
(lest ye offend), a reminiscence of the
original occasion of the discourse: ambi-
tion revealing itself in the disciple-circle.
—Ver. 4. iiTTÓKis ttjs jjpépas, seven
times a day. The number recalls Peter\'s
question (Mt. xviii. 21), and the phrase
seven times a day states the duty ot
forgiving as broadly as Mt.\'s seventy
times seven, but not in so animated a
style: more in the form of a didactio
rule than of a vehement emotional utter-
ance ; obviously secondary as compared
with Mt.
Vv. 5.6. The power of faith (cf. Mt.
xvii. 20).—ol iiróo-ToXoi instead of |ia8-ij-
toI. Ver. 1. tü KvpCifi: these titles fot
Jesus and the Twelve betray a narrative
having no connection with what goet
before. and secondary in its character.—
irpóafles T|pïv irio-Tiv, add faith to ui,
This sounds more like a stereotyped peti-
tion in church prayers than a request
actually made by the Twelve. How
much more life-like the occasion for the
utterance supplied by Mt.: " Why could
not we cast nim out?"—Ver. 6. elfder*.
Vv. 1-4. Concerning offences and for-
giving of offences (cf. Mt. xviii. 6, 7 ; 21,
22).—óvcVScktov: here only in N.T. and
hardly iound in classics; with cVn = ovk
JvSe\'xcToi (xiii. 33), it is not possible.—
tov pt| cX8ctv: the infinitive with the
genitive article may depend on avcVScK-
tov viewed as a substantive = an im-
possibility of offences not coming exists
(Meyer, J. Weiss), or it may be the sub-
ject to io-Ti, avcv. being the predicate =
tliat offences should not come is impos-
sible (Schanz; Burton.M.and T., inclines
to the same view, vide § 405).—Ver. 2.
Xvo-itcXcï (Xvu, Tt\'Xos), it profits or pays;
here only in N.T. = o-v|i<j>«\'pci in Mt.
xviii. 6.—XCSos p.vXiK<Ss, a millstone, not
a great millstone, one driven by an ass
(pvXos üviKÖi;, T.R.), as in Mt.: the
vehement emphasis of Christ\'s words is
toned down in I.k. here as often else-
where. The realistic expression of Mt.
is doubtless truer to the actual utterance
of Jesus, who would speak of the offences
created by ambition with passionate ab-
horrence.—ircpÏKciTai = perf. pass. of
ircpiT(6r)pi in sense = has been placed;
with eppiirrai, another perfect, suggest-
ing the idea of an action already complete
—the miscreant with a stone round his
neck thrown into the sea.—fis ttjv 8óXa«r-
-ocr page 604-
KATA AOYKAN
XVII.
592
6. Etirc 82 4 Kupios, "El cïxerc1 irioTtf, &s koxkok oxv&irtus,
IKlyere &v ""Ü WÊOflni toiJt»), \'EKpi(<39r)Ti, Kat $uTtóQv\\-n Iv Tfl
OaXaacrr] • Kal êiriqKouo\'ei\' Sr flut?. 7. Tts 8è ^| 6]xCtv SoCXov éx6"1
11 Cor. ii. * dporptürra r\\ irotuaiforra, 89 eivtXdóvn Ik tou dypoS èpti,2 Eü8*\'us
bCh. xxü. irape\\0ft»> dfrfirco-ai8 • 8. dW\' oöx\'t ^Pe^ aü™ \'EToificurov ti b8eiir-
ao. 1 Cor. ,                                        e /                      j.^          ! \'           »       1
ii.35. Rev. prjaru, xai ircpt^ciKraucpos oiaKovei uot, ea>s cpayw Kat mu * Kai ueTd
Ui* 20.                 I.         . J                       \\ /                  /                   *m\\        4           •fi\'.e/Xï\'lt
TauTa ^ayeo-ai Kat meo-at o-u ; 9. MT) X°Ptl\' *X€l T(? °ouX\'s> cKfifto,"
8ti èTro:T)o-£ -rd SiaraxOéfTa aurw,6 oü Sokw." 10. oütu Kai O fiets,
Stok iroir\\<T^e irarra Td SiaTaxöeira üatv, \\iyen, "Oti SoGXot
dxpetot co~u,£y* Sti7 S (d^ciXofXCf iroitjo-ai TreTroiTJKau.ei\\"
II. KAI iylvero iv tw iropcüecröai auTOK8 ets \'lepouaaXi^p., Kat
• €x«T€ in ^ABLXA al. pi. (Tisch., W.H.). €iX«t« in D al.
1 ^BDLX a/. verss. add avra.
3 avairto-e in fr$BD «\'• T-R- = L«\'>             4 «X" X0Plv in fc$BDL 124.
5 Omit eK6ivw ^^ABDLX, and fc^ABLA al. omit ovtw afler Sia/raxöevTa.
« ^BLX I, 28, n8, 131 al. verss. omit ov Soku (Tisch., Trg., text, R.V., W.H.).
7 Omit oti here ^ABDL al. verss.                   \' Omit avTov j^BL.
il with pres. in protasis, the imperf. in
apodosis with av. Possession of faith
already sufficiënt to work miracles is here
admitted. In Mt. the emphasis lies on
the want of such faith. Another instance
of Lk.\'s desire to spare the Twelve.—
otjkii|j.ivii>, here only in N.T. = o-vko-
jiopta, xix. 4, the tig mulberry tree (vide
there). A tree here, a mountain in Mt. ;
and the miraculous feat is not rooting it
out of the earth but replanting it in the sea
—a natural impossibility. Pricaeus cites
a classic parallel: to irtXayo? irprf-rcpov
oïo-«i ap/irtXov.
Vv. 7-10. The parable of extra service,
in Luke only. For this name and the
view of the parable implied in it see my
Parabolic Teaching o/Christ. It is there
placed among the theoretic parables as
teaching a truth about the Kingdom of
God, vil., that it makes exacting de-
mands on its servants which can only be
met by a heroic temper. " Christ\'s pur-
pose is not to teach in what spirit God
deals with His servants, but to teach
rather in what spirit we should serve
God."—Ver. 7. cv0lus : to be connected
not with ipcl but with irap<X6uv d. = he
does not say: Go at once and get your
supper.—Ver. 8. AXX\' o<iy\\: dXXd im-
plies the negation of the previous sup-
position.—Jus 4>dYw, etc, "till I have
eaten," etc, A.V.; or, while I eat and
drink.—Ver. 9. pj| t\\ti x<*Plv> ne does
not thank him, does he ? the service taken
as a matter of course, all in the day\'s
work.—Ver. 10. ovtoxj, so, in the King-
dom of God: extremes meet. The ser-
vice of the Kingdom is as unlike that ol
a slave to his owner as possible in spirit;
but it is like in the heavy demands it
makes, which we have to take as a matter
of course.—Siaraxfl^vTa, commanded.
In point of fact it is not commands but
demands we have to deal with, arising
out of special emergencies. — SovXoi
dxpctoi: the words express the truth in
terms of the parabolic representation
which treats of a slave and his owner.
But the idea is: the hardest demands oi
the Kingdom are to be met in a spirit oi
patience and humility, a thing possible
only for men who are as remote as pos.
sible from a slavish spirit: heroic, gener
ous, working in the spirit of free self-
devotion. Such men are not unprofitable
servants in God\'s sight; rather He ac-
counts them " good and faithful," Mt.
xxv. ai. Syr. Sin. reads simply "we are
servants ".
Vv. 11-19. The ten lepers.—Ver. II.
cU \'lep.: the note of time seems to take
us back to ix. 51. No possibility ol
introducing historie sequence into the
section of Lk. lying between ix. 51 and
xviii. 15.—avTOf, He without emphasis;
not He, as opposed to other pilgrims
taking another route, directly through
Samaria (so Meyer and Godet).—Bid
p-éo-ov = Sid fieo-ov (T.K.), fitVov being
used adverbially as in Philip, ii. 15 =
through between the two provincea
-ocr page 605-
EYArrEAION
t—1§,
593
oütos Si^pxcro Sicc (icVou1 lauapei\'as Kal TaXiXaiaf. 13. Kal
tïcrepxou.eVou auToS ets Tica Kiiy.r\\v, atr^mjcyai\'2 aÜTÜ s 8ïko Xeirpol
dvSpes, ot tuTTjuav* -n6ppu>6ey • 13. Kal aÜTol rjpar ^un^e, X^yorres,
"\'Itjo-oO, emaraTa, «"XeTjo-oe tjjias." 14. Kal ïSui» elirec aÜTots,
" nopeuOïVTts Èm8ti\'£aT£ èauTOus Tots tepeOct." Kal cycVeTO iv tü
UTrdyeii\' aurous, cVaOapio-dno-ar. 15. ets oè l| auTÜf, ï8i>r 8ti idÖTj,
fiirtVrpeiJ/ï, p«Ta ^xurfjs fiïyóMs 8o|d£«ai\' toi» 8eAV • 16. Kat êireoreK
Ittl irpócrurnov irapa tous iróSas aörou, euxapto-Twi\' aü-rw • Kal aÜTos
(jf Iap.ap€iTr)S" 17. diroKpiOïls 8i & \'itjo-oüs eïirec, "Oux>5 ot SéVa
eKaflapiirOirjarai\'; ol 8c8 ivvia iroG; 18. oüx eüpédi]aav ÜTToirTpe.
«Jiaires Soüvcu Sofa? tü Ocö, cï fxt) & dXXoyïi\'ijs outos;" 19. Kal
«lirce aÜTw, ** \'Aeao-Tas iropeüou • ij mort; cou alauK.1 ae.
1 Sta pco-ov in ^BL (D pecrov alone) I, 13, 69 al. avo pto-ov.
•  So in ABX ai. (W.H. text). wijkt, in NL 1, 13, 69, 131 al. (Tisch., W.H.,
marg.).
1 BL omit owTui (W.H.).
* BF 157 have avf<rrr\\<rav (W.H. text).
* ovx in BLS 131.
• Omit 8« AD (Tisch., W.H., brackets), found in MBLX, etc.
—Ver. 15. So£at>v t. 0.: general state-
ment, exact words not known, so also in
report of thanksgiving to Jesus.—Ver.
16. Za|iapfiTT|s : this, with the comment
of Jesus, the point of interest for Lk.—
Ver. 17. ovx (°^Xl> T.R.): asking a
question and implying an affirmative
answer. Yet the fact of asking the
question implies a certain measure ol
aoubt. No direct information as to
what happened had reached Jesus pre-
sumably, and Me naturally desires ex-
planation of the non-appearance of all
but one. Were not all the ten (ot 8cKa,
now a familiar number) healed, that
you come back alone ?—irov: emphatic
positron: the nine—where ? expressing
the suspicion that not lack of healing
but lack of gratitude was the matter with
the nine.—Ver. 18. oiy eiptSijo-ov, etc,
best taken as another question (so R.V.).
—óXXoytvTis, here only, in N.T.; also
in Sept. = óXXó<f>vXos and aXXoE0vrjs in
classics, an ahen. Unce more the Jew
suffers by comparison with those without
in respect of genuine religious feeling—
faith, gratitude. It is not indeed said that
all the rest were Jews. What is certain
is that the one man who came back was
not a Jew.—Ver. 19. avao-Tas irop«vov :
that might be all that Jesus said (so In
B), as it was the man\'s gratitude, natural
feeling of thankfulness, not his faith, that
was in evidence. But Lk., feeling that
named, on the confines of both, which
explains the mixture of Jew» and
Samaritans in the crowd of lepers.—Ver.
12. 8tKo Xcirpol: ten, a large number,
the disease common. Rosenmüller (das
A. and N. Morgenland) cites from
Dampier a similar experience; lepers
begging alms from voyagers on the river
Camboga, when they approached their
village, crying to them from afar. They
could not heal them, but they gave them
a little rice.—Ver. 13. éirio-Tdra: this
word is peculiar to Lk., which suggests
editorial revision of the story.—«XeSrio-ov :
a very indefinite request compared with
that of the leper in v. 12 f., whose
remarkable words are given in identical
terms by all the synoptists. The interest
wanes here.—Ver. 14. imSc(gaTc i.:
the same direction as in the first leper
narrative, but without reason annexed.—
Icpcvo-i: plural, either to the priests of
their respective nationalities (Kuinoel, J.
Weiss, etc.) or to the priests of the
respective districts to which they be-
longed (Hahn).—iv rif viravciv, etc, on
the way to the priests they were healed.
Did they show themselves to the priests ?
That does not appear. The story is
defective at this point (" negligently
told," Schleier.), either because the
narrator did not know or because he
took no interest in that aspect of the
case. The priests might not be far off.
38
-ocr page 606-
594                          KATA AOYKAN                          xvn.
ao. "EirepftmiOets 8è iiro Toif <t>apio-cuwr, ircre Fpxrrcu ^ 0a<n\\eia
tou 6eoG, dircKpiBr] aÜTots, Kal cIitck, " Ouk épxeTtu r^ {3a.o-tX.eia toG
c here only 0eoG p-«Td "irapaTT|pY)0-ews • 21. oüoè cpoGcuv, "iSou Ö8e, fy LSoü *
^K£Ï. ISou ydp, t) (Sao-iXeia tou 6eoG èWos up.Ci\' iariv." 22. Etire
&£ iTpos tous p.a6r]Tas, " \'EXeuawTai ^p.epai, 5tï tTu9up/rjcreTe |uae
1 The second i8ov in D and many other uncials is omitted in fc^BL 157.
tion to decide between the two views.
Each interpreter will be influenced by
his idea of the general drift of Christ\'s
teaching concerning the nature of the
kingdom. My own sympathies are with
those who nnd in Christ\'s words a
denial of vulgar or physical visibility.
—Ver. 21. oiSi Jpovo-i, nor will they
say ; there will be nothing to give occa-
sion for saying: non erit quod dicatur,
Grotius.—u8t, <K(t, here, there, implying
a visible object that can be located.—
4vt6s ipciv, within you, in your spirit.
This rendering best corresponds with
the non-visibility of the kingdom. The
thought would be a very appropriate one
in discourse to disciples. Not so in dis-
course to Pharisees. To them it would
be most natural to say " among you " =
look around and see my works: devils
cast out (Lk. xi. 20), and learn that the
kingdom is already here (?<f>9eicrev i$\'
£p,as). Kindred to this rendering is that
of Tertullian (c. Marcionem, L. iv., 35):
in your power, accessible to you: in
manu, in potestate vestra. The idea
" among you " would be more clearly
expressed by tJSt) iv m.éo-<j> vu.üv. Cf.
John i. 26. |ieVos v. (TTr\'|«i, etc, one
stands among you whom ye know not—
cited by Euthy. to illustrate the meaning
of our passage. Field (Ot. Nor.) con-
tends that there is no clear instance ot
Ivrbq in the sense of " among," and cites
as an example of its use in the sense of
"within " Ps. ciii. 1, iravTO Ta Ivrói fiov.
Vv. 22-25. The coming of the Son of
Man (Mt. xxiv. 2628).—irpos t. u.a6r)ras:
so in Mt., but at a later time and at
Jerusalem ; which connection is the
more original cannot be decided.—
iX<v<rovT<u T|p.epai, there will come days
(of tribulation), ominous hint like that
in v. 35.—u.£aK t. i\\., etc, one of the
days of the Son of Man ; not past days
in the time of discipleship, but days to
come. Tribulation will make them long
for the advent, which will put an end to
their sorrows. One of the days; why
not the first, the beginning of the
Messianic period ? Hahn actually takes
pïar as ss first, Hebraistic fashion, as in
it was an abrupt conclusion, might add
t| Trïo-TLs er. er. o-. to round off the
sentence, which may therefore be the
true reading.
Vv. 20-37. Concerning the coming of
the Kingdom and the advent of the Son of
Man. In this section the words of
Jesus are distributed between Pharisees
and disciples, possibly according to the
evangelist\'s impression as to the audience
they suited. Weiffenbach (Wieder-
kunftsgedankc Jcsu, p. 217) suggests
that the words in w. 20, 21 were
originally addressed to disciples who
did not yet lully understand the inward
spiritual character of the Kingdom of
God. I am inclined to attach some
weight to this suggestion. I am sure at
any rate that it is not helpful to a true
understanding of Christ\'s sayings to lay
much stress on Lk.\'s historical introduo
tions to them.
Vv. 20, 21. |wti 7rapa-rnpT|CT*ws:
there is considerable diversity of opinion
in the interpretation of this important
expression. The prevailing view is that
Jesus meant thereby to deny a coming
that could be observed with the eye
(" not with observation "). The older
interpretation " not with pomp " (pe-ra
irept ai\'eias avSpuirïvTjs is the gloss of
Euthy. Zig.) is closely related to this
view, because such pomp alone would
make the kingdom visible to the vulgar
eye. J. Weiss (Meyer) contends that it
is not visibility but predictability that is
negated. flaf>aTTJpT|a-is, he remarks, "is
nsed of the observation of the heavenly
bodies, from whose movements one can
calculate when an expected phenomenon
will appear. In a similar way the
apocalyptists sought to determine by
signs the moment when the kingdom
should be set up. That was what the
Pharisees expected of Jesus with their
•nért fpx«"<u. And it is just this that Jesus
declines. The Kingdom of God comes
not so that one can fix its appearing by
observation beforehand." The assump-
tion is that when it does come the
kingdom will be visible. It does not
Wem possible by mere verbal interpreta-
-ocr page 607-
EYAITEAION
595
*o—3a
Twt> rjp.epwK to8 ulou toO dvdpcSirou 18<Tk, Kat oük 8\\|rt?0c. 33. Kal
IpoOo-LV UUtC, \'iSoU fi8e, tj, ÏSoÖ ÈK€Ï * \' fif) &irA0T]Te, fiT)8€ \' Olu£r)TC.
24. worrep yap t\'; dorp air?) r| 8 do*Tpdirrouo*a c\'k ttjs ürr\' oipavbv * ets
tt)!» Air* oipakèf XdfiTvei, outus êo-rai Kal\' & uï&s toO dpdpcóirou tv
xfj r||J-epa auToG.8 25. irpÜTOf Sè 8eï auT0i- iroXXd tradde, Kal
&iro8oKtp.aadrji\'ai dirè T-rjs yevt&s Taurq;. 26. Kal xaSais iylvtro
iv tu.19 r|ji.epais toC r Nüc, 0UTU9 2oTai Kal iv Tats rju,epais toG uloO
Toü dy6puirou. 27. rjo-Oioe, tvtfOf, «\'yduoui\', l^yapi^oiTo,* axpi *|S
f|p.6pas cürf)X8e Nüe cï$ T^f ki|3utoV, Kal rjXdcv & KaTaK\\uo-u,ó$,
Kal dir<5Xeo-ep airarras. 28. épotus Kal <js 8 lyivcro eV raïf
Tjp.épcus Aut \' TJu9ioi\', é-irifOK, r|yópnlflv, èiruXoui\', èfyórtuov, cJkoSó.
(jloui» " 29. tj 8s rjaepri è|rjX9e /Vut diro ZoSóp.cüi\', c{3pe£c irOp Kal
Gcior du\' ouparou, Kal dirüXcacc awairae\' 30. Ka-ra Taüra 10 éo-rat
1 For iSov «Si t| i8ov tKti some copies have i8ov uSt iSov ckci (DXPI), some tSov
«mi iSov w8< (L). Some have this order of ckcl, o>8e, but ictaining 1} (B). j-J bas Kat,
* Omit airt\\9T]T« ut)8« B 13, 69 (W.H. brackets).
» Omit this t) ^BLXr 169 al.
* viro tov ovp. in fr"$BD al.
» Omit xai NABLX al.
• BD 220 a b e i omit tv Ti| ij», o. (W.H. text),
\' Omit tov all uncials.
•ryap.. in fc^BDLX al.
•  icat as in D al. xaSut in jf^BLRX 13, 69 af.
10 koto ra avra in BDX al. T.R. = fc^LA ai.
Mt. xxviii. 1, Mk. xvi. 2.—ovk o\\|/«r0f,    the advent, M it was Tn tne days of
ye shall not see, not necessarily an    Noah, or in the fateful day of Pompeii.
absolute statement, but meaning : the    —Ver. 28. ópoius: introducing a nev*
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. kun,    connects ó[ioïws with óirovTas going
£Sf: cf. the more graphic version in Mt.    before, and, treating it as a Latinism,
xxiv. 26, and notes thereon.—(ir| Siu|i)Ti,    renders perdidit otnnes pariter.—ijiröior,
do not follow them, give no heed to them.    etc.: again a series of unconnected verbs,
—Ver. 24. Ik rijs, X""Pa« understood,    and a larger, six, and all in the imperfect
to also X"Pay after cis ttjv = 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. ê\'(3p«|c
25. irpÜTo» Si Sc!, etc.; the Passion    (fipixw): an old poetic word used in late
must come before the glorious lightning-    Greek for Ciiv, to rain. Bpoxij is the
like advent. What you have to do    modern Greek for rain (vide Mt. v. 45).
meantime is to prepare yourselves for    —Ver. 30. «aT» t& avTa, etc, the
that.                                                            apodosis of the long sentence beginning
Vv. 26-30. The advent tvill be a sur.    ver. 28.
fris* (Mt. xxiv. 37-41).—Ver. 27. tjo-uW, Vv. 31-34. Sauve qui peut (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.
-ocr page 608-
5p6                             KATA AOYKAN                  xvii. 31-37
jf r)u.£pa 6 ulo? toG dvOpcSirou diroKaXuirrrrat. 31. iv iKtivr) tjj
i^fiepa, 8s cirroi «wt toO SujjiaTos, Kal tA aKeuij auroS iv tq oÏKia>
fiT) KaTa.j3aTu Spat airA • Kal 6 iv tö * dypü óuotus p-r] <,irio~rpe<r>dTU
CIS Ta otuctgü. 32. p.tTUJK>f€UïTS ttJs yuyaiKÖs Aut. 33. 85 cdf
£T|TT|OrTj tt)!» tyuyftv aÜToü aaiaai,5 diroXèVtt aÜTrjy • Kal 8s «\'df*
diroX^o-i] auTrji\',* \\utoyo\\rt\\ot\\. auvqv. 34. \\iyia ifi.lv, Toorn ttj fUKTi
JVoirai 8uo tm KXti»r)s p-ids B • ó 8 ets TrapaXr|<f>8rio-eTai, Kal ó cVepos
d4>«6i\')a-€Tai. 35. Suo ëaorratT dX^Oouaai ttrl to aürd • p.ia8
irapaXr)4>8r)o-£Tai, Kal tj • eWpa d^eOrjo-eTat." 37. Kal diroKptOéVTes
Xeyouo-te aÜTw, " nou, Kupie;" \'O Sè tlirce aÜToïs, ""Owou Tè
o-wu.a, iKil auraxOT)crovTat 01 dtTOi."l0
1  Omit tcü NBL 13, 69, 346.
2  For o-uo-at (fc$ al.) BL vet. Lat. (4) have ir€ptiroii)<ra<r#ai (Tisch., W.H.).
5 os 8 avin J^BL 6g al.
*  airoXeo-n in BD. airoXco-ei in fr$L (Tisch., W.H.). ^BD 1, 33, 131 omit
ovtt|v after airoX.
5  B omits |xias (W.H. brackets).
6 All uncials except B omit o.
* «rovTai Suo in ^^BDL a cop. syr. cur.
•tj jiio in ^«BDR 1, 6g.
*  For Kat t| (D al.) N«BLR have ij 8«.
»• For o-wax. 01 atTot ^BL have Kat 01 acroi «marvvax0r|o-ovTai (Tisch., W.H.),
The connection in Mt. and Mk. seems
the more appropriate, as a literal flight
was then necessary.—Ver. 32. u.vnu.ovtu-
€tc, etc.: the allusion to Lot\'s wife is
prepared for by the comparison in ver.
28. It is not in Mt. and Mk., being
inappropriate to the flight they had in
view. No fear of looking back when an
invading army was at the gates. Lk.
has in view the spiritual application, as
is shown by the next ver., which repro-
duces in somewhat altered form the
word spoken at Caesarea Philippi con-
cerning losing and saving life (ix. 24).
—tuoYovrjo-ci, will preserve alive, used
literally in this sense in Acts vii. 19.
Vv. 34-37. The final separation (Mt.
xxiv. 40, 41).—Ver. 34. t. t. wktI, on
that tttght; day hitherto, the Jewish day
began with night (Hahn), and the refer-
ence to night suits the following illustra*
tion. No need to take night metaphori-
cally = imago miseriae (Kuinoel).—liti
k\\£vt|S p.., in one bed\', in the field inMt.
—Ver. 35. aXijSovo-at ltr\\ to o.vt6, grind-
ing at the same place; in the mill, Mt.
Proximity the point emphasised in Lk.—
near each other, yet _how remote their
destinies I—Ver. 37. crwua, the carcase =
TTTüiu.a, Mt. xxiv. 28; so used in Homer,
who employs Sépa; for the living body.
Chapter XVIII. 1-14. The Para-
bles OF THE UNJUST JudGE AND THE
Pharisee and the Publican.—Vv. i-
8. The unjust judge, in Lk. only.—Ver.
1. irapa[3o\\fjv: the story is a parable in
so far as it teaches by an incident in
natural life the power of perseverance
with reference to the spiritual life.—irpos,
in reference to, indicating the subject or
aim of the parable—de (so Kypke, with
examples).—irovTOTc: not continuously,
but persistently in spite of temptation to
cease praying through delayed answer
= keep praying, notwithstanding delay.
The whole raison d\'étre of the parable is
the existence of such delay. Some fail
to see this and think that the dirTerence
between God and the judge is that He
does not delay. It is not so. God is like
the judge in this, only His delay has not
the same cause or motive. The judge
represents God as He appears in Provi-
dence to tried faith—tKKomti\': a Pauline
word (Gal. vi. 9; 2 Thess. iii. 13. etc).
This introduction to the parable is pro-
bably due to Lk., who, it will be observed,
takes care to make tb* lesson of genera!
-ocr page 609-
EYAITEAION
XVIII. 1-6.
597
XVIII. I. *EAEI"E 8è xal1 irapapo\\r|f auTois irpo» t6 Scïf
Trdrroxe irpoo-euxccrSai,3 Kal u.rj IxKaKcTc, 2. \\iywv, " Kpm\'js Ti»
Jjf iv Tiet iroXei, rèr Qeèf jatj (ftojSouu-Eros, Kal aïOpuiroe u.rj eVTpciro-
pwos. 3. XTPa 8è fjr lf Trj iróXei ÉKeirrj, Kal rjpxeTo irpès aÜToV,
Xtyouua, \'\'EkSiktjo-^k p.e diro tou AmSiKOu u,ou. 4. Kal ouki Ron. xfl.
^j0«Xr)o,£i\' * èirï \\p6vov • jxcto. 8è TaGra * tlittv iv iau rü, Eï Kal tok x. 5. Rer\'
6cöp ou <pof5oGu.ai, Kal tüflpwTrov 0ÜK6 èi-rptiroficu • 5. 81a ye to xjz*g.\'
trapé-)(iiv p.01 KMW "ri)v xhpav TauTT)f, èkSikijo-u auTTji», "va p,rj eis
teXos f\'pxou.&rj b öiruTfid^T) jk." 6. Etir« 8è 6 Küpios, " \'AKow\'aaTt \\j.
1 Omit xat fc^BLM 13, 69, 131 al. it. (4) cop.
1 avTovs after irpoo-cvx. in fr^BL al.
* rfiAtv in tfABDLX al.
*  uira ravTa 8c in BLQ (W.H.). T.R = ND al. (Tisch.).
\' For icai av9. ovk (D al.pl.) ^BLX 157 it. (8) vuig. have ovSc avflpairov.
application, though the 8i after JfXryc
and the concluding reflection in ver. 8
imply that the special subject of prayer
contemplated both by Lk. and by our
Lord was the advent referred to in the
previous context.
Vv. 2-5. The parable.—rèv Qtiv, etc.:
a proverbial description for a thoroughly
unprincipled man (examples from classics
in Wetstein).—Ivrprrróyuvos, having re-
gpect for, with accusative, as in late
Greek; in earlier writers with genitive.—
Ver. 3. xlipa> a widow, such a suppliant
tests a man\'s character. Her weakness
appeals to a generous, noble nature, and
is taken advantage of by an ignoble.—
tjpx«to, presumably used in a frequenta-
tive sense = ventitabat (Grotius), though
not necessarily meaning more than "be-
gan to come," with possibility of recur-
rence.—1k8£ki)o-óv p-c, give me redress
or satisfaction. " Avenge me " is too
strong.—Ver. 4. lirl xP°vov> f°r a con\'
siderable time. Per multiim tempus
(Vulgate) may be too strong, but it is in
the right direction. The scope of the
parable and the use of the word xpóvos
in a pregnant sense implying iro\\{is (vide
examples in Kypke) demand a time suf-
ficient to test the temper of the parties.—
Iv éavTüj, within himself. The characters
in Lk.\'s parables are given to talking to
themselves (Prodigal, ünjust Steward).—
Ver. 5. Sid yc, etc.: similar expression in
xi. 8. The parable before us is a com-
panion to that of the Selfish Neighbour.
The two should be studied together—vide
The Parabolic Teaching of Christ.—
nó-irov: the power of the petitioner in
both parables lies in their ability and
determination to disturb the comfort of
those they address. The neighbour and
the judge are both selfish, care only for
their own ease, and it is that very quality
that gives the suppliants their oppor-
tunity. They can annoy the reluctant
into granting their requests—success cer-
tain.—cis tc\'Xos : interpreters differ as to
the meaning of this phrase, and whether
it should be connected with lp\\oy.ivr\\ or
with üiruiridjjg. The two ways of ren-
dering the last clause of ver. 5 are : lest
coming continually, she weary me to
death, or lest coming and coming, she at
last give me black eyes; of course meant
in a humorous sense. The latter render-
ing does more justice to the humour of
the situation, but the other seems more
in harmony with the scope of the parable,
which is to enforce persistence in prayer
—continual coming. The present tense
in participle and verb also seems to de-
mand the first rendering: it points to a
process in the coming and in its effect on
the judge, the two keeping pace with each
other. As she keeps coming, he gets
more and more bored. If a final act, the
use of fists (seriously or humorously
meant) were pointed at by v-n-wir., the
aorist would have been more suitable.
(So Field in Of. Nor.) The philological
commentators differ in regard to the sense
of ilt Tt\'\\os, some taking it = perpetuo,
indesinentcr (Grotius, Kypke); others =»
tandem (Palairet) ; others = omnino
(Raphel); all citing examples.
Vv. 6-3. Themoral.—KpiTïjï T. aSiKias,
cf. oUovóp.ov t. d., xvi. 8.—Ver. 7. oi
p,T| iroiij<rx|, etc, will not God avenge,
etc, the question implying strongly that
-ocr page 610-
598                           KATA AOYKAN                        xvm.
ti 4 Kpi-rr)s Ttjs dSiKias Xéyei\' J. 6 Si 6«ds oö ji}) iroi^erti1 tV
^KStKtjan\' twc IkXcktóV aÜToG Tur poui\'Toüi\' irpès auTof\' Tju.t\'pas *al
KUKT<5g, Kal p.aKpodup.&i\'8 èir\' aÜToïs ; 8. Xéyai i)>.lv, Sri iroi^aei lip
cVSiKTjcrii/ auTw II* TÓxcu irXijf 6 utès toC dyOpciirou èXOuv Spa
eópr|aei ttjc mam» cm "rijs y*)?»\' "
9. Elire 8c Kal irpó; Tiras toös ireiroi66ras i$\' iauToïs 8ri «tal
SiKaiot, Kal <ü£ou6£ro0rras tous Xoiirous, rr)i\' irapa|3oXf)r Taiirijf
IO. " "AeGpuiroi 8üo di\'tpTjo-at\' eis to Upoy irpoced|aa0ai • ó4 eis
♦ap\'.crcuoj, Kal 6 éVcpos TcX(üm)s. II. ó <t>apiacuos aTaöels irpös
4auToi< TaÜTa* irpoo-T)üx«To, "O Oeós, eüxaPt<JT<\'> <70t> °Tl oük eifiX
ua-ircp ° ol XoittoI tüv dpOpcairur, apTraycs, aSiKOl, uoixoi, f) Kal <ï>s
•  So in L ai. iroii|«ri) in fc^BDQXA al. pi.
* avTw in ^BLQ.
8 pc.Kpo6vp.ti in t^ABDLQXn 1, 157, 209 (modern editors).
4 o cis in NALQ, etc. (Tisch.). fi« in BDRX (W.H. text and in marg.).
8 TovTa before irpos c. in BL 1, 131 e vuig. (W.H. text). fc$ and codd. Lat. vet.
Omit irpoï cavrov (Tisch.).
« So in fc$AB til. (Tisch., W.H., text). DLQ al pauc. have us (W.H. marg.).
He will, but the emphasis is rendered
necessary by appearances to the contrary,
which strongly try men\'s faith in His
good will—long delays in answering
prayer which wear the aspect of in-
difference.—twv ck\\cktüv a., His elect:
standing in a close relation, so named to
support the previous assertion. But in
the dark hour of trial it is dimcult to ex-
tract comfort from the title. Then the
doubt arises : is the idea of election not
a delusion ? What are we to the far-off
Deity ?—twv |3owvtwv : from these words
down to the end of the sentence (4V
aiToïs) is a single clause meant to define
the situation of " the elect ". They are
persons who keep crying to God day and
night, while He seems to pay no heed to
them, but delays action in their case, and
in their interest. The words down to
wktós describe the need of Divine inter-
ference ; those which follow describe the
experience which tempts to doubtwhether
succour will be forthcoming.—paxpo-
6vpcï: this verb means to be slow,
leisurely, unimpulsive in temper, whether
in punishing or in succouring, or in any
other form of action. Instances of the
use of the verb in the first-mentioned
occur in 2 Maccab. vi. 14 (cited by
Pricaeus) and Sirach xxxv. 22 (06 p/J|
ppaSvvT) oi8{ (it) paKpo8vp.rj<r<i cir\'
avTots, frequently quoted). In James
v. 7 it is applied to the husbandman
waiting foi harvest. Here it is applied
to God\'s leisureliness in coming to the
help of tried saints. The construction
Kal |iaKpo6vpcï is of the Hebraistic
type.—Ver. 8. kv Tax«, quickly, quite
compatible with delay; quickly when
the hour comes = suddenly.—itXy)v, yet;
in spite of the alleged speed, the time
will seem so long that, etc.—apo, so to
be taken (not apo.), as bearing a major
force of reasoning, and interrogative. The
two words are one in essence, but apo
lias more emphasis in utterance, and
therefore the first syllable is lengthened,
and it stands at the beginning of a sen-
tence, here before «ipi}o-«i; cf. Gal. ü. 17.
On the two particles vide Klotz in Dev.,
p. 180.—mo~riv : not absolutely, but in
reference to the second coming, hope
deferred making the heart sick.
Vv. 9-14. The Pharisee and the pub-
lican.—Ver. 9. irpós nvas, with reference
to certain persons; who not indicated,
of what sort definitely described. This
introduction is doubtless an editorial
heading extracted from the story. It is
true, but not necessarily the whole truth.
The story may have been spoken to pub-
licans to encourage them to hope in
God\'s mercy—at the Capernaum gather -
ing, e.g.—wopa|3oXT]v : it is not really a
parable, but simply an imaginary inci.
dent within the sphere to which its
moral belongs.—Ver. r r. o-TaBcls, having
taken his stand; fidenter loco solitó
(Bengel); " a sign less of confidence
-ocr page 611-
EYAITEAION
599
7—i*
outos 6 Te\\urr|s. 19. nfartiw 81$ toO aappd-rou, AiroSeKOTu1 irdWa
3Va KT<i)j.ai. 13. Kal ó2 tcX<ó»t)s patcpóöef ccttus ouk rjöeXti\' oüSi
tous Ó4>0a\\(ious cis rbv aupavlv eirapai s \' dXX" êTuirref cis4 to crTf|9os
oAtoS, Xe\'ywi\', \'O 6eós, IXoV6t)ti p.01 tw ajiapToAw. 14, At\'yu üp.ii>,
KaTÉpT) outos SeSiKaiup-eVos cis rök oIkoi\' auToC, t) éVclvos.6 8n
iras ó ÜvJiük caurö> TairciKuftqo\'crcu • ó 8c raireuw tauTov üt|ru9V)-
arrai.
15. npoa^cpoi\' 8è aÜTÜ Kal tA Spé^n,, tca aiitüv airrnTOl*
1 airo8iKOT«v<* in fc$B,
1 For xai o (ADQX al.) ^BGL 69 a*. have e 8c
*  cirapai «* t. ovp. in ^BLQX 33 verss.
*  Omit this cis fc^BDLQX >\'• vuig.
*  For t) CKcivos (found in minusc.) APQXA al. have 1) y<*P «• (Tisch.).
94 ai. sah. cop. Orig. have irap ckcivov (All., Trg., W.H.).
MBL 1
than of self-importance" (J. Weiss in
Meyer). Probably both qualities are
aimed at.—irpos cavrov: whether these
words should be taken with irra8cis or
with •7rpoa-T)vx«To is disputed. If the
position of toüto before irpós i. in
BL be accepted, there is no room for
doubt. Hahn contends that the proper
meaning of irpès i. irpo<rr|vxeTO is
" prayed to himself," and that there is no
instance of the use of irpès I. in the
sense of " with himself". Godet takes
the phrase as = to himself, and regards
the so-called prayer as simply self-con-
gratulation in God\'s presence.—ol Xoiirol
t. i.: not necessarily all mankind, rather
all the Jewish world outside his coterie
= am haarex. — apiraycs, etc. . these
hard words recall the cider brother\'s
jicTa iropvüv (xv. 30).—i\\ «tal, or even,
the publican pointed at as the ne J>lus
ultra of depravity: the best foil to
Pharisaic exemplariness.—Ver. 12. 8I5
t. «%, twice in the week: voluntary fasts
on Mondays and Thursdays, ultra legal
in his zeal.—airoScxaT-ü {-ti<u, W. and
H.) = ScKartvtt in Greek writers : tithing
a typical instance of Pharisaic strictness.
—iravTa, all, great and small, even
garden herbs, again ultra-legal.—rrüfuu,
all I gei (R.V.).—Ver. 13. i tcXcóvt)» :
the demeanour of the publican is drawn
in vivid contrast to that of the Pharisee;
he stands aloof, not in pride but in acute
consciousness of demerit, does not dare
to lift his eyes towards the object of
prayer, beats upon his breast in pungent
grief for sin.—t£ ap.apT<i>X$, the sinner ;
he thinks of himself only and of himself
ai the sinner, well known as such, the
one fact worth mentioning about him, ai
one might speak about the drunkard of
the village. Koetsveld remarks : " The
publican might see his own picture in
the prodigal son ; no doubt many a son
out of a good house took to a publican\'s
trade as a last resort".—Ver. 14. 8«8ucai-
uplvos, justified (here only in Gospels),
a Pauline word, but not necessarily used
in a Pauline sense = pardoned.—irap\'
ükcTvov (t\\ «kcïvos, T. R.), in comparison
with that one (the Pharisee). The read-
ing f) Y&p €K€ivoï (QX) would have to be
taken as a question—or was that one
justified ? The publican was the justi-
fied man ; you would not say the other
one was ?—Sn, etc.: Jti introduces a
moral maxim which we have met with
already at xiv. n. It stands here as the
ethical basis of " justification ". It is a
universal law of the moral world, true
both of God and of men, that self-
exaltation provokes in others condemna-
tion, and self-humiliation gentle judg-
ment.
CüAPTER XVIII. 15-43. SOMB SYNOP-
TICAL Incidents of THE Later Time.
Lk., who has for some time foliowed his
own way, now joins the company of his
brother evangelists. The section follow-
ing is skilfully connected with what goes
before, the link being the suprème value
of humility.
Vv. 15-17. The little ones brougkt t»
Jezus (Mt. xix. 13-15, Mk. x. 13-16).—
to. Bp«\'4>T| : for iraiSÉo, in parallels »
infants, sucklings, often in Lk.\'s writings;
the Kal preceding naturally meam
"even," suggesting the notion of great
popularity or great crowding, and per-
haps hinting an apology for the Twelve.
The article before pV<H means the i»<
•
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6oo
KATA AOYKAN
XVIII.
tSoWes 8è ol paönTal iimiji-qcray1 aÜTots. 16. A 81 lr)<roS$
irpocrKa\\ead|iei\'os aÜTd etirec,2 ""A^ete Td iraiSia jfpxEO-Oai irpds
pe. Kal p.r| kcoXuete oöt<£. twi» ydp ToioÜTWf l<rr\\v rj (3a<ri.Xeia tou
©eou. 17. dfiT)f Xéyw üuie, os i&r p.$) S^tjtoi •rt|t\' pamXeiae tou
8eoG is iraiSioi\', oü p.rj elaeXSt) cis auTt)i\'."
18. Kal èTnqpuTTja^ tis 00X01» ap^iüV, Xe\'yui\', " AtSdWaXc dyaöt,
Tl iTOti^oas ï,tür)i> aiufioc KX^poyoa^au;" 19. Elire 8È aÜTÜ ó
lt]o-oGs, "Ti pe Xeyeis dyaöóy; oüSeIs dyaöós, eï p.r] els, ó3 Osós.
20.  Tas ècToXds oiSas, Mr) poiXEiioTis" p.r| (pOkEuo-ns\' p-r) KXe(|iT|S"
|trj <|/euSop.apTupiio-T|s" Tipa toi» iraTe\'pa o-ou Kal tt)>\' p.r|Tepa aou." *
21.   \'O 8È eiTrc, " TauTa iróVTa é\'cpuXas\'ap.rp\'5 é< eeÓTT|TÓs p.ou."\'
22.  \'AKouaas Se TauTa7 ó \'lr|(7oCs eiitec aÜTÜ, ""Eti êv coi Xciirci •
Trdira Saa «XEiS Tr<uXr|o-oi\', Kal SiüSog tttwxoÏs, Kal ë^cis örjo-aupoi\'
cV oupa^w8 • Kal Seupo, dKoXouOei pot." 23. \'O Sè uxoutras TaÜTa
irEpïXuTTOS tytVeTO " • J]v ydp ttXouoxos 0~<)>ó8pa. 24. *l8£>r Sc avruv
1 eirETipuv in ^BDGL 1, 13, 69 n/.
3 fc^BL a have Tpoo\'CKaXco\'aTo avra Xcycw.
1 Omit o NB (Tisch., W.H., brackets). * Omit this second erou BDILX af.
6 f<f>vXa|a in {^ABL i, 209.                        8 Omit pov BD.
7  OmitTovra fc^BDL 1, 33, 69, 131 aZ.
8 <v ovpavais in ^ABDLR al. 3. e cop. BD have also TOK after er.
• «yevrjÖTi in ^BL.
ment, childlikeness, and single-minded-
ness.—Ver. 18. apyuv, a ruler; this
definite statement in Lk. only.—t£
iroi-rjcras instead of rt Troii)<ru.—Ver. 20.
pT| poix<uo~ns: the Seventh Com., first
in Lk., the Sixth in Mt. and Mk. (W.
H.). Mk.\'s p,T) diroo-Tepijo-Tjf and Mt.\'s
aya-n-ijo-cis t. Tr\\i)<rtov <rov, etc, are
not found in Lk.—Ver. 31. ïv <rov
XeCirci: cv o-. vo-Tcpct in Mk. Xciirci
= fails, so in Tit. iii. 13.—Ver. 23.
irXovirios crcfióSpa, very rich. Lk.\'s ex-
pression differs from that of Mt. and Mk.
(tjv *x»v KTrjpaTa iroXXd). Lk. follows
Mk. in the most important points—the
words first spoken by the ruler to Jesus :
good Master, etc, and the reply of Jesus
to him : why callest thou me good ? but
he agrees with Mt. in omitting some
vivid traits found in Mk.: the placing of
the incident (" going forth into the
way"), the action of the man as he
approached Jesus (irpoo-Spapwv, yovvire-
Ttjo-as), the title SiSdo-xaXc (Mk. x. 20),
and, most remarkable feature of all, the
statement in Mk. x. 21 : <pPXc<|»as avT$
i\\yairt)<rtv aviTÓv, which so clearly ex-
cludes the notion entertained by many
fants of those who brought them = their
infants.—Ver. 16. irpo<rcKa\\«(raTO,called,
speaking to those who carried the infants.
Lk. omits the annoyance of Jesus at the
conduct of the Twelve, noted by Mk.
Decorum controls his presentation not
only of Jesus but of the Twelve. He
always spares them (Schanz).—twv
toiovtuv, of such ; does this mean that
children belong to the kingdom, or only
that the childlike do so ? Bengel, De
Wette and Schanz take the former view,
J. Weiss and Hahn the latter. Schanz
says: " toiovtoi with the article means not
similarity but likeness with respect to
something going before or following
after. Therefore the children as such
are recognised by Jesus as worthy of the
kingdom."—Ver. 17, as in Mk. x. 15.
With this reflection Lk. ends, nis interest
being mainly in the didactic element,
humility the door into the k \'ngdom.
Vv. 18-23. The young ruler (Mt. xix.
16-22, Mk. x. 17-22). From a didactic
point of view this narrative is closely
connected with the two preceding. The
three set forth conditions of entrance
into the Kingdom of God—self-abase-
-ocr page 613-
601
EYAITEAION
i6—31.
6 \'lijo-oüsl ircpiXuirov ycydjifcor * ttire, " flus Suo-kó\'Xus el Ti
XPTfiaTa Ixon-es cïaeXcüVoirai * cis ti\\v p\'ao-iXciai\' to5 Qeoü.
25. EÜKOiruTepof ydp iirri, Kdfi.r{Kov 8id TpuuaXias pa^uSos*
EÏacXöeii\', tj irXoüo-ioy ets Tr\\v SacriXeiay toO 6eoü elueXSeïi\'." 26.
EIitok 8è ol dKoucramres, "Kal tis SuVaTai pwftjrai; " 27 \'O 8i
eiTTf, " Ta dSüfaTa irapd dfOpuiroi; SuvaTa èo-ri irapd tw 6eu."\'
28. Eitre 8è ó (leTpo?, " \'l8ou, r||j.eïs dcpr^Kapci\' irdrra, Kal*
riKoXoufl^craijteV <roi." S<J. "O 8è ettrei\' aÖTots, " *Ap.ty Xéyw 6(111»,
öti oüSeis éo-TiK ós d<j>rJKEt> oiKiaf, $| yoecïs, ^ dSéXipoiis, f) yucaÏKO,\'
ï) TtK^a, êVeKtc Trjs BacriXaas tou 8eoG, 30. os ou p.r) dïroXdpn *
iroXXairXaaiofa €> tü xaip^ toutw, Kal cV tü aïüri tü ip^oy.évt(
lui\\v alunoy."
31. riAPAAABiïN 8« tous 8<58eKO, tXtrt wpos outous, " \'iScrf,
dfaBa^ojicv cis \'icpoo-óXuua,9 Kal TeXco-8r|0-eTai irdrra Td Yeypafi.
1 o before k is wanting in B (W.H. in brackots).
* fc^BL I, 131 al. omit ircpiX. yev. (a gloss); found in ADIA al.
5 curiropevovTai in BL and after tov 6cov. NDR 124 al. have «HTïXevaovTai, but
in the same position.
* Tprjparos PtXovr)S in ^BD 4g. L has TpvirqpaTos with BtXovrjt. Assimilation
to parall. nas been at work in producing the T.R.
• tori after 6«u in ^BDL 1, 28, 131 al.
• For a<f>i)Kap.cv iravTa >tai fr^cBDL i, 13, 69 al. have a<f>cvTC« to i!ta.
7 fc^BL have this order: yuv. aScXip. yovtis.
» ovXi pt] in NBL 1 <»\'•. and XaBt| in BD al. (Tisch. adopts former, W.H. both,
but XafS-r] in text with airoX. in marg.).
*I...Xt)p in ^BDLR»
that 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
noteson Mt. and Mk.). Vide Mt.              Mt.—Ver. 29. yvvatica : as in xiv. 26,
Vv. 24-30. Ensuing conversation (Mt.    not in parallels.—yoveis : parents, for
xix. 23-30, Mk. x. 23-31).—Ver. 24.    father and mother in parallels ; the lattet
«lorropojovTai: present, not future, as    more impressive.—Ver. 30. iroXXairXa-
in parallels, indicating not what will    o-tova, as in Mt. Mk. has the more
happen but what is apt to happen from    definite «KaTOVTairXairtova. The read-
the nature of riches.—Ver. 25. rpi]paTo«    ing «iprairXa<r£ova (D, W.H., margin),
pe\\<SvTi$ : each evangelist has his own    though little supported, has intrinsic pro-
expression here.—rprjpa from TiTpaw,    bability as toning down an apparent
TLTpri(iL (or Tpau), to pierce, bore    exaggeration (hundred fold 1 say Beven
through ; hence rpatnfc, penetrating,    fold). Cf. (irraKif in xvii. 4.
clear; pcXoVi), the point of a spear.—       Vv. 31-34. Third prediction of thé
Ver. 26. ol chcovo-avTct, those hearing,    Passion (Mt. xx. 17-19, Mk. x. 32-34).
a quite general reference to the company    Vide notes on the account in Mk., which
present In Mt. and Mk. the words are    is exceptionally realistic.—Ver. 31.
addressed to the disciples.—Kal rit 8. o-.:    TcXco-firjo-cTai, shall be fulfilled. With
as in Mk., vide notes there.—Ver. 27.    this verb is to be connected r$ vlü t. 4,
tol a\'Svvara, etc. Mk. and Mt. have    (not with ycypapucva). The sense is
first a particular then a general state-    not " shall be fulfilled by the Son oi
ment. Lk. gives the general truth only:    Man". So Bornemann (Scholia), "a
the impossibles for men possible for God.    dei filio perficientur, i.t., satisfiet pro>
-ocr page 614-
6oa                           KATA AOYKAN                         xvm.
)Uva Sid T&r irpo4>T)Tü)K tö ulw tou dcdpiiirou. 39. wapa8o9r]o-cT(u
ydp toIs iBvem, Kal èp/rraixöilcreTcu, Kal &flpia6r\\<rtTai, Kal ^uhtuct0t|-
vcrai, 33. Kal pa<rriY<i5<raiTCS diroKT£i\'oGo-if aÜTOf • Kal Tjj rjucpa tJ
TpiTTj dfa<mï<r€Tai." 34. Kal aÜTol oöSck rou-Tur oruriJKaK, Kal t)?
To prjjia toGto KCKpuputKor dw\' aÜTW, Kal ook iywmiTKOv Ta Xtyó-
(Mra.
35. \'Ey^ceTO 84 cV T§ èyyiSeif aÜTèf eïs \'lepixw, tu«>\\os ti»
<kó6t]to irapd ttji\'oSok irpoa-anw.1 36. dxoucras oè S^Xou 8icnropeuo-
|teVou, èiruv&dvtTo Ti8 ïïrj toöto. 37. diDiyyeiXai\' 8è aÜTÜ, " On
\'irjcrous ó Na£upatos irap^pxeTai." 38. Kal è^órjae, Xcywv, "\'irjcroG,
ulè Aa^iS, ^XirjcroV af." 39. Kal 01 TTpoóyofTes e\'ireTtu.w»\' aÜTÜ "ra
ai<jirr|CTT] 8 - aÜTÓs 8è iroXXA uaXXoi> CKpa^cc, " YU AafSiS, cXóicrói\'
> ti av in DL (W.H. marg.).
T.R. conforms to parall.
1 cwairuv in fc^BDL Orig.
8 e-iY1)*") >n BDLPX 245 al.
the attempt to express the inexpressible
is interesting as showing that Lk. must
have had the sons of Zebedee incident in
his mind though he does not choose to
record it. The omission of this incident
carries along with it the omission of the
second and most important saying of our
Lord concerning the significance of His
death. Lk.\'s gospel contains hardly any
basis for a doctrine on that subject (cf.
Mt. xx. 28, Mk. x. 45).
Vv. 35-43. The blind man at jfericho
(Mt. xx. 29-34, Mk. x. 46-52).—TvcjiXiSf
ris : the blind man is not named, from
which J. Weiss (Meyer) infers that the
name cannot have been in Lk.\'s source.
A very precarious inference. Lk. deviates
from the tradition in the parallels as to the
place of the incident: connecting it with
the entrance into Jericho instead 01 the
exit from the town.—iirairüv as in xvi.
3.—Ver. 36. ciKoviras : in Lk. what he
hears is the multitude passing through,
which he would have seen if he had not
been blind. In the parallels what isheard
is that it was Jesus around whom the
multitude had gathered, which even a
seeing man might have had to learn by
the ear. Lk. is careful to bring out the
fact of blindness.—8iairop<vou.c\'vov is an
instance oi a participle serving as the
object of a verb. What was heard was
the passing of the crowd.—t( Ai\\ t,,
the optative without óv in an indirect
question makes the question definite (cf.
iii. 15, viii. 9, xv. 26).—Ver. 37. Na£-
wpaioï; the usual form in Lk., an
exception in iv. 34.—Ver. 38. ipMno-iv:
aorist, he cried out once.—Ver. 39. al
irpoaYovT«i, those in front, nearest him.
phetarum vaticiniis a dei filio ". Nor is
it necessary to insert iv before t. v. t. ei,
The meaning is: all things shall happen
to the Son of Man as written in the
prophets.—TeXetcrSai stands for y(vco-0ai,
being u.-ed because of the prophetic
reference (in Lk. only). So Pricaeus:
" TcXfïcrOai hic esse quod Mare. xi. 23, 24
clvai, quod I Cor. iv. 5 yïvfo-6ai, quod 1
Pet. v. 9 4iriT«Xeio-9ai". In all these
places the verb is foliowed by the dative.
—Vv. 32, 33. The details of the Passion
are the same as in Mk., except that no
mention is made of the Jewish rulers,
and that other particulars are given in a
somewhat different order.—Ver. 34. This
is peculiar to Lk. A similar statement in
ix. 45 with the same curious repetition.
" An emphatic prolixity" is Meyer\'s
comment. J. Weiss (Meyer) from the
facts that this verse repeats ix. 45 and
that Lk. avoids repetition infers that the
words must have been in his source. I
rather think that we have here an effort
on Lk.\'s part to compensate by a general
statement about the ignorance of the
Twelve for the instructive narrative
about the two sons of Zebedee which
comes in at this point in Mt. and Mk.,
and which Lk. omits, doubtless by way
of sparing the disciples an exposure.
The iteration (same thing said three
times) is in Lk.\'s manner (Acts xiv. 8),
but it is significant here. The aim is by
repetition of a general statement to con-
vey the impression made by the con-
crete story—an utter impossibility. No
wonder Lk. labours in expression, in
riew of that humiliating proof of
ignorance and moral weaknest 1 But
-ocr page 615-
3a-43- xix. i_4.             EYArrEAION
603
fM. 40. Zra9ei5 8i ó1 \'It|o-oüs inikeuaev auTOf &\\0r)vai irpós
«ütÓV • èyyiaavro^ 8è auToii l-K-qpuTrjaev au-roV, 41. \\iyiay,3 "Ti
<roi 8e\\eis Troirjo-u," \'O Sè et-re, " Kiipie, ïca dmPX^u." 42.
Koi 6 IrjcroCs etircv aü-rw, " \'Ava|3XeiJ;oi\' • rj maris cou aio-umi at."
43* ^al •Tai"-)aXP^,!J-a ói\'tPXevJ/e, Kal tjkoXouSci auTU 8o£d£coi\' toi"
e«oi> • Kal irds ó Xaos E8i)i* tSbiKfi* alvov tó> 6«w.
XIX. i. KAI eïaeX9ai>- 8ir)px€T0 t)\\v \'itpv)(<A • 2. Kal tSou, di*r)p
oVopaTi KaXoujxeios ZaKxaïos, Kal aÜTos r\\v "dpxiTeXci^s, Kal 1 heie only
outos rjv8 irXouertos- 3. Kal c£1lTet tSeïi" toi" \'Itjo-oui/, tis iari, Kal
ouk ï\'jouVaTo diro tou SxXou, Sn TJj tJXikio, uixpos r\\v. 4. Kal
1rp08pap.UK tfxTtpoadtv * avifir\\ èirl o-uKouwpaiai\', ü-a iStj au-roV •
1 Omit o BD (W.H.), found in ^L (Tisch.).
• Omit Xevwv fc*}BDLX 57 e.
*  XL 245 omit outos (Tisch.). B reads km avros without r\\v (W.H. text, with
xai T)V in marg.).
4 fit to cp/rrp. in ^!ÏL.
KaXov\'fxevos, called by name, as in i. 61 ;
a Hebraism, ovdpa-ri superfluous.—Za«.,
apxiT., TrXovcrios: name, occupation,
social standing. Zacchaeus = the pure
one, but not so intended; chief publican;
probably a head man or overseer over
the local collectors of taxes, of whom
there might be a goodly number in
Jericho, with its balsam trade, and trafiic
from the eastern to the western side of
Jordan.—Ver. 3. ejij-rei: imperfect, im-
plying continuous erïort, for a while un-
successful, because of (airi) the crowd,
too dense to penetrate, and not to be
seen over by him, being short of stature
(t)Xiklo. as in Mt. vi. 27).—IStïv tov \'I.
ris tori = ISetv tCi «<xtiv o \'lT)<roüs, to
see who Jesus is = de facie cognoscere
(Kuinoel); "fama notum vultu noscere
cupiebat" (Grotius).—Ver. 4. cis *ré
t(iTrpoo-8«v, in front of the crowd, to
make sure; stationed at any point
opposite the crowd he might miss his
chance.—o-uKopopaCav, a fig mulberry
tree, as many think = o-vKiip.ivos in xvii.
6 ; but why then not use the same word
in both places, the only two places in
N.T. where they occur, both used by
the same writer ? To this it has been
replied: " Although it may be admitted
that the sycamine is properly and in Lk.
xvii. 6 the mulberry, and the sycamor*
the fig mulberry, or sycamore fig, vet the
latter is the tree generally reft.rred to
in the O.T. and called by the Sept.
sycamine, as 1 Kings x. 27, 1 Chron.
xxvii. 28, Pa. lxxviii. 47, Am. tü. 14.
He would hear the sound of the crowd
before it came up to him; when it was
close to him he would make inquiry rt
itt).—criyr[<Txi: only in Lk. and St. Paul,
showing editorial ovenvorking of the
source.—cxpatjev : a stronger word than
lfl&r\\<rtv and imperfect, kept shouting
louder than before.—Ver. 40. a\'x?fjvai,
to be led to Him; Lk. again careful to
bring out the fact of blindness, all the
more noticeable when his narrative is
compared with parallels. The omission
of the interesting particulars in Mk., w.
49, 50, has been remarked on (Hahn) as
proving that Lk. did not know Mk.
Again a precarious inference. It is Llc\'s
habit to magnify the miracle, therefore
he tells the story so as to bring out that
it was a case of total blindness, which
does not clearly appear in Mk., vide
ver. 50.—Ver. 41. xvpic in Mk.
\'Papflovi.—Ver. 43. alvov, praise, a
poetical word in Greek writers = (1) a
saying, (2) a word of praise, frequent in
Sept. SiSóvai alvov, instead of a\'ivcïv, is
Hellenistic.
ChapterXIX. Zacchaeus. Parable
of the pounds. entry into jeru-
SALem.—Vv. i-io. The story of
Zacchaeus, in Lk. only, apparently
derived from an Aramaic source—note
the abundant use of koX to connect
clauses—but bearing traces of editorial
revision in the style (KaSdn, ver. 9).—
Ver. 1. 8iijpx«To : the incident occurred
when Jesus was passing through Jericho,
precisely where, not indicated.—óvópa-ri
-ocr page 616-
604                          KATA AOYKAN                           xix.
Sn 8i\' cVctVr]9 1 ijp-eXXe Siepxecrflai. 5. Kal &S r[\\0ev liri rbv Tdirop,
dra|3\\^J;o.s ó \'lr]croOs elèev auTcV, Kal \' etire irpos auTÓV, " ZaK^aïc,
orreucms *aTd(3i}6t • trrip.cpoi\' yap eV tw oiku cou Set jie fitl^cu.
6. Kal oircuaas KaTc\'Pr;, Kal ÜTre8?\'£a.To aÜTOK xa^Pu>\'\' 7\' Kai
ISóVtes airaiTes SieyóyYuJoi/, XeyoxTes, "*Oti rrapd &u.apTwXw a^Spl
eï<rJ)\\8t KaTaXOaai." 8. ZraOcls Sè ZaKxa\'°S eiTf* irpos Tof Kupioi»,
" \'l8ou, Ta ^p-icn]8 TÜ>\' óirapxoVTWi\' (xou,4 xupie, SÏBwjn toIs TrT<i>x<HS * •
b Ch. Hl. 14. Kal el Ti^ós Ti b eoruKo^airrjaa, diroSiSupa " TeTpairXoüi\'." 9. Eïire
in N.T. Se irpos auToc o Iï]ctou9, Oti aijjitpoi\' auTtjpia T(j> oiku toutu
tyivero, KaOÓTi Kal auTOS uïos \'AfJpuup. taTii\'.u 10. rjXöt ydp ó
utos TOÜ dyGpCüirou £r]Tf|<7ai Kal aiaai to duoXoaXós."
1 «curie without Si in ^ABLQR al.
\'fiScv avTov Kat omitted in fc^BL 1, 131 al.
•  This word variously spelt, ijpiareia in ^BLQ 38a.
\' |jlov before ruv vw. in fc^BLQ 1, 209 al.
• Toit (B omits) TTux«if Si8wu.i in ^BDLQ 1, 33, 209,
• Omit €«mv tfLR (Tisch.); found in BDQ al. (W.H. brackets).
Dioscorides expressly says ZvKop.opov,
cvioi Si xal tovto iruicauivov Xcyov<ri,
lib. i.,cap. 180" (Smith\'sDictionary of the
Bible, s. v. Sycamore). This is in effect
to say that through the influence of the
Sept. and following common usage Lk.
used the two words indifferently as syno-
nyms.—èkcivt|$ : supply Ó80C, cf. iroïas,
v. 19.—Ver. 5. ZaKvatc : Jesus knows
his name, how not indicated.—o-rrevo-as,
etc, uttered in cordial tone as if He were
speaking to a famiiiar friend whom He is
glad to see and with whom He means to
stay that day. What a delightful sur-
prise that salutation, and how irresistible
lts friendly frankness, ver. 6 shows.
—Ver. 7. óitovt«s : general muttered
dissent (not even the Twelve excepted),
which Jesus anticipated and disregarded.
Note His courage, and how much pre-
judice the uncommon in conduct has to
reckon with.— auap-rwXy : no reason to
think with some ancient and modern
commentators that Zacchaeus was a
Gentile, a son of Abraham only in a
spiritual sense. They thought him uiifit
to be Christ\'s host because he was a
" sinner " (Grotius). A sinner of course
because a publican, a great sinner because
a chief publican.—Ver. 8. o-ra0«ls : like
the Pharisees (xviii. 11) but in a different
spirit—in self-defence, not self-laudation.
J. Weiss thinks the word indicates the
solemn attitude of a man about to make
a vow (Meyer).—u. t. virapxdvTwv, the
half of my goods, earnings, not of my
income (ot irpóVoSoi) as Godet suggests.
—SiSup.1, airoSïSup.1: presents, probably
expressing not past habit but purpose
for the future. This is the regenerating
effect of that generous, brave word of
Jesus. It has made a new man of him.
Yet the desire to see Jesus, of whom he
had heard as the publicans\' friend, shows
that the germ of the new man was there
before. A " sinner " doubtless in the
way indicated, as the et ti mildly admits,
but by no means, even in the past, a type
of the hard, heartless, unscrupulous
publican.—TtTpairXoüv, four fold, as in
cases of theft (Exodus xxii. 1, foui or five
fold).—Ver. 9. «rpös ainov, to him or
with reference to him; probably both;
the words meant for the ears of
Zacchaeus and all who might be there
to hear, or perhaps spoken half as a
soliloquy.—k<i8<Sti, inasmuch as; a word
of Lk.\'sj in his writings only in N.T.—
vlos \'A., a son of Abraham in the natural
sense, a Jew ; a protest against populat
prejudice, for which a publican was as a
heathen. The more radical reason, un-
expressed, but present doubtless to the
mind of Jesus, was: because he also is a
son of man, a human being.—Ver. 10.
A great key-word to Christ\'s idea of His
own mission—a Saviour.—to ó.iroXuXó\'s,
the lost, a pathetic name for the objects
of Christ\'s quest; its shades of meaning
to be learned from the parables in Lk.
xv.: lost as a sneep, a coin, a foolish
son may be lost. Heie the term poinU
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EYAITEAION
605
5—13.
II. \'AKOYONTQN 8e" adr&v touto, irpoo-flels etire iropaPoX^f,
8»a to tyyus auTor et^ai "lepowaX^n,1  Kat SokcÏp aÜToiïs Sti irapa- i Act» xxl. j.
m          _. «rf»\\/        „ _ A 4  , , , A                 -          _ e Acts xvii.
Xpt]U.a u-tAXei f\\ fJaaiXeia tou ©eou " &vacpauwrOat • 12. «lire!» ouv, it. 1 Cor.
""AkOpuirós Tis "euvels ^irop«u0ij «is  x^P01" JMMtpaVi Xafiav éaura r hcre
PacriXciav, Kal üiroorpéij/ai. 13. KaXéVas 8è SeVa Sou\'Xous ÊauToD, times)
ISwKCf aÜTOÏs SeVa \' p-yfis, Kal etirc irpos oütous, npayp.aTeu<racr6e nIt.\'"
1 tyyvs cirai I. avror in fc^BL 157.
to the social degradation and isolation of   the Hebrew construction — He added
the publicans. They were social iepers.    and said, cf. Gen. xxxviii. 5, irpoo-Oeüra
With reference to the conduct of Jesus    Jtcmv.— kyyvt : about fifteen miles off.—
in this case Euthy. Zig. remarks: " It    irapaxpijfia: 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 nottolose the great on account of the    good occasion for uttering a parable to
little" (xp*l yaP toC (itKpoü oxavSdXov    correct false impressions; comparable in
KOTa<(>pov«Iv, «y6a pfyaXi) aruTr|pia rivl    this respect with the parable of the Sup-
Tpoo-yCvcTai, nol (itj Sta ri> uixpèv   per in Lk. xiv.—saying in effect, " not so
a-iróXXttv (sic) t6 pcy*). 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.—€vy«vt)s, well-
in Smith\'s Dictionary of the Bible.              born, noble ; of such rank and social
Vv. n-27. Parable of the pounds,or of   position that he might legitimately aspire
the nobleman who goei 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   front 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 suggestéd 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 I—eis x"Pav |«»Kpóv: implying
not solicitously avoid repeating Himself.    lapseoftime; Rome, in thecaseof Arche-
The parable before us suits the situation    laus.—iirocrTpe\\|/ai: the desired kingdom
as described by Luke, in so far as it cor-    is in the land of his birth; Palestine in
reets mistaken expectations with regard    case of Archelaus.—Ver. 13. St\'ica 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   —Séica (ivós, 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 £4; a Hebrew = nearly
allegory than most of the parables, and    doublé ; 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 oi
Ver. 11. The introduction.—TavTa    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.—irpocrSeis ctirt imitates   fidelity and capacity, as he desirea to
-ocr page 618-
606                             KATA AOYKAN                            Xix.
Iers1 ïpxofiov; 14. Ol 8i iroXÏTat aÜToO éuiorouv au-rcV, Kal &iri-
g Cb. xit. oTCiXaf \' irpeojSciav omaw aü-roü, Xé\'yorrts, Ou 0Aop.ee toütov
hCh. x. 35. |3aCTiXeu<rcu i$\' iqp.as. 15. Kol iyivero iv tw k €,iraveX0eïv aÖTOK
XafJórra tV PaoaXeiav, Kal etire 4>uim)0TJ>>ai aÜTW tous SouXous
toutous, ots I8<i)K£ 2 to dpyupiof, "va V\'5 * T^s T\' SieTTpaYp-aTeuffaTO.*
16. irapeyéVcTO 8è é irpuTos, XÉycüC, Kupie, ir) p,va o-ou irpocrsipydo-aTO
SeVa 5 uvds. 17. Kal elirev aö-rw, E3,4 &ya0è 8o0X« • Sn «V éXax>or<j»
iricrros e\'yévou, ïo-0i 6*$ouo~iai\' i\\mf ^dVüi S^Ka iroXeuf. 18. Kal
ïjXOei\' ó SeuTepos, Xéywv, Kupie, 1^ p.va crou7 é\'iroujae irivre pi\'ag.
19. Elire Sè Kal Toiirui, Kal crü ytcou cirdVw8 TrévT€ iróXcuv. 20.
» For «ms J^ABDL a/. Orig. have tt m. Vide below.
» 8eS»Kct in ^BDL 1, 25, 131.                          » yVOi in fc$BDL 33-
4 For tis Tt 8i€irpa-yp,aTev<raT0 in ARrAAÜ, etc. (Tisch.), J^BDL 157 e have T»
BwirpaypaTtvcavTo (W.H.).
*  Scxa irpoareipyaoraTo in fr<BL 1, 131, 2og a e.
« tv in t^ALRA al. pi. (W.H. marg. = Mt.). cvy« in BD 56, 58,61 Orig. (Tisch.,
W.H., text).                                                                                                             *
» Kvpw after 1) uva <rov in fc^BL. T.R. = D, etc.
• «ravov ytvov in fc^BL 1, 131, 157, 209. D nas y«ivov icai av mr.
have tested men for higher service when
the time comes. The amount may suit
the master\'s finances, and though small
it may just on that account the better
test character and business talent.—
irpaypaTcvo-ao-St, trade with, here only
in the Scriptures, found in Plutarch.
—Ipxouot: with «n« (T.R.) = until I
come back, with Iv <f (W.H.) = while I
go (to the far country); perhaps it is used
pregnantly to include going and return-
ing.—Ver. 14. itoXItoi = (rvpiroXïrai,
fcllow-citizen8 of the aspirant to kingship
while a private citizen (as in Gen. xxih.
lï, Sept., Heb. viii. n, W.H.).—«u£-
crovv, hated habitually, showing some-
thing far wrong in him, or in thetn.—
irpEcrPeïav: this actually happened in the
case of Archelaus, on just grounds; this,
however, is no proof that he cannot have
been in Christ\'s mind. The point is,
hatred just or unjust, in the case both of
Archelaus and of Jesus very real.—o4
OIXoucv, we don\'t wish, an emphatic nolu-
mus, stronger than SlXopcv tovtov ov, etc.
Vv. 15 tï. After the return.-—iv ry
IwaveXBeïv : iv with the aorist infinitive,
usually with present, but frequently with
aorist in Lk. = on his return, he takes
action at once {vide Burton, M. and T.,
§ 109).—«tir« <f>tuvi]0iiveu = commanded
(jussit, Vulgate) to be called; elir« with
infinitive, instead of tv» with subjunc\'.ive,
as in some places, e.g., Mt. iv. 3.—r(t
t£ Su-rrp. (T.R.) is two questions in one :
who had gained anything and what—t(
8i€irpaypaT6ii<rovTO (W. H.), what they
had gained.—Ver. 16. t| p,va o-ou, thy
pound, modestly, as if he had no hand or
merit in the gain (Grotius).—SVita: a con-
siderable increase, implying proportional
length of time, the kingdom not near.—
Ver. 17. a.yaOs without ttuttI, as in Mt.,
but irwrros in next clause = noble, devot-
ed.—Iv {XaxitTTcp, in a very little. ivX
iXiya in Mt.—iiravia Seko iriXcuv, over
ten cities, or aDccapotis (Holtzmann, H.
C). This is what the king has had in
view all along—to get capable and trusty
governors. A new king needs to take
special pains about this. The trial of
character through trade is not unsuitable,
as governors would have much to do with
the provincial revenues.—Ver. 18. it^vt»,
five, half as much, implying less capacity,
diligence, conscientiousness, or luck
which, however, is not taken into
account.—Ver. 19. Kal erv : this man
also deemed trustworthy, but of less capa-
city, therefore appointed to a governor.
ship, but ofless extent. Also, note, there
is no praise. He was honest, but might
have done better. The new king is
thankful to have honesty even with re-
spectable, though not admirable admini».
trative qualitieg.
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EYAITEAION
607
Kol ÏTtpos1 j}X*e, \\cy«M-, Kupu, t8oi$, J| p.*a «rou, {(r •txor " dwoK€i- 1
y.ivT\\v iv crouSapiu • ai. l$o$oi\\i.r\\v ydp trt, &n arOponroe odornpèc,
cl* atpeis S o-in £6i)Kas, Kal d«pi£tis o oük 2cnrcipa$. 32. A^yei
Si \' aü-rü, \'Ek toö 0-róp.a.TÓs aou Kpiyfi o-«, Tro^pè SoGXe. rfScis 8n
éyu> aV8p<Diros aüornpós eipa, atpwr o oük ?6i)Ka, Kal 8tpi£<üi> 8 ouk
ea-impa* 33. Kal oiari oük ISuxas tó dpyupióV u,ou\' «m rf)**
Tpdirc^aK, Kal ^yu éXSui\' o-ü>\' tókw de 2irpa$a oüt<5 *; 34. Kal Toïe
Trapto-TüJo-ic ctireK, "Aparc dir\' auToü -rr)f |u*ay, Kal 8dre tw ra$ ScVa
(akós ?xoiti. 3S- (K<" «tiroi* aÖTÜ, Kupic, ?x€l S^ko ucas.)
26. Ae\'yiu ydp8 üpac, Sri iratrl tw <?Xom SooVjaeTat • dirè 8è tou
|if| cxorroï, Kal 8 ?x«i dp8*iOT*Tai dir\' o.ütgü\\7 27. T\\\\i\\v rode
èxSpous p-ou e?K«iVous,8 Tois p,$) 8cX»]o-arrds u* Pao-iXeüo-ai eV
aÜToüs, dydyCTC &Sc, KalJ KaTao-<j>ci£aTe ° ëp/rrpoo-OcV uou." 28. Kalj
t\'mw raÜTa, twopeutTo êu,Trpocr8*v, dfaBaiKwf cïs \'lepoo-óXuu,a.
Co). 1. 5.
j Tim. ir.
8. Heb.
lx. «7.
her* onrjr
üjN.TT
1 e mpoti in fr$cBDLR 69» *47-
» bov to apy. in ^ABL 33. T.R. m D,
* avTO nrpa|a in fc$BL.
1 Omit S. NB al. 1, 28, 131 a/./J.
* Omit tt|v NABDLRA al. pi.
* Omit yap ^BL I, 131, 209.
T Omit air avTov N*BL 36, 53 al.
8  For Btuwn (D, etc.) ^liKLlin al. have
9 avrovs after xaTOO-<t>. in fr*;BFLR 33.
Vv. 20-27. The useless servant. If in
any part the parable has borrowed from
the parable in Mt., it is here. The story
might well have wound up with a state-
ment as to what was to be done with the
disaffected.—Ver. 27. Yet this feature is
not inapposite, for there were likely to be
three classes of people to be dealt with
by the king : the honest and capable, the
incapable and useless, and the disaffected.
The chief objection to the part refening
to the second class is that it gives the
parable a too didactic aspect, aiming at
theoretic exhaustiveness rather than in-
sisting on the main points : how the king
will deal with his friends and how with
bis foes.—Ver. 20. «V o-ovSapiu, in a
handkerchief; l* rv yjt \'n \'"•\'•—Ver. 21.
aio-TTjpoï (here only in N.T.), harsh in
flavour, then in disposition.—atpeis, etc,
you lift what you did not deposit, and
teap what you did not sow ; accusing the
master of an exorbitant demand for pro-
fit. He despaired of pleasing him in that
respect, therefore did nothing—a pretext
Of course.—Ver. 23. tw\\ TpÓTrfïav =
ToU Tpair<UTaif in Mt.—éirpaja = «no-
Hurap.T]K in Mt.—Ver. 24. apart, etc.:
the pound given to him that had ten
could only have the signiticance of a
present, and a petty one, for he was no
longer to be a trader but a rul er, there-
fore not an important illustration of the
principle stated in ver. 26, a sign that in
this section of the parable Lk. is second-
ary.—Ver. 25. Possibly an utterance
from the crowd interested in the parable,
the "Lord" being Jesus, or an addition
by Lk., or not genuine (wanting in D).
—Ver. 26. Deprivation the only penalty
here, no casting out into outer darkness
as in Mt.; merciless severity reserved
for the enemies of the king.—Ver. 27.
xXtjv, for the rest, winding up the trans.
actions at the commencement of the
king\'s reign.—KaTo<r$a{aTt: barbarous,
but true to Eastern life; the new king
cannot afford to let them live. In the
spiritual sphere the slay ing will be done by
the moral order of the world (destruction
of the Jewish state), King Jesus weeping
over their fate. Motive must not be
transferred from the parable to the appli-
cation.
Ver. 28. Oh tht ttay to Jtrusaltn.
The Jericho incidents disposed of, the
next centre of interest is the Holy City.
Lk. connects the two parts of his narra-
tive by a brief notice of the ascent from
the smaller city at the foot of the pais to
the larger and more famous at the top.
—eiwiW Ta>«T«> leüera naturally to the
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6o8
KATA AOYKAN
XIX
29. KAI iyivijo üs ^yyccrev ei; Bï]84>cryr) Kal Bi^Baviav irpos tü
ópos to KaXoup-eKOK Aaiüf, direVreiXe 8uo tuk p.a(h\\TS>v qütou,1
30. thrui\',4 " \'YirdyeTe ets TT|i\' KaTeVairi kuu,t)k • eV tJ eïo-iropeuóuecoi
eüpT|creTe irüXoK 0£Sep.€VoK, ètp\' Sc 0u8el$ iruTTOTe dfOpuiiruc èKaSicre *
Xiio-aires \' qütoc dydyeTe. 31. Kal idv tis ópvas cpwra, Atan Xuere;
oÜtws èpeÏTe aÜTiu,4 "Oti 6 Kupios aÜToO \\ptiay ?xei." 32, \'A\'n\'€^-
öótres 8è ol diT\'tuTaXp.eVoi eupof xadois elites aÜTOts " 33. XuÓktwi\' 81
aÜTÜf t4k irwXoc, etirof ot Kupiot aÜToG xpos auTous, " Ti XüeTe Tof
tüXov;" 34. Ot 81 etiroi\', " \'O Kupios6 aÜToG xP£ia" *X€t-"
35. Kal ^Yayoi\' auTOP irpos tok \'Itjo-oOk • Kal èmppiij/afTïs èatnStv*
Td Ipdna eVi rbv TrüXoc, c\'ireJSiPao-ai\' Toe \'itjcroGf. 36. Tropeuop.éVou
k here only 8è aÜToG k üireo-rptiSi\'i\'uOK Ta 1/xaTia aÜTÜi17 iv TT) ó8ü. 37. \'EyYi-
(Is. lviiï. ioKTOs 8è aÜToG tjSij irpos TJj KaTafidaei toG öpous rüv èXaiüc,
rjplarro dirae tö irXijdos tuk p.a0T)TÜK xcuP0l\'Te5 aifctr tok 0cók
1 Omit avTov fc^BL minusc. (found in D al.).
*  BDL 157 prefix xai.
* oti before o xvp. in ^ABDL al. pi,
7 So in SOL. B lias here favTuv.
1 Xevuv in fr$l3DL 13, 69.
4 Omit avTu ^BDL minusc.
• avTwc in ^BDLA 1, 13, etc.
parable. As a note of time the expression
is sufficiently vague, for we do not know
when or where the parable was spoken,
nor how much time intervened between
it3 utterance and the commencement of
the ascent. It is simply one of Lk.\'s
formiihe of transition. fjnrpoirOcv = t\\%
to €(iirpocr8«K, not before them, but for-
wards : tier suum continuabat, Kypke.—
dvapaïv-uv, going up. A constant ascent,
steep and rugged.
Vv. 29-38. The triumèhal entry into
Jerusalem (Mt. xx. I-II, ..Ik. xi. 1-11).—
BT)8tf)a7T). Following Lightfoot and
Renan, Godet regards this as the name
not of a village but of a suburban dis-
trict included for passover purposes in
the holy city, pilgrims to the feast find-
ing quarters in it. The reference to the
two places Bethphage and Bethany is
obscure and confusing.—JXatüv, com-
mentators dispute whether the word
should be accentuated thus, making it
genitive plural oftXaïa, or «Xaiuv, making
it nominative singular of a name for the
place = Olivetum, olive grove. W. and
H. print it with the circumflex accent,
and Field (Ot. Nor.) and Hahn take the
same view.—Vv. 31-34. The sending of
two disciples for the colt is related as in
Mt. and Mk., but with a little more of
Greek in the style. The remark about
the owners sending it (Mt.) or Jesus re-
turning it (Mk.) is omitted. On the
other hand, Lk. alone states that the two
disciples found matters as the Master
had said (ver. 32). In ver. 33 ol xupioi
suggests a plurality of owners.—Ver. 35.
ciripp(4>avT<« : the participle is used to
relieve the monotony of the paratactic
construction |<ai, Kal, «al in Mt. and
Mk.) ; the word occurs here only and in
I Pet. v. 7, q.v.—tircp\'ïp\'ao-av, helped to
mount, as in Lk. x. 34, Acts xxiii. 24 ; a
technical term, possibly used here to add
pomp to the scène.—Ver. 36. ra lp.aTia,
their garments, but no mention ot
branches in Lk., possibly from a feeling
that they would be an encumbrance.—
Ver. 37. «YyC£ovTOs : Lk. is thinking ot
Jerusalem = v. hen He was nearing thecity.
The next clause, irpös tq icaTaf3d<rei,
is added to define more precisely the
point reached = at the descent of the
mount. They had got over the ridge to
the western slope.—Kaxa|3ao-«t, here only
in N.T.—airav to irXfjBos: Mt. and Mk.
divide the crowd into those going before
and those following.—8vvdp.co>v: this
reference to miracles as the occasion oi
praise is peculiar to Lk. That Galilean
pilgrims should remember gratefully the
healing ministry at that moment was
very natural. Vet Lk.\'s explanation of
the popular enthusiasm, white true, may
be far from exhaustive.—Ver. 38. A free
reproduction of the popular acclaim as
reported by Mt. and Mk., not without
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EYAITEA10N
609
«9—43-
tuff) peyaXT] irepl irao-wvl &v eTW Wdu,cuf, 38. Xc\'yoiTcs
" EüXoyï)|ieVos 6 ip\\6)i€vos {JaariXïUS «V ivójxari Kupi\'ou • eip^vi)
«V oupafü,2 Kal 8d|a eV £i|>ioTOis.n 39. Kat Tiyff tüv <J>apiacu(jK
dirè toC óxXou flirof irpè; aÜTÓV, " AtodoxaXe, litvtip.y\\aav toIs
p.a6r)Taïs crou." 40. Kal diTOKpiöeis ctirci\' aÖToïs,3 " Aiyiji ülhk,
cm, iav outoi criiüirqauaii\',4 ol XiOoi KCKpa^ovrcu."5 41. Kal cis
TJyytaef, ISiW •rt|r\' iróXii\', cKXauo-cf «V aü-rij,8 42. Xcfyto»\', ""Oti cl
cyvws Kal au, xai yt 7 cV ttj ^M-^pa cou Taurn, rd Trpos cïp^nji\' crou •
vSv 8è eVpüPr) diTÓ dc|>9aXu.ük\' crou \' 43. Sti t)£ou<jik ï^jxcpai èrn o-é*,
Kal ircpi^aXoGaif8 ol éxOpoï aou X(^PaK0\' <T01\' Ka\' wepiKUKXtio-ouiu
1 iravTwK in CD, perhaps the true reading; wavur a correction to agree with
t»lll|IHW
1 cv ovp. cip. in NBL Orig. (Tisch., W.H.).
* fc^BL omit avToif.                          * o-«i>in)crovo-i in j^ABLR al.
*  For this form, common in Sept., fc^BL Orig. have Kpagowi.
• cir avrnv in ^ABDL, etc.
7 xai <rv «ai y< is probably a conflate reading; some western texts have the on*
lome the other. fc^BL (with D) omit kcu yc and read ei tyvws tv i-t) t)|». imvrq (<row
omitted) xai ut», and omit o-on after cipT)vi|v.
• So in B (W.H. marg.). iropep-PaXovo-iv in NCL 33 (Tisch., W.H., text).
destruction of the tempte and the witness
it bore to Jesus = if I receive not witness
from the Jewish people the scattered
stones of the ruined tempte will witness
for me. An attractive idea, not refuted
by Hahn\'s objection that if it had been
in view we should have had irav ovtoi
o-luit. instead of tav, etc. iav with
future may express a future supposition
with some probability.
Vv. 41-44. Jesus weeps al sight of
the city and lamenis its doom.—üf =
when, as in many places in Lk.—ïicXauo-cv
cir\' a., He wept aloud, like Peter (Mk.
xiv. 72). — SaKpvciv m to shed teart
silently ; for a group of synonyms with
their distinctive meanings vide under
uXaïw in Thayer\'s Grimm.—Ver. 42. cl
éyvut: cl with the aorist indicative in
a supposition contrary to fact, the
apodosis being omitted by an impressive
aposiopesis.—cv t. ip^pa t., in this (late)
day, not too late yet.—koI o-i, thou too,
as well as my disciples : their insight will
save them, but not you and the nation ;
you must know for yourselves.—Kal •yc
(Ï.R.): the combi nat ion Kal <rv Kal yc
(vide critical notes) is suspicious. Coming
before cv r. V^Pa> etc-> as in T.R., it
will mean: even at this late hour.—-rd
»pos clpijvnv, the things tending to thy
peace = thy salvation.—vvv Sc, but nar
as things stand; the day of grace there»
variations even between them. The
Hebrew Hosanna is omitted and trans-
lated into equivalents which recall the
gloria in excelsis (Lk. ii. 14), " already
become a church hymn " (Holtz., H. C).
Lk.\'s version runs:
Blessed is He that cometh, the King,
in the name of the Lord 1
In heaven peace,
And glory in the highest.
In comparison with Mt. and Mk. this
version seems secondary.
Vv. 39-44. Pharisees murmur and
Jesus weeps, peculiar to Lk.—diro toü
BxXov, from within the crowd, or on
account of the crowd and what they had
been saying = prat turba as in ver. 3.
Loesner cites from Philo instances of the
use of diro in this sense (but in reference
to ver. 3).—Ver. 40. cdv oHwirijo-ovo-w:
cav with future indicative instead of sub-
junctive as in classic Greek, one of the
divergent ways in which the N.T. ex-
presses a future supposition with some
probability {vide Burton, M. and T., §§
250-256).—ol XlOoi Kpa{ovo-iv, the stones
will cry out; possibly there is a reference
to Hab. ii. 11, but the expression is pro-
verbial (instances in Pricaeus, Wetstein,
etc.) = the impossible will happen rather
than the Messianic kingdom fail of re-
cognition. Some, e.g., Stier and Nösgen,
find in the words a reference to the
39
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6io                             KATA AOYKAN                    xix.44-4».
<re, Kal awé£ouaL ere ir&vro&tv, 44. Kal éoa^ioGo-i at Kal ra tcVko
arou èr ctol, Kal ouk A.$r\\orou<nv iv <rol Xi0of èVi XÏ9u> l * dcö* Stv ouk
typos rèr Kaïpoi» rfjs iirio-KOirijs o-ou."
45. Kal eïcjeXöwv cis T& tcp<Sf, rjp£aTO èKpdXXeif tous TTuXourras
Ik aÖTÜ Kal dyopdjotras,2 46. Xé\'ywf ciütoIs, " réypairrai, \' \'O
oTkos l-iou o\'kos irpoaeuxTJs èaTiV * * öucïs Sc aÜToi\' èiroiTJcraTe
cnrrjXaioi\' Xr)(rra)l\'.,
47. Kal t)v SiSdoxuK to Ka6* f\\\\i.épa.v èv t£> Upw • ol Sc dpxicpeïf
Kal ot ypap.u.aTcïs iffytom auTov diroXe\'a\'ai, Kal ol irpÜTOi toü XaoG *
1 here only 48. Kal oüx cGpicrKOi\' Ti Ti iroiTjo-uoriK, ó Xaós ydp Siras \' è£tKp<(u.aT04
ln \' aüroG dKouW.
1 XiOov cvi Xiflov cv ovi in fc^BDL (D with other texts have c» oki\\ <r»i: e, in tota
Urra).
9 ^RCL 1, 6g, 209 al. omit tv avrtt, and fc-$BL 1, 209 syr. sin. Orig. omit xai
•-yopa£ovTa«, which, in view of Lk.\'s editorial peculiarities, is to be rejected.
*  fc^BLR 1, 13, 69 al. have xai «rrai o oik. |±. oik. irpocrtvx^s iTiscli., W.H.).
* c(cKp<|icTo in ^B (W.H., also Tisch., who remarks: a vulgari usu haud aliena
videtui fuisse).
fore is already past.—iKpvfSi): judicial
blindness has set in, the penalty of a long
course of raoral perversity.—Ver. 43.
8ti, for, because, introducing a prophetic
picture of coming ruin, either to explain
the «t ïyvws = what you would have
escaped had you but known ; or to sub-
stantiate the assertion of judicial blind-
ness = no hope of your seeing now ;
your fate sealed; judgment days will
surely come (»j|ov<riv ripVpai). Then
follows an awful picture of these judgment
days in a series of clauses connected by
a fivefold Kal, the first being = when.
The description recalls Isaiah xxix. 3 so
closely that the use of such definite
phrases before the event is quite conceiv-
able, although many critics think the
prophecy so certainly ex eventu as to use
it for fixing the date of the Gospel.—
Xapaica, a palisade (here only in N.T.).
Titus did erect a palisaded mound around
Jerusalem, and, after it was destroyed by
the Jews in a sortie, he built a wall.—Ver.
44. eSa^jiovcri: this verb (here only in
N.T., Sept. several times) has both <rc
and Ta Ti\'nva ar. for its objects and must
bave a meaning assigned to it suitable to
each: (1) to raze to the ground—in
reference to the city, (2) to dash to the
ground—in reference to the children or
population of the city. Here only in
N.T., frequent in Sept.—rèv xaipov t.
toio-KOirijs ar., the season of thy gracious
visitation.—éirio-Koirij and its correspond-
ing verb bave thil meaning in N.T. In
Sept. it is a vox media and is used with
reference to visitations both in mercy
and in judgment.
Vv. 45-48. Jesus in the temple (Mt.
xxi. 12-17, Mk. xi. 15-19). We have
here two tableaux: Jesus reforming
temple abuses (45-46), and Jesus teach-
ing in the temple to the delight of the
people and the chagrin of their religious
and social superiors. Of the former we
have but a slight and colourless presenta*
tion from Lk., whose editorial solicitudes,
now well known to us, here come into
play. The story as told by Mt. and Mk.
shows passion (of the true Divine pro»
phetic type) and action bordering on
violence. This disappears from Lk.\'s
page in favour of a decorous but neutral
picture. J. Weiss thinks it incredible
that Lk. should have given us so in-
adequate a statement had he had such
an account as that in Mk. before him
(Meyer, eighth edition, note, p. 584). It
is perfectly intelligible, once we under-
stand Lk.\'s method of handling hit
material. Equally groundless, for the
same reason, is the inference of Hahn
from the omissions of Lk. between vy.
44 and 45 (Mt. xxi. 10,11, Mk. xi. n-14)
that he cannot have known either Mt. or
Mk.
Ver. 45. Toi« iruXovrras, the sellers,
no mention of the buyers in the true text
(W.H. after ^BL).—Ver. 46. KaWcrrai:
the Kal, a well-attested reading, does not
occur in the text quoted (Is. lvi. 7). The
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EYAITEAION
XX.I-A
611
XX. I. (CAI iyivno «V fiia tuk TJfiepwv eKciVuf,1 SiSdcrKorros
aÜTou tov Xaèv «V t<J tepfi Kal cuayYEXi£ou.eYou, iiri<m\\aay ol
*PXieP*^S Ka<l °l YP°rlH,OT*\'-S o\'"" T0\'S irpeaPuT^pots, 2. Kal ctiror
«•pis aÜTÓi\', Xe\'yorres,* " Eiirè 8 ^füv, Iv iroïa èfouo-ia touto iroiels,
t\\ Tts e"oTiv ó Sous o-ot T?)C è|ouo-iai\' Taurr)!\';" 3. \'AiroKpiOels St
elire irpos aöroüs, " \'EpuTTjaw üu.as Kayi) Iva * Xdyov, Kal curoTc*
fioi • 4. Tè PaTTTio-p.as \'ludvvou i£ oupacoS rjc, ^ {{ dvöpu-nw ; *
5. Ol 8t o-uvïXoyio-avTO 6 irpos é\'auTOus, Xéyoirïs, "*Oti èav €Ïira>jji€i\',
E£ oupavou, ipel, AiaTi ouvT oük £iriaTeüo-aT£ aÜTÜ; 6. é"dv Si
f\'irwfiti\', \'E$ dvdpuiruv, iras ó Xaos s KaTaXiOdaei Tjuas \' Tren-acr/uVos
1 Omit €K«ivo»v NBDLQ al.
\' XryovTcs irpos avrov in fr^BL I, 131, 209 verst.
•  ciirov in fc$»BLR 1, 33.
4 Omit eva (from parall.) NBLR i> 33i 69, etc.
• to before I. in NDLR (Tisch.), not in B (W.H.).
• o-weAoyiJovTo (imperfect in Mt. and Mk.) in fc$CD. Tisch. and W.H. retain
-O-OVT0.
7 fc^BL al. pi. omit our.                      \' o Xao« airaf in fc^BDL 1, 33 al.
words irao-tv toïs tSvuriv, which do
occur, are strangely omitted by Lk., the
Gentile evangelist, perhaps to sharpen
the contrast between the ideal—a house
of prayer, and the reality—a den of
robbers, i.e., of dishonest traders, or it
may be because the temple was now in
ruins. The last part of the saying is
from Jerem. vii. ir.
Vv. 47-48. to Kafl\' -f|fj.t\'pav. daily, as
in xi. 3.—ipx-cp:ts Kal ypappaTits,
priests and scribes, Sadducees and
Pharisees, lax and strict, united against
the Man who had nothing in common
with either.—koi ol irpwToi: added as a
kind of afterthought = the socially im-
portant people who, though laymen,
agreed with the professionals in their
dislike of Jesus.—Ver. 48. to rl
voiijo-wo-iv, " the what to do " ; the will
to kill there, but the way dark (<ƒ. i. 62,
xxii. 24).—& Xaos, the people, the
common mass, with their inconvenient
liking for a true, outspoken, brave,
heroic man.—4|tKpt\'u.eTo a., liung upon
Him (hearing), an expressive phrase, and
classical; examples in Wetstein and
Pricaeus and in Loesner from Philo.
From the Latins they cite :
Pendentque iterum narrantis ab ore.—
Virg., Aen., v. 79.
Narrantis conjux pendet ab ore viri.—
Ovid., Her., 1, 30.
Pricaeus suggests that the metaphor is
taken from iron and the magnet.
Chapter XX. Ik the Temple.
Preachino, Conplicts, and Parablb
of the Vinedressers.—Vv. 1-8. By
what authority ? (Mt. xxi. 23-27, Mk. xi.
27-33).—i» ("ij t. 4* on one of the days,
referred to in xix. 47 ; vague note of
time.—ivayyiXilo^ivov : Lk. wishes his
readers to understand that Jesus was not
engaged in heated controversy all the
time, that His main occupation during
these last days was preaching the good
news, speaking "words ofgrace" there as
in Galilee and in Samaria.—kirttm\\o-a.v,
came upon, with perhaps a suggestion of
suddenness (examples in Loesner from
Philo), and even of hostility (adorti
sunt, Erasmus, Annot.). In xxi. 34 Lk.
uses a separate word along with the verb
to express the idea of suddenness.—Ver.
2. f tirov T|(iIv: peculiar to Lk., makes the
question pointed.—TaÜTa ought to refer
to the preaching, not to the cleansing of
the temple, which in Lk. is very slightly
noticed.—tis ioriv, etc.: a direct
question introduced Dy t\\, not dependent
on tlirèv, not altogether distinct from
the first question ; an alternative form
putting it more specifically and more
pointedly than in parallels =» who is it
that gives, who can it be ? Authority
everything for the interrogants. Every
Rabbi had his diploma, every priest his
ordination (Farrar).—Ver. 3. Xoyoy:
without the ïva of the parallels. Vide
notea there.—Ver. 5. swtWvIswft!
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612                           KATA AOYKAN                            xx.
y&p l(mv \'\\udvvr\\v irpo<|>r|rnr etcat." 7. Kal aircKpiOtjaair |iï| clocVat
•KÓOey. 8. Kal ó \'itjaoüs ctirci> aÖToïs, " Oü8è iy&> \\iy<a up.lv ir iroia
i^ovaia TaÜTa iroiü.\'
9. "HpfaTO 8è irpos Tèf Xaov Xlycii\' t?|v TrapaPoXr)K Taónjv
""AkSpuirós tis è<j)UT£uo\'ei\' dfiTreXÜKa,1 Kal é\'lé\'SoTO* auTov ycwpyots.
Kal &Tre8i^p.t]<r€ xpóvous tKacous. IO. Kal éV3 Kaïpw d-rré\'aTetXe irpès
tous Yewpyou; SoGXop, "ca dwo tou KapiroO toD dp.tre\\ÜKOs Süaif *
aÜTÜ • ot 8<= y£wpyol Seiparres aürbv £,£aTT£Vr£iXai\' * Ktvóv. II. Kal
irpoor^öeTO Trc|it|iai iTepof \' SouXov • ol 8è K&Ktlvov SeipavTES Kal
aTip.acrui\'ieï i£air^crr£iXai\' Kevóv. 12. Kal irpoatSeTO ire\'p.tjrai TpiTOi»7\'
• here and ot 8è Kal ToGrOf * Tpaup.cmaarres È£t\'J3uXoi\'. 13. etire 0£ ó Kupios
xix. 16. toG dp.Tr£\\üvos, Ti Trotrjcrcii; Tre\'p.i|;w rbv vlóv p.ou rof dyaTrr|TÓe *
1 ^BCUI. omit tis, and fc^BL have €<J>dt. ap/ir. as in T.R. C has ap,ir.av8.
tcf>vT. D ap.ir. c<|>vT. avd.
5 cgcSc-ro in fr^BCL = parall. Tisch. and W.H. both adopt it, but Trg. retains
c|cSoto found in D.
•Omit evNBDL33.
« Soio-ovo-iv in ^ABLMQ (Tisch., W.H.). CD have 8010-1».
* c|aircoTCt\\av a. Scipavrcs in fc^BL.
\' «Tcpov irepx|/ai in fc^ABLU.                      \' rpirov Trepijiai in fc^BL.
for the more usual SiaX.; here onty in
N.T.—irpès lavTovs may be connected
eithei with this verb or with XcyovTcs.
—Ver. 6. KaraXiddcrci: in the parallels
it is indicated generally that they feared
the people; here it is explained why or
what they feared: vit., that the people
would stone them; to be taken cum grano.
The verb is a Sira£ \\ty.; synonyms are
KaTaXiSovv (Joseph.), KaraXiftapoXctv
(Ex. xvii. 4).—ireir€Krp.«Vos points to a
nxed permanent conviction, this the
force of the perfect participle.—Ver. 7.
p.T| clSÉvai: the answer is given in de-
pendent form = ovk oï8ap.cv in parallels.
Vv. 9-19. The parable of the wicked
vinedressers (Mt. xxi. 33-46, Mk. xii. i-
12). Between the last section and this
comes, in Mt., the parable of the Tuio
Sons.
Ver. 9. {jpgaro: this word is less
appropriate here than in Mk., where it
means: made a beginning in teaching
by parables by uttering this particular
parable. Here it may signify turning
to the people again after disposing of the
question of the Pharisees concerning
authority.—ect>vTcv<r«v dpircXuva : Lk.
contents himself with this general state-
ment, omitting the details given in
parallels, which explain what planting a
vineyard involves.—XP^V0V* Uavovs :
literally, "for long times," peculiar to
Lk. here; similar phrases are of fre-
quent occurrence in his writings. The
" long times " cover the whole period ot
Israel\'s history. The absenteeism of
God during these long ages represent»
the free scope given in providence to the
will of man in the exercise of his moral
responsibility.—Ver. 10. Kcupö> means
the fruit season each year ; many such
seasons at which God sent demanding
fruit.—"va Suo-ovo-iv : Iva with the future
in a pure final clause; similar con-
structions occur in classic Greek, but
with Sirws, not with "va.—StipavTes : the
gradation in indignities is well marked
in Lk.—beating, beating with shameful
handling (aTi(iao,avT«s), ejection with
wounding (rpavpaTtravTC? £|cj3a\\ov),
culminating in murder in the case of the
son. In the parallels killing comes in
sooner, which is true to the historical
fact.—Ver. 12. irpo<r4S»TO irc\'p\\|/ai, he
added to send, a Hebraism, as in xix. n.
—Ver. 13. t£ iroi^o-ws deliberative sub-
junctive, serving to make the step next
taken appear something extraordinary.
In Mt. it appears simply as the next
(final) step in common course. In Mk.
the son is the only person left to send.
He had yet one, a beloved son, " beloved"
added to bring out the significance of
-ocr page 625-
EYAITEAION
613
7-i»
"o-us Touror ESórreï1 eVrpairrjo-oifai. 14. \'iSórres 8j aör&K ei
ycupyol 8ieXoyi£orro irpos 4auTOus,s Xéyoires, OStÓs cotii\' 6 kXtjoo-
fófios\' 8cut€,3 diroKTcifOjp.fi\' outÓV, Xva rffj-Cjy yéVnTai tj KXijpoi\'ou.ia.
15. Kal ^K^aXórrcs aÜTOf ë£<i> ToS dp/ircXwcos, dircKTCifai\'. Ti our
Troi-rjcm aÜTocs ó xupios tou dpireXSeos ; 16. èXeu\'treTcu Kal diroXe\'crei
Tous ycupyous toutous, Kal 8uo-ei tÓk dp.ireXuii\'a aXXois." \'Akoi5-
aarrcs Sè ctirof, " M$) yéVoiTO." 17. \'O Sc £p.fJXei}m9 aü-roïs ttir«,
"Ti ouf tori to yeypau.p.tVoi\' touto, \'AiSof Sf direSoKiuao-ais ai
OiKOOop-oürrtj, outos iyevf)6r\\ els KeijxxXrii\' yamas;\' 18. nü? 6
ireo-bV éV tKcikoi\' toi> Xi\'öof aufSXaad^acTai • ty\' oV 8\' Sc trio-j),
Xixp.r|<rei aÜTÓV." 19. Kal ^iiTT|ffaK ol dpxiepcïs Kat ol ypaupaTels*
é>irif3aXcïi\' èir\' auToe Tas x6\'Pas 4* a"TÖ TÜ *5p°i Kal i$ofrffii\\v<w TOf
^aót\'\' cyvwaxiy ydp Óti irpos aÜTOÜs TTpv irapa^oXi)>> tuutt)»1 clirt.*
^mitiSovTts ^BCDLQ 1, 33, 131 verss.
* oXXtjXovs in ^BDLR 1, 33 al.
\' Omit ttvTt B and other uncials (Tisch., W.H.).
* 01 ypap. Kaï 01 apx* in BL al. 1, 33 ai. ƒ>/. verss. T. R. = ^D.
8 «iircv before tt|v trap. in fr$B (D cipT)K«v) L 13, 69, etc.
He is going to say in reply.—r( o5v, etc,
what then is (means) this Scripture ? the
oïv implying that the words point to the
very doom they deprecate. Yet the
oracle does not directly indicate the fate
of the builders, but rather the unex-
pected turn in the fortunes of the re-
jected and desptsed Stone. In Mt. and
Mk. the citation is introduced, without
any binding connection with what im-
mediately goes before, to state a fact
concerning the future of the " Son"
lying outside the parable. They give
the citation in tuil. Lk. omits the last
clause : irapa xvpCov, etc.—Ver. 18
points out the bearing of the turn in the
fortunes of the " Stone " on the fate of
those who rejected Him. The thought
is based on Daniel ii. 35. It is not in
Mk., and it is a doubtful reading in Mt.
It may have been a comment on the
oracle from the Psalter suggested to
believing minds by the tragic fate of the
Jews. They first stumbled on the stone,
then the stone feil on them with crushing
judicial effect.—Ver. 19 states the effect of
the parabolic discourse of Jesus on the
men whom it satirised. They desired to
apprehend the obnoxious Speaker on the
spot.—iv avTfl TT| upa, kil 4^aBTJ8i]7av,
etc.: the Kal here, as in Mk., is in eliect
m but; vide notes on Mk.—cyvuo-av,
they, that is the Pharisees and scribes,
knew.—irpós avTOve = with reference to
themselves.
sending him. In I.k. the reference to
the son has a theological colour: Tèv
nlóV uou tóv dvairiiTÓv.—ïo"o»s: more
than " perhaps " or " it may be " (A.V.,
R.V.), and less than "without doubt"
(" sine dubio," Wolf). It expresses
what may naturally and reasonably
be expected = Taxa (Hesychius), or
olpai (Bornemann) = I should think
(they will reverence him). Here only
in N.T.—Ver. 15. CKPaXóvTM kieU-
Ttivav, casting out they killed him, in-
verting the order of the actions in Mk.;
perhaps with prospective reference (on
Lk.\'s part) to the crucifixion, when Jesus
was led outside the city and crucified
" without the gate ".—Ver. 16. p,-t|
ytVoiTo: here only in the Gospels, fre-
quent in St. Paul\'s Epistles (" a Pauline
phrase," Holtzmann, H. C.). Sturz
(De Dialecto Mac. et Alex.) reckons it an
Alexandrine usage, because found in the
sense of deprecation only in Sept., N.T.,
and late Greek writers. Raphel cites an
example from Herodotus. This p.r)
ycVoiTO is put by I.k. into the mouth of
the people, as unable to contemplate the
doom pronounced on the husbandmen
as described by Jesus. In Mt. (xxi. 41)
the people themselves pronounce the
doom. The sentiment thus strongly ex-
pressed prepares the way for the reference
to the " rejected stone ".
Vv, 17-19.—ip.BXc\\|»a«, looking in-
tently, to give impressiveness to what
-ocr page 626-
614                           KATA AOYKAN                            xx.
ao. Kal iraparr|pigaarrcs farioreikav èyxaOlrovs, uiTOKpii\'ou.éVous
laurous SiKaïous elvai, Iva èiuXdpwrrai aÜToG Xóyou, els to l irapa»
BoGfai aÜTOK ttj lipx!) KC" Tfi è$ou<ria toG •fjyeuóVos. 21. Kal
iirr]p6rr\\(ray aÖTÓV, Xe/yoires, " AiBdo-KaXc, oiSap.ev Sri op8ws X«?y€is
Kal SiSdcrKcis, Kal oü \\ap.j3aVeis irpóo-cüirof, d\\X\' eV dXrjOeias tx]v
éSof toB 0eoG SiSdoxeis. 22. ê£e<rnv ^(xt^2 Kaurapi (j>ópor Soumi,
biCor. iü.T| ou;" 23. KaTaKar|cras 8i aÜTÜi\' "rijK k irai\'oupyiai\', etire irpès
iv.2;w.s^aÖTous, "Ti p.6 ireipdJeTe *; 24. {moe^aT*?* (xoi o-ni\'dptoy tikos
p .iT.14. »^£i »[néKO Kal ^irtypai})^!\'; " \'AiroKpiOerrcs 8è etirof,6 " Kaïaapos."
25. \'O 8è «iirec aÜTois,4 "\'AirdSoTe toicui»7 rd Kaurapos Kaü/api,
nal rd toD QeoG tw ©ew." 26. Kal oök ï<r^ucrav èmXaf3ecr6ai aÜToG8
pTJp.aTos ivavriov toG XaoG • Kal 8auu,do-a>TCS 4irl tq diroKpicrei
auToG, è<jlyi\\<rav.
» For ut to NBCDL have «o-t» (Tisch., W.H.).
\' T)|ios in fc^ABL 13, 33, 69 al. CD have t)|*iv.
*  Omit ti |i« ircip. fc«$BL minusc. e cop.           4 Seifo/rf in fr^ABDLMP al.
• For airoxp. Sc euro* fc^BL 33 have 01 8e >. * irpos ovtovs in j^BI. 1, 13, 69.
7 toivvv airoSoTf in N^L 69.                           "tov for avTov in fr^BL 433 (W.H.).
Vv. 20-26. The tributt question (Mt.
xxii. 15-22, Mk. xii. 13-17).—Ver. 20.
irapaTTipTJa-avTes: used absolutely =
watching, not Him, but their opportu-
nity; so Grotius and Field (Ot. Nor.);
watching with close cunning observation
[accurate et insidiose observare, Kypke).
—cyKaOérovs: some derive from Iv and
Kd6T)(iai = sitters down, lying in wait
(subsessores, Grotius), others from xara-
Ti8iip.i. The most probable derivation
is from Ka6Cr]|u, to place in ambush (so
Kypke, Schanz, etc). Pricaeus cites
Sirach viii. 11: tva (ir) cyKaSicrg tis
ïvtèpoy tip o-TÓfj-aTt aov, as probably in
the mind of Lk. Here only in N.T. =
"spies" (A.V., R.V.), " Aufpasser"
(Weizsacker).—vrroKpivopéVovs c., pass-
ing themselves off as ; that was the trick
they had been put up to.—SiKoious,
honest men, sincerely anxious to know
and do their duty. They might pose as
such with the better chance of success
if they were as Mt. states " disciples " ;
scholars of the scribes = ingenuous
young men.—avTov Xdyov: that they
might lay hold either of a word of His,
or of Him by a word (eum in sermone,
Vulgate), or of Him, «\'.«., of a word
tpoken by Him; all three alternatives
find support.—worc («Is to T.R.), in-
dicating aim and tendency.—t. dpxfi koi
t. «|ovcr£o.: the repetition of the article
raises a doubt whether both nouns r«fer
to tov ^ycpidVof. So construed the clause
will mean " to the rule and especially to
the authority of the governor," rule
being general, and authority a more
special definition of it. Some take dpx\'jj
as referring to the Sanhedrim. The
probability is that both refer to Pilate.
On the aim thus said to be in view
Grotius remarks: " When disputes
about religion do not suffice to oppress
the innocent, matters relating to the
state are wont to be taken up".—Ver.
31. opSüs, rightly, as in vii. 43, pointing
not to sincerity in speech (Xéyeis) and
teaching (SiSóo-Ktis) but to sound judg-
ment = you always say the right thing ;
the second clause points to impartiality
= you say the same thing to all ; the
third to sincerity = you say what you
think. They describe an ideal from
which their own masters were as remote
as possible.
Ver. 22 f. The question.—cfsópo» =s
Krjvcrov, a Latinism, in the parallels.—
Ver. 23. iravovpytav, craft, cunning, as
in 2 Cor. iv. 2, which possibly the
evangelist had in his eye. Each synoptist
has his own word here (irovTipiav Mt.,
virdicpia-iv Mk.) as if trying to describe
the indescribable.—Ver. 24. Lk. repoits
more briefly than Mt. and Mk., not
thinking it necessary to state that the
denarius asked for was handed to Jesus.
—Ver. 25. TotvtiK, therefore, connecting
-ocr page 627-
615
EYAÏTEAION
ao—36.
27. npoiT€X6(5rres Se" TiFts t5>v ZaSSouKaiuc, 01 dmXcyorrcs1
dfaoracm\' ut) ctyai, i-m\\pÜTii\\<Tav aurdV, 28. X^yorrts, " AiSdo-xaXe,
Muo-rj? typaij/ïi\' t||jlli/, èdi» Tiras dSeXebos diroOdia) cxu>\' yufaïxa, Kal
outos aTCKi<os diroOdi\'T),3 ÏVa Xdj3ïj é dScX^ès auroG Ti|f yucauca,
Kal c^a^aaT^a-g <nrépp.a tü dSe\\<f>ü auToG. 29. éirra out» dScX$ol
i\\<rav • Kal ó irpwTOS Xapfoi» yucaÏKa dir^Ga^ec aTeKPos • 30. Kal *
Tkafitv 6 Seurepos tt\\v yumixa, Kal outos &iriBa.vev Stek^os*\'
31. Kal ó TpiTos êXa|3£f a.i-rf\\v üaauTus Se Kal ol eirrd oü KaW-
Xiirof teVco, Kal iirtöavov 32. uorepoi\' 8è itdvriav* a-niOave Kal jj
yuvrj. 33. Ir Trj ouc dfacrrdorei,6 ti^os aÜTaii\' yi^eTat y\\i\\rq; ol
ydp eirra ia\\ov aü-ri)t\' yu^aÏKa." 34. Kal diroKpiöcls 6 eïirti\' aÜTOts
6 \'irjo-oGs, " Ol ulol toO aïüi\'os toutou yajioücu Kal ÈKyau-icrKorrai 7 •
35. ol 8« Kaïajiuöérrfs toO alüyos licelVou Tuxeli» Kal ttjs dcaardaECds
•rijs l«- i\'eKpüf out« yauoGo-ii\' outï iKyapuaxoirai8 • 36. oute yo-p
1  fc^BCDL I, 33 al. verss. have 01 Xeyovres, which may be a conformation to
parall. W.H. adopt this reading.
2 For airoöavT) ^aBLP 1, 33 al. have r\\ (Tisch., W.H.).
* For xai c\\a|3ev . . . aTexvos fr^BDL have simply koi o Sevxepos (Tisch., W.H.).
4 Omit iravTwv and place airtOave after yvvi) fc^BDL minusc. fc^BD omit Sc.
* For tv i-n ovv avao-To«rci BL have r\\ yvvi] ovv tv Tt\\ avao-T., ywri thus occurring
twice (Tisch., W.H.).
* Omit airoxpiueis fc^BDL.                      7 yapao-xovTai in fc^BL 33.
»yojjuJovTai in ^DLQRA 1,33 al. (Tisch., W.H., text). B has vauio-Korra*
(W.H. marg.).
Srikvo« : here only in N.T. = utj t\\mv
t. in Mt. and pi) ó,<£fj t. in Mk.—Ver. 29.
ovv, therefore, carrying on the narrative
(frequent in John) and implying that the
law of Moses cited gave rise to the
curious case stated and the difficulty
connected with it. — Ver. 3t. ovi
KaTcAiirov t. k. aircSavov, did not leave
children and died, for died leaving no
children. The emphasis is on the child-
lessness, therefore it is mentioned first.
That the seven died in course of time
was a matter of course, but that seven in
succession should have no children was
marvellous.—Ver. 34. In giving Christ\'s
answer Lk. omits the charge of ignorance
against the questioners found in Mt.
and Mk.—yau.Co-icovTai = yapl(ovrai ia
parallels, here only in N.T.—Ver. 35. ol
S< KOTajiuflevTM, etc, those deemed
worthy to attain tftat world. The
thought could have been expressed
without Tvx«t», ior which accordingly
there is no equivalent in the Vulgate:
"qui digni habebuntur seculo illo," on
which account Pricaeus thinks it should
be lelt out of the Greek text. But the
the dictum following with the fact stated
before that the denarius bore Caesar\'s
image, and implying that by the dictum
Jesus pronounced in favour of paying
tribute to the Roman ruler.—Ver. 26.
The reply of Jesus, baffling in itself, was
doubly so, because it had made a favour-
able impression on the people. Therefore
the questioners deemed it best to make
no attempt at criticism in presence of
the people (cvavrtov tov Xaov).
Vv. 27-39. Th* resurrection question.
Sadducees tpeak (Mt. xxii. 23-33, Mk.
xii. 18-27).—ol dvTiX^yovTcs in strict
grammar ought to refer to tivcs, but
doubtless it is meant to refer to the
whole party. It is a case of a nominative
in loose apposition with a genitive—
" outside the construction of the sentence
—interposed as a pendent word, so to
•peak," Winer, G. N. T., p. 668.—iit)
•tvai: laterally denying that there is not
a resurrection, the meaning being really
the reverse. After verbs of denying the
Greeks repeat the negation. The read-
ing Xlyovrts, though well attested, looks
like a grammatical correction.—Ver. 28.
-ocr page 628-
KATA AOYKAN
6i6
XX.
diroOai>(ïv in SuVatrai • tcrayYcXoi yAp tin, xal uloi ctai tou \'
QtoO, TTJS cik\'ao\'Ta(j€U9 uïol óirts. 37- "Oti 81 èyeipoi\'Tai ot PCKpoi,
Kal Muinjs èfjL\'/)i\'uo-€^ iirl rijs P<xtou, üs Xévti KupioK tok ©eói»
\'A/Spadu. Kal top \'- Scèf \'icraaK Kal tok 1 ©eöf \'laKu{3. 38. 6eo$ 8«
ouk «on fCKpüf, dXXa ^ukTuf. irdires yap aÜTu (wriK." 39.
ATroKpiö^KTts 8^ Tices tui\' •ypau.p.aT^ui\' etiroi\', " AiSaukciXc, koXüs
eliras." 40. Oük Iti 8è 8 ètÓXu.ui\' èirepuTai\' aÜToy oüSeV.
41. Etire Sè irpos auToüs, " nüs X^youai tok Xpiorèi\' uibv Aa(3\'i8
tlvai; 42. Kal aÜTos * Aa£!i8 Xt\'yei iv pïfSXw ifiaXuüi\', \'Elirefó\'
Ku\'pLOs tü Kupiu u.ou, Kaöou t.< 8c£iüf p.ou, 43. tus ai» 6ü tous
cxÖpous crou óttottÓSiow TÜf iroSüy cou.\' 44. AaplS oZv KupiOf aÜTÓc\'
1 Omit tov fr$ABL.           \' Omit tov in second and third places NBDLR.
5 ovkcti -yap in fr$BL 33 al.
* tivai A. v\\.ov in fc>JBL, and ovtos -yap for xat avTo«.            \' BD omit o.
« avrov Kvpior in ABKL, etc. (W.H.). T.R. = fc$D (Tisch.).
use of this verb, even when it seems but
an elegant superfluity, is common in
Greek. Examples in Bornemann.—Ver.
36. airc8c.veïv; marriage, birth, death,
go togethei, form one system of things,
that of this world. In the next they have
no place. Here Lk. expatiates as if the
theme were congenial. — UraYyeXoi,
angel-like, here only in N.T.—Kal vlot
cto-iv, etc.: sons of God, being sons of
the resurrection. This connection of
ideas recalls St. Paul\'s statement in
Rom. i. 4 that Christ was declared or
constituted Son of God with power by
the resurrection.—Ver. 37. Kal M.:
the same Moses who gave the Levirate
law. It was important in speaking to
Sadducees to show that even Moses
was on the side of the resurrection.—
ip.ijvu<r«v, made known, used in reference
to something previously hidden (John xi.
57).—iirl ttjs parov, as in Mk., vide
notes there.—Ver. 38. 8iès is predicate
= Jehovah is not God of dead men.— Si
has the force of the argumentative
nonne.—iróvTts yop airif £üo-iv, "for
all live unto Him " (A.V., R.V.), is
probably an editorial explanatory gloss
to make the deep thought of Jesus
clearer (not in parallels). The gloss itself
needs explanation. Is " all " to be taken
without qualitication ?—ai-ry may be
variously rendered " by Him," i.e., by
His power: quoad Dei potentiam
(Grotius), "in Him" (Ewald), "for
Him," i.e., for His honour (Schanz), or
for " His thought or judgment " = He
accounts them as living (Hahn). The
sentiment in some measure echoes Rom,
xiv. 7, 8.—Ver. 39. KaXws «liraï, Thou
hast spoken well; complimentary, but
insincere, or only half sincere. They are
glad to have the Sadducees put down,
but not glad that Jesus triumphed.—
Ver. 40. ovKe\'Ti yap: the yap, if the true
reading, must niean: The scribes could
do nothing but flatter (ver. 39), for they
were so conscious of His power that
they dared no longer ask captious
questions.
Vv. 41-44. The counter question (Mt.
xxii. 41-46, Mk. xii. 35-37). Lk., who
had given something simiïar at an earlier
stage (x. 25-37), omits the question of
the scribe concerning the great com-
mandment, which comes in at this point
in Mt. (xxii. 34-40) and Mk. (xii. 28-34),
retaining only its conclusion (in Mk.),
which he appends to the previous
narrative (ver. 40).—Ver. 41. irpo«
avrovf, to them, i.e., the representatives
of the scribes mentioned in ver. 39. In
Mt. the Pharisees are addressed, in Mk.
the audience is the people, and the
question is about the scribes as in-
terpreters.—irüs Xeyovcri, how do they
say ? (not Xiynt). The controversial
character of the question is not made
clear in Lk.—Ver. 42. iv pipXu «!/., in
the book of Psalms, in place of iv t$
•n»t«|iiiTi t. 07. (in the Holy Spirit, Mk.),
which one might have expected Lk. to
retain if he found it in his source. But
he probably names the place in O.T.
whence the quotation is taken for the
information of his readers. That what
-ocr page 629-
37-47. xxi. i-4.               EYAITEAION                               617
KdXei, Kal irüs ulos oiroB1 cctik;" 45. \'AkoJoitos Sè irairos toO
XaoO, «lire roïs (ia9r)Tals aêrou,2 46. " ripoo-£XeT£ ^•lr^ r&y YP0/1"
paTéW rüv ScKóvruv ircpiiraTeli\' iv croXaïs, Kat fyihoóvruv d<nra<r-
uous iv Tals ayopaïs, Kal irpUTOKadeSpia; iv Tats auvayuiymi. Kal
irpwTOKXtcrïas iv tois Sci-nvois * 47. 01 KaT£a0iou<n Tas oUias TÖr
X^pÜK, Kal irpoipdVci p-axpa Trpoaeu\'xorrai. outoi X^<|/oirai ircpur-
aÓTCpof Kpifia."
XXI. I. \'ANABAE^AI Sc eTSe tous pMXXokras Ta Supa aÜTW eïs
to ya^oijjuXaKioi\' 8 irXoua-icu; • 2. eTSe Sè Kaï* Tiea X11PCU\' irïK\'XP^*\'
PdXXouout\' ckc! Suo Xeirrd,6 3. Kal ctiref, "\'AXt)0ws Xc\'yu» üpüe, Sti
•f| x*1Pa ^ ttuxt) auTTj * irXelof7 irdmui\' êj3aXe>\' • 4. airaires yap
outoi cV to5 ircpiaacuoiTO; auToïs c/JaXoK £19 Ta Süpa toG CtoG,
oöttj Se ex toO ÜCTTepT]fiaTos aÜTtjs airarra tok [liov ov ïlx£t\' *PaX€.
1 owtov vioi in #B, etc. (Tisch., W.H.). T.R. = NDL.
*  Omit avTov BD.
*  cis to yaj. ra Supa a. in fc^BDLX 1, 33, 69 al. pi.
*  Omit kcu NBKLMQ 33.
8 So in D al. (Tisch.). Xcirra Swo in ^BLQX 33 (W.H.); conformed to Mk. ?
« ovtt] before ti ittwxi in NBDLQ (W.H. = Mk.). T.R. = AXr"A, etc. (Tisch.).
\' irXeiw in DQX minusc. (Tisch.). T.R. « B = Mk. (W.H.).
*  Omit tov ©cov fc^BLX minusc.
was written in the Psalms, was spoken
by the Holy Spirit, was axiomatic for
him.—vttottóSiov, as in the Psalms, for
viroxaTw in Mt. and Mk. according to
the approved readings. Lk. seems to
have turned the passage up (Holtzmann,
H. C).
Vv. 45-47. _ Warning against the
scribes (Mk. xii. 38-40).—Either a mere
fragment of the larger whole in Mt. xxiii.,
or the original nucleus around which Mt.
has gathered much kindred matter—the
former more likely.—Ver. 46. 4>iXouvtuv:
while following Mk. in the main, Lk.
improves the construction here by intro-
ducing this participle before ao-iracrpovs,
which in Mk. dtpends on 6cXoVtuv.—
Ver. 47. Another improvement is the
change of ot *aT«o-6iovT«s (Mk. xii. 40)
into ot KQTea-tKovo-i—vide notes on Mk.—
paxpa, at length, an adverb. Bengel (in
Mt.) suggests paxpqi to agree with
irpo$do-ci (" ex orationibus suis fecere
magnam irp<S$ao-iv, praetextum come-
dendi domos viduarum "). Elsner adopts
the same view.
ChapterXXI. The Widow\'s Offer-
ino. The ArocALYPTic Discourse.—
Vv. 1-4. The widow\'s offering (Mk. xii.
41-44), untortunately placed at the begin-
ning of this chapter, which should have
been devoted wholly to Christ\'s solemn
discourse concerning the future. Yet
this mal-arrangement corresponds to the
manner in which Lk. introduces that
discourse, by comparison with Mt. and
Mk., markedly unemphatic.—Ver. 1.
dva(3\\A|/as, looking up, giving the impres-
sion of a casual, momentary glance taken
by one who had been previously pre-
occupied with very different mattere.
Mk\'s narrative conveys the idea of delib-
erate, interested observation by one who
took a position convenient for the pur-
pose, and continued observing (Ka9£o-as
KaTtVavTi, iOtüpti).—ra Süpa, instead of
Mk\'s xoAköv. Lk. has in view only the
rich ; Mk., in the first place, the multi-
tude.—irXovo-iovs: the whole clause from
Totif may be taken as the object of cISc,
saw the rich casting in, etc, or irX. may be
in apposition with to-ïis |3dXXovTa$ = saw
those casting in, etc, being rich men (so
Hahn and Farrar). The former (A.V.,
Wzs.) is to be preferred.—Ver. 2. ire»»-
Xpoiv, needy, from ircVopai or vivi\\%;
a poetic word rarely used, here only in
N.T. irTuxTl, Mk.\'s word, is stronger m
reduced to beggary.—Suo XeirTi. Lk.
does not think it necessary to explain
-ocr page 630-
618                                KATA AOYKAN                               XXL
5. KAI TtfWK Xcyórrwv irepl tou Upou, Óti X16019 xaXoïs Kal
&va8r\\\\s.aai1 KCKÓaji.T)TCu, ctire, 6. " TauTa & OcuipciTC, tXeucrorrai
T)u,t\'pcu Ie ais oük d.<pc9ï]o-«Tai X160; lui Xi\'Öö,2 os ou KaTaXuS^treTai."
7. \'EirnpwTrjo-ai\' Si aÜToV, XtyofTes, " AiSdcicaXe, itÓt* oSf TauTa
eerren ; Kol Ti to o-np.aoi\', órav p-eXX-n toGto yfrcvOai; "
8. \'O 8c tlite, " BXe\'-rrETe p.t) wXanrjÖTJTe • iroXXol ydp èXeucoKTai
ht\\ tü ór<5(ioTi (Jiou, XeyoireSj \'On 8 Éyw eïjii • Kaï, \'O xaipos qyyiKC.
• So in BLQA al. (W.H.). ovoe^ocriv in J^ADX (Tisch.).
« NBL minusc. add «S( (W.H.).                            » Omit on ^BLX.
destruction. — Xf0oi? KaXokC, beautiful
stones: marble, huge; vide Joseph.,
B. J., v. 5, 2.—Kal ava8ijuao-i, and votive
or sacred gifts, in Lk. only; the reference
implies that the spectators are within
the building. These gifts were many
and costly, from the great ones of the
earth: a table from Ptolemy, a chain
from Agrippa, a golden vine from Herod
the Great. The temple was famous for
its wealth. Tacitus writes: " illic im-
mensae opulentiae templum," Hist., vi.
S.—Ke*üop.i)Tai: perfect, expressing the
permanent result of past acts of skilful
men and beneficent patrons—a highly
ornamented edifice, the admiration of
the world, but marked for destruction by
the moral order of the universe.—Ver. 6.
tovto a 8. Some (Grotius, Pricaeus)
take Taïro = tovtwv : of these things
which ye see a stone shall not be left.
Most, however, take it as a nominative
absolute = as for these things which ye
see (vide Winer, § lxiii. 2 d). This suits
better the emotional mood.—IXcwovTai
T|UEpai: cf. v. 35, where a similar
ominous allusion to coming evil days
occurs.—Ver. 7. 8i8ao-KoX«, Master,
suggesting its correlate, disciples, but not
necessarily implying that the question
proceeded from the Twelve; rather the
contrary, for they would not be so formal
in their manner of speaking to Jesus (cf.
Mt. and Mk.).—iroTt ovv TaCra, etc.: the
question refers exclusively to the pre-
dicted destruction of the temple = when,
and what the sign ? So in Mk. Cf. Mt.
Vv. 8-11. Signs prelusive of the end
(Mt. xxiv. 4-8, Mk. xiii. 5-11).—pXeirer»,
etc, take heed that ye be not deceived.
This the keynote—not to teil when, but
to protect disciples from delusions and
terrors.—ciri tü ovouotC aov, in my
name, «.«., call\'ing themselves Christs.
Vide at Mt. on these false Messiahs.—i
xaipos \'nyyiKt: the icaipós should natur-
ally mean Jerusalem\'s latal day.—Vet. 9.
what the coin was or what the contribu.
tion amounted to. Mk. states its value
in Roman coinage (KoSpavTijs).—Ver.
3. tlirtv : to whom not indicated. The
narrator is concerncd alone about the
saying—aXnflws, for Mk.\'s Hebrew 4|vr)v,
as nearly always.—tttuxt) : Lk. does not
avoid this word : the use of the other
term in his preliminary narrative is a
matter of style. irrwx\'H implies that the
widow might have been expected to beg
rather than to be giving to the temple
treasury.—Ver. 4. airavrts oiïtoi, all
these, referring to the rich and pointing
to them.—vpo-Tcpij|i,a.TOS : practically =
Mk.\'s io-Ttpijo-tcus, preferred possibly
because in use in St. Paui\'s epistles : not
so good a word as vo-Tlpi)o-is to denote
the state of poverty out of which she
gave. Lk.\'s expression strictly means
that she gave out of a deficit, a minus
quantity (" ex eo quod deest illi," Vuig.),
a stiong nut intelligible way of putting
it.—t. fitov, her living, as in xv. 12, 30 =
means of subsistence. Lk. combines
Mk.\'s two phrases into one.
The Apocalyptic Discourse (w. s-
38).—Vv. 5-7. Introduction to the dis-
course (Mt. xxiv. 1-3, Mk. xiii. 1-4).—Kat
rivcav ktyóvrtav, and some remarking. A
most unemphatic transition, as if what
follows were simply a continuation of
discourse in the temple on one of many
topics on which Jesus spoke. No in-
dication that it was disciples (any of the
Twelve) who asked the question, or that
the conversation took place outside. Cf.
the narrative in Mk. The inference that
Lk. cannot have known Mk.\'s narrative
(Godet) is inadnüssible. Lk. omits many
things he knew. His interest is obviously
in the didactic maiter only, and perhaps
we have here another instance of his
"sparing the Twelve". He may not have
cared to show them filled with thought-
less admiration tor a building (and a
system) which was doomed to judicial
-ocr page 631-
EYAITEAION
619
3—15.
u,r) ouv1 iropeuÖrj-rï dmcru aÜTÜv. 9. órav 8è dKou<rr|Te iroXe*u,ous
Kal * dicaTaoTa<nas, ut) TTTOTjöfJTe • 8eï yap TauTa yeveVdai irpÜTOC, a 1 Cor. xw.
dXX\' oük eüGc\'ws to tAos." io. Tdre ïXeyev auroïs, "\'EyepOrjcreTai vï.5; xii
ëöi\'09 èiTi è\'Skos, Kal (3aaiXec\'a iirl |3ao-iXeiav • II. eturftoC Te ueydXoi üii&
KaTa tottous Kal3 Xip-ol Kal Xoiuol8 ëo-ovTai, <f>óf3qTpd T€ Kal
<rr|(ji€ta air\' oüpavou ueydXa lerrai. 12. ripo 8è toütgii\' üttuituv
£Tri,Sc"\\oü(rti\' t<f>\' üfids Tas xe\'PaS auTÜf, Kal Sicd^oucri, TrapaSiSóires
els cTUkaywyds 4 Kal cfiuXands, dyouéVous5 èirl fiao-iXeis Kal T)yeu.óVaSi
éVeKev toO dcóaaTÓs uou. 13. diro(5i^a«Tai 8è • op.Ii> eis uapTiipiov •
14.  0ëo-0e ouv els Tcis Kap8ias7 fiuwv, ut) irpoueXeTai\' dTroXoyï|9fjvai •
15.  iyi> ydp Siócroj uu.ïv oróua Kai cro<t>iav, tj oü Suvqo-ovTai dn-enreï»
* xai before koto t. in fc^BL 33.
Xoiu. Kai Xij*. in B (W.H. text).
* airayopevovs in fr^BDL minusc.
7 6«t£ ovv cv Tais KapSiais in ^ABDLX 33,
1 Omit ouv NBDLX.
*  Xip.. xai Aoijj.. in fc^DL (Tisch.).
* ras before o-uvay. in fc$BD.
* Omit 8e NBD.
dKaTao-rao-£a$, unsettled conditions, for
aKoas iroAcfiiuv in Mt. and Mk., and per-
haps intencied as an explanation of that
vague phrase. Hahn reiers to the French
Revolution and the Socialist movement
of the present day as illustrating the
meaning.—irTOT|8YJTe = 0po«io-0« in par-
allels ; here and in xxiv. 37.—Set yap,
etc, cf. the laconic version in Mk. (W.
and H.) and notes there.—rrpwTov, o&k
e{>0cus : both emphasising the lesson that
the crisis cannot come before certain
things happen, and the latter hinting that
it will not come even then.—Ver. 10.
TÓVe «fXeyev points to a new beginning in
discourse, which has the effect of dis-
sociating the repeated mention of politi-
cal disturbances from what goes before,
and connecting it with apostolic tribula-
tions referred to in the sequel. In Mt.
and Mk. the verse corresponding is sim-
ply an expansion of the previous thought.
—Ver. 11. Kal xara tóttovs: the Kal
thus placed (^BL) dissociates k. t. from
0-eiap.cH and connects it with Xoiuol Kal
Xijioi: not earthquakes, but pestilences
and famines here, there, everywhere. X.
Kal X., a baleful conjunction common in
speech and in fact.—<{>ófJT|Tpa, terrifying
phenomena, here only in N.T. (in Is.
xix. 17, Sept.). The Te connects the
$<SpT|Tpa with the signs from heaven next
mentioned. They are in fact the same
thing (cv Sta Suoïv, Bengel).
Vv. 12-ig. Signs earlicr still (Mt. xxiv.
9-14, Mk. xiii. 9-13).—Ver. 12. irpo Se
toi\'to>v airavTuv: this phrase may be in-
troduced here because Mk.\'s account
lying under Lk.\'s eye mentions the signs
in the heaven at a later stage, ver. 24.
Or it may be Lk.\'s equivalent for "these
things are the beginning of birth pangs"
(Mt. ver. 8, Mk. ver. g), a Hebrew idea
which he avoids.—airayopeVovg : a teth-
nical term in Athenian legal language.—
Ver. 13. airo|3r;o-«Tai, it will turn out; as
in Phil. i. ig.—iutv els u.apTiipiov, for a
testimony to you = to your credit or
honour; = cis uapTvpiov Só|av, Theophy.
So also Bleek. J. Weiss (Meyer), follow-
ing Baur and Hilgenfeld, renders: it will
result in your martyrdom. This meaning
is kindred to that of Theophy., but can
hardly be intended here (Schanz). The
idea belongs to a later time, and the sense
isscarcely consistent witli ver. 18.—Ver,
14. 0eVe ovv: not = consider, as in i. 66,
but = resolve, as in Acts v. 4 (" settle it in
your hearts," A.V.).—u.t| irpop,eXcT$v
(here only in N.T.), not to study before-
hand, with the inf.; not to be taken in the
letter, as a rule, but in the spirit, therefore
= Mk.\'s 1rpop.ep1u.vaTe which counsels
abstinence from anxious thought before-
hand.—Ver. 15. «yü, I, emphatic, the ex-
alted Lord, instead of "the Holy Spirit"
in Mk. and " the Spirit of the Father " in
Mt. x. 20. The substitution bears witness
to the inspiring effect of the thought of
the Lord Jesus ruling in heaven on the
minds of Christians enduring tribulation,
at the time when Lk. wrote.—o-TÓpa. a
mouth = utterance.—o-o<j>ïav: the wisest
thing to say in the actual situation.—
avTLO-Trjvai refers to er ró|i 3., and dvreirrcïv
to o-o$(av = "They will not be able to
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KATA AOYKAN
6io
XXI.
oöSè dmoTTJt\'ai\' irarres 01 drriKciu,cKoi up.ÏK. 16. irapaooOrjcreo-Oe
oe Kal ijttci yoKcW Kal dScX<puK Kal auyyei\'üii\' Kal cpi\'Xwi\', Kal 6at>arc5-
aouaiv s| üjjicDv • 17. Kal ccrecrOe uictouuckoi ut/o irdWuK Si&to öVourf
ftou • 18. Kal 6pl£ ck rrjs KE aXfjs uu.uk oü u.ï) diróXrjTat. 19. eV
Tfj ÜlTOU.0Kfj UflWK KTrjffaCTÖc 2 Tas l|iuxds óp.ül\'. 20. "OTaK 8è T8t)TC
KUKXuujxéi\'T)!\' fiiro onrpaToire\'oaiK ttjc s \'kpoucruXrju., tÖtc yKWTC Sri
rjyyiKCK ^ ep^jiftwis auTrjs. 21. totc ol er Tfj \'louScua «pcuycVucrac
cis Ta oprj • Kal 01 «V u.ecra> auTrjs èK^ipelruaav • Kal ol Ik Taïs
ft here only x^pais f") cïcrcpxeo-ÖWaK cl; auTrJK. 22. ón. rjuepai CKOiK^crccos
aurai eïffi, toO TfXijp&jOrJKai4 irdcra Ta ycypauuéVa. 33. oüal 8è*
Taïs «i\' yao-rpl e\'xouo-ais Kal Taïs 0r)Xa£oucrais cV cVciKais Taïs
rjuepais • êo-rai ydp dmyKr] ptydXn cVi ttjs yrjs, Kal dpy}) cV8 tw
Xao> toutu. 24. Kal ircaourrai orduaTi p.axaïpas, Kal atxp-«Xu-
Tia6^(7ovTai cis irdrra ra éStt) 7 Kal \'icpouaaXfju ccrrai iraToupcVi)
1 cwTwm|vai t) omlit«iv in fc^BL 13, 69 a/. (Tisch., W.H.).
» rnio-«o-ec in AB minusc. (W.H.). T.R. = ^DLRX, etc. (Tisch.).
1 Otnit Ti)V ^BD.              * irXTi<rer]vav in tfABDLRA al. (Tisch., W.H.).
* BDL codd. vet. Lat. omit S«; unsuitable to the prophetic style, which makes
abrupt transitions.
« Omit cv ^ABCDKL al. pt,
r ra cOvi) iravra in fr^BLR 124 cop. (Tisch., W.H.),
gainsay your speech nor to resist your
wisdom" (Farrar, C. G. T.).-Ver. 16.
Kal, even, by parents, etc: non modo
alicnis, Béng.—c| i|iüv, some of you,
limiting the unqualified statement of Mk.,
and with the facts of apostolic history in
view.—Ver. 17. in.a-ovp.evoi viirè irdvruv,
continnally hated (pres. part.) by all;
dismal prospect! Yet—Ver. 18, 0pl{,
etc, a hair of your head shall not perish
= Mt. x. 30, where it is said: "your
hairs are all numbered". WhatI even
in the case of those who die f Yes, Jesus
would have His apostles Kve in this faith
whatever betide ; an optimistic creed, ne-
cessary to a heroic life.—Ver. 19. kttjct.
eo-Oe or KTTJo-aoOe, ye shall win, or win
ye; sense the same. Similar various
readings in Rom. v. 1, cxupcK or «xoucv.
Vv. 20-24. jferusalcm\'s judgment day
(Mt. xxiv. 15-21, Mk. xiii. 14-19).—Ver.
*o. kvk\\ovu.c\'vi)v, in couise of being sur-
rounded; pres. part., but not necessarily
irnplying that for the author of this ver-
sion of Christ\'s words thr process is actu-
ally going on (J. Weiss—Meyer). Jesus
might have so spoken conceiving Himself
as present.—o-TpaToWScaK, camps, or ar-
mies, here only in N.T. This takes the
place in Lk. of the pSc\'XvYpa in the
parallels, avoided as at once foreign and
mysterious.—t| tprjpucris a., her desola-
tion, including the ruin of the temple, the
subject of inquiry: when besieging ar mies
appear you know what to look for.—Ver.
21. totc, then, momentous hour, time
for prompt action.—4><vYCTU0\'av> flee !
The counsel is for three classes: (1) those
in Judaea at some distance from Jerusa-
lem, (2) those who happen to be in
Jerusalem (ik pc\'o-o avrij«) when the
ar mies appear, 13) those in the fields or
farms round about Jerusalem (ck toïc
Xupais) who might be tempted to take
refuge within the city from the invaders,
thinking themselves safe within its walls,
and who are therefore counselled not to
enter. The corresponding counsel in the
parallels, w. 17,18 in Mt., 15,16 in Mk.,
vividly sets forth the necessi ty oiimmediatc
flight.—Ver. 22 : peculiar to Lk., and set-
ting forth Jerusalem\'s fate as the fulfilment
(Tr.\\T]o-8f]vai, for the more usual irXijpw
èijvai, here only in N.T.) of prophecy.—
Ver. 23. ouai, etc.: as in parallels as fat
as r|p.cpais; then follow words peculiai
to Lk. concerning the Akóykt] and opyT|.
The use of the tornier word in the sense
of distress is mainly Hellenistic; here
and in St. Paul\'s epistles. The lattet
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621
EYAITEAION
i6—a«.
4iro iBvüv, axpil irXtjpcüOüai Kaïpol idvüv. 25. Kal êo-rcu \' <rr||Mia
iv Y|\\uü Kal ae\\T|rT] Kal clorpois, Kal im. Tï)S YHS " crwoxr] éGkW èyciCor 11 4
airopia, TJxoiio-iqs 3 öaXdWijs Kal odXou, 26. * &\'irov|/uxóiTwi\' dt-9pió- d here on!»
truy diro <f>ó/3ou Kal irpotrSoKias iw ÈTrepxop.éVcji\' tjj oÏKouu.tfï] • al
yap 8u^aja.eis rüf oüpcuw aaXeud^troiTai. 27. Kal tótc óifiotrai
tói» ulof toG ctkOpcuirou cpx^acfOK te pc^At] u-ctu Suvdp,ecjs Kal 8ó£r]s
itoXXtjs.
28. " ApxouéVcui\' 8è TouTOjf yiVecrÖai., dfaKut|/aTC Kal eSrdpaTe Ta;
e here onty
in Gospels.
K«4>a\\as u/iüi» • 8ióti «Yyijei ij * diro\\uTpucri$ üuui\'."
1 axpv av in ^BCDLR al. pi. B inserts after irXripwSwriv «ai «rovrai (W.H. in
brackets).
1 The singular with a plural neuter nominative as usual in T.R. ; co-ovtoi in ^BO.
* nxow» in ^ABCLMRX al. (Tisch., W.H.). T|xov<rT)« (D, etc.) an exegetical
change.
distress Erom the noise and billows (o-óXo»
= wave-movement: r\\ ttjs SaXaoxnp
kXvSuvos k(vi)o-is, Hesych.) of the sea
(so Hahn). The main difüculty lies in
the vagueness of the reference to the sea.
Is it meant literally, or is it a metaphoi
for the disturbed state of the world ? lf
the latter the force of the genitives \'ix°vs,
o-aXov will be best brought out by sup-
posing üs to be understood = in pei-
plexity like the state of the sea in a storm.
So Heinsius (Exer. Sac.): " diropïov illam
et calamitatem mari fore similem, quoties
horrendum tonat atque commovetur,"
citing in support Tertullian\'s veluti s
sonitu maris fluctuantis. The mode of
expression is very loose: the sound of tha
sea and the waves, instead of " the sound-
ing waves of the sea". Yet the crude-
ness of the construction suits the mood
described. ifoovs mav ^e accented fa""*
(Tisch.) or ^jx0^« (W.H.) according as it
is derived from fjx°\' (neuter like iXtot,
vïkos, etc, in N.T.) or from Vjx<4.—Ver.
26. airoi^xóvrwv: literally, dying, pro-
bably meant tropically = «* vcxpoC, Mt.
xxviii. 4.—4iro <f><Sj3ov Kal irpoo-SoxCaf,
from fear and expectation, instead of
fearful expectation as in Heb. x. 27
(4>opcpa £k8oxt)). irpoo-SoKta here and
in Acts xii. II.—Ver. 27. tv mpt\'Xi),
in a cloud, sing., instead of the plural in
parallels, making the conception more
literal.—Ver. 28: instead of the graphic
picture of the angels gathering the elect
in Mt. and Mk., Lk. has a general state-
ment that when these signs, terrible to
the world, begin to appear the hour of
redemption for believers is at hand.
They may look up and raise their heads.
Cf. 1 Thess. i. 5-10, Jas. v. 7.
word expresses the same idea as that in
1 Thess. ii. 16.—Ver. 24: the description
here becomes very definite (slaughter and
captivity) and may be coloured by the
event.—woTovp,tvt|: usually taken as =
KaTairaTovficvi): trodden under foot in
a contemptuous way, but it may mean
simply " trodden " in the sense of being
occupied by (Hahn).—xaipoi É6v<Lv: the
meaning of this suggestive phrase is not
clear. The connection of thought seems
to require that it be taken = the times
of Gentile action in execution of Divine
judgment on Israël, or more generally the
times of Gentile supremacy. Yet I
strongly incline to side with those who
find in the phrase a reference to a Gen-
tile day of grace. The Jews had had
their day of grace (vide xix. 44, tov
Kiupov i-ijs eVio-Koirijs) and the Gentiles
were to have their turn. Such an idea
would be congenial to Lk., the Pauline
evangelist, and in sympathy with St.
Paul\'s own thought in Rom. xi. 25. It
would also be Lk.\'s equivalent for the
thought in Mt. xxiv. 14, Mk. xiii. 10.
The expression may have become
current and so be used here as a vox
signata.
Vv. 25-28. Signs of the advent (Mt.
xxiv. 29-31, Mk. xiii. 24-27).—Ver. 25.
<rt]p.cïa, etc.: the reference to the signs
in heaven is very summary as compared
with the graphic picture in the parallels.
Lk. is more interested in the state of
things on earth.—o-uvox^i J., distress of
nations, cf. o-vv«x°Ho,i in xii. 50.—iv
airopia may be connected with what
follows or with I9vüv = nations in per-
plexity, in which case the last clause—
Vjxovt, etc.—will depend on <rvvoxi| =
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KATA AOYKAN
622
XXI.
at). Kat etire irapaPoXV aflrots, "\'iSere ttjk o-uktJk Kal iraVra tA
SeVSpa. 30. Sto>> irpoPaXuaii\' ÏJot), pXéirorrts d<p\' laurwv yivüuKtrc
Sri T]8t) ^yyus to 9e\'pos èo-ric. 31. outw Kal vfieis, ÓTac ïoï]Te TaGra
•yiTOU.ei\'a, Yl,\'(^0\'K£Te ÓT\' lyyv% l<mv r} PacriXcia toO 6eo0. 32. a\\|xr)r
Xcyw 6(111\', Sri ofi p.f) irap^XSr) ij yepca outt), lus ae irdrra ycitjTiu.
33. 6 oüparös Kal ij yr} irapcXEricroirai, ot 8è Xoyoi uou ou u,r) irap-
Aöuo-i.1 34. ripoCT^x£Te 8J iauTots, urjiroTe Papuföücrtv 2 öuuf at
KapSïai s Iv KpanraXr) Kal fit\'Oï] Kal u,£pip.Kai$ {SiOTiKaïs, Kal aï^>vï-
Sios «\'(p* up.as èirio-nj * tJ T|p.c\'pa eVcivr) • 35. ü; irayls yap £,TreXtu-
trercu6 é-rcl irairas T0Ö9 KaÖijp-èVous lirl irpio-uiroK ttcJotjs ttjs yT|5.
36. dypuTTCECTE ouv8 eV iraeTi Kaïpü 8<fójj.€voi, ïva KaTa|iu0TJT6T
{K<puycti\' raüra irrii-Ta Ta (ie\'XXona yïyecrdai, Kal <rra8rji>ai tyacpoadtv
TOU UlOÖ TOÜ dy8p<üTTOU."
1 iraptXevo-ovTai in J^BDL 13, 33.              • f3apT|0utri in fc^ABCL al. pk
•  vu. at Kap. in fr^CDL (Tisch.). ai Kap. up,. in BX al. (W.H.).
* tirio-TT) e<|> vp.. aufiviStos in J^BDLR (Tisch., W.H.).
5 timo-fXevo-eTai -yap in JtfBD. Vide belovv.           • 8c for ovv (CL) in fc^BD.
7 Kario-xDoniTe in ^BLX 1, 33 al. (Tisch., W.H.). T.K. = CDA al.
Vv. 29-33. Parabolic enforcement of
the Iesson (Mt. xxiv. 32-35, Mk. xiii. 28.
31).—Ver. 29. Kaï iróvTa Ta Sc\'vSpa:
added by Lk., generalising as in ix. 23:
" take up his cross daily ". The Iesson
is taught by all the trees, but parabolic
style demands special reference to one
particular tree.—TrpoPaXciicriv, put forth
(their leaves, ra <|>vX\\a understood).
Similar phrases in Greek authors.—pXé-
»ovt«, etc, when ye look (as who does
not when spring returns 1) ye know of
yourselves, need no one to teil you.—Ver.
31. •() fWiXcïa tov 8to5, explaining the
elliptical but not obscure words in Mt.
and Mk.: " (it) is near," i.e., the coming
of the Son of man. For Lk. that is one
with the coming of the Kingdom, which
again = redemption in ver. 28.—Vv. 32,
33: with slight change as in parallels,
even to the retention of ap.T|v usually re-
placed by aXr|0üs. Presumably ^ -yevta
a«Ti| means for Lk., as it must have done
for the Twelve to whom the words were
«poken, the generation to which Jesus
Himself belonged. Hahn holds that avrtf
refers to the generation within whose
time the events mentioned in w. 25, 26
Bhall happen (so also Klostermann).
Vv. 34-36. General exhortation to
watchfulness, peculiar to Lk.; each evan-
gelist having his own epilogue.—4»
KpaiirdXrj xal uldrj: this seems to be a
phrase similar to iïx0^ koI c*X«ti—
sound and wave for sounding wave (ver.
25) = in headache (from yesterday\'s in-
toxication) and drunkenness, for : in
drunkenness which causes headache and
stupidity. Pricaeus denies that KpaiiraXt|
(here only in N.T.) means yesterday\'s
debauch (x8ecrivf| uc\'9r|), and takes it =•
kh-qbf-yia. gluttony. That is what we
expect certainly. The warning he under-
stands figuratively. So also Bleek.—
p,ep£pvais PiuTiKats, cares of life, " what
shall we eat, drink ?" etc. (xii. 22).—Ver.
35. i>« iravis, as a snare, joined to the
foregoing clause in R.V. ("and that day
come upon you suddenly as a snare").
Field objects that the verb following
(eirEurcXevcrcTai) does not seem suffi-
ciently strong to stand alone, especially
when the verb lirurTfj is doubly em-
phasised by "suddenly" and "as a
snare ". He therefore prefers the T.R.,
which connects is ira-yis with what
follows, the arrangement adopted in all
the ancient versions. The revisers, as
if conscious of the force of the above
objections, insert " so," " for to shall it
come," etc, which virtually gives &%
Travis a doublé connection. The figure
of a snare, while expressive, is less
apposite than that of a thief (xii. 39).—
KadtiucVovs c. ir., etc, sitting on the face
of the earth ; the language here has a
Hebrew colouring.—Ver. 36. Iv irairl
Kaip$, in every season.—KaTMrxv<n)T«,
-ocr page 635-
as-38. XXII. x-4.            EYArrEAION
623
37. *Hk 8è Tas Êt]\\i-lp*<; iv r& Ispfl SiSdo-Kiav\' • t&s Si mSktos
c^cpxopïeos Y|£\\i£cto e!g to ópos to KaXoup-ecOK \'EXaiup. 38. Kal
was ó Xaè; \' <2p8pi£e irpos aÜTuc tf tü Upw Akouêh\' aürou.
XXII. I. "HrriZE 8« ^ eopTr) TÖe d^ujiait\', rj Xeyopirq irdcrxa •
2. Kal è^r\'jTouv ot dpxiepeïs Kal ol ypap-pvaTeïs, tó, irüs uftXaio-if
aüreV • i^ofioSvro ydp tö> XaóV. 3. EtfffjXöe Zi. ós Zaraeds els
\'loiiSay töc 4*utaXttif|Ki>w>\' \'loxapKÓTn»\', cWa «;k toO dpi8u,oü rwv
ScSScKa* 4. Kal dircXdup <rui>«XdXr]are tois dpx<.epeücri Kal rots4
1 81S. iv tv tep. in BK codd. vet Lat (W.H. marg.).
* Omit o NABCDL, etc.                     » KaXovpevov in fc^BDLX 69.
4 fr^ABL, etc, omit this second Ton.
f here only
in NT
main source for this part of his Gospel
not Mk. but the precanonical Lk., whose
existence Feine has endeavoured to
prove. Lk.\'s narrative at some points
resembles that of the Fourth Gospel.
Vv. 1-2. Introductory (Mt. xxvi. 1-5,
Mk. xiv. 1-2).—tjyyiIJcv, drew near, for
the more definite note of time in
parallels.—-f| «op-n), etc. : the Feast of
Unleavened Bread and the Passover are
treated as one. Mk. distinguishes them.
Lk. writes for Gentiles; hence his
"calUd" the passover (<) XcyoBsyn), —
Ver. 2. t6 iris, the how, that was the
puzzle:that Jesus should be put out of
the way by death (dvc\'Xucriv a.); some-
how was a settled matter. Cf. xix. 48 (t4
té, etc).—i$o$ovvro vap t. X.: their fear
of the people explains why the how was
so perplexing a matter. The popularity
of Jesus was very embarrassing.
Vv. 3-6. Judas (Mt. xxvi. 14-16, Mk.
xiv. 10, n). At this point in Mt. (xxvi.
6-13) and Mk. (xiv. 3-g) comes in the
anointing at Bethany omitted by Lk.
—el<rijX8cv Xo/ravas, Satan entered into
Judas. Lk. alone of the synoptists
thus explains the conduct of Judas. Cf.
John xiii. 2. Lk.\'s statement is stronger
even than John\'s, suggesting a literal
possession. Only so could he account
for such behaviour on the part of a
disciple towards such a Master. It was
a natural view for a devout evangelist in
the Apostolic Age, but, taken literally, it
would be fatal to the moral significance
of the act of the traitor, whicb, while
presenting a diliicuit psychological pio-
blem, doubtless proceeded from con-
scious motives.—(k tov 4pi9p.ov, of the
number, but how far from the spirit
which became that privileged body I—
Ver. 4. crTponiYoïs: a military term
which might suggest the captains of
Roman soldiers, but doubtless pointmg
that ye may have power, " prevail "
(R.V.).—KOTotiwe^T€ (T.R.), "may be
accounted worthy " (A.V.), also gives a
very good meaning, even in some respects
preferable.—o-roSijvoi, to stand—in the
judgment (so, many), or to be presented
to, placed before. So most recent com-
mentators. Either gives a good sense
(Bleek).
Vv. 37-38. Concluding notict as to
how Jesus sptnt His last days.—Ver.
37. tv t. ttpü SiSao-Kuv, teaching in ihe
temple. The statement covers all that
is related in chapters xx., xxi., including
the Apocalyptic discourse = Jesus made
the most of His short time for the
spiritual instruction of the people.—
i)vXi[<to, lodged, imperfect, because done
night after night. Some («.£., Godet and
Farrar) think Jesus with the Twelve
slept in the open air. The word might
mean this, though in Mt. xxi. 17 it
appears to mean passed the night in a
house in Bethany.—ets r. o. : the use of
cis is probably due to the influence of
^|£pxó|ievos- But Tobit xiv. 10 has a
similar construction: (itjimti avXicrÖTJT»
ds Nivtvij.—Ver. 38. up6pi£ev, came
early, or sought Him eagerly (Meyer).
ipOpevu, the Greek form, always is used
literally or temporarily. — opép(||u, its
Hellenistic equivalent, seems sometimes
to be used tropically, as in Ps. lxxviii. 34
(" early," R.V., " earnestly " in margin),
Sirach iv. 12, vi. 36. The one meaning
easily runs into the other : he who rises
early to learn is in earnest. Earliness
in the people implies earliness in Jesus,
and corresponding devotion to the work.
Chapter XXII. The Passion His-
tory. The Passion history, as told by
Lk., varies considerably from the nar-
ratives of Mt. and Mk. by omissions,
additions, etc. J. Weiss (Meyer), follow-
ing Feine, thinks that Lk. used as his
-ocr page 636-
624
KATA AOYKAN
XXII.
OTparr|yois, t(5, wus a&rbv TrapaSü duro\'s.1 5. Kal e^dpna-av, Kal
oWSckto aÜTÜ dpydpiov SoGcai\' 6. Kal è£w(j.oX<5yna«, Kal cXrJTU
c£Kaipiat> toS irapaSoüeai aÜToe aÜTOÏs aTep SxXou.*
7. *H\\9« 8è r) r|(i<?pa tuk d^up-WK, ie* fl *8ei 6u«r9ai Tè irdo*xa»
8. Kal diTeareiXe néVpoi\' Kal \'lu(iKKT]f, elitiiv, " nopeufléWes éT0i|id-
aaTc 4)|i>ïf Tè irdaxa, &a 4aYurlc|,*>\' 9. Ol 8è cIttok auTw, " nou
0«\\ci9 cToip.dffup.Ek\'; IO. \'O 8è etwcc aÖTOts, " *l8ou, tlatkOérrwr
öfiiav cis ttjv TróXif, <rvvavr!\\<TU óute óVöpuiros Kcpdu.io»\' uSa-ros fiaa-
ril<ov aKoXou8ii(TaTe out§ els tJ|I» oikiok ou * tio-rropeiieTai • II,
Kal ^peïrc tü oïkoScctitÓti) rr)s oiKias, Acyci croi 6 8i8<£axaXos, nou
ia-n to KaTaXup.a, óirou to Trdcrxa. uera tüjc fj.a0r|TÜ^ p.ou fydyui ;
12. KdKeiras üpAf 8ci£ei dfwyeo»\'6 pe\'ya èo-Tpwp.eVoy • «Kei CTOip.d-
vaTC." 13. \'AireXSÓKTis 8è cupor tcaSus eïpijKSr* aÜTois • Kal
^Toip.ao\'av Tè irdaxa.
1 ovTois irapaSu avrov in ^BCL 116.
• ovtois after ot. ox» in fc^ABCL. D omits avroie.
» Omit ev I3CDL, found in N> etc. (Tisch.).
4 For ov (in D and many uncials) NBC and codd. vet. Lat, etc, have «t if.
• avayaiov in ^ABDL, etc. (Tisch., W.H.).
• tipten in ^BCDL 6g.
to the heads of the tempte watches
(Levites) who kept order during the
feast. They would be necessary to the
carrying out of Judas\' plan. The Levites
had to perform garrison duty for the
temple (vide Numbers viii. 24, 25). In
Acts iv. 2 we read of one o-rpai-ijyès t. L,
who was doubtless the head of the
whole body of temple police.—rè irws:
a second refeience to the perplexing
how.—Ver. 5. ix<*P1l(ro\'\'» ™*y were
glad, emphatically; and how piously
they would remark on the providential
character of this unexpected means of
getting out of the difficulty as to the
w»« 1—Ver. 6. {gupoXdyi)<rc, he agreed,
spopondit, for which the Greeks used the
simple verb. The active of tioy.. occurs
here only in N.T.—ó-rcp óxXov, without a
crowd, the thing above all to be avoided.
&r«p is a poetic word in Greek authois;
here and in ver. 35 only in N.T.
Vv. 7-13. Preparation for the pasehal
feast (Mt. xxvi. 17-19, Mk. xiv. 12-16).—
Ver. 7. •JjXOt, arrived. A considerable
number of commentators (Euthy. Zig.,
Godet, Schanz, J. Weiss (Meyer)) render,
approached (lir\\r\\<riaart, Euthy.), hold-
ing that Lk. with Johnmakes Jesusantici-
pate the feast by a day, so fin ding here one
of the points in which the third Gospel is
in touch with the fourth.—Ver. 8. airco*.
tciXc : in Lk. Jesus takes the initiative ;
in Mt. and Mk. the disciples introducé
the subject. Various reasons have been
suggested for this change. Lk. simply
States the fact as it was (Schanz). He
thought it unsuitable that Jesus should
seem to need reminding (Meyer, seventh
edition). The change of day, from 14 th
to (3th Nisan, required Jesus to take the
initiative (J. Weiss, Meyer, eighth edi-
tion).—n<Vpov «al \'I.: the two disciples
sent out not named in parallels.—Ver.
II. olKoSconrórn rfjs oUias: a pleo-
nasm = the house-master of the house.
Bornemann cites from Greek authori
similar redundancies, oUo(j>0Xa£ Sop&v,
otiróXia alvwv, at-iróXos alyüv, crv(3ó(rio
o-vüv, and from Sept., to pouKÓAia rif
fioüv (Deut. vii. 13). In the remainder
of ver. 11 and in w. ia, 13 Lk. follows
Mk. closely.
Vv. 14-18. Prelude to th* Lor&t
Supper (Mt. xxvi. 20, Mk. xiv. 17).—
Ver. 14. ot airdo-roXot, the apostles,iot
disciples in parallels. This designation
for the Twelve, the initiative ascribed to
Jesus (ver. 8), and the desire_ of Jesus
spoken of in next ver. all fit into each
other and indicate a wish on the part of
the evangelist to invest what he here
-ocr page 637-
EYAITEAION
635
5—ai.
14* Kal 3tc tytvero 1) Spa, aeeirto-e, Kal ol SwSeKa\' airooroXc*
o-uk aÜTÜ. 15. Kal ctire irpos aÜTou\'s, "\'ETfi.9uu.ia £rre9uuT]o-a toGto
tó irda-^a ipayeiy fitO\' vjuZv, trpö toG ftc iradclv • 16. \\iyu> yap dule,
Sn oÜkc\'ti 2 oü fii] cfeayw è| aÜToü,3 lus otou ir\\T]p(ü6r) iv ttj (3ao-iXcia
Tou ©toO." 17. Kal Sefap-eros TTOTrjpioi\', eüxapio-Tt|0\'as etire, " Aa-
P«T€ toOto, Kal 8iafiepi<raT€ ^auToïs4\' 18. \\iyu> yap 6p.lv, 5tis ofi
pij m*>* dirè toG YeckTjiiaTos ttjs dp/irAou, f«s Stou 7 t) Pao-iXeïa
ToG 8eoG 4\'XOr)." 19. Kal XafSwi\' apTOy, ۆxapi<n-r|aas cxXaac, Kal
28uKCf aÜTOÏs, \\4yav, " ToGto &jti tó arüu.d\' fiou,8 to óircp uu.wr
SiSóueyoK • toGto iroiïtTï eïs rif» ^r1*)" akdjinjotr." 20. \'Qo-auruf
Kal to ironipioi\' u.ïTd to Semvrjo-ai, Xe\'ywv, " ToGto to iroTrjpicf, ^
Katkt] 8ia6)\']itT) tv tm a"p.ciTÏ uou, to üircp ipCtv tK^ui\'üjisi\'ok\'.8 21.
nXr|K ïSou, rj xclp toG irapaSiSórro; fxe jut\' «uoG èiri ttjs Tpa-n-e£r|s.
* Omit Su8<Ka ^BD (Tisch., W.H.). LX omit airoor. T.R. - C, etc.
» NABL omit owmti (W.H.), found in D al. (Tisch.).
* For c£ avrov fr^BL minusc. have ovto.
* «i« tavrovf in ^cBCLM 1, 13, 6g al. (Tisch., W.H.). D al have «avroi« m
T.R.
» Omit oti BCDGL al. (W.H.), found in NXrA al. (Tisch.).
* After iris ^BKLMD al. have a«o tov m, DG 1 have the phrase, but befors
OW |M|.
\' So in DX al. (Tisch.). fr^BL have ov (W.H.).
*  From to vrrep u., ver. 19, to the end of ver. 20, found In nearly all Greek codd.
and verss., is omitted in D a ff, i; b e syrr. cur. sin. more or less reairange the
matter referring to the Supper. Syr. cur. has ver. ig before w. 17, 18. Syr. sin.
has this order : 19, 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 wiü not drink of this fruit,
until the Kingdom of God shall come," Mrs. Lewis).
narrates with great significance. He    Coenae," Béng. in reference to w. 15-18).
•eems 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 slop at oüpd
to the Holy Communion.—Ver. 15. irpo    (tov and omits ver. 20 be the true text
tov p.€ iraOtïv : the last passover He will    (vide critical notes above), then Lk.\'s
eat with them is looked forwaid to with    account of the institution really begins in
iolemn, tender feeling.—Ver. 16. \\iyu    ver. 17, and what happened according to
yop: the words of Jesus here reported    it was this: Jesus^rsf sent round the cup,
answer to words given in Mt. and Mk.    saying: take this and divide it among
at a later stage, i.c, at the close of their    yourselves, then took 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. Sclapcvot,    to be noted: first, the inversion of the
having received from the hand of another    actions ; second, the omission of all re-
(dirferent from Ao.p«v, ver. 19), handed    ference to tbe blood in connection with
to Him that He might drink.—cüxapur-    the wine. The existence of such a read-
rrjo-a«, this solemn act gives to the hand-    ing as that of ü and the Old Latin ver-
ing round of the cup here mentioned the    sion raises questions, not only as to
charactei of a prelude to the Holy    Lk.\'s text, but as to church practice in the
Supper: (" quaedarn quasi prolusio S.    Apostolic age and afteiwards; or, assum-
40
-ocr page 638-
KATA AOYKAN
626
XXII.
»a. Kal 4 piv ulès\' toG deöpwirou iroptueTOi kot4 to eSpicru.<£vo»* * •
irXJji\' oüal tü di\'6pÜ7ru JKCifu, 8i\' o! irapaStSoTOi. 23. Kal aÜToi
T^pÊairo autt)TcIc irpès <5auToiis, TÓ, tis opa eïrj «?| auTui\' 6 touto
péWwv irpdVo-eic 24. \'EyeVtTO 8è Kal tpiXoveiKia ir aÜTots, t<5, tis
outük 8ok€Ï «bat p.«ui>e. 25. 6 8è ttiw ai/ToIs, "Ol PaaiXcus Tur
iOvüv KuptcuoucriK auTUf, Kal ol e^ouo-idloircs auTuv cucp-yérai KaX-
oCrrai. 26. üpels 8e oüx outus * &\\\\\' 6 \\it^<av iv uji.lv yinodw <js
6 pcwTepos * nal ó T|youp.ekos <is o Siokokui\'. 27. tis yap pci^uK,
6 dfaxeijieeos, Tj ó oiaxcu\'üv; oüxl ó dKaKcuptvos ; iyit 8«l ciju èf
1 For Koi o p. v. fr$BDL have on, etc, and fr$cBL o wioi |ur,
1 küth t. cu. voptvcTai in fc^BDGLT 13, 69, etc.
strument of his responsibility.—Ver. 23.
irpös éavTovs, to one another, or among
themselves, without speaking to the
Master ; othervvise in parallels.—tovto :
in an emphatic position = this horrible
deed.
Vv. 24-30. Stri/e among the disciples.
Cf. on chap. ix. 46.—Ver. 24. cpiXovciKia,
a contention, here only in N.T. The
juxtaposuion of this strife among the
eleven with the announcement of the
traitor gives to it by comparison the
aspect of a pardonable infirmity in other-
wise loyal men, and it is so treated by
Jesus.—to tis o.., etc, as to the who of
them, etc. The topic of the earlier dis-
pute (ix. 46) might be : who outside their
circle was greater than they all, but here
it certainly is : which of them is greater
than his feliow. It is usual to connect
this incident with the feet-washing in
John xiii.—Sokcl, seems, looks like,
mnkes the impression of being (Bleek
and Hahn).—Vv. 25, 26: borrowed from
the incident of the two sons of Zebedee
(Mt. xx. 25, 26, Mk. x. 42, 43), which
Lk. omits and somewhat alters in ex-
pression.—Ver. 25. titpylrai: here
only in N.T., either titular, like our
"your highness," «.£•., Ptolemy Euergetes
(so, many), or = benefactors.—Ver. 26.
vpets Sè, etc, but ye not so, elliptical,
co-co-0c or iroiijo-rr« understood.—o
veÜTtpos, the younger, "who in Eastern
families fulfils menial duties, Acts v. 6"
(Farrar).—ó T|voijp.evos, the leader or
chief, the name of those in office in the
Church in Heb. xiii. 7, also in the
epistle of Clement; therefore viewed by
some as a note of a late date, but with-
out sufficiënt reason.—Ver. 27 adduces
the example of Jesus to enforce the
principle stated in ver. 26. He, the ad-
mittedly greater, had assumed the positioa
ing as a possibility that Lk. wrote as D
represents, have we here another instance
of editorial discretion—shrinking torn
imputing to Jesus the idea of drinking
His btood ? Ifwith Dweomit all that
follows o-üiid fiov, then it resultsthat Lk.
has left out all the words of our Lord
setting forth the significance of His
death uttered (1) at Caesarea Philippi;
(2) on the occasion of the request of
Zebedee\'s sons; (3) the anointing at
Bethany ; (4) the institution ofthe Sup-
per. (2) and (3) are omitted altogether,
and (t) is so reported as to make the
lesson non-apparent.
Vv. 19-20. The Supper.—Ver. 19. to
o-Spd (jlov, my body, broken like the
bread, implying blood-shedding, though
that is passed over in silence if the read-
ing of D be accepted. Note that in
Acts ii. 46 the communion ofthe faithful
is called breaking bread.—t6 v. vi. 81-
Sópcvov: what follows from these words
to the end of ver. 20 resembles closely
St. Paul\'s account in 1 Cor. xi. 23-23.
This resemblance is one of the argu-
ments of VV. and H. against the genuine-
ness of the passage. On the whole sub-
ject consult J. Weiss (Meyer, eighth
edition) and Wendt, L. J., i., 173, both
of whom adopt the reading of D.
Vv. 21-23. The traitor (Mt. xxvi. 21-
25, Mk. xiv. 18-21), placed after the
Supper, instead of before, as in
parallels.—irXijK : making a transition to
an incident presenting a strong moral
contrast to the preceding.—\\ X6^P> trle
hand, graphic and tragic; the hand
which is to perform »uch opposite acts,
now touching the Master\'s on the table,
ere long tobe the instrument of betrayal.
—Ver. 22. tt\\t)v, adversative, nevcrthe-
less ; the Son of Man destined to go (to
dkjath), but that does not relieve the in-
-ocr page 639-
EYAITEAION
627
«a—3i.
piert* upa?1 Af ö SiaKOfup. 28. \'Ypeis 81 dart ot 8iap.cpcir]KCT€«;
(ifT* époS iv tois ir«ipo<r(j.ols JiOU • 39. xa-yw * SiaTi0epa( fair, ». here only
A% e i/\\ t              t             /                  « \\ /                    •         . a\'         »         > ^n Gospels.
Kaüoüs ai£0cTO p.01 ö irarnp pou, pautAeiai», 30. ica €<r6i.r}Tï\' xai    Acts iü.
iri^tiTe «m nr)S xpaireiT)S pou ir TT| pacriAeia pou, icai KaPicrjcröe 3    scveral
i-rrl Qpóvmv, Kpïcorres Tas SuSexa <j>u\\as4 tou \'lo-parj\\." 31. E\'ire    Heb.
Sc é Kuptos,6 "Zip.wi\', Zipwr, ISou, 6 ZaTaras b é\'JrjTrio-aTO vpa$, toü    inN.T\\]r
1 «pi after vpuv in ^BLT.
1 €o-6i]T€ in BDT (Tisch., W.H.).
» Koer,o-c<re« in tfAB\'L al. (Tisch., W.H., marg.). Ko9ti<rfc in BTA (W.H.
text).
4 ras Sui8. <(>v\\. Kpivavrvf in BT (W.H.).
» Omit fim S101. BLT sah. cop. syr. sin. (Tisch., W.H.).
28). This generous eulogy of the disciples
for their fidelity has the effect of minimis-
ing the fault mentioned just before. Lk.
was aware of the fact. It is another
instance of his " sparing of the Twelve ".
Vv. 31-34. Peter\'s weakness foretold.
With John (xiii. 36-38) Lk. places this
incident in the supper chamber. In Mt.
and Mk. it occurs on the way to Geth-
semane (Mt. xxvi. 31-35, Mk. xiv. 37-41).
It is introduced more abruptly here than
in any of the other accounts. The tX-rrt Sc
o Kvpio? of the T.R. is a natural attempt
to mitigate the abruptness, but the pas-
6age is more effective without it. From
generous praise and bright promises
Jesus passes suddenly, with perhaps a
slight pause and marked change of tone,
to themoral weakness of His much-loved
companions and of Peter in particular.—
Ver. 31. XCuuv, Zipuv: one can imagine,
though not easily describe, how this was
said—with much affection and just
enough of distress in the tone to make it
solemn.—& ZaTava*. The reference to
Satan naturally reminds us of the trial
of Job, and most commentators assume
that the case of Job is in the view of
Jesus or the evangelist. The coming
fall of Peter could not be set in a more
advantageous light than by being
paralleled with the experience of the
famous man of Uz, with a good record
behind him and fame before him, the
two connected by a dark but profitable
time of trial.—eJrjTTJaaTO, not merely
"desired to have" (A.V.) but. obtained
by asking (R.V., margin). Careful Greek
writers used j|aiTit» = to demand for
punishment, and J£aiTfto-8ai = to beg off,
deprecari. Later writers somewhat dis-
regarded this distinction. The aorist
implies success in the demand. It is an
instance of the " Resultative Aorist"
of the less by becoming the serving man,
o SiaKovüv, instead of the guest at table
(o óvaKfïpevos). In what way Jesus
had played the part of serving man Lk.
does not indicate. The handmg round
of the cup might be viewed as service.
By omitting the incident of the sons of
Zebedee Lk. missed the suprème illus-
tration of service through dealh (Mt. xx.
a8, Mk. x. 45).—Ver. 28. ipels Si, but
ye, the Si making transition from words
of correction to a more congenial style
of address.—ot SiapcpevTiKÓTcs, who
have continued all through ; the perfect
participle, pointing them out as in
possession of a permanent character, a
body of thoroughly tried, faithful men.—
irsipao-pols, in mytemf-lations, pointing to
all past experiences fitted totry faith and
patience, which were ofdaily occurrence:
temptations even to the Master, but still
more to the disciples (in view of their
spiritual weakness) to lose confidence in,
and attachment to, One so peculiar, so
isolated, and so much disliked and
opposed by the people of repute and in-
fluence.—Ver. 2g. SiaT(6<pai (SiaTiOnai,
middle only in N.T.), " appoint," make
a disposition of. The corresponding
noun is Sia8i]KT). In Heb. ix. 17 we find
o SiaOépcvos, a testator, and the verb
may be used here in the sense of
bequeathing, though that sense is in-
applicable to God\'s gift of a kingdom to
Jesus referred to in next clause.—Ver.
30. xaÖTJo-to-Be, ye shall sit, the judicial
function the main thing, the feasting a
subordinate feature; hence stated in an
independent proposition (ita9-,ju-«cr8« not
dependent on ïva). — SfeScxa, twelve
tribes, and twelve to rule over them, the
defection of Judas not taken into account.
The promise is given in that respect as if
spoken on another occasion (Mt. xix.
-ocr page 640-
628
KATA AOYKAN
XXII.
einderat &s tok eiTOf • 3». èyJ) %i i$er\\6nv irepl <ro0, tra p.T) iKXctirrj l
^ irums «rou • Kal <nJ irore e\'mtrrpé\'ijias OTrjpiJov * tous dSeX<J>ous
crov." 33. \'O 8c etiref aü-rw, " Kupic, p.crd <roS Itoiu.6s «lui Kal «1$
«JxiXaxrji\' Kal eÏ9 6aVaTov iroptuecöai." 34. \'O 8è ciitc, " Aiyto <roi,
n«Tp£, ou urj 8 (Jxdi^aei crrjp.epoi\' dXcVrup, irplf t) * rpls diraprrjtrj)
|iT) tlScVai ue." * 35. Kal elTrcv outoIs, " "Ot* d-ircVreiXa up.as drep
PaXa^riou Kal irrjpas Kal üTroSrjp.dT&H\', p.T) tikos i<rr€prfaaTt;" Ol
8c etirov, " OüSckÓs." • 36. Elirce ouvT auToïs, " \'AXXd vüv & <Xwr
fSaXdmo? dpdru, iuoiws Kal irTJpat\' * «al i p.t) ex*»* vuXijo\'aTU T©
«Xmtt] in ^BDLTaA
«nip«rov in NABKLT 1 (Tisch., W.H.). T.R. m D, etc
•  ew without (ii) in ^BLTX.
•  For irpiv t| fr^lil.T 69 al. have «015 (D tut otov).
•  For airap ...|U {^BLT 13, 131 a/. have uc <nrapvT)cn) ciScvai (W.H.),
• ovBevos in ^BT al. (Tisch., W.H.). T.R. = NDL.
\' For evv N\'BLT have 8t. ^*D have e 8c ciircv.
(vide on this and other senses of the
aorist, Button, M. and T., § 35). Field
(Ot. Nor.) cites from Wetstein instances
of such use and renders i|i)T. v. peri-
phrastically " Satan hath procured you
to be given up to him ".—ijiaq, you, the
whole of you (though not emphatic);
therefore, Simon, look to yourself, and
to the uhoU brotherhood of which you
are the leading man. Bengel remarks:
" Totus sane hic sermo Domini praesup-
ponit P. esse primum apostolorum, quo
stante aut cadente ceteri aut minus aut
magis periclitarentur ".—<rivid<rai: a
air. Xey., but of certain meaning.
Hesychius gives as equivalent *ocr-
Kivcvaai, from kóo-kivoy, a sieve. Euthy.
Zig. iscopiousinsynonyms = 8opvf3rj<rai,
KUK-fjaai, rapa\'^ai. He adds, " what we
call k«5(tkivov is by some called <riv£ov,"
and he thus describes the function of
the sieve: cv $ 6 o-ïtos i-fiSc xaVcürc
urraipcpóp-evoï rapdcrircTai. Sifting
points to the result of the process antici-
pated by Jesus. Satan aimed at ruin.—
Ver. 32. 1vüi 8) t8cij(h)v, but I have
prayed: / working against Satan, and
successfully.—"va ut) ckXCittj J| w. «r.,
that thy faith may not (utterly) fail or
die (xvi. g), though it prove weak or in-
adequate for the moment. Job\'s faith
underwent eclipse. He did not curse
God, but for the time he lost faith in the
reality of a Divine government in human
affairs. So Peter never ceased to love
Jesus, but he was overpowered by fcai
and tbe instinct of self-preservation.—
iiriarpevj/as, having returned (to thy
true self). Cf. o-Tpa<J>TJTc in Mt. xviii. 3.
The word " converted," as hearing a
technical sense, should be allowed to
fall into desuetude in this connection.
Many regard ciri<rTpc\'t|sa«; as a Hebraism
= vicissim: do thou in turn strengthen
by prayer and otherwise thy brethren as
I have strengthened thee. So, e.g.,
Grotius: " Da operam ne in fide deficiant,
nempe pro ipsis orans, sicut ego pro
te oro\'. Ingenious but doubtful.—
onipwrov: later form for <rrr]pi$ov;
for the sense vide Acts xiv. 22 and
I Pet. v. 10.—Ver. 33. cW $tiXaKt|v Kal
cU OdvaTov : more definite reference to
the dangers ahead than in any of the
parallels.—Ver. 34. onjpicpov, to-day, as
in Mk., but without the more definite
Tavrfj TJj «iktI.—ut| clScVai: u/}| after a
verb of denial as often in Greek authors,
e.g., rby Tap.\' airapvr)6tvTa p.T) xpavai
Xc\'xt], Eurip., HippoL, 1. 1256.
Vv. 35-38. Coming danger, peculiar
to Lk. There is danger ahead physically
as well as morally. Jesus turns now to
the physical side. What He says about
a sword is not to be taken literally. It
is a vivid way of intimating that the su-
preme crisis is at hand =* the enemy
approaches, prepare 1—Ver. 35. 5tc &ir-
cVrtiXa: the reference ia to ix. 3, or
rather, so far as language is concerned,
to x. 4, which relates to the mission of
the seventy.—ÓTcp as in ver. 6.—Ver. 36.
aXXa viv, but not», suggesting an em-
phatic contrast between past and present,
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EYAITEAION
629
S*-4»
\'ifidnov aÜToü, Kal ayopacraTu paxaipav. 37. \\{yw yap 6ft.lv, 8n
Sn1 toOto to yeypau,|i,éVoi\' 8«I TeXeo-Ofjyai Ie e\'poi, tÓ, \' Kaï ptra
dyópaiy i\\oyioQi)\' • Kal yap Ta\' irepl ^poC re\'Xos ?xei-" 38* Ol 8è
cTiroi>, " Kupie, looit, paxcupcu <18t Su\'o." \'O Se ctirey aüroïs,
" \'\\Kav6v ion."
39. KAI ^IeXOuc £Trop£u9r) kotci to cdo; eis to ópos tüp \'EXaiup •
h<o\\ouQi\\<Tav 8è aurü Kal ol paS^Tcu 00x00.* 4.0. yevóp.ek\'os 8i
» Omit tri ^ABDLTX.
» For Ta «BDLT 1 have to (Tisch., W.H.).
» Omit avrov ^ABDLT i, 13, etc. (Tisch., W.H.).
(W.H. brackets).
B omits km before ai po0.
or near future.—opera, lift it: if he has
a purse let him carry it, it will be needed,
either to buy a sword or, more generally,
to provide for himself; he is going now
not on a peaceful mission in connectton
with which he may expect friendly recep-
tion and hospitality, but on a cnmpaign
in an enemy\'s country.—o p.rj t\\uv, he
who has not; either purse and scrip, or,
with reference to what follows, he who
hath not already such a thing as a sword
let him by all me*ns get one.—ïrwX-ijo-aT»
to IpaTiov, let him sell his upper garment,
however indispensible for clothing by day
and by night. A sword the one thing
needful. This is a realistic speech true
to the manner of Jesus and, what is rare
in Lk., given without toning down, a
genuine logion without doubt.—Ver. 37.
tA ytypappcvov: the words quoted are
fiom Is. liii. 12, and mean that Jesus was
about to die the death of a criminal.—8«t,
it is necessary, in order that Scripturt
might be fulfilled. No other or higher
view than this of the rationale of Christ\'s
sufferings is found in Luke\'s Gospel. Cf.
xxiv. 26. A Paulinist in his universalism,
he shows no acquaintance with St. Paul\'s
theology of the atonement unless it be in
ver. 20.—tA (Ta T.R.) irtpl cpoü, that
vrhich concerns me, my life course.—
tc\'Xo5 fx61 \'s coming to an end. Some
think the reference is still to the pro-
phecies concerning Messiah and take
tcAos éxel \'n \'he sense of " is being ful-
filled," a sense it sometimes bears: t«\\ci-
ovTai tjSt), Euthy. Kypke renders: rata
sunt, the phrase being sometimes used in
reference to things whose certainty and
authority cannot be questioned = "my
doom is fixed beyond recall"—Ver. 38.
uaxaipai Svo: how did such a peaceable
company come to have even so much as
one sword ? Were the two weapons
really swords, fighting instruments, or
large knives ? The latter suggestion,
made by Chrysostom and adopted by
Euthym., is called "curious" by Alford,
but regarded by Field (Ot. Nor.) as
"probable".—Uavóv, enoughl «.«., for
one who did not mean to fight. It is a
pregnant word = " for the end I have in
view more than enough ; but also enough
of misunderstanding, disenchantment,
speech, teaching, and life generally,"
Holtzmann, H. C.
Vv. 39-46. Gethsemane (Mt. xxvi. 36.
46, Mk. xiv. 32-42). Lk.\'s narrative here
falls far short of the vivid realism of the
parallels. Mt. and Mk. allow the in.
firmity of the great High Priest of human.
ity so graphically described in the Epistle
to the Hebrews to appear in its appalling
naked truth. Lk. throws a veil over it,
so giving an account well adapted doubt-
less to the spiritual condition of first
readers, but not so well serving the deep-
est permanent needs of the Church. This
statement goes on the assumption that
w. 43, 44 are no part of the genuine
text, for in these, especially in ver. 44,
the language is even more realistic than
that of Mk., and is thus out of harmony
with the subdued nature of Lk.\'s narra.
tive in general. This want of keeping
with the otherwise colourless picture of
the scène, which is in accord with Lk.\'s
uniform mode of handling the emphatic
words, acts and experiences of Jesus, is,
in my view, one of the strongest argu-
ments against the genuineness of w. 43,
44*
Ver. 39. c{<X0£>v: no mention of the
hymn sung before going out (Mt. ver. 30,
Mk. ver. 26). Lk. makes prominent the
outgoing of Vetus. The parallels speak
in the plural of the whole company.—
na-ra t& €0os: for the form vide ii. 42,
and for the fact xxi. 37 and John xviii. 2.
This is another point of contact between
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630                             KATA AOYKAN                           xxil
iirl toS TtSirou, ctiref auTots, " t]poaió\\e<jBt ut] €iae\\9etr clt ireipao,-
cAcUxxl.x. tioV." 41. Kol auTos * dirco-irdo-Ori dir\' auTwv &0V1 Xiflou * po>,r|v>
ƒ1 Vi*t-Jh AhIw
d here only x . , . .                                                         , ,
inN.T. xai Bïis TO yocoTa irpoo-rjuxcro, 42. Xeywi\', ndTep, ei pouXei
Air\' «!p.oö • ir\\T)f jirj to B^njod
uou, dXXd t6 o-èv ytWo-Ow." * 43. "fi^Bn 8è aÜT\'5 SyyeXos dir
1 Actixii.5. oüpaioG cVio-xuW aÜToV. 44. Kal y*>\'°|«1\'0S *V dyufta, * <KT«l><V-
Tepov Trpoo~r|üx£To. «"yeVéTO 8è 4 LSpws aüroü &at\\ Opóiipoi aïjiCtTos
Kara^alyovTei iirl tV yfji\'.* 45. Kal dvaora.9 diro TÏjs irpocreuxtjs.
1 For irapcryiciiv fr$L, etc, have wapcrrycai (Tisch.). BDT al. have waptvryM
(W.H.).
9tovto to iroT7]piov in fr^BDLT.
5 -yi.v-(or yetv-)tcr0H in fc^ABL a/. ƒ>/. D has yev. = T.R.
* Verses 43, 44 are found in fc$*DL and many other uncials, in codd. vet. Lat.
vuig. Egypt. verss. Syr. (cur. Pesh. Hier., but not sin.) Eus. Canons, etc, etc.
They are wanting in ^aABRT, and Epiph. HU. and Hier. mention that they were
wanting in many codd. known to them. W.H. give them in doublé brackets, and
regard them as no part of Lk.\'s text, though a true element of the Christian tradition.
Vide their appendix. Cf. Blass\' theory of two recensions in Evang. sec. Lucam.
these two Gospels. The reference to the
habit of Jesus deprives this visit of special
significance.—VjKoXoi5flT)<ro>\': the dis-
ciples foliowed, no talk by the way of
their coming breakdown, as in Mt. ver.
31, and Mk. ver. 27.
Vv. 40-46. lit\\ toS rdirov, at the place,
of usual resort, not the place of this
memorable scène, for it is not Lk.\'s pur-
pose to make it specially prominent. Cf.
John xviii. 2, töv tóttov previously de-
scribed as a icf}iros across the brook
Kedron.—irpoo-tvxeo-8»: Jesus bids the
disciples pray againtt temptation. In
Mt. and Mk. He bids them sit down
while He prays. Their concern is to be
wholly for themselves.—Ver. 41. d/ir«r.
vao-Gi), He withdrew, secessit. Some
insist on the literal sense, and render,
" tore Himself away " = " avulsus est,"
Vuig., implying that Jesus was acting
under strong feeling. But did Lk. wish
to make that prominent ? The verb does
not necessarily mean more than " with-
drew," and many of the philological com-
mentators (Wolf, Raphel, Pricacus, Pal.
airet, etc.) take it in that sense, citing
late Greek authors in support.—Air* oi-
t«v, from them (all); no mention of three
taken along with Him, a very important
feature as an index of the state of mind
of Jesus. The M aster in His hour of
weakness looked to the three for sym-
pathy and moral support! vide Mt. xxvi.
40. But it did not enter into Lk \'s plan
to make that apparent.—XlBov fioXijv, a
stone\'s cast, not too distant to be over.
heard. fSoXijv is the accusative of measure.
—Btlï to YÓVaTa: the usual attitude in
prayer was standing; the kneeling pos-
ture implied special urgency ("in genibus
orabant quoties res major urgebat,"
Grot.), but not so decidedly as falling
at full length on the ground, the attitude
pointed at in the parallels.—Ver. 42.
irÓTtp, Father I the keynote, a prayer of
faith however dire the distress.—cl 3\'ovXci,
etc.: with the reading •na.piviyKt the sense
is simple: if Thou wilt, take away. With
irapenyMiv or irapcvéyieai we have a
sentence unfinished : " apodosis sup-
pressed by sorrow" (Winer, p. 750), or
an infinitive for an iniperative (Bengel,
etc). The use of irop. in the sense of
" remove " is somewhat unusual. Hesy-
chius gives as synonyms verbs of the
opposite meaning • irapaBctvai, irapnpa\\-
«ï». The air\' èjiov leaves no doubt what
is meant. In Lk.\'s narrative there is
only a single act of prayer. The whole
account is mitigated as compared with
that in Mt. and Mk. Jesus goes to the
accustom -J place, craves no sympathy
from the three, kneels, utters a single
prayer, then returns to the Twelve. With
this picture the statement in w. 43, 44 is
entirely out of harmony.—Ver, 44. «v
4y«v£o,, in an agony (of fear), or simply
in "a great fear". So Field (Ot. Nor.),
who has an important note on the word
dywvia. with examples to show that fear is
the radical meanmg oi the word. Loes.
ner supports the same view with ex-
amples from Philo. Here only in N.T.
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4i-5*                            EYAITEAIOïf                               631
i\\9i>v 7i-p6s TOUS (Jia0TiTas, cuper aÜToüs KOipvupeVous * diro Tr)s
Xüwtjs, 46. Kol etiref aÜToïs, " Ti KadetjSeTC; dyaorrdiTES irpoo-.
eüx€orր, ïva fXT7 e\'iat\'XOrjTe ei9 Treipatju.óV."
47- Eti 8è \' aÜTou XciXoüVtos, iSou, óxXos, Kal é Xeyóuei-os
louSas, ets TÓJf SuSexa, ïrporipxero auTeür,3 kcu fjyyio\'ï tü \'Irjaofl
<piXïjo-cu aÜTÓ^. 48. ö 8è \'ItjtroCs * ctirei\' aÜTw, "\'loüSa, 4uXr||j.aTl
rèf uioi\' tou dv0p<üirou irapaSiSu;;" 49. \'iSórrcs 8è ol irepl aÜTor
Tè e\'aóp.cvoi\' clirop auTw,6 " Kupie, «ï iraTd^oficp «V p.axaipa;" 50.
Kal c\'irdTafei\' els Ti; è| auT&y toi» SoCXof tou dpxiepéws,8 koI
A^eïXef aÜTou to ous t tö Se£ióV. 51. diroxpiOcls Sè o \'Irjo-oüf
ctircr, " \'Eó/re lus toutou." Kal dil/aiicfos toC um\'ou aÜToü,8 IdcraTO
aÜTÓV. 52. EiTTt 8è ó\' \'Ino-oüs irpös tous irapayefop,éVous tV **
aÜTOf dpxiep«Ï9 Kal o-rpaTTj-yous tou UpoG Kal irpeo-puTe\'pous, " Qs
1 koiu.u|icvov« avrovt in ^BOLT 6g al.    " Omit S« ^ABLT, etc.
*  avTovs in uncials. avTur in minuso.    \' For o 8e I. fc^BLTX 157 have I. 81.
*  Omit avTu fr^BLTX.                                 \' tov apx- tov SovXov in ^BLT 69, 34S.
7 to ovs avrov in fc^BLT 69, 346.              * Omit avrov fc^BLRT I, 131.
» Omit o before I. NABT.
" »po« in N, etc. (Tisch.). rri (= T.R.) in ABDL (W.H.).
unlike KaTa<f>iXfu, implies no fervour.—
Ver. 49. ol ircpl ovtov, those about
Him, >.«., the disciples, though the word
is avoided.—to eo~óp.cvov, what was
about to happen, i.e., the apprehension.
The disciples, anticipating the action of
the representatives of authority, ask
directions, and one of them (ver. 50) not
waiting for an answer, strikes out. In
the parallels the apprehension takes
place first.—Ver. 50. itï tis, etc, a
certain one of them, thus vaguely referred
to in all the synoptists. John names
Peter.—Tè ScgióV, the right ear; so in
Fourth Gospel. Cf. the right hand in
vi. 6.—Ver. 51. tart êu« tovtov : an
elliptical colloquial phrase, whose mean-
ing might be made clear by intonation
or gesture. It might be spoken either to
the captors = leave me free until I have
healed the wounded man, or to the
disciples — let them apprehend me, or :
no more use of weapons. For the
various interpretations put upon the
words, vide Hahn. Perhaps the most
likely rendering is: " cease, it is enough,"
desinite, satis est, as if it had stood, è<rre,
tut tovtov Uavov èo-ri, the disciples
being addressed.—Ver. 52. upx.\'-epeïs
Kat, etc. : Lk. alone represents the
authorities as present with the óxXos—
priests, captains of the temple and elders
—«ome of them might be, though it is
From this word comes the name " The
Agony in the Garden ".—6póp.(3oi, clots
(of blood), here only in N.T.
Vv. 45, 46. Return of fesus to HU
disciples.—öiro rijs irpoo-fvxïjs : rising up
from the prayer, seems to continue the
narrative from ver. 42.—óirè i-ijs Xvirt]s,
asleep from grief, apologetic ; Hebraistic
construction, therefore not addedby Lk.,
but got from a Jewish-Christian docu-
ment, says J. Weiss (in Meyer). Doubt-
less Lk.\'s, added out of delicate feeling
for the disciples, and with truth to
nature, for grief does induce sleep
(" moestitia somnum arTert," Wolf).—
Ver. 46. dvao-TÓVTCt irpoo-evveo-9f :
Jesus rosé up from prayer. He bids
His disciples rise up to prayer, as if
suggesting an attitude that would help
them against sleep.—"va, etc.: again a
warning against temptation, but no word
of reproach to Peter or the rest, aa in
parallels.
Vv. 47-53. The apprehension (Mt.
xxvi. 47-56, Mk, xiv. 43-52).—Ver. 47.
^iXrjo-ai o., to kiss Him ; that the
traitor\'s purpose, its execution left to be
inferred, also that it was the precon-
certed signal pointing out who was to
be apprehended.—Ver. 48. ^iXi^u-aTi,
etc. the question of Jesus takes the
place of, and explains, the enigmatical
*€>* o xópit of Mt. The simple 4>CXt|p*,
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632                           KATA AOYKAN                         xxn.
M XflorV ltcXi)\\dOaT<1 jiera fiaxaipüf Kal £JX«m>; 53. ita^
i\\\\i.{pa.v oeros pou pe9\' üp.óii\' «V to tepw, oÜk c^creivaTC Ta$ xe\'PaS
cV e\'p.e\\ d\\X\' au-rr) up.<ot> èa-riv J r) <3pa, Kal r| é^oucria tou ckotous.
54. IYAAABONTE2 81 aÜTèv TiyayoK, Kal cïo-riyaYOi\' auToc* els
tov oTkoi>* tou dpxtfpe\'us • ó Sè ritTpos tJkoXouOci paKpóöee. 55.
dif/afTUf\' Sc irüp eV peau rij? aüXfjs, Kal o-uyKaOiadirwi\' aüiw,9
eVdO^-ro £ ricTpos Ik peau7 auTuc. 56. ISouca oè aÜTèf iraiSio-KT)
T19 KaOtjp.ïi\'oi\' irpos to <pó>s, Kal \' dTeeicracra aü-rü, «Tire, " Kal outos
ow aÜTu ^f." 57* \'O °* TJpv^oraTO aü-róV,8 \\{ytav, " rüeai, ouk
ol8a aÜTÓe." • 58. Kal u.ctci Ppa-X" êrepos tSur aÜT&K ?cJ>T), " Kai
CTU {£ aÜTÜK ït." \'O 8è riETpOS ftwCT| ""Af8pUTT£, OUK CIU.1." 59.
Kai SiaoTdorjs tiael upas p-ias, aXXos ti$ \' SiïtrxuptJeTo, Xe\'yojK,
" \'Eir\' d\\.T)0€i\'as Kal oStos u.£t\' aÜToO rjc • Kal ydp faXiXaiós ioriv."
f Actt I. 10
iii. ^; vi.
15, etc. i
Cor. iii.
7. I3-
f Acts lil.
IJ.
1 i(T)XeaTf in ^BDLRT, etc. (W.H.). * «mv vpv in N«BDLT, etc.
•  Omit this avTor NABDLT al.                  4cis rt|v oixiav in ^BLT, etc, 1,124 al.
• ircpia ovTtiiv in fr$BLT.                             • Omit ovtwv fc$BULT.
7 u.ecros for cv pccru (fr$> etc.) in BLT 1, 209 (Tisch., W.H.).
\' Omit ovtov ^BD»LT (W.H.).
\' ovk oiSa avTOV yuvai in fr$BLTX. D omits yvvai»
»€<(.i,in^BLTa;./i.
not likely. Farrar remarks: "these
venerable persons had kept safely in the
background till all possible danger was
over ".—<!>s iir\\ Xfjorrir. Lk. gives the
reproachful words of jesus nearly as in
the parallels.—Ver. 53. iXX\' au-rt] itrrXv,
etc.: the leading words in this elliptical
sentence are toü o-kotovs, which qualify
both upa and e£ovo-ia. Two things are
said: your hour is an hour of darkness,
and your power is a power of darkness.
There is an allusion to the time they
had chosen for the apprehension, night,
not day, but the physical darkness is for
Jesus only an emblem of moral dark-
ness. He says in effect: why should I
complain of being captured as a robber
in the dark by men whose whole nature
and ways are dark and false ?
Vv. 54-62. Peter\'sfall (Mt. xxvi. 57,
58, 69-75, Mk. xiv. 53, 54, 66-72).—Lk.
tells the sad story of Peter\'s fall without
interruption, and in as gentle a manner
as possible, the cursing omitted, and the
three acts of denial forming an anti-
climax instead of a climax, as in
parallels.—Ver. 54. £ 82 ricrpof -t\\Kok-
ovBei, Peter foliowed. What the rest did
is passed over in silence \\flight left to be
inferred.—Ver. 55. ircpiau)/dvTuv, more
itrongly than cu|>dvTuv (T.R.) suggests
the idea of a well-kindled fire giving a
good blaze, supplying light as well as
heat. Who kindled it did not need to
be said. It was kindled in the apen
court of the high priest\'s house, and was
large enough for the attendants to sit
around it in the chilly spring night
(cruyicaflttrdvTMv).—petros au-rwf. Peter
sat among them. Was that an acted
denial, or was he simply seeking warmth,
and taking his risk ?—Ver. 56. drfv(-
cracra (a intensive, and tc(vu), fixing the
eyes on, with dative here, sometimes
with els and accusative, frequently used
by Lk., especially in Acts.—ovtos, the
maid makes the remark not to but about
Peter in Lk. = this one also was with
Hint, of whom they were all talking.—
Ver. 57. o{ik oiSa a. y.: a direct denial
= 1 do not know Him, woman, not to
speak of being a/ollower.—Ver. 58. (icra
Bpaxv, shortly after (here only in N.T.),
while the mood of fear is still on him, no
time to recover himself.—{repos, another
of the attendants, a man.—tg oirwv, ot
the notorious band, conceived possibly
as a set of desperadoes.—óv9p«irc, ovk
etpi, man, I am not, with more emphasis
and some irritation = denial of disciple-
ship. In one sense a strenger form ot
denial, but in another a weaker. Peter
-ocr page 645-
53-«5.                         EYAITEAION                             633
60. Elite Sc 6 (IcTpos, ""Avöpwire, oük oïBa o Xe\'ytis." Kal irapa-
Xpi]j±a, Iti XaXoGrros aü-roü, i$<!n>r\\atv 61 aXtfKTWp • 6l. Kal
orpacpels 4 Kupios eWj3Xei{<e tü nérpu • Kal Ü7rep.yi)ir6r] 6 fléVpos
ToO Xóyou8 toO Kuptou, ais etirec aura, ""On, irple dXt\'xTopa
^wrrjaai,8 drrapn\') nj p.c Tpis. \' 62. Kal è^eXflón\' ?£&) 6 nlTpos *
£K\\aucre mKpüs.
63. Kal ol dVSpes 01 (TUKï\'xotTïS tov \'lijaoui»\' eViTn-ai^ot\' aÜTw,
Slpoircs * 64. Kal TrepiKaXuibaires aujóy, irvirrov aÜToG to irpócr-
anrov, Kal* t\'-irnpcüTuv auTÓV,7 Xe\'yoirts, " npo^TCua-of, tis itrrw o
iraiaas v«;" 65. Kal ÜTfpa iroXXd ^Xaa<^T|p.oCrrcs IXcyof elf
aóróV.
1 Omit o ^ABDL, etc.
» ptljiaroï in NBLTX 124 al. (W.H.). T.R. m AD (Tisch.).
* Add o-rgpepov after ^uvijaai J^BKLMT u/.
* Omit o n. ^BDLT, etc. Some codd. of vet. Lat omit ver, 62 (W.H. ia
brackets).
*  For tov I. fc$BDLT, e\'c-> I57 "\'• have ovtov.
* rnnrrov . . . Kat omitted in ^BKLT al. 1, 209.
» Omit this av-rov BKLMTX.
might have known Jesus without being a
disciple. To deny all knowledge was
the strongest form of denial. Besides it
was less cowardly to deny to a man than
to a woman.—Ver. 59. Sia<rrd<n)$ upas,
at the distance of an hour ; the verb
here used of time, in xxiv. 51 and Acts
xxvii. 28 of place. This interval of an
hour is peculiar to Lk. Peter in the
course of that time would begin to think
that no further annoyance was to be
looked for.—Süo-xvpijjeTo, Iv\' d\\i]6c£as:
these expressions imply that the previous
denials had partly served their purpose
for a time, and put the attendants off
the idea that Peter was of the company
of Jesus. After watching Peter, and
listening to his speech, a third gains
courage to reaffirm the position = I am
sure he is after all one of them, for, etc.
—Ver. 60. avöpunrt, etc, man, I don\'t
know what you are saying—under shelter
oftheepithet TaXiXatos, pretending igno-
.rance of what the man said—an evasion
.xather than a denial, with no cursing
And protesting accompanying. A mon-
itrous minimising of the offence, if Lic
had Mk.\'s account before him, thinks J.
Weiss; therefore he infers he had not,
but drew from a Jewish-Christian source
with a milder account. What if he had
both before him, and preferred the
milder ?—l$óv7)crtv aXcx., immediately
after the cock crew ; but in Lk.\'s account
the reaction is not brought about thereby.
In the parallels, in which Peter appears
worked up to a paroxysm, a reaction
might be looked for at any moment on
the slightest occasion, the crowing of
the cock recalling Christ\'s words abund-
antly sufficiënt. But in Lk. there is no
paroxysm, therefore more is needed to
bring about reaction, and more accord-
ingly is mentioned.—Ver. 61. oTpa-.j>«U,
etc, the Lord, turning, looked at Peter ;
that look, not the cock crowing, recalled
the prophetic word of Jesus, and brought
about the penitent reaction.—vir<pv^o-8r|,
remembered, was reminded, passive here
only in N.T.—Ver. 62 exactly as in Mt.
Vv. 63-65. Indignities (Mt. xxvi. 67.
68, Mk. xiv. 65). In Mt. and Mk. these
come after the trial during the night
which Lk. omits. In his narrative the
hours of early morning spent by Jesus
in the palace of the high priest are filled
up by the denial of Peter and the out-
rages of the men who had taken Jesus
into custody (ol o-vvéxoms avrov).—
Ver. 63. IWiraiJov, mocked, in place of
the more brutal spitting in parallels.—
oVpovTcs, smiting (the whole body),
instead of the more special and insulting
slapping in the face (koXo<^££«iv).—Ver.
64. ir«piKaXv\\|/avT«s, covering (the face
understood, to irpd>wirov in Mk.)—
irpo<^Tcvo-ov, t£«, etc. : Lk. here follows
Mt., not Mk., who has simply the verb
-ocr page 646-
634                             KATA AOYKAN                  xxn. 66-71.
66. Kal is fyéVeTO T|p.epa, <rvvr)x6r\\ to irpeapuWpiOK tou Xaou,
•pXiep^S TC Kal ypa|j.jj.aTeïs, Kaï di\'rjyayoK l aÜTÓv eis to aum\'Spiov
ioLUTÜv,2 67. XéyocTeS) " Eï au et é Xpiarós, elirè * TJu-tf." Etire 8e
aÜTots, " *Ea> uu.ii> ctiru, ou u.rj ïrioreuo-nTe • 68. sa» Sc Kat * jpu-
TTJO-U, OU JAT] aTrOKpiOlJTe\' U.OI, ï} diro\\u(TT)T€.S       69. &TTO TOU VUV*
ctrrai ó uïós tou df8puirou KaSrju.ei\'OS; tK 8<e£iwk Trjs 8m<du,ews tou
6coG." 70. Eltrov Sc irdtTes, " lu ouV et 6 utès tou 6eoG ; " "O 8è
Trpos auTOUs c<t>r), "\'Yu.cïs XeyeTe, Sri éyu eipa." 71. Ol 8è etiror,
"Ti Iti xpclav cxou-cf jiapTupias7; oütoI ydp TJKoüVajicr d/a-ó tou
OTÓ|i.aTOS aÜTOÜ."
» «mTTttYo» in «BDKT (Tisch., W.H.). T.R. - ALX mi.
» ovtwv in ^BDLT al.              » ciwov in ^BLT.              * Omit «u NBLT.
• fr$BLT omit p.01 n axoXvcrnT» (Tisch., W.H.).
• rvv Sc in «ABDLTX.              » «xojMr (tap. XP"" »" BLT (Tisch., W.H.).
*po4>. without the question following.—
Ver. 65. ÉTcpa iroXXi, many other
shameful words, rilling up the time,
which Lk. would rather not report
particularly, even if he knew them.
Vv. 66-71. Morning trial, the pro-
eeedings of which, as reported by Lk.,
correspond to those of the night meeting
reported by Mt. and Mk. (Mt. xxvi. 5g-
66, Mk. xiv. 55-64), only much abridged.
No mention of the attempt to get,
through witnesses, matter for an accusa-
tion, or of the testimony concerning the
word about destroying the temple. The
Messiah question is alone noticed.
Perhaps Lk. omitted the former because
of their futility, though they were im-
portant as revealing the anitnus of the
judges.—Ver. 66. clt to o-uWSpiov, to
the council chamber, in which the San-
hedrim met.—Xc\'yovTrt, introducing the
proceedings, in a very generalising way.
Cf. the graphic account of the high
priest rising np to interrogate Jesus,
after the first attempt to incriminate
Him had failed, in parallels (Mt. xxvi. 62 f.,
Mk. xiv. 60 f.).—Ver. 67. cl ai «I 6 X.
elirov t)u.tv : either, art Thou the Christ ?
teil us, or teil us whether Thou be the
Christ. Christ sintiiciter without any
epithet as in parallels (Son of God, Son
of the Blessed).—etire Sc a.: Jesus first
answers evasively, saying in effect: it is
vain to give an answer to such people.
In parallels He replies with a direct\'\' yes "
("thou sayst," Mt.; "I ara," Ml<".).-
Ver. 6g. What Jesus now says amounts
to an affirmative answer.—öirè toO vïv
êVrrai, etc.: Jesus points to a speedy
change of position from humiliation to
exaltation, without reference to what
they will see, or to a second coming.—
Ver. 70. iravTCf, all, eagerly grasping at
the handle offered by Christ\'s words.—
ó vlos t. 6. This is supposed to be in-
volved in the exalted place at the right
hand.—èy» clu.i, the direct answer at
last.—Ver. 71. pap-ruplas : instead of
fiapTupuv, no mention having been pro
viously made of witnesses.
J. Weiss (in Meyer, eighth edition)
finds in this section clear evidence of the
use of a Jewish-Christian source from
the correspondence between the account
it gives of the questions put to Jesus
and His replies and the Jewish-Christian
ideas regarding the Messiahship. These
he conceives to have been as follows : In
His earthly state Jesus was not Messiah
or Son of Man ; only a claimant to these
honours. He became both in the state
of exaltation (cf. Acts ii. 36: " God hith
made Him both Lord and Christ"). He
was God\'s Son in the earthly state
because He was conscious of God\'i
peculiar love and of a Messianic conv
mission. So here: Jesut is to btcomt
(SoTai) Messianic Son of Man with
glory and power (8ó|a and Svrapis) ;
He ij Son of God («yw e Uu). On this
view Sonship is lower than Christhood.
Was that Lk.\'s idea ? On the contrary,
he evidently treats the Christ question
as one of subordinate importance on
which it was hardly worth debating.
The wider, larger question was that as
to Sonship, which, once settled, settled
also the narrowcr question. If Son, ihen
Christ and more: not only the Jewish
Messiah, but Savionr of the world. The
-ocr page 647-
EYAfTEAION
XXIII. i-S.
635
XXIII. 1. KAI dracrdi\' airav to tt\\tj0os oütüi\', TÏyaye»»1 auror
fhri t&v üiXiJtok. 2. ijp^a^TO 8è KaTïjyopeli\' aÜTOu, Xeyofres, " ToGtok
tüpopev oia<rrpt\'<Wra to êOi-os,\'2 icai KuXuoira Kcucrapi cfuipous *
SiSóVcu, X^yoira 4auTo>\'4 Xpioro»\' /3ao-tXf,a etpat." 3. \'O 8è riiX<2-
TOS £m]p<uTT]<rei\'6 aÜTÓV, Xe\'yui\', " ïu «I é pacriX^üs TÖ» \'louSaiW ; "
\'O Zi diroxpiöels oÜTw ttyn, " Xu Xf\'yfis." 4. \'O 8i fliXdros etirt
irpos tou; upx\' epeïs Kal tous óxXous, " OüSèV eüpurKU aÏTiOf tv t<3
dfSpuiTu toütui."
5. Oi 8e émcryuoi\', X^yorres, Oti draaeiei Tèc XadV, SiSdo-KUK a here and
in Mk.
xv. 11
(Siacr. in
Ka6
6. rhXa-ros 8è aKouaas TaXiXaiaF7 jirr)puri)0\'fl> «IA* öVOpuTfos Ch.üi.14).
1 T|yayov in uncials, ijyaycv in minusc
* Add i)pmiv to c6voï ^BDLT, etc.
* <j>opou? K. in ^ lil.T, wbich also have Kat before Xvyerra»
* So in NADL (Tisch.). owto» in BGT.
•t|p«tt|<tck in ^BRT. T.R.= DL, etc.
* kil before ap{a|uvot in ^BLT, not in D, etc., probably omltted feecause
difficult.
7 Omit ToX. ^BLT.
* B and a few others omit o (W.H. brackets).
account of the trial runs on the same
Unes as the genealogy, in which Davidic
descent is dwarfed into insignincance by
Divine descent (vlos . . . tov 6cov).
Chaptkr XXIII. The Passion
HlSTORY CONTINUED.—Vv. I-5. BefoTi
Pilote (Mt. xxvii. i, 2, 11-14, Mk. xv.
1-5). At the morning meeting of the
Sanhedrim (in Mt. and Mk.) it had
doubtless been resolved to put the con-
fession of Jesus that He was the Christ
into a shape fit to be laid before Pilate,
i.e., to give it a political character, and
charge Him with aspiring to be a king.
To this charge Lk. adds other two,
meant to give this aspiration a sinister
character.—Ver. 1. airov to irXijSos, the
whole number. The Jewish authorities
go to Pilate in full strength to make as
imposing an appearance as possible and
create the impression that something
serious was on hand.—4jyay«v: nothing
is said about leading Jesus bound, as in
Mt. and Mk.—Ver. 2. Siao-Tpc<f>ovTa,
f>erverting, causing disaffection and dis-
oyalty to Rome.—kuXuovto, doing His
best to prevent (people from paying
tribute to Caesar); false, and they pro-
bably knew it to be so, but it was a
serviceable He.—fJacriXc\'a : in apposition
with Xpio-Tov = saying that He was
Christ—a Kingl—Vts. 3. o-u ft, etc:
Pilate\'s question exactly as in Mt. and
Mk.—o-v Xc\'ycit: this reply needs some
such explanation as is given in John;
vide notes on Mt.—Ver. 4. oïnov,
blameworthy, punishable (neuter of
aïnos) = otr£o. Pilate arrived at his
conclusion very swiftly. A glance sufficed
to satisfy him that Jesus was no dangerous
character. Probably he thought him a
man with a fixed idea.—Ver. 5. JirCo-xvov
(here only in N.T.), they kept insisting,
used absoluteIy = "invalescebant," Vuig.
—dvao-cïfi, stirs up, a stronger word
than Siao-Tpc<|>civ.—SiSdo-Kuv, teaching,
the instrument of excitement. Jesus
did, in fact, produce a great impression
on the people by His teaching, and one
not favourable to the Pharisees, but He
did not set Himself to stir up the people
even against them.—ko6\' JSXtjs t. \'I.:
Ka-ro, with the genitive of place as in iv.
14 = in the whole of Judaea. This, con-
sidering the purpose, should mean
Judaea strictly, Pilate\'s province, and so
taken it bears witness to more work
done by Jesus in the south than is re-
corded in the Synoptists. But the
testimony isof little value. Theaccusers
said what suited their purpose, true or
false.—xal ap|ap.ci>ot: the Kal is a
difficult reading, and just on that account
probably correct. It gives the impression
of an unfinished sentence, something left
out = and beginning from Galilee He
has spread His mischievous doctrine over
the land even to this holy city. The
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636                           KATA AOYKAN                         xxin.
roXi\\oï«5s ^oti • 7. ical emypous Sn ^k tt)s ISouo-iae "Hp(óSou i<rriv,
b Actsxxv. k Aviirentycv aÜTÖf irpès \'HpwSrje, óWa Kal auTC-v éV "lepoo-oXuu,ois eV
Pliilem. TaiÏTais T(us T|u.6pais. 8. 6 8è \'HpcuSrjs I8wc rbv \'irjaoüV èx^PI MW\'
tJk ydp St\'Xcut\' ^| iKacou 1 iSeïi» aÜToV, Sid Tè dKoücic iroXXa2 irepl
aü-roü • Kaï rjXiri^ Ti <rnu.€iov iSelV óir\' outoD yu-óu-ei-oe. 9. èir>]p-
tira 8è auToe iv Xóyois iKa^oïs " auT09 ii oüSèe &ireKpivaro aÖTw.
IO. etor^Kticrai\' 8è of dpxicpcts tal ot ypau.u.aTeïs, «ütÓvgjs Karr|-
yopoüiTts aü-roü. II. e|ou8«i/r}o-as 8è aörbv * 6 \'Hpw8r|s <j\\iv roïs
erpaTeup.ao-ii\' ailrou. Kal êp.irais\'as, irepi|3aX£)i\' aÜToV * èo-BfJTa Xap.-
irpdv, &vitttfi\\^ev auTcV ra ritXdTU. 12. iyévomo 8è AïXoi S T€
riiXdTos Kal ó \'Hpw8r]s6 iv aö-nj rfj iïp.epa |**t" dXX^Xa>i>- irpoO-
*ÏPX01\' Y^P ^" *X®Pa öyres irpos eauTous.\' I3- fliXdros 8é o-uy-
D also has e| ikovuv xp-> but 0eXwv in a
1 eè; iKavuv xp°>"»v OeXwv in fc^BT
different position. L omits StXwv,
! Orait iroXXa ^BDLT i, 131 al.
before o H. in fc^LTX r3. 69 (Tisch., W.H., marg.). BD omit.
«Omit odto» NBLT.
* Hp. and üiX. change places in fc^BLT.
words frora Kal to TaXiXaCas are omitted
in some MSS., and it is not inconceivable
that they are an early gloss to explain
ver. 6 (so Weiss in Meyer).
Vv. 6-12. Before Herod, peculiar to
Lk.—Ver. 7. oveni\\:\\;-iv. remitted Him
= rcmisit, sent Him to, not the higher
(Meyei), but the proper tribunal : a
Galilean, to the tetrarch of Galilee; a
technical term.—iv \'lepoor. Herod would
be in Jerusalem to keep the Passover,
thougli that is not stated.—Ver. 8. ^x^PI
Xïav, was much pleased, " exceeding
glad" (A.V. and R.V.) is too grave a
phrase to express the feelingof this worth-
less man, who simply expected from the
meeting with Jesus a " new amusement "
(Schanz), such as might be got from a
conjurer who could perform some clever
tricks (ti on)(ieïov).—Ver. g. Iv Xdyois
Ixavois: suggesting the idea of a de-
sultory conversation, in which the king
introduced topic after topic in a random,
incoherent manner, showing no serious
interest in any of nis questions.—oiStv
aircKpCva-ro, answered nothing, which
would greatly astonis.h and piqué this
kingling, accustomed to courtier-ser-
vility. The fact that Jesus said nothing,
and that nothing of importance came
out of the appearance before Herod,
may explain its omission by the other
evangelists.—Ver. 10. ol apxicpïïs, etc,
priests and scribes, there too, having
foliowed Jesus, afraid that the case
• awovs in NBLT-
might take an unfavourable turn in their
absence.—e«T<Ws. eagerly (Acts xviii.
28).—Ver. 11. £|ov6*vt)o-as : on this
verb and kindred forms, vide at Mk. ix.
12. Herod, feeling slighted by Jesus,
slights Him in turn, inciting his body-
guards (tois <rTpa-r«vp,aa-iv. which cannot
here mean ariuies) to mock Him, and
having Him invested wilh a costly robe,
probably a cast-off royal mantle of his
own, and so sending Him back a mock
king to Pilate, a man to be laughed at,
not to be feared or punished.—€tr6rJTa
Xapirpav, a splendid robe; of what
colour, purple or white, commentators
vainly inquire.—a.veir«|i.\\|«v, " sent Him
again" (A.V.), or " back " (R.V.).
The verb may mean here, as in ver. 7,
sent Him to Pilate as the proper person
to try the case. The two magnates com-
pliment each other, and shirk unpleasant
work by sending Jesus hither and thither
from tribunal to tribunal, the plaything
and sport of unprincipled men.—Ver.
12. «ye\'vovro <\\ti\\<n : that the one posi-
tive result of the transaction—two rulers,
previously on bad terms, reconciled, at
least for the time. Sending Jesus to
Herod was a politic act on Pilate\'s
part It might have ended the case so
far as he was concerned ; it pleased a
jealous prince, and it gave him a free
hand in dealing with the matter: nothing
to fear in that quarter.—|«t\' ó.XXtjX«v
for &XX1JX0K (Euthy. Zig., who also sub-
-ocr page 649-
EYAfTEAION
637
7—20.
KCiXecrafici\'o? toÖs dpxiep«ïs Kal tous fipxoi\'Tas Kal TrV Xaov, 14.
elite irpos aÜTous, " npo<rr|i\'eyicaT^ jiot toc aVGpuiroc toCtc-k, ós
dTrocrTptijioiTa Tof XaóV • Kal [8oü, èy£> tyfÜTnov vpwv deaxptfas
ovhkvl «Cpc-K ie tü di/8pcóiriü toutui aïnof, fit" KaTrjyooeÏTC kot\'
auToü • 15. d\\\\ oüSè Hp<óöT|S • df&rCflt|ra ydp optas irpos auTW,2
Kat tSoii, ouSèf a£i<H\' BavuTOu tori TreTrpayp.eVc»\' aÜTw. 16. irau
8eüaas ouk aÜToi\' diroXuVw." 17. \'AKdyKYjv 8è «\'xc diroXifcu*
aÜTOis «OTa copTT]K 4Va.3 l3. dK&cpafaf* Sè irau,irXr|dei, Xï\'yorres,
" Alpe toGtcu\', aTTÓXuo-of 8è fifl.lv tov BapaBjSii\'•" 19. oorts ijk Sid
OTÓffii\' Ticd yeKopeVTjK &> tt] itÓXei Kal tjsói\'oi\' (3ej3Xrju.6i\'os els
4>uXaKi}>\'.s 20. f.u.W ouc 6 riiXdros irpoceyvv;\\ae,6 SiKur diroXütrat
1 ovStv in fc^BT I.
\' avt,- • v yap aiirov irpot i||iat in fr^BKLMT. T.R. «• AOX is perhapg a
COrrection ny the scribes.
» Ver. 17 is omitted in ABKLTn (Tisch. W.H.).
•  aveKpayov in t^BLT 124, 157. T.R. = ADX, etc.
•  pXrjBtis tv ttj (fruXaKT) in BLT (Tisch., W.H.). Nahas P«P*« «"*• «X.
•  fc^LSLT have «aXiy 61 o fl. irpoo-£<j>. avTatg.
madness ". A weak, futile policy. " Hic
coepit nimium conceciere" (Bengel).
Fanaticismgrowsbyconcession(Schanz).
Vv. 17-25. Pilate finally succumbs
(Mt. xxvii. 15-26, Mk. xv. 6-15).—Ver.
17, which states that Pilate was under a
necessity (why, not explained) to release
one (prisoner) at feast time, is almost
certainly imported from the parallels by
a later hand, though it fills up an ob-
vious hiatus in Ik.\'s meagre narrative.—
Ver. 18. irap.Tr\\ï]6«i: adverb, from irctpt-
irX-ijSijs (here only in N.T.) = in the who!e-
mob style, giving a vivid idea of the
overpowering shout raised.—alae toütov,
take away this one, i.e., to the cross.—
iiróX\'MTov. release; if ye will release some
one (ver. 16, 6.Tro\\v<ru>) let it be Barabbas.
Lk. makes this demand the voluntary
act of the people. In the parallels (vide
there) it is suggested to them by Pilate
(Mt.), and urged on them by the priests.
In Lk. s narrative the behaviour of the
people is set in a dark light, while both
Pilate and the priests are treated with
comparative mildness. In view of
Israel\'s awful doom, Lk. says in effect:
the people have suffered for their own
sin.—Ver. 19. S<tth seems to be = Ss
here, following the growing usage ol
later Greek (Schanz, vide Buttmann,
Gram., p. 115).—Sta oractv . . . Kat
«póvov « 81a <ióvov Iv crrao-tt 7rciroi-
ijpeVov, Pricaeus.—T|V ^XijSiets : instead
ot é\'p,\\r|..7), the analytic form is unusual
stitutes irpös AXXtjXovs forirpos Iovtoijï).
—ovrts alter irpoü\'rrTJpxov might have
been omitted, as in Acts viii. 9, but it
serves to convey the idea of continued
bad relations.
Vv. 13-16. Pilate proposes to release
Vesus.—Ver. 14. airoo-TpetpovTO, turn-
ïng away (the people from their
allegiance). In Acts iii. 26, of turning
men from their iniquities.—iviiiriov v
dvaKpiva«, having made an inquiry in
your presence. In John, Pilate\'s inquiry
is private. " He says this," rernarks
Pricaeus, " lest they should think he
was setting Jesus free by favour or in-
trigue " (gratid nut ambitu). avaxptvat
is used absolutely here as in Acts xxiv. 8.
—Ver. 15. avTÜ: some have taken this
at referring to Herod = Herod did
nothing in the case, implying that it
was of a serious, capital nature. Most
take it as referring to Jesus = behold,
the result of sending to Herod is that in
his judgment notning has been done
deserving death by the accused.—ain-ü
instead of inr\' avi-ov ; vide on this con-
struction Winer, § xxxi., 10.—Ver. 16.
iratScvo-af: doubtless used here in the
Hellenistic sense of chastise, scourge—
a mild name for an ugly thing. The
policy of the proposal Euthy. thus ex-
plains: " a moderate flagellation (pcTpiav
jiaa-riyuviv) to mitigate their wrath,
that thinking they had gained their
point they might cease from fürthei
-ocr page 650-
638
KATA AOYKAN
XXIII.
T&r i-qa-oOv. 31. ol 8c llK$t&vwiv. \\tyavrts, " ïraiptuaav, oraup».
cov1 aü-róV." 22. \'O Bè TpiTOK etire irpos aü-rou\'s, " Tï yap KaKOV
éVotno-ei\' outo; ; oüScv amor öayuTou eupoy èf aürü \' iraiScua\'as ouc
oütoi\' diroXutrw." 33. Ot 8è cWkciito (pwi^ts ixtvaXcus, aÏTOuu,CK0i
airov oTaup\'o?i]vat * Kal KaTurxuOK al ^uwal ^Citüv «al tCiv dpxtcp-
éW.\' 24. \'O 8è 8 riiXaTos èTténpivt yeviaBai tö aï-\'rjpa aÜTUv •
25. direXuae Sè aÜTols 4 TÖy 8ta o~r&mv Kal Aói\'oi\' p\'epXrjieVoi\' Clf
tt)i<5 ^uXaK^r, Sc tJtoüito- Tof 8c \'ligcroür TrapcSuxe tw 6eXr)u,aTi
CUtCiV.
26. Kal u; d77^YaY01\'\' auTÓV, é\'iriXaPóu.cKOi XÏp.aivós nrof Kupi|
raiou to3 cpxapefou 7 air\' dypoü, tircfinKaf aÜTÜ tok craupoV, (pe\'peir
Siriaöci\' tou Irjaoü. 27. \'HkoXouÖci Sc aÜTW iroXu nXijOos TOÜ Xaoü,
• «Tavpov, aTavpov in NBD. T.R. = ALX, etc
•  Omit Kaï twv oPX. X^L (Tisch., W.H.).
•  For o 8« ^BL have kou                         * Omit avrou ^ABDX, etc
•  Omit Ti)» NBD 69 <*\'•                             * oirtjTO» in B (W.H. marg.).
1 ïifMva riva K—ov cpx—e» in ^BCDLX 13, 33 al. (Tisch., W.H.).
with the aorist (here only in N.T.),
hence probably the reading of T.R.,
P«fJXri)ie\'vos.—Ver. 20. iraXiv, again, a
second time. Lk. carefully enumerates
the friendly attempts of Pilate, hence
rpiTov in ver. 22. The first is in ver.
16.—Ver. 21. firi$uvow, shouted (poqi
Kpafci, Hesych.), in Lk. only, and in
rel\'erence to the people (Acts xii. 22).—
irraüpov (active, not middle = <rrav-
poO), " crucify," repeated, with passion ;
thoughtless, foolish, impulsive mob I—
Ver. 22. rpiTov: third and final attempt,
showing some measure of earnestness on
Pilate\'s part.—t( y*P xikóv: the yöp
answers to the hostile mood of the people
m I cannot respond to your demand for,
etc.; the " why, what evil," etc, of the
A.V. is a happy rendering. In this
final appeal, Pilate states most distinctly
his opinion that Jesus is innocent.—Ver.
23. cWkcivto, " they were instant,"
A.V. The verb is used absolutely.—
KaTio-xvov, were overpowering ; " ecce
gentis ingenium ! " Pricaeus.—Ver. 24.
circxpivcv, decided, gave judgment; here
only in N.T. and in 2 Maccab. iv. 47,
3 Maccab. iv. 2. It was not a con-
demnation but simply a sentence to
death under pressure.—aiTtjpa, desire,
here and in Phil. iv. 6 in this sense.—
Ver. 25. tov Sia er.: the repetition of
this description, instead of giving the
name, is very expressive. - tü ötX^jiaTi
a., to theii wiü, Weak man and wicked
peoplel
Vv. 26-32. On the way to the cross
(Mt. xxvü. 31-34, Mk. xv. 21).—Ver.
26. óirijvayov : who led Jesus away is
not indicated. It might seem it was the
mob, to whose will Jesus had just been
delivered. But Lk. does not mean that.
He simply continues the story, as in Mk.,
omitting the mockery of the soldiers
(Mk. xv. 16-20), who, that brutal sport
ended, led Him out (igayovcriv, Mk. xv.
20). Lk. omits also the scourging, which
even Mt. and Mk. hurry over (<j>paYe\\X-
wcras).—ciriXapópevoi: a Greek word
substituted for the foreign technical ayya-
pcvcLv in the parallels (usually takes the
genitive in the Gospel, here also in
T.R., accusative in W. and H.\'s text,
vide Acts xvii. ig, xviii. 17).—6irur9c»
tov \'l-qcroü does not mean that Simon
helped Jesus to bear the cross, carrying
the end behind Jesus. They laid the
whole cross on him.
V. 27 f. This incident of the women
following in the crowd is peculiar to Lk.
—Kal ywaiKwi\', and of women ; they are
the part of the crowd in which the story
is interested. They were mainly women
of Jerusalem (ver. 28). — at Jkóittovto,
etc. : they indulged in demonstrative
grief by gesture and voice (tSpijvovv),
contrary to rule it would appear (" non
planxerunt eductum ad supplicium, sed
interius luxerunt in corde," Lightfoot on
Mt. xxvü. 31), but great grief heeds not
rules.—Ver. 28. 4ir\' ïpV, 4$\' cavras are
brought close together to emphasise the
-ocr page 651-
EYAITEAION
639
M—34.
Kal yuraiKur, at Kal1 ^kotttoito Kal l$pr\\va\\)v aü-róV. 28. crrpa^as
8è irpès aÜT&s ó* \'Itjo-oüs elire, " SuyaTe\'pcs \'lepou<raXr}u., fxf| xXaieTC
itt\' êue\', it\\r]v e\'tp" ^auTas kXoictc Kal lul tA rittva ifiüf. 29. Sn
iSou, IpxoKTai rjfi^pai iv a*s cpoüari, MaKapiai al OTCtpai, Kal
KOiXiai * at oük cyeVi\'T|o-ai\', Kal fiaorol ot oük töi\'jXaaai\'.4 30. totï
apforrai Xe\'yeii\' Tols öpeci, rieVcTe i$\' i7)jJLas \' Kal toIs * 0ouvols, c LV. Hl. 5
KaXü\\|/aTE v\'ijids. 31. 5ti, cl eV tüs \'óyP\'? £üXcj> toüto ir loCo-ie, cv d here onïy
tö £r)pw ti ycVirrai; 32. "Hyorro 8è Kal ËTcpoi, 8uo \' xaxoGpyoi auce here.\'vv.
oütü dk-aipeerJKai.                                                                                        •%»*£»
33. Kal 5tï diri)X9oi\'* cirl toc róitov tok KaXoüjievoK Kpayiop, ckcï
ioraupciKray aÜTÓr, xal toOs Kaxoupyous, Sk p.cV èx 8c£iwi\', Si» 8c €§
dpicrrcpüi\'. 34. ó 8è \'lr)o-ous IXcye, " ndrep, a<pes aÜTOis • oü ydp
oTSaai ti iroioCai."7 Aiau.cpij^óu.ci\'oi 8c tü ip.dria aüroG, ëJ3aXov
» Omit «ai ABCDLX 28.                                 * Omit o NBL.
* ai xoiXiai in NBCX i, 28, 6g, etc.
4 cflpeij/a» in N\'.iCL 131. D has c|«6pc\\|rav.
• Omit t» BC (W.H. text).                  « i)Xeov (.«») in ^BCL (W.H.).
\' Ver. 34, from o Sc I. to iroiovo-i, is omitted in N»BD minusc. (2) a b d Egypt,
verss. syr. sin. Tisch. retains, but VV.H. only in doublé brackets, regarding this as
one of D\'s non-interpolations, ».«., where the interpolation is on the side of those
who have the clause. Vide their appendix.
same meaning.—Ir iypü JvXcji, in the
wet tree, in ligno humido, Grotius. £vXor
xXwpèv = lignum viride, in Ezekiel.—
Ver. 32. ifrcpoi 8vo Kaxovpyoi, other
two malefactors, as if Jesus was one
also. But this is not meant. " It is a
negligent construction, common to all
languages, and not liable to be mis-
understood," remarks Field (Ot. Nor.),
who gives an example from the Com-
munion service. " If he require further
comfort or counsel let him come to me,
or to some other discreet and lenrned
minister of God\'s voord." If xaKoüpvoi
were meant to include Jesus it would be
used in reference to what men thought,
So|oo-tikws (Kypke) = pro tali habitus
in reference to Jesus (Kuinoel). On this
use of trtpof and fiXXos, vide Win er, p.
665.
Vv. 33-38. Crucifixion (Mt. xxvii. 3S-
38, Mk. xv. 24-27).—«pan\'ov, a skull,
for the Hebrew r"oXyo$a in Mt. and Mk.
—Ver. 34. nÓT«p, etc.: a prayer
altogether true to the spirit of Jesus,
therefore, though reported by Lk. alone,
intrinsically credible. It is with sincere
regret that one is compelled, by its
omission in important MSS., to regard its
genuineness as subject to a certain
amount of doubt. In favour of it is its
contrast = weep not for me, but for
yourselves weep, hinting at the tragedies
of Jerusalem\'s fatal day. At such times
the greatest joy, that of motherhood, is
turned into the greatest misery (Holtz-
mann, H. C). The mothers ever have
the worst of it (J. Weiss in Meyer).—
Ver. 29. paxapiai, etc.: blessed the
women that have no children, barren, or
unmarried : nobody to care for but thenv
selves. The reflection implies keen
sympathy with human feeling.—Ver. 30.
toïs ópeeri, tol? Sowoït: the reference
is to Palestine, a land of mountains and
hills, and the prayer of the miserable
that a hill may fall on them and bury
them under its ruins (quoted from
Hosea x. 8).—Ver. 31. The sense of
this proverbial phrase is obscure, but
the connection demands this general
idea: what is happening to me now is
nothing to what is going to happen to
this people. The green tree represents
innocence, the dry tree guilt, ripe for the
fire of judgment. Vide Ezekiel xx. 47,
xxi. 3. Pricaeus cites as a parallel from
Catullus: " quid facient crines quum
ferro talia cedant ? " The Rabbinical
proverb, " si duo fuerint ligna arida et
unum viride, arida illud lignum viride
exurunt," does not seem to bear the
-ocr page 652-
640                                KATA AOYKAN                             XXIII.
f here ind KX\'tpor.1 35. Kal tl<rrqKti 6 Xa6s Öewpöc \' *E£t p.UKTrïpitoi\' 8è Kal
inCh.xvi.                                     __„ ...               «»»\\\\         »                     , . .
14.            01 opxoiTes avv auToiSr Aeyorres» AXXous eaucrc, cruioaTW eauTOi\',
d outos i<niv 6 Xpicrrós, ó toö GeoS ^kXcktoV" 8 36. \'Ev^irai£oi\' *
8e auTÜ Kaï ol OTpaTiÜTai, Trpoo-«pxó;jte>\'oi Kal* 5£os Trpocr4,c\'p°l\'TeS
aÖTw, 37- Kal XesyoyTes, " Et <rü el ó (BaaiXeus TÜf \'louSaïwf, crwcroe
oreauróV." 38. *Hf 8è Kal ciriypacpi) yeypajji|jie\'i\'ï| 8 e\'ir\' outw ypp\'p."
fiaaiK \'EXXtji 1 ko?s Kal \'PujiaÏKols Kal \'EPpaÏKois,7 " Outós «\'o-Tif ó
f3acriXcu9 TUF \'louSaiUf." *
39. Ets 8è TÜr xn€jiaa9crru)i\' KaKOupyuf èpXacri\'^p.ei aÜTÓV,
Xé\'ywi\',9 " El10 crè tl 6 Xpiarcts, (Tuitov aeauTcW Kal rjpas." 40.
\'AiroKpiOels 8è & «repos cVtTipa aura, Xe\'yioi\',11 " OüSè 4>oj3fj cru tok
1 kXt)pov« in AX 1, 33 al. (Tisch., who thinks xXripov an assimilation to parall.).
*  Omit <rvv ovtois ^BCDLQX 33, 69, etc. (Tisch., W.H.).
\' In j^BL i, 118, 2og the last clause stands thus : ei ovto? cotiv o X. tov 6co« •
ikXckto*.
4 «vjiraija» in NBL.               • Omit koi NABCL.               • Omit yeyp. fc$BL.
7 All aft er cir avTu is omitted in BCL a sah. cop. syrr. cur. sin. It comes fxora
John (Tisch., W.H. omit).
• Omit Xcywv BL.
u •iriTip.uv avrui «cpT] in fc^BCLX.
nnable to save Himself. The Christ,
elect of God, might be conceived en-
dowed with supernatural power.—Ver.
38.     €ir" avr^i, over Him, i.e., above Hii
head ; or in reference to Him (Bleek).
The ciriypa^Tj is viewed by Lk. as also an
insult, crowning the others (tjv Si Kal),
to which answers its form as in W. and
H.: ó 3GtJ"LX\'_iJ5 t. \'I. outos = the King
of the Jews this (crucified person).
Vv. 39-43. The penitent malefactor,
peculiar to Lk. and congenial to the
spirit of the Gospel of the sinful.—Ver.
39.     epXao-!)"j|iei: the wretched man
caught up the taunt of the rulers and,
half in coarse contempt, half by way of
petition, repeated it, with Kal f|p.a»
added, which redeemed the utterance
from being a gratuitous insult.—Ver. 40.
ovSe <f,°Pil crli t. 9.: ovSc may be con-
nected with, and the emphasis may fall on,
either <j>o,\'3>i, av, or 0cóv = (1) dost thou
not even fear God, not to speak of any
higher religious feeling ? (2) dost not
even thou, in contrast to these mocker*
of misery, fear, etc. ? (3) dost thou not
fear God, at least, if thou hast no regard
for men ? The position of oiSJ just
before cpop-p, casts the scale in favour of
(1).—Ver. 41. ÓToiro» (a pr. and to\'itos):
primarily out of place, unfitting, absurd,
often in Plato; in later usage bearing a
moral sense—wrong, wicked laToxa
*  e Paa-. tov I. avrat ia ^BL a.
» ovxv in ^BCL.
conformity with the whole aim of Lk.
in his Gospel, which is to exhibit the
gracionsness of Jesus.—Siau.€pi£óu.€voi,
etc, and parting His garments they cast
lots = they divided His garments by
casting lots.—Ver. 35. écupüv: the
people are now mere spectators. Have
they begun to rue already when they
see what their demand has come to ?
Observe the words ficupïav and 6cuprj-
canis in ver. 48. When they had
gazed long enough it came to decided
poignant regret. Fickle mob I—ol
apxovTcs: they alone, the miers of the
people, mock and sneer. The o"uv aÜTOÏs
(T.R.) is a badly attested reading and
clearly contrary to the spirit of the
narrative.—& ckXcktós, the Elect One,
and come to this ? Incredible ? No I
thus all the truest sons and elect of God
have fared in this evil world.—Ver. 36.
oi crTpanÜTai, the soldiers; fust mention
of them, whether there as executioners
or as keeping order does not appear in
Lk.\'s narrative. They too mock in their
own rough way, ofïering the sufferer
vinegat by way of grim joke (Meyer).
So Lk. understands the matter. Note
how he hurries over these brutalities.
Cf. Mt. and Mk___Ver. 37. The taunt
put into the mouth of the soldiers is a
pointless echo of the sneers of the rulers.
The crucified one might be a King, yet be
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EYAITEAION
641
35—47"
Qe&v, Sn lv to auTW Kpip.ari et; 41. Kal tju.eïs p.èV BucaMg. a£ia
yap &V €Trpa^a|i£i\' diroXap.SuVop.ei\' • outos Sè oü&éV aroiroi\' Iirpa^e.
42. Kal ëXeye tu 1 \'iTjaoü, " Mn^o-8T|Ti p.ou, Kupie,8 órai* êXOns eV
Ttj (BacriXf ia * crou." 43. Kal elitev auTw ó \'Irjaoüs,* " \'Afitjc Xtyw
<roi,6 o-rjp.epoi\' p.«T\' tfioG ?(tt) tV tü irapaSeio-w."
44. Hf Sè 8 üaei <3pa ?ktt], Kal oxÓtos èyéVero e,<j>\' 5Xy]I\' ttic yr\\v>
Iws upas èfkttTt)?. 45. Kai éWoTiaOri ó rjXios, Kal eVxicrSri7 to
KaTaT7eTa(rp.a toG yaoü p.eVoi\' • 46. Kal ^wrrjeras ^tavf) peyaXit] 6
IncroGs elite, " nórep, eis xe^P<*S °rou irapaö^o\'op.ai 8 to iri\'tCp.cJ pou.M
Kal TaÜTa9 tiTruf è^eV^eucrei\'. 47. \'\\oü>v 8è 6 €<KaT<Wapxos 10 to
yfvóp.ti\'OK é\'Só|ao-e11 tok ©eóc, Xtywv, ""Onrus ó óVdpcuiros outos
1 {^ECL omit t» ; based on mistaken interpretation. Vide below.
1 Omit Kvpu ^BCDLM.                        » «s ttjv p\\ in BL (W.H. text).
*  Omit o I. J^BL.                                     * 0-01 Xcyw in BCL.
*  For t|v 8< J<BC*DL 255 have koi tjv, to which BC*L add tjSii.
7 For k<u«o-k. ot]X. xac eo"x. ^BC*Lminusc. haveTo\\cn\\u>V£KXiirovTo<; e<rxi(r6i\\ 8e.
* irapaTiBcpm in fc^ABC, etc.                  * For KaïravTo fc$BC*D have tovto 8c.
w fKaTOVTapxT]S in ^B 1, 131, 209. u cSofaijev in fc^BDL.
of the perfect future drawn from the
primeval condition of man: lordship in
the world to come, deliverance from the
fear of death, a Sabbatism (Heb. ii. 8,
14; iv. g). The use of the term
irapdScio-os by St. Paul makes its use by
our Lord credible.
Vv. 44-49. A/ter crucifixion (Mt,
xxvii. 45-56, Mk. xv. 33-41).—Ver. 44.
c<j>* 8Xi]v tt|V yTJv: though Lk. writes
for Gentiles this phrase need not mean
more than over the whole land of Israël.
—Ver. 45. toS t|Xio« ckXlitovtos : this
phrase (a well-attested reading as against
the T.R. io-xoTtoröt) 4 tj.) ought to mean
the sun being eclipsed, an impossibility
when the moon is full. If all that was
meant was the sun\'s Iight totally failing,
darkened, e.g., by a sand storm, the
natural expression would be {o-kotio-0t|.
—Ver. 46. $<i>vj peyaXn : this expression
is used in Mt. and Mk. in connection
with the " My God, My God," which
Lk. omits. In its place comes the
" Father, into Thy hands ". Here as in
the agony in the garden Lk.\'s account
fails to sound the depths of Christ\'s
humiliation. It must not be inferred
that he did not know of the " Eli, Eli ".
Either he personally, or his source, or
his first readers, could not bear the
thought of it.—TrapaTt6ep,ai t. it. p.: an
echo of Psalm xxxi. 6, and to be under-
stood in a similar sense, as an expression
irovTjpa, atcrxpa, Hesych.); of persons
2 Thess. iii. 2, in the sense of physically
hurtful in Acts xxviii. 6.—Ver. 42. Kal
fXcycv• \'l-no-ov, and he said : Jesus! not
to Jesus as T. R. signifies.—iv T-jj
Poo-iXcio, <r.: when Thou comest in Thy
kingdom = when Thou comest as King
to earth again, the petition meaning:
may I be among those whom Thou shalt
raise from the dead to share its joys I
The reading of UL, ets tt|v (3. o-., might
point to an immediate entering into the
Kingdom of Heaven, the prayer mean-
ing: may I go there to be with Thee
when I die!—Ver. 43. <rrjp.cpov : to be
eonnected with what follows, not with
Xiyw = to-day, as opposed to a boon ex-
pected at some future time (which makes
for the reading iv T-jj p. in ver. 42). Or
the point may be: this very day, not to-
morrow or the next day, as implying
speedy release by death, instead of a
slow lingering process of dying, as often
in cases of crucifixion.—tv tui irapaSc(o-a>,
in paradise ; either the division of Hades
in which the blessed dweil, which would
make for the descensus ad inferos, or
heaven ; vide at xvi. 23, and cf. 2 Cor.
xii. 4, where it is a synonym for heaven,
and Rev. ii. 7, where it denotes the
perfected Kingdom of God, the ideal
state of bliss realised. The use of
" paradise " in this sense is analogous to
the various representations in Hebrews
41
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642                         KATA AOYKAN                           xxm.
Sixaiof r\\v." 48. Kal iraires ot o-ujj.Trapayei\'ófiei\'oi oxX.01 iirl T$|r
Beuplav TauTTjc, GcupoGrrcs1 Ta yerop-era, TÜirroires iavruiv* Ta
orrj8n üircorpt^oi\'. 49. cïo-TrJKeio-ai\' 8è irdtTes ot yvwarol cwtoü *
fiaKpóOe^,4 Kal yufatKcs al <jui<aKo\\ou9r|<Tao-ai s aÜTÜ dirè ttjs TaX.i-
Xcu\'as, ópüo ai TaOra.
50. Kal E8ou, di\'rjp èVtSuaTi \'luo^$, PouXeuTrjs üicdp-^uv, dyrjp
dyados Kal oïxaios, 51. (outos ouk J}r cruyKaTaTeStiu.A\'os ttj fSouXr}
Kal ttj Trpa|ei aÜTÜi\',) diro \'Aptu.a6aias iróXews rütv \'louSaiW, 85 Kal
irpoffeBe\'xïTO Kal outos* tt)v (Jao-iXeiaK toü Oeou, 52* oStos irpo<r-
c\\6u>> tü riiXdru) rJTrjo-aTO to crójp.a toö Mtjctoü. 53. Kal KaQeXiiv
auTOT ^ETÜXi^cf aÜTo a-iySóVi, Kal i&r\\Ktv aÓTO* ^k u.t\'rju.a"u Xa£euTÜ,
•  0<upr)<ravTC« in ^BCDL 33.                     * Omit cavruv ^ABCDL minusc.
3 avTu in *^JiLP 33, 64.                              * airo uax. in fc^BDL al.
\' irvvaKo\\ov6ovo-ai in fr^BCLRX al. T.R. m AD, etc. B bas ai before "y-waiMS.
*  fc^BCDL 69 verss. have os wpoo-«8«xcTO without Kaï before irpoo-cS., or tot
avTos after it.
» «wto omitted in ^BCDL 13, 33, 69, etc.                • «vrov in fr$BCD.
of trust in God in extremis. Various
shades of meaning have been put on the
words, among which is that jesus died
by a free act of will, handing over His
soul to God as a deposit to be kept safe
(Grotius, Bengel, Hahn, etc).—Ver. 47.
ó tKaTovTapx*]!, the centurion, in com-
mand of the soldiers named in ver. 36.—
Süccuos, righteous, innocent; in the
parallels he confesses that Jesus is a Son
of God. Lk. is careful to accumulate
testimonies to Christ\'s innocence; tirst
the robber, then the centurion, tlien the
multitude (ver. 48) bears witness.—Ver.
48. Stupiav, sight, here only (3 Macc.
v. 24).—to. ycvoueva, the things that had
happened ; comprehensively, including
the crucifixion and all its accompani-
ments. They had looked on and listened,
and the result was regret that they had
had anything to do with bringing such a
fate on such a man.—rwTovrts t. er.,
beating their breasts. Lk. has in mind
Zechariah\'s " they shall look on me
whom they have pierced and mourn " (xii.
10).—vircorpf^ov, kept going away, in
little groups, sad-hearted.—Ver. 49. ol
Yvuo-toi, His acquaintances, Galileans
mostly, who stood till the end, but far
away. Mt. and Mk. do not mention this.
No word of the eleven.—Kal ywatKcs:
warm-hearted Galileans they too, and
uiomen, therefore bolder where the heart
was concerned; nearer presumably,
therefore " seeing" predicted of them
s-pecially (ópwo-ai). The men stood at a
safe distance, the women cared more for
seeing than for snfety.
Vv. 50-56. The burial (Mt. xxvii. 57.
6i, Mk. xv. 42-47).—Ver. 50. kbX ISov:
introducing the bright side of the tragic
picture, a welcome relief after the
harrowing incidents previously related:
the Victim of injustice honourably buried
by a good man, who is described with
greater fulness of detail than in Mt. and
Mk.—dvrjp ayaObs Kal Sfcaios, a man
generous or noble and just. Instead of
the epithets cio-x^p-wv (Mk. xv. 43) and
irXovo-ios (Mt. xxvii. 57), indicative of
social position, Lk. employs words
descriptive of moral character, leaving
fiovXcvTT|s to serve the former purpose.
070,805 has reference to the generous
act he is going to perform, Sixaios to his
past conduct in connection with the trial
of Jesus; hence the statement following:
ovtos ovk rjv, etc, which forms a kind
of parenthesis in the long sentence.—
Ver. 51. ouk rjv o-iryKaraTcSfiucvot, was
not a consenting party, here only in N.
T. Alford thinks the meaning is that he
absented himself from the meeting. Let
us hope it means more than that: present
at the meeting, and dissenting from its
proceedings.—t. BouXfi Kal t. irpa$ci,
their counsel and their subsequent action
in carrying that counsel into effect.—
Ss irpoo-cSc\'xcTo, etc.: this describes his
religious character. Thus we have first
social position, a counsellor; next
ethical character, generous and just;
-ocr page 655-
643
48-56. xxiv. i_3.             EYAITEAION
ou oük tjv oüSettu ouScls l kciucko$. 54. Kal T|H«pa V wapao-Kfurj,\'
Kat traPPaToi\' èireijxjjcrKe.
55. KaTaKo\\ou8^o-ao*ai 81 Kal" yuvaTxcs, cütikcs rjo-ae o-uce\\t)\\u-
flutai auT<S Ik ttjs TaXiXoias,4 lOcdVafTo To urnp.Etoi\', Kal &s è-rc9i)
to o-wpa auToS. 56. üirooTpc\'t|/ao\'ai 8t rjToip.ao-ai\' dptujiaTa Kal
(lupa • Kal to pèV <rd|3j3aT0i\' rjo-uxacai\' koto Trp< cWoXi^c, XXIV.
I. Tij Sc fna Tuv aa(3pdTuv *5p8pou |3a8eos,6 rt\\Qov iitl TÓ piojpa,6» Act» t. cc
cpc\'pouo-cu a riToïp.acruv dpup.ara, xai ticec. o*uf aÜTaï;.7
2. EYPON 8^ toc Xi&W dwoK€Ku\\<.o-p.eVoe diro TOÜ urrfUEiou, 3. *ai
1 ovScig ovSciru in ^C (Tisch.); onSus ovv« in ^BL (W.H.).
1 irapao-Kcvt)« in ^BC*L 13, 346.
•  Omit «ai fc$AC al. (Tisch.). For 8c xai BLPX 33 al. have 8c ai (W.H. text).
D codd. Lat. vet. have Sc Svo (W.H. marg.).
*  avro after TaX. in 5^IJL.                          * paBews in ^ADCDL, etc.
\' cm to pvr)u.a i]X6av in ^ISL.
\' xai t. trvv avTais omitted in j^BCL 33 Lat. vet vuig. cop.
widely from Mt. and Mk. both as to the
appearances of the Risen Christ he re-
ports and as to the scène of these.
Specially noticeable is the limitation of
the Christophanies to the neighbourhood
of Jerusalem, Galilee being left out of
account.
Vv. i-n. The women at the tomb (Mt.
xxviii. 1-10, Mk.xvi. 1-8).—Ver. I. T-jj 81
p. t. <r.: the Si answers to the plv in the
preceding clause (xxiii. 56) and carries the
story on without any break. The T.R.
properly prints the clause introduced by
rjj 81 as part of the sentence beginning
with koI t6 plv, dividing the two clauses
by a comma.—Sp6pov |3a8cws ((5a6«\'os, T.
R., a correction), at deep dawn = very
early. (JaBeus is either an adverb or an
unusual form of the genitive of fJaOiJS.
This adjective is frequently used in refer-
ence to time. Tlms Philo says that the
Israelites crossed the Red Sea ircpl Paüiiv
ópfipov. The end of the dawn was called
Spdpos «rxaTos, as in the line of Theo-
critus: 6pvtx«S Tpirov ópTi thv iayarov
opBpov at.Sov (Idyll xxiv., v., 63).—apu-
para: the pvpa omitted for brevity.—
Ver. 2. tov X£8oc, the stone, not previ-
ously mentioned by Lk., as in Mt. and
Mk.; nor does he (as in Mk.) ascribe to
the women any solicitude as to its re-
moval: enough for him that they found
it rolled away.—Ver. 3. cl<rcX6ovcrai 81:
this is obviously a better reading than koi
cUr. (T.R.), which implies that they
found what they expected, whereas the
empty grave was a surprise.—Ver. 4.
óVSpcf, two men in appearance, but with
finally religious character, one who was
waiting for the Kingdom of God.—Ver.
53. Xa$cvT$, cut out of stone, here only,
and in Deut. iv.49.—ovk, ovSc\'irt». ovScis,
an accumulation of negativesto emphasise
the honour done to Jesus by depositing
His body in a previously unused tomb.
—Ver. 54. lirc\'<pucKc, was about to
dawn, illucescebat, Vulgate. The even-
ing is meant, and the word seems in-
appropriate. Lk. may have used it as if
he had been speaking of a natural day
(as in Mt. xxviii. 1) by a kind of inad-
vertence, or it may have been used with
reference to the candles lit in honour of
the day, or following the Jewish custom
of calling the night light justified by the
text, Ps. cxlviii. 3, " Praise Him, all ye
stars of light" (vide Lightfoot, Hor.
Heb.). Or it may be a touch of poetry,
likening the rising of the ntoon to a
dawn. So Casaubon, Exercit. anti-
Baronianae, p. 416.—Ver. 55. afnves:
possibly = af, but possibly meant to
suggest the idea of distinction : Galilean
women, and such in character as you
would expect them to be: leal-hearted,
passionately devoted to their dead
Friend.—ofpupara, spices, dry.—pvpa,
ointments, liquid.—Ver. 56. koto ttjv
cVtoXijv : they respected the Sabbath
law as commonly understood. The
purchase of spices and ointments is
viewed by some as a proof that the day
of Christ\'s crucifixion was an ordinary
working day.
Chapter XXIV. The Resurreo
tion. In this narrative Lk. diverges
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544                         KATA AOYKAN                          xxiv.
«lo-eXöo\'o-ai1 oux «upos" tü <rwjio toü Kupiou\'irjo-oü.* 4. Kal lyeVeTO
iv tü Stairopetcöat 8 aÜTas ïrcpl toutou, Kal ISou, 8uo SVSpes * iiria-
1 Act» 1.4\' TTjaaf outoIs eV èVOijo-eoxf dorpairToutrois.* 5. b lp.$ó$u>v 8è
Fw.iXi» yeyoueVuf outui\', kcu KKivovaav to TrpocraiTrof" ets ttjc yijf, etirof
/rpos oÓTCts, "Tl ÏT|T€tT6 Toe Jütra (JteTa Twe eeKpüi\'; 6. OÜK êcTte
JBe, &XX\' ïiye\'pSr) 7" p-i\'ilo\'OïjTe &s èXaXTjo-ee vjiXv, ?ti ttv iv ttj l"aXt-
Xata, 7. Xfyii»\', "Oti Sec Toe uloe toO &e0pw7rou8 TrapaSoörjeai ets
y«"pas deSpwirwe &|iapT<oXwe, Kal oTaupbiOrjeai, Kal Tij Tptrn ^u<?pa
aeao-rfjeat." 8. Kal e,uW)O\'0ï]o-ae Twe pT)p.dT<üe aÜToG • 9. Kal óiro-
trrpe\'iliao-ai &Ttb toO p.eT]u.eiou,9 dTr^yyetXae toüto irdWa10 toïs êeSeKa
Kal irdort rots Xotiroïs. 10. rjo-ae Se t) MaySaXTjer) Mapta Kal
\'luórea Kal Mcyia \'laKujJou,11 Kat al Xotiral aüv aÜTaïs, atl* IXeyoe
1  «ureXO. Se in ^BCDL 1, 33 al.
2 tow Kvptov I. is found in fc^ABCL al. pi. (Tisch.). D and some codd. vet. Lat.
omit the whole; f. syrr. cur. sin. omit xvpiov. W.H. count this one of the
"Western non-interpolations," remarking that the combination o xvptos Itjo-ovj is
not found in the genuine text of the Gospels.
5 airopeto-êat in N\'tSCDL.                      * avSpes 8uo in NABCL. T.R. = D.
8 ev ea-6i]Ti aa-Tpairrovcnr] in fc$BD.       * Ta irpoo-wira in fr^BCDL, 33, etc.
7 ovk eortv uSe aXXa rjyepST) wanting in D a b e ff3, a " Western non-interpola-
tion "; " comes from Mt. xxs\'iii. 6 = Mk. xvi. 6 thrown into an antithetic form,"
W.H. App.
• oti Set after av8pw7rov in ^*BC\'L (Tisch., W.H.).
\' D a b c e ff2 1 omit atro. r. uv. (W.H. brackets).
10 So in BL (W.H.). iravia tovto in fc^D (Tisch.).
» t| laK. in ftABD al. pi.                      M Omit at ^ABDL, etc.
angelicraiment ffvla-BiiTiacrTpairTotjcrn).   reference to Galilee as the place of
—Ver. 5. JpiAojJuv, fear-slrickcn, from   rendezvous for the meeting between the
c|ièo,3os. chieilv in late writers, for iv   disciples and their risen Master (Mt. xxvi.
tbcj\'Sro etvat. Vide Hermann, ad Viger.,   32, Mk. xiv. 28, to which there is nothing
p. 607.—töv £ó1vto, the living one, simply   corresponding in Lk.).—Ver. 7. tov vlbv
pointing to the fact that Jesus was risen:   t. o\'.: standing before Sti Set may be
no longer among the dead.—p.eTa tüv   taken as an accusative of reference =
veKpüv, among the dead. The use of  saying as to the Son of Man that, etc.—
fiCTa in the sense of among, with the   avSputrtov auapTiuXwv, sinful men, not
genitive, is common in Greek authors, as   necessarily Gentiles only (Meyer, J.
in Pindar\'s line (Pythia, v., 127): jiaitap   Weiss, etc), but men generally (Hahn)
|mv aVSpüv aeVa êVatee. Wolf mentions   Jesus actually expressed Himself in much
certain scholars who suggested that (.ieto.   more definite terms.—Ver. g. a7n}Yyei-
t. vexpüv should be rendered " wi\'h the   Xav, etc.: cf. the statement in Mk. xvi.
things for the dead," »\'.«., the spices and   8, according to which the women said
mortuaria. But of this sense no example   nothing to any person.—Ver. 10: here
has been cited.—Ver. 6. (ivrjcrS-nTt, etc:   for the first time Lk. gives names, adding
the reference is to what Jesus told the   to two of those named by Mk. (xv. 47,
disciples in the neighbourhood of Cae-   xvi. 1) Joanna, mentioned in viii. 3. Mary
sarea Philippi (ix.). There is 110 indica-   Magdalene is heie called the Magdalene
tion elsewhere that women were present   Mary.—koX at Xoiirat, etc, also theother
on that occasion__is : not merely   women with them. The emphasis must
"that," but "how," in what terms.—«v   He on the persons named as those who
Tfl TaXtXafa: this reference to Galilee   took the chief hand in informing the
fnggests that Lk. was aware of another   Apostles.—cruv aÜTats describes the otlier
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645
EYAITEAION
4-I5-
irpès toJs AirooróXous TaÜTO. II. Kal l$dvr)aav Ivüiriov auTÜr
&(Tt\\ Xrjpos Ta prj|xaTa auToii\',1 Kal fjirio-Touf aÖTais. 12. ó Si
n^Tpos dyaaras i\'opap.et\' èirl to u.njuetoi\', Kal * TrapaKÜ\\|»as pXe\'-rrei c Johnxx. j,
Ta d ó8óVia Keipem póVa • Kal dirfjXöe Trpès lauTÓi» Qauu.dl<ov TÓ 25.
d John xix.
yeyoyos.                                                                                                           4°: **• 5.
13. Kal ïSou, Suo «| aiiC>v 7j(rav Tropeuóu.ei\'oi «V aÜTÏj Trj ^pv^pa8
els K(óp.ir)v cmfxouaaf oraSt\'ous é£ï}Kov\'Ta öir6 \'lepouaaXijjx, i] óYoaa
\'Eptpaous • I4- Kal aÜTol " lip-iXou» 7rpès dXXrjXouj irepi irdfTOii\' rüv e Acts xx.
/.n.                     .                                         \\ » *                ft         ft < \\ -            > *               \\ XI i XXiV.
O-Up.p«pr]K0TUI\' TOUTCl>l\\ 15. KOI èytVtTO tV TW OJliXt:»\' aUTOUS KOI 26.
. \' TavTa for ovtwv in fc^BDL codd. vet. Lat.
a Ver. 12 is another " Western non-interpolation," wanting in Dabei (Tisch.
jmits, W.H. doublé brackets). fc$B omit xtipcva, and BL have irpos avTov for ir.
cavTov.
3 ijcrav irop. after tv a. t. i||». in ^B.
women as, in a subordinate way, joint-   went away to his home, as in John xx.
informants. The at before éXeyov in T.   10 (wpös -rf]v coutoO Siayioyijv, Euthy.
R. makes the construction easier, and just   Zig.). The Vulgate connects with 0au-
on that account may be regarded as a   pa£uv = secum mirans, and is foliowed
correction by the scribes.—Ver. n. «<j>a-   by not a few, including Theophyl. and
vtjo-av: plural with a neutel pi. nom. (to.   Grotius; Wolf also, who lays stress on
jSijpaxa), denoting things without life    the fact that the ancient versions except
(vide John xix. 31), because the " words,"    the Coptic so render.—flavpdijuv, wonder-
reports, are thought of in their separate,   ing; for, remarks Euthy., he knew that
ness (vide Winer, § lviii., 3 a).—Xijpos:   the body had not been carried off, for
here only in N.T. = idle talk, not to be   then the clothes would have been carried
taken seriously.                                           off also.
Ver. 12. Peter runs to the scpulchrc. Vv. 13-35. On the way to Emmatis:
This verse, omitted in D and some copies   in Lk. only, and one of the most beauti-
of the old Latin version, is regarded by   ful and felicitous narratives in his Gospel,
some as an interpolation. For Rohr-   taken, according to J. Weiss (in Meyer),
bach\'s theory vide notes on the appendix   from Feine\'s precanonical Luke. Feine,
to Mark\'s Gospel (xvi. g-20).—a\'vacrras,   after Holtzmann, remarks on the affinities
rising up, suggesting prompt action, like   in style and religious tone betweenit and
the man; as if after all he at last thought   Lk. i. and ii.
there might be something in the women\'s Vv. 13 ff. Suo 4| avTÜv, two of them.
story.—irapaicv\\|/as may mean : stooping   The reference ought naturally to be to the
down so as to look in, but in many   last-named subject, the Apostles (ver.
passages in which the verb is used the   10); yettheywere evidently not Apostles.
idea of stooping is not suggested, but   Hence it is inferred that the reference is
rather that of taking a stolen hasty   to toïs Xoiirots in ver. g. Feine (also
glance with outstretched neck. Kypke   J. Weiss) thinks the story had been
gives as its meaning in profane writers   originally given in adifferent connection.
exserto capite prospieere (examples there).   —Eppaovs: now generally identified
Field (Ot. Nor.) quotes with approval   with Kalonieh, the Emmaus of Josephus,
these words of Casaubon against Baron-   B. J., vii. 6, 6, lying to the north-west of
ius (p. 693): " Male etiam probat humili-   Jerusalem (vide Schürer, Div. I., vol. ii.,
tatem sepulchriexeoquoddicitur Joannes   p. 253, note 138, and Furrer, Wan-
se inclinasse; nam Graeca veritas habet   dertingen, pp. 168-9).—Ver. 15. <ruJt)Tetv.
irapaKv\\|rai, quod sive de fenestra sumatur   This word, added to ópiXtlv to describe
sive de janua, nullam inclinationem cor-   theconverseof the twodisciples,suggests
poris designat, qualem sibi finxit B., sed   lively discussion, perhaps accompanied
protensionem colli potius cum modica   by some heat. One might be sceptical,
corporis incurvatione ".—poVa, alone,    the other more inclined to believe the
without the body.—trpos tauTov (or aii-   story of the resurrection.—Ver. 16.
to») : most connect this with diri}X0cy »    (Kpa-roïvTo, their eyes uier* held, trom
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646                         KATA AOYKAN                          xxiv.
aul,r\\reiv, Kal afros ó1 \'lijaoüs èyyiaras oweiropeüVro aÜToïs\' lö. ot
8è o4>6a\\|j,oi aÜTiov eVpa-roGiro toG (itj imyvüvai auToV. 17. Eiwe
8è irpos aÜTOus, " Tiyes ol Xoyoi outoi, 085 diri|3dXXeT6 irpos d\\\\i^-
\\ous irepiiraToGcTes, koi é\'ore (TKudpuiroi2;" 18. \'AiroKpiöels Sè ó
ets,3 u 5Vou,a 4 tCXeóiras, elite irpos aÜToV, " lu (toros irapoiKels eV6
\'lepouaaX^u, Kal oük eyvws ra ycrop.ei\'a éV aÜTrj er Taïs ijpiepais
TaÜTats;" 19. Kal etirei\' auToIs, "flola;" Ol 8è Eiiroy aÖTÜ, "Ta
wepl \'Iy)<toü toO Naijwpaïou,8 os èyéVeTO dWjp trpo<f>-rJTT]S, SupaTos eV
Ipyu Kal Xdytu eVamop toü ©eoG Kal irafTos toG XaoG • 20. üirwg t«
irapéSuKap aÜTèf 01 dpxicpels Kal ol apxorrcs ^püy ets Kpiua
(yai\'dTou, Kal tWaüpcüoai\' outÓc • 21. Tjuels 8è T|Xiri^opei\' Sti aurós
loTic 6 fitWiov XuTpoGo~6ai tok \'lo-paiqX. dXXd ye 7 aue irdo°i toutois
1 fc$ABL omit o. D retains o but omits av-ros.
*  koi co-radi)o-av o-k. in ^B e sah. cop. D has simply o-KvSpuirot.
* For o eis fr^BDL x> l3 ol. have eis.
4 For u ovop.o (AD, etc, Tisch.) fc^BLNX have ovopaTi (W.H.).
8 Omit ev ^ABDIL and many others.                  ° Na£apt]vov in fc^BIL.
\' a\\Xa ye koi in fc^BDL I, 33 (Tisch., W.H.).
talking about but the one suprème topic
of the hour ? The verb irapoiKcts might
mean : live near, and the point of the
question be : dost thou live near
Jerusalem (in the neighbourhood of
Emmaus, a few miles distant), and not
know, etc. So Grotius, Rosenmüller,
Bleek, etc. The usual meaning of the
verb in Sept. and N.T. (Heb. xi. 9) is to
sojourn as a stranger, and most take it in
that sense here = art thou a stranger
sojourning in Jerusalem (at passover
time), and therefore ignorant ? The
póvos implies isolation over and above
being a stranger. There were many
strangers in Jerusalem at passover
season ; the two friends might be among
them; but even visitors from Galilee
and other places knew all about what
had happened = do you live alone,
having no communication with others—
a stranger in Jerusalem so as to be the
only man who does not know ? (p.óvos
qualifies tyfus as well as irapoiKtts).—
Ver. 19. irota, what sort of things ?
with an affected indifference, the feign-
ing of love—ol Si etuov: both speak
now, distributing the story between
them.—avTjpirpo^iïri)?, a prophetic man,
a high estimate, but not the highest.—
4vr|p may be viewed as redundant—
\'\' eleganter abundat," Kypke.—Ver. 20.
Sinus re, and how ; öirois here = iris,
used adverbially with the indicative, here
recognising Him (here Only in this
sense). Instances of the use of the verb
in this sense in reference to the bodily
organs are given by Kypke. It is not
necessary, with Meyer, to suppose any
special Divine action or purpose to pre-
ven knowledge of Jesus.—Ver. 17.
ovripaXXere : an expressive word (here
only in N.T.), confirming the impression
of animated and even heated conversa-
tion made y o-u£t|tcïv. It points to an
exchange of words, not simply, but with
a certain measure of excitement. As
Pricaeus expresses it:" fervidius aliquanto
et commotius, ut fieri amat ubi de rebus
novis mirisque disserentes nullamque
expediendi nos viam invenientes, alter-
camur ". The question of the stranger
quietly put to the two wayfarers is not
without a touch of kindly humour.—
Kat èordÖTjcrai\', <rKv8puiroi: this \\vell-
attested reading gives a good graphic
sense = " they stood still, looking sad "
(R. V.). A natural attitude during the
first moments of surprise at the in-
terruption of their talk by an unknown
person, and in a puzzling tone.—Ver.
18. üironptfleis 82: at last after re-
covering from surprise one of them,
Cleopas, finds his tongue, and explains
fully the subject of their conversation.—
Xv póvos, etc.: he begins by expressing
his surprise that the stranger should
need to be told. What could they be
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EYAITEAION
647
x«—a6.
Tplri\\v toutt|I\' ^fiipav Syei o-^ixepoc,1 & * 08 Toura iyiven. 39.
AXXd Kat yuvalxis Tifes i£ TJp.wi\' ^^cm)croi\' T)u.as, yerou.erai ópOpiai *
«\'m to p.rrju.cïov - 23. Kal p,ï] eüpoGaai to o-aifxa aurou, rjXOoi\', Xé,you-
aai Kat Sirracriaf dyyeXwe ioipanivai, ot X^yauo-ir aÜTÓi» £fji\'. 24.
Kal dirrjXOóv TtfCS TÜf ow iQfüi\' èttI to p.n]^cïot>, Kal cupoc oür-»
KaOès Kal8 al yuyaÏKes et\'nw • auTèi< 8è ouk eiSoc." 25. Kal aÜTOg
etire irpos auToüs, "*Q \' dydrjTOi Kal * ppaoels rij xapSia tou itur-f here only
reuen* irt\\ iraoiK ots iXdXt)<rav ot irpocjn]Tai • 26. oüj(l TaGra «S« g j»8. i. ig.
1 Omit «rnnepov NUL 1. * opSpivai in ^ABDL al. \' Omit koi BD (W.H.).
to be understood (<ƒ. Acts xix. 38).—
Ver. 22. aXXa Kal y. t. : introducing
another hope-inspiring phssi? of the
story.—iféernjo-av r\\., astonished DS.—
ipflpival: ópflptvós is a late form foi
ópSpios, and condemned by Phryn.; the
adjective instead of the adverb = early
ones, a common classical usage.—Vet.
23. ut] «vipoüaai, etc.: that part of the
women\'s story—the body gone—is
accepted as a fact; their explanation oi
the fact is regarded as doubtful, as
appears from the cautious manner of ex-
pression.—Xiyovtrai, etc, they came
saying that they had also seen a vision of
angels who say. Yet the use of the
present indicative, Xfyovo-iv, in reporting
what the angels said, shows a wish to
believe the report.—Ver. 24. Tives rüv
«rvv •fip.ïv : a general reference to the
Apostles, though the phrase covers all
the loveri of Jesus. The tiv« were
Peter and John (John xx. 3).—avTèv SI
oük cXSov, but Him they saw not, as
surely, think the two friends, they ought
to have done had He really been alive
from the dead.
Ver. 25 f. jfesus sfeaks.—i.v6r\\roi,
" fools " (A.V.) is too strong, " foolish
men" (R.V.) is better. Jesus speaksnot
so much to reproach as by way of en-
couragement. As used by Paul in Gal.
iii. 1 the word is harder. " Stupid " might
be a good colloquial equivalent for it here.
—iri<TT«i!eiv iitX ir.: iirX with dative of
person after iucrr«vciv is common, with
dative of the thing only here.—Ver. 26.
(Sei: here as always in Lk. pointing to
the necessity that O.T. prophecy should
be fulfilled. Accordingly Jesus is repre-
sented in the next verse as going on to
show that prophecy demanded the course
of experience described : first the passion,
then entrance into glory.—koX clo-f \\8tïv:
the passion is past, the entering into
glory is still to come, therefore it seems
unfit to make clo-cX. dependent with
only in N.T. The tc connects what
follows with what gocs before as together
constituting one complete tragic story :
the best of men treated as the worst by
the self-styled good.—koX ivravpatrav:
this confirms the idea suggested in the
previous narrative of the crucifixion that
Lk. regarded that deed as the crime of
the Jewish people, and even as executed
by them.—Ver. 21. ^ptts 8{, but we, on
the other hand, as opposed to the priests
and rulers.—rJXirCfouev, were hoping;
the hope dead or in abeyance now. Uut
how wide asunder these dtsappointed
ones from the rulers, ethically, in that
they could regard such an one as Jesus
as the Redeemer of Israël! XvTpowöai
is to be taken in the sense of i. 68, 74.—
aXXd y«: these two particles stand
together here contrary to the ordinary
usage of Greek writers, who separate
them by an intervening word. It is not
easy to express the turn of feeling they
represent. Does the io-nv in the pre-
vious clause mean that they think of
Him as still living, hoping against hope
on the ground of the women\'s report,
mentioned in the following clause, and
does the &X\\d yt express a swing of
feeling away in the opposite direction of
hopelessness ? = we hoped, we would
like to hope stilt; yet how can we ? He
is dead three days, and yet again on the
other hand (iXXö Kal, ver. 22) there is
a story going that looks like a re-
surrection. How true to life this
alternation between hope and despair!
«rvv iröeri tovtois, in addition to all
these things, i.e., all that caused them
to hope: prophetic gifts, marvellous
power in word and work, favour with
the people : there is the hard fact
making hope impossible.—07*1: pro-
bably to be taken impersonally =
agitur, one lives this third day since. So
Grotius and many others. Other sug-
gestions are that xp^v0* or * \'Itjo-oïs is
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648                         KATA AOYKAN                          xxiv.
TruOe\'v tov Xp\'.trróv, Kal titrtkSeiv eïs xï|y Sofa!» auToG ; 27. Kal
dp^a/i-tfos diro MWus Kat airó Ttdmav TÖK irpo^rjiw, Sirjpurji\'euev\'
.lÜTois eV TrdVais tois ypa<J>aïs Ta irepl iau-roü. 28. Kal TJyyio-ai\'
Al Ti)v K<uu.r)K ou iiroptóovTo • Kal auTO$ irpoo-cTTOieiTO 2 •rroppwTï\'pu
iropcuWOai. 29. Kal iraptfii&aavTO aürdV, Xfyoircs, " Meiros u.£0\'
t\'llJ.wv, Sn irpos Itrttlpav tori, Kal kc\'kXikcp f) rjp.é\'pa." * Kal €icrf)\\Oe
tmu p.elvai triiv aÜToïs. 30. Kal èyéVeTO Iv t£> KaTaKXiOfji\'ai ad-rov
jicT aürüf, Xa(3uf Tof apToc cüXóyrjo-e, Kai KXdo-as èireSiSou auroïs.
31. aÜTwv 8è OM|irM)(Af|<rcu\' ol d<f>9aXuoi, «al «irÉ\'yywo-ai\' aÜTÓV • Kal
aÖTos dif>avTos e\'yéVtTO dir\' airüiv. 32. Kal eliroc irpos dXXf]Xous>
" Oi\\l ff KapSia Tjp.üi\' Kaiop.ti\'1) t}p «V ^aïf,4 is t\'XdXei ffp.lv iv Tjj
1 Swf;iY,yt«o-ev in BL (Tisch., W.H. text). D lias t|v before ap£aptvos with
tf>i*->>:\'(.uciv (W.H. marg.).
\' irpoo-eiroiTio-oTO in fr^ABDL I; for iroppurcpu (in NDL) AB 382 have
freppuTcpov iW\'.lI.).
1 t)8i] before t) rjp. in fr$BL 1, 33 al.
* So in t^ALX al. pi. BD omit cv i)p. (W.H.). For xaioptvi) D has K«aXvu-
|i€vr| (W.H. marg.).
iraOctv on ïSti. Meyer supplies Set,
Bornemann toüto iraBóvTa, the Vulgate
oütw = et ita intrare.—Ver. 27. Kal
ap{jdu.evo$ ótto, etc.: there is .1
grammatical difficulty here also. He
might begin from Moses, but how could
He begin from Moses and all the
prophets ? Hahn, after Hofmann,
suggests that Moses and the prophets
together are set in contrast to the rest of
the O.T. But Lk. seems to have in
mind not so much where Jesus began as
uihat He began to do, viz., teach =
beginning (to instruct them) from Moses,
etc.—Ver. 28. irpoo-eironio-a-ro, He
assumed the air of one going farther.
The verb in the active means to bring
about that something shall be acquired
by another, in middle, by oneself =
"meum aliquid facio" (Alberti, Observ.
Phil., ad loc). Jesus wished to be in-
vited to stay.—Ver. 2g. irapcj3ido-avro,
they constrained by entreaty, again in
Acts xvi. 15, found in Gen. xix. 9.—utS\'
T|u&v, with us, presumably in their home
or lodgings. If they were but guests
they could not well invite another.—
irpos co-irepav, kIkKikcv tj t|.: two plirases
where one was enough, by way of press-
ing their fellow-traveller. They make
the most of the late hour, whieli is not
their real reason.—Ver. 30. XafSwv t. o.,
etc.: Jesus possibly by request assumes
the position of host, prepared for by the
previous exercise of the function of
Master. By this time a suspicion of who
He was had dawned upon the two
disciples. While He spoke old impres-
sions of His teaching were revived
(Pricaeus).—Ver. 31. 8iT]voix0i1o~av oX
è<f>., their eyes were at length opened, a
Divine effect, but having its psychological
causes. Euthy. suggests the use of the
well known blessing by Jesus as aiding
recognition. The opening of the mind
to the prophetic teaching concerning
Messiah\'s suftering was the main pre-
paration for the opening of the eyes
The wonder is they did not recognise
Jesus sooner.—a<J>avTos: an early
poetical and late prose word = ö^avqs,
not in Sept., here only in N.T. After
being recognised Jesus became invisible,
air\' aÜTÜv, not to them (avTots) but from
them, implying departure from the house.
Some take ó())avTos adverbially as qualify.
ing the departure = He departed fiom
them in an invisible manner.
Vv. 32-35. After Jesus\' departure.—
Ver. 32. t| KapSia Kaio|i<Vi|, the heart
burning, a beautiful expression for the
emotional effect of new truth dawning
on the mind; common to sacred writers
{vide Ps. xxxix. 4, Jerem. xx. 9) with
profane. Their heart began to burn
while the stranger expounded Scripture,
and kept burning, and burning up into
ever clearer flame, as He went on—
" valde et diu," Hengel. It is the heart
that has been dried by tribulation that
burns so. This burning of the heart
experienced by the two disciples was
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EYAITEAION
649
27—42.
6Sfi, Kol\' &i hi-qyoiyev tJuxc Tets Ypa<J><£s;" 33. Kol Ayaordrifs
aÜTrj ttj <3pa, ÜTf£crrp£\\l/av eis \'lepoucraX-qp., Kal eupoi\' auvr\\Qpoicr-
LteVous* tous IcScKa «al tous aue aÜTOÏs> 34. Xfyorras, "*Oti
TJY^pSr) 6 Küpios órrus,* Kal U(p9r) Xip.&m." 35. Kal oötoI i%i)-
yoüVTO to Iv ttj 68w, Kal (2>s tyv<A<rQr\\ oötois iv tjj kXóo-ci toü aprou.
36. TaÜTO 8è avrSiv XaXoiinw, auTO? é \'ItjctoCs 4 €<m) éV peVa»
auTÜf, Kal Xe\'yei aÖToïs, " Eïprjvri öu,ïi\\s 37. nT0t)9eVT£s * 8è xal
?p.iJ>o|3cH yerópEirn èSÓkoui\' TryeOpa Otwptiv. 38. Kal etirci\' c.ütoTs,
"Ti TCTapaypéVoi itrti; Kal 8ian SiaXoyio-pol &va.$aivou<nv iv
toIs KapBiais7 up-Ctv; 39. Ï8«T€ Tas X^P^S pou Kal tous tr<58as
iiou, oti aÜTC-s iy<ó eïp-i 8 • h >|/r|Xa(|>T)craTÉ\' p.6 Kal iSéts • Sti TTKeCp-a h Acti xvH
crapxa Kal è<nia oük ?xel- KaÖüJS Èpè Oewpeire Ixorra." 40. Kal Xii. 18. 1
touto eiirwc £ir£OEi$ei< auTois Tas x£tPas Kat T0US iroöas. 41. «Ti
8è dmoroucTttii\' a(nS>v diro ttjs XaP^s Kt" öaup.a^ói\'Tui\', eiirei\' aÜTOis>
"*Ex«t^ Ti Ppucnjiov iV0a8e;" 42. Oï Sè é\'TrÉSuKai\' aÜTw tx^uos
1  ^BDL 33 omit icau
2 i)6poi<rpcvov$ in ^IÏD 33.
4 Omit o I. NBDL 61 al.
• ovtus T)Y«p- ° K. in ^BDL i, 131.
*  Kaï \\tyti atiTois «ip. "piv wanting in üabeli\'M; a " Western non-interpola<
tion," W.H. App. Omitted also by Tisch.
• B has 9por|fl£VT£s (W.H. marg.).
7 tij KapSia in BD.                         s €70» eipi avTOS in ^BL 33.
\'Dabef1 syr. cur. omit ver. 40. A " Western non-interpolation," W.H.
36. t<rrr\\ 4v p&rc|> a. suggests an appear-
ance as sudden as the departure from the
two brethren.—Ver. 37. irveSua, a spirit,
»*.«., a form recognisable as that of Jesus,
but of Jesus not risen but come from the
world of the dead disembodied or only
with an apparent body ; therefore they
were terrified at the sight, notwithstand-
ing what they had heard.—Ver. 38. t£
TETapavpcVoi «c~r«; why are ye disturbed ?
or about what are ye disturbed ? taking
tC as object of Tcrop. (Schanz).—Ver. 39.
Taf x€\'P^\' PLOV\' etc-• Jesus shows His
hands and feet with the wounds to
satisfy them of His identity (óti ty<& «tai
avTiis). Then He bids them touch Him
(\\Jii|Xa4>tio-aT« pc) to satisfy themselves
of His substantiality.—i8ct€, see with
the mind; with the eye in case of the
preceding tSrre.—5ti: either that, or
because.—Ver. 40. Very nearly John xx.
20 and possibly an interpolation. It
seems superfiuous after ver. 39.—Ver. 41.
iirè rijs Xapü$> a psychological touch
quite in Lk.\'s manner. Cf. xxii. 45:
there asleep from grief, here unbelievert
from joy. Hahn takes \\apa. objectively.
—Ti Ppuo-ipov, anything eatable, here
typical of the experience of the whole
early Church when it got the key to the
sufferings of Jesus (Holtzmann, H. C).
Their doubt and its removal was common
to them with many, and that is why the
story is told so carefully by Lk.—üs
IXaXei, ü; Si^voi7ev (without Kal), as He
spoke, as He opened, etc. ; first the
general then the more specific form of
the fact.—Ver. 33. aiiT-fi i-g Spa: no
time lost, meal perhaps left half finished,
no fear of a night journey; the eleven
must be told at once what has happened.
" They ran the whole way from overjoy "
(viro ir£pixap«Caï), Euthy. Zig.—Ver.
34. XfyovTas: the apostolic company
have their story to teil: a risen Lord
seen by one of their number. The two
from Emmaus would not be sorry that
they had been forestalled. It would be
a welcome confirmation of their own ex-
perience. On the other hand, the com-
pany in Jerusalem would be glad to hear
their tale for the same reason. So they
told it circumstantially (ra iv tq óSü>,
ver. 35).
Vv. 36-43. Jesus appears to the eleven
(ef. Mk. xvi. 14, John xx. 19-23).—Ver.
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650                         KATA AOYKAN                           xxiv.
iirroG p-epos. Kal dirè u.eXicrcrïou xrjpiou.1 43. Kal XafJwy éViómof
aÜTwv ë<pay<i>. 44. Elrtt 8è auToïs,8 " OUtoi ol Xoyoi,* 0S9 èXdXr|cra
irpès üfias Iti we aöv ip.11\', Sti 8eï irXr|p(a0f]i\'ai irdWa Ta yeypap.p.ei\'a
ie tu» i\'ó|iu Mua^ais Kal TTpocp^Tais * Kaï i|/aXp.oïs irepl ^jjioG." 45.
TóVe 8ii^i\'oi|ei\' aÜTÜf T<W poOk, toG auvieVai Tas ypa<pd$ • 46. Kal
etirtf auToïs, "*Oti outu yéypaiTTai, Kal outws ?8«i * iraBelv Toe
Xpi(7T0i\', Kal draortjcai «-K vtKpCiv Tij TptTï) r|p.epa, 47. Kal Krjpux*
6f}eai iiri tij öfóp-aTi aÜToG pcTai\'oiap Kal* a<f>ccriy dpap-nwv eis
ïrdWa Ta éOw], dpÊajieeov7 airo \'ispoucraXiip.. 48. ujxcïs Se" êoTe 8
1 cat airo pcX. Ktjp. omitted in ^ABDL (Tisch.; W.H., text, with the words in
•arg.). A Syrian and Western interpolation.
* Tpos qvtovs in fc^BLX 33.
» Add uov ABDL 33.                              • B has tou irpo<|>. (W.H.).
\' «ai ovtu« iSci omitted in fc^BCDL abc e iï1; an explanatory addition.
• cis in NB (Tisch., W.H., text). CD have xai (W.H. marg.).
\' ap£ap.tvoi in ^BCLNX 33 (Tisch., W.H.).
1 {$BCL have vpiis without 8e, and BD omit «m.
XÓ701, etc, these are the words. With
Euthy. Zig. we naturally ask: which ?
(ovtoi • iroioi 1 and there he leaves it).
Have we here the concluding fragment
of a longer discourse not given by Lk.,
possibly the end of a document contahv
ing a report of the words of Jesus
generally (so J. Weiss in Meyer)? As
they stand in Lk.\'s narrative the sense
must be: these events (death and
resurrection) fulfil the words I spoke to
you before my death. If that be the
meaning the mode of expression is
peculiar.—«V t. v. Muc-lus, etc.: Moses,
Prophets, Psalms, a unity (no article
before irpo<j>TJTais or <|mXp.oïsl = the
whole O.T. canon. So most. Or, these
three parts of the O.T. the main sources
of the Messianicprooff Meyer, Hahn.etc).
The latter the more likely.—Ver. 45
points to detailed exposition of Messianic
texts, generally referred to in ver. 44, as
in the case of the two brethren.—Ver.
46 gives the conclusion of the expository
discourse in Christ\'s own words (koX
«tirev, Sri) = the gist of prophecy is : the
suffering and resurrection of the Christ,
and the preaching in the name of the Risen
One, to all nations, of repentance unto the
remission of sins.—Ver. 47. &p|ap,evoi:
this well-approved reading gives a satis-
factory sense. We have to suppose a
pause and then Jesus resuming says to
the eleven—" beginning," the implied
though not expressed thought being:
this preaching of repentance to the
nations is to be your work; or go ye
only in N.T.—Ver. 42. Airè pcXurcrCov
Ki)p(ov, of a bee-comb. The adjective
ueX. occurs nowhere else. KTjpiov is the
diminutive of KT)pós. The words are
probably a gloss.—Ver. 43. That Jesus
ate is carefully stated. The materiality
thus evinced seems inconsistent with
the pneumatic nature of Christ\'s body as
suggested by sudden appearing and de-
parture, and with the immortal form of
embodied life generally. Hahn suggests
that the materiality was assumed by
Jesus for the moment to satisfy the
disciples that He had a body, and that
He was risen. Euthy. Zig. expresses a
similar view, stating that Jesus ate and
digested supernaturally (iirep<J>vüis), and
that what He did to help the faith of the
disciples was exceptional in reference to
the immortal condition of the body,
which can have nothing to do with
wounds or food (ovScls yap «repos p«Ta
tt)V a<t>6ap<r£ai\' tov cruuaros órreiXas
«|ei, f| Ppiaiv irpoo-110-CTai).
Vv. 44-49. Parting words.—clire Se
aÜToïs : it is at this point, if anywhere,
that room must be made for an extended
period of occasional intercourse between
Jesus and His disciples such as Acts i. 3
speaks of. It is conceivable that what
follows refers to another occasion. But
Lk. takes no pains tö point that out.
His narrative reads as if he were still
relating the incidents of the same meet-
ing. In his Gospel the post-resurrection
scènes seem all to fall within a single
day, that of the resurrection.—ovtoi ol
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EYAITEAION
651
43—J3-
p-dp-rupes toutu»\'. 49. «ai J8ou, èyi AwmttAXw J tV üirayyeXiai\'
ToO iraTpós ftou i<fr\' upas • üjxets &€ KaOicraTe «V ttj itóXci \'lepoucraXi^fi,
lus ou £kSu\'(jT|a06 SuVau.ip i£ ü\\|/ous." *
50. Elrjyayï 5« aü-roüs 4\'Ju4 êws eis8 Bt)9aiaai" Kal cNrdpas tAs
Xeipas aÜToü, euXóyTjo-ee afiTous. 51. Kal fyéVtTO «V toi «üXoveiK
ouTOf aÜTous, SttVn) dir\' aürwi\', Kal dfccplpeTO *ls Toe oupaecV.\'
52. Kaï aÜTOi irpoaKuv^cran-es auTÓV,T üireorpe<|/af t!s \'kpoucraXfju,
fiera xapds p.€ydXr]s • 53. Kal rjo-ar SiaTrarros Iv tü Upw, aïfOÜVTes
Kal cuXovoürrcs 8 TOf ©eóV. \'Ap;rji\'.*
1  Kai iSov cyw in ABC al. (W.H.); omit iSov NDL (Tisch.). ^cBLXA 33 have
c£airocrTcX\\w (Tisch., W.H.).
2 Omit lep. ^BCDL codd. vet. Lat             * e| u ods Svvauiv in ^BCL 33.
4 Omit c|w J^BCL 1, 33.                               » For cis NBCDL 1, 33 have irpo«.
• xai avt()). eis t. ovp. is wanting in fc$*D a b c e 1 ff\'. A " Western non-interpobv
tion," W.H. App.
7 irpoo-Kvv. av-rov wanting in D a b e ff*. A "Western non-interpolation,"
W.H. App.
• oivouvtcs only in D a b e ff* (Tisch.). NBC*L have «vXo-yovvTtf only (W.H.
text).
•  Au.t]v is wanting in fc$C*DL t, 33 al.
and do this—bezinning at Jerusalem.—    considerations influenced transcription,
Ver. 48. pap-rvpcs t., the witnessing    leading, e.g., to the adoption of irpès
function refers mainly to the resurrec-    instead of cis (in AC\'X, etc). Bethany
tion, not exclusively as i. 2 shows.—   lay on the eastern slope of Ólivet, about
Ver. 49. tt)v <iroYY«X£av t. ir.: the    a mile beyond the summit.—Ver. 51.
promise is the Spirit spoken of in pro-    SieVrri, parted; taken by itself the verb
phetic oracles (Is. xliv. i., Joel ii. 28,    might point merely to a temporary
etc).—xaSitrart, sit stilt, patiently but    separation, but even apart from the next
with high hope.—?*>s ov : without fiv,    clause, referring to the ascension, it it
because the power is expected to come    evidently meant to denote a final leave-
without fail.—ivSvo-rjo-Oe : till ye be in.    taking.—Kal ave4>/p«TO, etc.: the absence
vested, a natura! figure, and no mere    of this clause from fc$D and some old
Hebraism. Cf. Rom. xiii. 14, Gal. iii.    Latin codd. may justify suspicion of a
27. There may be a reference to warlike    gloss, meant to bring the Gospel state-
armour (Siktjv iravoirXias, Euthy. Zig.).     ment into line with Acts. But on the
Vv. 50-53. Fareweü I (cf. Mk. xvi.    other hand, that the author of both
19, 20, Acts i. 9-12).—Ver. 50. t^va-ye:    books should make a distinct statement
does this imply that Jesus walked    concerning the final departure of Jesus
through the streets of Jerusalem towards    from the world in the one as well as in
Bethany visible to all ? Assuming that    the other was to be expected.—Ver. 52.
it does, some {e.g., Holtz. in H. C.) find    ue-ra x*pa« ptyaX-ris, with great joy, the
here a contradiction of the statement in   joy of men convinced that their Lord
Acts x. 41 that Jesus was manifested    was risen and gone up to glory, and that
after His resurrection only to chosen    great events were impending in connec-
witnesses.—!{w: the best MSS. leave    tion with the promise of the Spirit.—
this out, and it seems superfluous after    Ver. 53. 8ii irav-r&s (\\p<5vov understood),
HAy-» but such rcpetitions of the pre-    continually, i.e., at the hours of worship
position are by no means uncommon in    when the temple was open. By frequent-
Greek (examples in Bornemann).—{us    ing the temple the disciples remained
irpès («Is T.R.): this reading adopted    faithful to the programme " beginning at
by the revisers they render: " until they    Jerusalem". To the Jew first, and with
were over against," which brings the in-    the Jew as far and as long as possible:
dication of place into harmony with that    such was Lk.\'s habitual attitude; manifest
•n Acts i. 12. Possibly harmonistic    throughout in the Gospel and in Acts.
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THE GOSPEL
ACCORDINO TO
JOHN
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INTRODUCTION.
Authorship. The importance of ascertaining the authorship of
the Fourth Gospel can hardly be exaggerated. In no other Gospel
have we the direct testimony of an eye-witness. Luke expressly
informs us that his information, although carefully sifted, is at
second hand. If in Mark we have the reminiscences of the Apostle
Peter, these are related not by himself but by his companion and
interpreter John Mark. In the first Gospel we probably have in a
more or less original form the collection of our Lord\'s sayings
which Papias tells us was made by Matthew; but certainly the
original work of Matthew did not exactly coincide with our present
Gospel, and to what extent alteration has been made upon it, it is
not easy to say. But the Fourth Gospel professes to be the work
of an eye-witness, and of an eye-witness who enjoyed an intimacy
with our Lord allowed to none besides. If this claim be true, and if
the Gospel be indeed the work of the Apostle John, then we have
not only the narrative of one who saw and was a part of what he
records, but we have a picture of our Lord by one who knew Him
better than any one else did.
On examination the contents of this Gospel are found to be of
such a character as to make it imperative that we should know
whether we can trust its statements or not. The author of the
Gospel not only expresses his own belief in our Lord\'s divinity, but
he puts words into the mouth of Jesus which even on close scrutiny
seem to many to form an explicit claim to pre-existence and thus to
imply a claim to divinity. If these claims and statements merely
reflect the belief and opinion of the third or fourth generation and
not the very mind of Christ Himself, then they are important mainly
as historical evidence of a growing tradition and not as giving us the
firm basis on which the Church may build. But if an apostle was
responsible for the Gospel, then the probability is that the utterances
which are referred to Christ nearly, if not absolutely, represent His
very words, and that the doctrinal position of the author himself is
not one we can lightly set aside. For, although apostolic author-
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6$6                                INTRODUCTION
ship does not guarantee absolute accuracy in detail, and although we
cannot determine the relation of the record to the words actually
spoken by Jesus until we have ascertained the object and point of
view of the writer, yet apostolic authorship not only flxes the date
within certain Iimits, but also determines to a considerable extent
the probable spirit, attitude, means, and object of the writer.
Critics who find themselves unable to admit apostolic authorship
lay stress upon the value of the Gospel as exhibiting the faith of the
Church in the early part of the second century and the grounds on
which that faith restcd. Thus Weizsacker declares that the debatea
regarding the divinity of Christ are a mere reflex of the time in
which the evangelist lived—a time when, according to Pliny,
Christians were accustomed to sing hymns to Christ as God and
were creating a fuller dogma of His divinity. The Johannine Christ
occupies no relation to the Law, because for the Church of the
evangelist\'s day the Law was no longer of present interest as it had
been in a former generation. The strife exhibited in the Gospel did
not belong to the life of Christ, but is a strife of the Epigoni.
Holtzmann is of the same opinion. The Gospel has value as a
mirror of the times in which the writer lived and of the experiences
through which the Church had reached that period; but when we
proceed to use the Gospel as a record of our Lord\'s life we must
bear in mind that the author meant to portray the image of Christ
as that image lived in his own soul and in the Church for which he
wrote ; and as, in his view, it should live in the Church of all times
as the image of the Godhead. Oscar Holtzmann (Das jfohannes-
evangelium, 1887, p. 137) believes that the writer sought to write a
life of Jesus which should be in keeping with the thought of his
time; and with this object he used the material furnished by the
Synoptists and by the oral tradition of his day, correcting and
amplifying to suit his purpose.
Schürer (Vortrage d. theol. Konferenz xu Giessen, 1889, Über d.
gegenwartigen Stand d. jfolianneiscken Frage) maintains that the
worth of the fourth Gospel lies, not in its historical narrative, but in
its expression of the conviction that in Jesus Christ God revealed
Himself. This is the essence of Christianity ; and this is the funda-
mental thought of the Gospel. Nowhere in the New Testament is
it presented with such clearness, with such ardent faith, with such
victorious confldence. Accordingly, though this Gospel as a source
of history must take a lower place than the synoptic Gospels, it
must always have its worth as a witness of the Christian faith.
Doubtless the Gospel has a value, whoever is its author, and
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657
INTRODUCTION
whatever its date. But if it is not historically reüable and If the
utterances attributed to our Lord were not really uttered by Him
but are merely the creation of the writer and ascribed to the
Founder of the Church to account for and justify some of its
developments, plainly its value is widely different from that which
attaches to a reüable record of the words and actions of Jesus.
The faith and life of the Church of the second century is not
normative; and if in this Gospel all that we have is a reflex of that
life given in terms of the life of Christ, we have, no doubt, a very
interesting document, but not a document on which we can build
our knowledge of our Lord. Nay, professing, as this record does, to
be historically reüable, the Church has been throughout its history
gravely in error regarding the claims of its Founder, and this error
lies at the door of the author of the Gospel. It is of the flrst
importance, therefore, that we ascertain whether the writer had the
means of being historically trustworthy, whether he was an eye-
witness or was entirely dependent on others for his information.
1. External evidence in Javour of jfohannine authorship. In
ezamining the Christian literature of the second century with a view
to ascertain the belief of the Church regarding the authorship of
the Fourth Gospel, it must be borne in mind that there are many
instances in which the classical writers of antiquity were not quoted
for some centuries after their works were published The character
and position of the New Testament writings, however, made it likely
that they would at once and frequently be referred to. But although
the second century was prolific of Christian writings, their extant
remains are unfortunately scanty. We might have expected definite
information from the exegetical writings of Papias and Basileidcs,
and possibly some allusions in the histories of Hegesippus, but of
these and other important documents only the names and a few
extracts survive. It is also to be borne in mind that the mode of
quotation in vogue at that time was different from our own. Books
were not so plentiful, and they were more cumbrous. Accordingly
there was more quotation from memory and little of the exactness
which in our day is considered desirable. It was a common practice
with early writers to weave Scriptural language into their own text
without pausing to say whence these allusions were derived The
consequence is that while such allusions may seem to one reader to
carry evidence that the writer is making use of such and such a
book of Scripture, it is always open to a more sceptical reader to
say that the inexactness of the allusion is rather a proof that the
book of Scripture had not been seen, and tbat some traditional
42
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658                                1NTR0DUCTI0N
saying was the source of the quotation. And even where explicit
quotations occur, no light may be thrown on the authorship of the
book quoted, except in so far as they indicate the date of its conv
position.
It is not questioned that in the last quarter of the second century
the Pourth Gospel was accepted by the Church as the work of the
Apostle John, and was recognised as canonical. This is a fact not
questioned, but its importance may easily be underrated and its
significance missed. Opponents of the Johannine authorship have
declared it to be " totally unnecessary to account" for this remark-
able consent of opinion. But the very fact that a Gospel so
obviously different from the synoptic Gospels should have been
unanimously received as Apostolic is a weighty testimony. Its
significance has been admirably summarised by Archdeacon Watkins
(Bampton Lectures, p. 47): " lt is not that the Fourth Gospel was
known and read as the work of St. John in the year a.d. 190 or 180
or 170; but that it was known and read through all the extent of
Christendom, in churches varying in origin and language and history,
in Lyons and Rome, in Carthage and Alexandria, in Athens and
Corinth, in Ephesus and Sardis and Hierapolis, in Antioch and
Bdessa ; that the witness is of Churches to a sacred book which was
read in their services, and about which there could be no mistake,
and of individuals who had sacriflced the greatest good of temporal
life, and were ready to sacriflce life itself as a witness to its truth;
that these individual witnesses were men of culture and rich mental
endowment, with full access to materialsfor judgment, and full power
to exercise that judgment; that their witness was given in the face
of hostile heathenism and opposing heresy, which demanded caution
in argument and reserve in statement; and that this witness is clear,
deflnite, unquestioned ".
To this universal consent the sole exceptions were Marcion and
the Alogi, and possibly Gaius.1 During the decade a.d. 160-170
there existed in Asia Minor some persons who discovered in the
Gospel traces of Gnostic and Montanistic teaching. They held their
place in the Christian Church, but discarded the Johannine writings
and ascribed them to Cerinthus. Bpiphanius gives them the name
of "AXoyoi [unreasonable, irrational] because they did not accept the
Logos proclaimed by John.1 Harnack justly maintains that this is
1 See Rendel Hatris\' Htrmas in Arcadia and othcr Essays, 1896.
* Epiphan., Hatrts., 51, 3, defines this herety as &iroj3a\\Xov<rav luawov rif
pCfJXovf. \'Eirtl ovv tov Xóyov ov Se\'xovTai tov irapa \'Iwawov KCKi)piry|Wvov,
\'AXoyoi K\\T)0iierovTai. See Harnack, Das N. Test. urn d. Jahr 200, pp. 58-701
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INTRODUCTION
" of the highest signiflcance " for the history of the Canon; but it
has little or no signiflcance for the criticism of the Gospel, because
the rejection of the Gospel proceeded wholly on dogmatic grounds.
lts ascription to Cerintlius, an impossible author, betrays the reck-
lessness of the judgment pronounced; while the naming of a
contemporary and fellow-townsman of the Apostle may be accepted
as an indication of the true date of the Gospel. Some of the
scholars who are best informeel regarding the second century, such
as Hilgenfeld and Salmon, are inclined to believe that no such sect
as the Alogi ever existed, although one or two individuals may have
held the opinions identifled with that nickname. If they existed, their
rejection of the writings of John demonstrates that previous to their
time these writings had been accepted as Apostolic and authoritative.1
Marcion\'s neglect of the Johannine books is equally unimportant for
the criticism of the Gospel.
In the writings of Irenaeus, who was bom, according to Lipsius,
about a.d. 130, and whose great work against Gnosticism may be
dated between 180-185, the Fourth Gospel is referred to the Apostle
John and is regarded as canonical. In a well-known passage
(Contra Haer., III., xi., 8) this representative writer even argues that
in the nature of things there can be neither more nor fewer than
four Gospels, as there are four zones of the world in which we live,
and four principal winds. In accordance with this natural fourfold-
ness the Word who designs all things has given us the Gospel under
four aspects but united and unifled by one Spirit. Additional
importance has been given to this statement by the suggestion of
Dr. Taylor of Cambridge that Irenaeus borrowed this idea from
Hermas. This writer, who belongs to a much earlier period than
Irenaeus, in speaking of the Church says: " Whereas thou sawest
her seated on a couch, the position is a firm one; for the couch has
four feet and standeth firmly, for the world too is upheld by means
Watkins\' B. L., p. 123 ; Salmon\'s Introd., p. 229; Sanday\'s B. L., p. 64 ; and cf.
Irenaeus, Haer., III., xi., 9.
1 Dr. Plummer, after discussing the rejection of the Gospel by Marcion and the
Alogi, proceeds: " All this tends to show that if the Fourth Gospel was rejected in
certain quarters for a time, this tells little or nothing against its genuineness.
Indeed it may fairly be said to teil the other way; for it shows that the universal
recognition of the Gospel, which we find existing from a.d. 170 onwards, was no
mere blind enthusiasm, but a victory of truth over baseless, though not unnatural,
luspicion. Moreover, the fact that these overwary Christians assigned the Gospel
to Cerinthus is evidence that the Gospel was in their opinior. written by a contem-
porary of St. John. To concede this is to concede the whole question " (Cambridgi
Greek T*tt. ; Gospel ace. to St. John, n. 24).
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INTRODUCTION
of four elements".\' If we could accept Dr. Taylor\'s view and
believe that the four Gospels are here alluded to, we should have
the earliest testimony to our four canonical Gospels; but it may so
reasonably be doubted whether the reference is to four Gospels that
the passage cannot be appealed to without hesitation.
But it is the connection of Irenaeus with Polycarp which has
always been considered the significant element in his testimony.
Eusebius (H. E., v., 20) has preserved a letter written by Irenaeus to
Plorinus, in which he reminds him how they had together listened to
Polycarp in their youth: " I distinctly remember the incidents of
that time better than events of recent occurrence; for the lessons
received in childhood, growing with the growth of the soul, become
identified with it; so that I can describe the very place in which the
blessed Polycarp used to sit when he discoursed, and his goings out
and his comings in, and his manner of life and his personal appear-
ance, and the discourses which he held before the people; and how
he would describe his intercourse with John and with the rest who
had seen the Lord, and how he would relate their words. And what
were the accounts he had heard from them about the Lord, and about
His miracles, and about His teaching, how Polycarp, as having
received them from eye-witnesses of the life of the Word [-rijs twtjs
toC Aóyou], used to give an account harmonising on all points with the
Scriptures."8 The Scripture in which "the life of the Word" can
be traced is the Fourth Gospel. Polycarp does not refer his hearers
to that Gospel, because having himself been a pupil of John, he pre-
ferred to relate what he had heard from him. But Irenaeus recog-
nised that Polycarp\'s oral tradition was in harmony with the Gospel.
Besides, John lived to the times of Trajan, whose reign began in a.d.
98, while Polycarp was born not later than a.d. 70, and was put to
death in 156, so that the first thirty years of his life coincided with
the last years of John\'s, and the last thirty years with the youth of
Irenaeus. This being so, can it fairly be said to be likely that after
such intimacy with Polycarp as Irenaeus claims, he should not know
whether John had written a Gospel or not? Is it conceivable that
a young man of an intelligent and inquiring turn of mind should
have been in daily communication with a pupil of the Apostle\'s, and
should never have discovered the origin of the most remarkable
document of primitive Christianity ?
But Irenaeus is not the earliest writer who ascribes the Fourth
1 See Taylor\'s Hcrmas and the Four Gospels. Cambridge, i8ga.
a This argument is put in an interesting and conclusive form by Dr. Dale in his
Living Christ and the Four Gospels, pp. 149-151, 281-284.
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INTRODUCTION
Gospel to the Apostle John. This distinction belongs to Theophilus
of Antioch. His treatise, Ad Autolycum, was probably of an earlier
date than Irenaeus\' great work, and in this treatise, speaking of
inspired men, he says : " one of whom, John, says, In the beginning
was the Word".
The date of the Muratorian Canon is so much debated that it
cannot be cited as a witness anterior to Irenaeus. But it records an
interesting tradition of the origin of the Gospel. " The fourth of
the Gospels is by the disciple John. He was urged by his fellow
disciples and bishops and said, \' Fast with me this day and for three
days and whatever shalt be revealed to any of us let us relate it\'.
The same night it was revealed to the Apostle Andrew that John
should write the whole in his own name, and that all the rest should
revise it." Whatever may be thought of this tradition, it is at all
events evidence that for some considerable time prior to the publica-
tion of the Muratorian Canon the Fourth Gospel had been accepted
as the work of John.
The esteem in which the Fourth Gospel was held about the
middle of the second century is evinced by the place it holds in the
Diatessaron of Tatian. This harmony of the four Gospels opens
with a portion of the Fourth Gospel. What may reasonably be
gathered from the existence of such a work is fairly stated by
Harnack in his article on Tatian in the Encyc. Brit.: " We learn
from the Diatessaron that about a.d. 160 our four Gospels had
already taken a place of prominence in the Church, and that no
others had done so ; that in particular the Fourth Gospel had already
taken a fixed place alongside of the three synoptics ". But this is
too modest an inference. Prof. Sanday has shown that the text
used in the composition of the Diatessaron does not represent the
original autograph of the Gospel, nor a first copy of it, but that
several copyings must have intervened between the original and
Tatian\'s text; that in fact this text was derived " from a copy that
is already very corrupt, a copy perhaps farther removed (if every
aberration is taken into account) from the original text than the text
which was committed to print in the sixteenth century. This is a fact
of the very highest signifleance, and it is one that the negative critics
in Germany have, to the best of my belief, entirely overlooked."\' The
date of the Gospel is thus pushed back considerably.
With the writings of Tatian\'s master, Justin, we pass from the
second into the first half of the second century. Dr. Hort places his
See also Kanis\' Preliminary Study, tte., p. 56.
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INTRODUCTION
martyrdom in the year a.d. 149, and his writings may, with Lightfoot,
be dated in the fifth decade of the century. That he made use of
the Fourth Gospel, although hotly contested a few years ago, is now,
since the investigations of Drummond and Abbot, scarcely denied.1
And indeed several passages in Justin\'s writings are indisputable
echoes of the Gospel. In the Dialogue with Trypho (c. 105) he
expressly states that his knowledge of Jesus as the only begotten of
the Pather and as the Logos was derived from the Gospels, that is,
from the Fourth Gospel, for none of the synoptics speak of the Logos.
In his First Apology (c. 63) he says of the Jews: "They are justly
upbraided by Christ Himself as knowing neither the Father nor the
Son ". In the same Apology (c. 61), in explaining baptism, he says:
" For Christ also said, Except ye be born again ye shall in no wise
enter into the Kingdom of Heaven ". Other passages have a similar
bearing.
In the Apostolic Fathers we find no express references to the
Fourth Gospel, but there are not wanting echoes which indicate a
familiarity with its teaching. Thus in the epistles of Ignatius written
in the year a.d. 110 while the writer was on his way to martyrdom,
are found such expressions as " the Spirit . . . knoweth whence it
cometh and whither it goeth," an obvious reminiscence of our Lord\'s
conversation with Nicodemus. And when we find Ignatius speaking
of Jesus as " the door of the Father," " the Shepherd," " the Son
who is His Word," the probability is that these expressions were
derived from the Gospel.
Polycarp\'s one epistle dates from the same year a.d. 110. It is a
brief letter, and no reference to the Fourth Gospel occurs in it. But
he quotes from the First Epistle of John, and as no one doubts that
the Gospel and the Epistle are from the same hand, it can at any
rate be concluded that the writer of the Gospel " flourished before
Polycarp wrote ".
Papias of Hierapolis, although not usually numbered among the
Apostolic Fathers, was a contemporary of Polycarp, and his life
overlapped that of the Apostle John by about twenty-five years. He
wrote the earliest known commentary, entitled An Exposition of
our Lord\'s Oracles. Most unfortunately this book is lost, and
among the many rich discoveries which modern research is making
none could be mose valuable than the discovery of this work of
Papias. The fact remains that he did write it, and therefore had
some written material to proceed upon. And significant allusion is
1 See Abbot\'s Critical Essays ; Purve», Ttst. of Justin ; Norton, Gmuinentss
tfthi Gosptls.
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INTRODUCTION                                663
made to this work in an old Latin argument preflxed to the Gospel
in a MS. of the ninth century, which says: "The Gospel of John
was revealed and given to the churches by John while he still
remained in the body, as one named Papias of Hierapolis, a beloved
disciple of John, related in his five books of expositions ".
The testimony of heretics is equally decisive. Prom the decade
A.d. 160-170 we receive a significant witness in the commentary on
the Gospel of John by Heracleon, a pupil or companion of Valentinus,1
(yrupifior is Origen\'s word). Mr. Brooke, who edited the extant
portions of this commentary for Armitage Robinson\'s Texts and
Studies, arrivés at the conclusion that it must be dated shortly
after the death of Valentinus, that is to say, not much later than
a.d. 160. " The rise of commentaries shows an advanced stage in
the history of the text of the Fourth Gospel" (Lightfoot, Bibl.
Essays, p. 111). And the reason for Heracleon\'s choosing this
Gospel as the subject of a commentary is that Valentinus and his
school borrowed from it much of their phraseology, and hoped by
putting their own interpretation on it to gain currency for their
views. We have, then, this remarkable circumstance that shortly
after the middle of the second century the Fourth Gospel occupied
such a position of authority in the Church that the Gnostics con-
sidered it of importance to secure its voice in favour of their views.
No wonder that even Volkmar should exclaim: " Ah ! Great Godt
if between a.d. 125 and 155 a commentary was composed on John\'s
Gospel such as that of which Origen has preserved considerable
extracts, what yet remains to be discussed ? It is very certain that
it is all over with the critical thesis of the composition of the Fourth
Gospel in the middle of the second century."*
But there is evidence that even an earlier Gnostic teacher made
use of this Gospel. Hippolytus (Philos., vii., 22), in giving an account
of the opinions of Basileides, who flourished at Alexandria about the
year a.d. 125, quotes him in the following terms: "This," says he
(«\'.#., Basileides), "is that which is said in the Gospels, \'That was the
true light which lighteth every man that cometh into the world \' ".
The words are cited precisely as they stand in the Fourth Gospel,
and as they are not words of Jesus, which might have been handed
down through some other channel, but words of the evangelist
himself, they prove that the Gospel existed before the year a.d. 125,
The attempt to evade this conclusion by the suggestion that
1 Valentinus himself used " integro initmmtnto," ÜW whole N.T. ai Tertullian
received it. Tert., Pratscr., 38.
* See Reynolds, Pulpit Com., p. 29,
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INTRODUCTION
Hippolytus is quoting the followers of Basileides rather than himself
has been finally disposed of by Matthew Arnold (God and the Btble,
268-9). But even Basileides was not the earliest Gnostic who used
this Gospel. Hippolytus gives an account of the previously existing
sects, the Naasseni and Peratae, which proves that they made large
use of this Gospel. Already in the earliest years of the second
century the Fourth Gospel was an authoritative document.
What must necessarily be inferred from this use of the Gospel
by the Gnostics of the second century? The conclusion drawn by
Ezra Abbot is as follows: " It was then generally received both by
Gnostics and their opponents between the years a.d. 120 and 130.
What follows ? It foliows that the Gnostics of that date received it
because they could not help it. They would not have admitted the
authority of a boolt, which could be reconciled with their doctrines
only by the most forced interpretation, if they could have destroyed
its authority by denying its genuineness. lts genuineness could then
be easily ascertained Ephesus was one of the principal clties of the
Eastern world, the centre of extensive commerce, the metropolis of
Asia Minor. Hundreds, if not thousands, of people were living who
had known the Apostle John. The question whether he, the beloved
disciple, had committed to writing his recollections of his Master\'s
life and teaching, was one of the greatest interest. The fact of the
reception of the Fourth Gospel as his work at so early a date, by
parties so violently opposed to each other, proves that the evidence
of its genuineness was decisive." *
The Clementine Homilies and the Testaments of the Twelve Pa-
triarchs, which respectively represent the Ebionite and Nazarene
branches of Judaistic Christianity, betray familiarity, if not with the
Fourth Gospel, certainly with its teaching and phraseology.
In the face of this external evidence, it has been found impossible
to maintain the late date which was ascribed to the Gospel by
several eminent critics of the last generation. There can be no
doubt that the Gospel existed in the earliest years of the second
century, and that it was even then esteemed authoritative. That the
Apostle John was its author, is nowhere explicitly stated before the
middle of the century ; but that this was from the flrst believed, may
legitimately be inferred both from the esteem in which «t was held,
and from the fact that no other name was ever connected with the
Gospel until the impossible Cerinthian authorship was suggested by
the insignificant and biassed sect of the Alogi. Schürer, indeed, says
1 Cntical Essays, p. gl.
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INTRODUCTION
that " the utmost one can admit in an unprejudiced way, is that the
external evidence is evenly balanced pro and con, and leads to no
decision. Perhaps, however, it would be truer to say it is more un-
favourable than favourable to the authenticity." Such a conclusion
can only excite astonishment.
2. Internal evidence of Johannine authorship. The interna!
evidence has usually been grouped under four heads, showing
respectively that the author was (1) a Jew, (2) a Palestinian, (3) an
eye-witness, (4) the Apostle John.
(1) That the writer was a Jew is proved by his Hebraistic style,
by his knowledge of Hebrew and Aramaic, and by his familiarity
with Jewish traditions, ideas, modes of thought, expectations,
customs. Although written in Greek which is neither awkward nor
ungrammatical, the Gospel uses a small number of words and only
such as are familiar in ordinary conversation. The vocabulary is
much more limited than that of the well-educated Paul, and the
style reveals none of the nicety found in the Epistle to the Hebrews.
One chief distinctiun between Hebrew and Greek style is that the
Greek writer by means of multitudinous particles exhibits with
precision the course of thought by which each clause is connected
with that which goes before it • the Hebrew writer contents himself
with laying thought alongside of thought and leaving it to the reader
to discover the connection. The most casual reader of the Pourth
Gospel speedily finds that the difnculty of understanding it is the
difficulty of perceiving the sequence of the clauses. Any one
accustomed to a Greek style would on reading the Fourth Gospel
conclude that its author was not familiar with Greek littratare.1
It would also naturally be conchded that the writer was a Jew
from his inseiting translations of Aramaic names, as in i. 38, i. 41,
i. 42, ix. 7, xix. 13, xix. 17, xx. 21 ; and especially from his familiarity
with Jewish customs, ideas, and institutions. Thus he knows that it
is a Jewish custom to sit under the fig tree, i. 49; to have water-pots
for purposes of purification, ii. 6; to embalm the dead, xix. 40; to
wash the feet before meals, xiii. 4. He is familiar with Jewish ideas,
as that it is wrong for a Rabbi to speak with a woman, iv. 27 , that
disease is the result of sin, ix. 2 ; that Elias was to come before the
Messiah, i. 21 ; that it defiles a Jew to enter a Gentile dwelling,
xviii. 29. So iutimate an acquaintance with the Jewish Messianic
ideas as is shown in chap. vii. cannot easily be ascribed to any but a
Jew. Jewish institutions are also well known: Levites and priests
1 Sec further in Lightioot\'s Bibl. Eisayt, p. 16 ff. Weiss, Introd., IL, 359.
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666                                INTRODUCTION
are distinguished, i. 19; the composition and actfon of the Sanhedrim
is well understood; the less frequented feasts (èyxaina, x. 22) are
known. He is also aware of the chief point in dispute between Jews
and Samaritans, iv. 20 ; the length of time the Temple has been in
building, ii. 21 ; that synagogue and temple are the £avourite resort
of teachers, xviii. 20.1
Tvvo objections, however, have been raised. lst. It is said
that the author throughout his Gospels betrays a marked antipathy
to the Jews. He uses the name as a recognised designation of
the enemies of Jesus ; "the Jews" sought to kill Him; "no man
spake openly of Him for fear of \'the Jews"\'. They are spoken of
as " the children of the devil". This objection, however, is base-
less. In the synoptic Gospels Jesus, Himself a Jew, is represented
as pronouncing invectives against the leaders of the people quite as
strong as any to be found in the Fourth Gospel. In John all the
apostles are Jews, and it is in this Gospel the great saying is preserved
that " salvation is of the J ews". 2nd. Matthew Arnold and the
author of Supernatural Religion have maintained that the Jews
and their usages are spoken of in this Gospel as if they belonged to
a race different from the writer\'s. " The water-pots at Cana are set
\' a/ter the manner of puri/ying of the Jews \';...\' now the Jews\'
passover was nigh at hand\'. . . . It seems almost impossible to
think that a Jew bom and bred—a man like the Apostle John—
could ever have come to speak so. . . . A Jew talking of the jfews\'
passover and of a dispute of some of John\'s disciples with a Jew
about puri/ying. It is like an Englishman writing of the Derby as
the English people\'s Derby, or talking of a dispute between some of
Mr. Cobden\'s disciples and an Englishman about /ree trade. An
Englishman would never speak sa"s An Englishman who had for
many years been resident abroad and who was writing for foreigners
Would use precisely such forms of expression.
(2) The author was a Palestinian. A Jew of the dispersion, a
Hellenist, would probably betray himself, not only by writing a freer
Greek style, but by showing a less intimate knowledge of the
localities of the Holy Land, and by using the LXX., and not the
original Hebrew, in quoting from the Old Testament In regard to
the evidence afforded by a knowledge of localities, Professor Ramsay
lays down the following: " It is impossible for any one to invent a
tale, whose scène Hes in a foreign land, without betraying in slight
1 The best statement of this part of the evidence will be found in Oscar Holti-
mann\'s yohan., pp. 188-191.
* God and the Biblt, p. 351.
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INTRODUCTION
details his ignorance of the scenery and circumstances amid which
the event is described as taking place. Unless the writer studiously
avoids details, and conflnes himself to names and generalities, he is
certain to commit numerous errors. Even the most laborious and
minute study of the circumstances of the country, in which he is to
lay his scène, will not preserve him from such errors. He must live
long, and observe carefully in the country, if he wishes to invent
a tale which will not betray his ignorance in numberless details.
Allusions of French or German authors to English life supply the
readiest illustration of this principle." Now the author of the Fourth
Gospel betrays that intimate acquaintance with the localities of
Palestine, which could only be possessed by a resident. He de-
scribes Bethany as " nigh unto Jerusalem, about flfteen furlongs
off". Who, but one who had often walked it, would be likely to let
that exact indication drop from his pen ? It is the unconscious
gratuitousness of f uil knowledge. In chap. vi. he has before his
mind\'s eye the movements round the Sea of Galilee, which he de-
scribes. He is familiar with the Temple, with its porches and
cloisters, and he knows the side of the building which people chose
in cold weather. He passes from Jerusalem to the villages around,
crossing brooks, and visiting gardens without once stumbling in his
topographical details. This sure sign of a resident he constantly
betrays, he adds to the name of a town the additional speciBcation
by which it might be distinguished from others of the same name:
" Bethany beyond Jordan," " Aenon near to Salim," " Bethsaida the
city of Andrew and Peter," and so forth.
In a matter of this kind few are more qualified to judge than
Bishop Lightfoot, who spent so much of his own life in archseological
research. Here is his judgment: "Let us place ourselves in the
position of one who wrote at the middle of the second century, after
the later Roman invasion had swept off the scanty gleanings of the
past which had been spared from the earlier. Let us ask how a
romancer so situated is to make himself acquainted with the inci-
dents, the localities, the buildings, the institutions, the modes of
thought and feeling which belonged to this past age, and (as we
may almost say) this bygone people. Let it be granted that here
and there he must stumble upon a historical fact, that in one or two
particulars he might reproduce a national characteristic. More than
this would be beyond his reach. For, it will be borne in mind, he
would be placed at a great disadvantage, compared with a modern
writer; he would have to reconstruct history without these various
appliances, maps and plates, chronological tables, books of travel,
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668                                INTRODUCTION
by which the author of a historical novel is so largely assÏ9ted in the
present day " (Expositor, Jan., 1890, p. 13).
A few years ago the writer\'s ignorance of the localities he men-
tioned was insisted upon. But since the Palestinian Survey the
tables are turned. It is now admitted that competent knowledge
of the localities is shown. Schürer, e.g., says : " Among serious
difficulties we need no longer reckon at the present day the
supposed ignorance of Palestinian and Jewish matters from which
Bretschneider and Baur inferred that the author was neither a
Palestinian nor in any sense a Jew. The geographical errors
and ignorance of things Jewish have more and more shrunk to
a minitnum." The argument now is, " admitting that the writer
shows local knowledge, this does not prove that he was a native
of Palestine. He may have derived his knowledge from books,
or from occasional residence in the country." Professor Sanday
has been at pains to show that any knowledge which could
have been derived from such geographers as Pomponius Mela,
Ptolemy, or Strabo, was of the scantiest possible description. Holtz-
mann, though strongly opposed to the Johannine authorship, admits
that the topographical knowledge indicates that the author had
visited the holy places, but not that he was a Palestinian. He had
then been a resident in Palestine, knew the places he spoke about,
and so far was not romancing.
One distinction of the Jew of the dispersion was his use of the
LXX., instead of the Hebrew Bible. What Old Testament then
does the writer of the Fourth Gospel use ? He is found to depart
from the LXX., and to use language more closely representing the
Hebrew. Until a very few years ago, this was accepted as proof
that he read the Hebrew, and used it. But recently there has been
a growing conviction that during the Apostolic Age other versions
of the Old Testament, or of some books and portions of it, were
extant in Greek. And it is argued that John might have used some
of these. But when it is found that in some of his quotations his
language is closer to the original than that of the LXX., or than the
versions of Aquila, Symmachus, and Theodotion, it is certainly
reasonable to conclude that he used the Hebrew, and translated for
himself, and was, therefore, a native Palestinian.1
(3) There is reason to believe that the author was an eye-witness
of the events he relates. In the first place, the writer claims to be
an eye-witness. This is surely of some account. The expression
i See this handled with his usual fairness by Professor Sanday, Expositor,
March, i8t)2.
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INTRODUCTION
"we beheld His glory" (i. 14) need not be pressed, although con
sidering the analogous statement of 1 John i. 1, it may very well be
maintained that the writer had with his bodily eyes seen the mani-
festation of his Lord\'s glory. But in xix. 35 we have an explicit
claim: " He that saw it bare record, and his record is true, and he
knoweth that he saith true, that ye might believe". The words
" he knoweth that he saith true " could hardly have been inserted
by any other hand than that of the eye-witness himself. In xxi. 24
we read : " This is the disciple which testifieth of these things, and
wrote these things ". Whether this note was added by the writer
himself, or by another hand, certainly the intention is to identify the
writer with an eye-witness and participator of the events recorded.
We are thus confronted with the alternative: either an eye-witness
wrote this Gospel, or a forger whose genius for truth and for lying
are alike inexplicable. As Renan says (Vie, xxvii.): " L\'auteur y
parle toujours comme témoin oculaire; il veut se faire passer
pour PApótre Jean. Si donc eet ouvrage n\'est pas réellement de
l\'apötre, il faut admettre une supercherie que l\'auteur s\'avouait k
lui-même."
This claim is abundantly conflrmed by the character of the GospeL
For we find in it such a multitude of detail as gratuitously invites
the detection of error. Not only are individuals named, and so de-
scribed that we seem to know them, but frequently there are added
specifications of time and place which obviously are the involuntary
superfluity of information which fiows almost unconsciously from a
full memory. Such details are: the hour at which Jesus sat on the
well, the number and size of the water-pots at the marriage at Cana,
the weight and value of the ointment, the number of flsh at the last
cast, the hour at which the nobleman\'s son began to amend, the
hour at which Jesus took the two inquirers into His own lodging.
Circumstantiality can, no doubt, be given to a narrative by a
Defoe or a Swift. But among the Jews the writing of fiction was
not cultivated ; and besides, the circumstantial detail of this Gospel
does not belong to the world of imagination, but attaches to real
objects and events, and can in many instances be verifled. If in
these instances the detail is found to be accurate, the presumption
is that accuracy characterises those also which cannot so easily be
checked ; and that, therefore, the circumstantiality is due to the
fact that the writer was an eye-witness of what he records.
(4) This Palestinian Jew who was himself an eye-witness of the
ministry of Jesus was the Apostle John. In xxi. 24 the writer of the
Gospel is identified with the disciple whom Jesus loved. This disciple
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INTRODUCTION
there are di vergen ces so cor.-\' \'erable as to in d ie a te an original
witness. For, to interpret these divergences, as Oscar Holtzmann
does, as misunderstandings of his sources, is rather, if it may without
offence bc said, a misunderstanding of John. It may rather be said
that, in several instances, we find additions and corrections which
are requisite for the understanding of the Synoptists. Prom the
flrst three Gospels the reader might gather that our Lord\'s ministry
extended over only one year; the Pourth Gospel deflnitely mentions
three Passovers (ii. 13; vi. 4; xiii. 1), with a possible fourth (v. 1).
The probabilities here are certainly in favour of the representation
of the Pourth Gospel, and it may be shown that even in the
Synoptic narratives a longer ministry is implied than that which they
expressly mention. Again, the ministry in Jerusalem, as recounted
in the Pourth Gospel, alone enables us to understand the lament
which flnds a place in the Synoptics, "O Jerusalem, Jerusalem, how
o/ten," etc. The call of those who afterwards became Apostles, the
arrival in Galilee of scribes from Jerusalem to watch Jesus, and
other incidents recorded by the Synoptists, only become fully in-
telligible when read in the light of the narrative given in the Fourth
Gospel. Evidently the author of this Gospel had, at least on some
points, access to more accurate and complete information than that
which was accessible to the other evangelists.
The independence of the Pourth Gospel is further shown by its
omission of 6uch remarkable scènes as the Temptation, the Trans-
flguration, the Agony in the Garden, and by its introduction of places
and persons unnamed in the other Gospels; as, Aenon, Salim,
Sychar, Bethany beyond Jordan, Nicodemus, Nathanael, the Samari-
tan woman, the man born blind, the dead Lazarus, Annas. The
most natural way to account for this is to suppose that we have
here the additional information which an Apostle would necessarily
possess. The alternatives are that we must refer it to the creative
imagination of the writer, or to the tradition of our Lord\'s life which
had been handed down irrespective of the Synoptic Gospels, the
" Johanneisches vor Johannes ". But why deny this tradition to the
Apostle John? In whom could it flnd a more suitable repository?
Unquestionably there underlies this Gospel a full and significant
tradition, but there seems no good reason for allotting the tradition
to one source and the Gospel to another. Much more probable is
the account of Eusebius,1 who tells us " that John, having spent all
XH.E., HL, 24 : I«idu\'ïnv .iaor\'i töv iravTa xprfvov a-ypaijxj) Kexplfu\'vor m|pvY|MTt
T&ot Kal ivï *V vpa^ljv ikdeïr.,
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INTRODUCTION
his life in proclaiming the Gospel orally, at the last committed it to
writing ".
Suspicion has been cast on the historicity of the Fourth Gospel
by the omission from the others of all reference to the raising of
Lazarus. As related by John, this event was not only remarkable
in itself, but materially contributed to the catastrophe. It is difficult
to suppose that so surprising an event should not be known to the
Synoptists. It is true John omits incidents as remarkable ; but he
knew that they were already related. It is possible that at the first,
whiie the life of Lazarus was still in danger from the authorities, re-
ference to the miracle may have been judged unadvisable, especially
as similar raisings from the dead had been recorded. Probably,
bowever, Professor Sanday\'s solution is right: " Considering that
the Synoptists knew nothing of events in Jerusalem before the last
Passover, we cannot be surprised that they should omit an event
which is placed at Bethany ".1
But that which has driven many open-minded critics to a dis-
belief in the Apostolic authorship of the Gospel is the character of
the conversations and addresses which are here attributed to our
Lord. Some pronounce these discourses to be entirely fictitious,
ascribed to Jesus for the sake of illustrating and enforcing opinions
of the author. Others suppose that a small modicum of historical
truth is to be found in them; while critics who are branded as
" Apologists " almost entirely eliminate from the discourses ascribed
to our Lord any subjective element contributed by the Evangelist.
Is there then any test we can apply to this record, any criterion by
which these discourses may be judged ? The reports in the Synoptic
Gospels at once suggest themselves as the required criterion. Doubti
there may be regarding the very words ascribed to our Lord in this
or that passage of the Synoptists, doubts there must be, whether wti
are to follow Matthew or Luke, when these two differ; but practi-
cally there is no doubt at all, even among extreme critics, that we
may gather from those Gospels a clear idea both of the form and of
the substance of our Lord\'s teaching.
Now it i\' not to be denied that the comparison of the Fourth
Gospel with xiie first three is a little disconcerting. For it is obvious
that in the Fourth Gospel the discourses occupy a different position,
and differ also both in style and in matter from those recorded in
the Synoptical Gospels. They occupy a different position, bulking
much more l&rgely in proportion to the narrative. Indeed, the
» Authorship 0/Fourth üospil, p. 185.
43
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INTRODUCTION
was certainly one of the seven named in xxi. 2, who appear as the
actors in the scène there recorded. Of these seven there were three
who frequently appear in the other Gospels as the intimates of
Jesus. These are Peter, James, and John. But Peter cannot have
been the disciple in question, for in this chapter Peter and that
disciple are spoken of separately. Neither can James be the person
meant, for his early death precludes the idea of his being the author
of the Gospel. It remains that John was the disciple whom Jesus
loved,1 the author of the Fourth Gospel. And however we interpret
the intention of John in using this circumlocution to designate
himself, it must not be overlooked that its employment is evidence of
the Johannine authorship. In the other Gospels John is frequently
spoken of by name. In this Gospel John is not once named,
although from no Gospel do we gather such vivid descriptions of
the Apostles. Certainly it is a most natural and sufficiënt explana-
tion of this fact to suppose that John was the author of the Gospel.
Objections. But to this conclusion many critics demur. Since
Bretschneider it has been continually asserted that this does not
exhaust the internal evidence, and that there is that in the Fourth
Gospel which makes it impossible to refer it to the Apostle John.
There are evidences of dependence on the synoptists, inconsistent
with the hypothesis that it was written by an Apostle who himself
had been an eye-witness; of a universalism inconsistent with the
fact that the Apostle John was a pillar of the Jewish Christian
Church ; and of a philosophical colouring which does not favour the
idea that the author was a Galilean fisherman.2
The two latter objections are not formidable. Schürer shows
with considerable force that up to the time of the Apostolic conven-
tion in Jerusalem John was a Jewish Christian and an upholder of
the law, whereas the author of this Gospel knows the law only as
the law of the Jews. Is it likely, he asks, that one who during the
flrst twenty years of his ministry maintained the law would in his
latter years so entirely repudiate it ? " If during this long period the
influence of the preaching of Jesus had not made John a liberal, was
such a transformation probable at a still later time ? " That such a
transformation was very probable will be the answer of those who
consider that between the earlier and the later period the Jewish
1 " There is no tracé that in Christian antiquity this title ever suggested any
one but John " (Ezra Abbot, Critical Essays, p. 73).
* For a brief but conclusive answer to these objections, see Dale\'s Living Chrisl
and the Four Gospels, 149-152.
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INTRODUCTION
economy had come to an end and that John had become the successor
of Paul in a thoroughly Greek city.
The traces of philosophical colouring have been exaggerated and
misinterpreted. in the Platonic dialogues the circumstances, the
speakers, and their utterances are all either created by the writer or
employed to proclaim his own philosophy. To suppose that the
Gospel was composed in some analogous manner is to misconceive
it. No doubt in Ephesus John was brought into contact with forma
of thought and with speculations which were little heard of in
Palestine. And in so far as the ideas then prevalent were true, an
intelligent Christian mind would necessarily bring them into relation
with the manifestation of God in Christ. This process would bring
to the surface much of the significance both of the life and teaching
of Jesus which hitherto had been unnoticed and unused. The process
is apparent in the epistles of Paul as well as in the Pourth Gospel.
The idea of the Logos was a Jewish-Alexandrian idea, and that the
author sought to attach his Gospel to this idea is unquestionable, but
it is a very long and insecure step from this to conclude that he was
himself trained in the Hellenistic philosophy of Alexandria. The
Logos idea is not essential to the Pourth Gospel; it is rather the
Sonship idea that is essential. But the term and the idea of the
Logos are used by the author to introducé his subject to the Greek
readers. As Harnack says: "The prologue is not the key to the
understanding of the Gospel, but is rather intended to prepare the
Hellenistic reader for its perusal".1 After the introduction the Logos
is never again referred to. The philosophy one finds in the Gospel
is not the metaphysics of the schools, but the insight of the con-
templative, brooding spirit which finds in Christ the solvent of all
problems.
The originality of the author of the Pourth Gospel bas recently
Deen vigorously assailed.1 It has been shown that, in certain
passages, he is dependent for his phraseology on the Synoptic
Gospels; and it has been urged that an Apostle and eye-witness
would not thus derive from others an account of what he had him-
self seen. As a general rule it is of course true that an eye-witness
would depend on his own reminiscences; but, presumably, no one
denies that John knew and used the Synoptic Gospels; and that
phrases which occur in them should have remained in his memory is
not surprising. Even in the passages where these borrowings occur,
> Ztitschrift f. T. und K., 2nd Jahrg., p. 230.
* Sce etpecially Oscar Holtzmann, Johannesivang., p. 6 &
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INTRODUCTION
narrative portion of the Gospel of John may be said to exist for the
sake of the verbal teaching. The miracles which in the first three
Gospels appear as the beneflcent acts of our Lord without ulterior
motive, seem in the Fourth Gospel to exist for the sake of the
teaching they embody, and the discussions they give rise to.
Similarly, the persons introduced, such as Nicodemus, are viewed
chiefly as instrumental in eliciting from Jesus certain sayings, and
are themselves forgotten in the conversation they have suggested.
In form the teachings recorded in John conspicuously differ from
those recorded by the other evangelists. They present our Lord as
using three forms of teaching, brief, pregnant apophthegms, parables,
and prolonged ethical addresses. In John, it is alleged, the parable
bas disappeared, the pointed sayings suitable to a popular teacher
have also disappeared, and in their place we have prolonged dis-
cussions, self-defensive explanations, and stern invectives. As Renan
says: " This fashion of preaching and demonstrating without ceasing,
this everlasting argumentation, this artificial get-up, these long dis-
cussions following each miracle, these discourses, stiff and awkward,
whose tone is so often false and unequal, are intolerable to a man of
taste alongside the delicious sentences of the synoptists ".
Even more marked is the difference in the substance of the dis-
courses. From the synoptists we receive the impression that Jesus
was a genial ethical teacher who spent His days among the common
people exhorting them to unworldlincss, to a disregard of wealth, to
the humble and patiënt service of God in love to their fellow-men,
exposing the hollowness of much that passed for religion, and seek-
ing to inspire all men with firmer trust in God as their Father. In
the Gospel of John His own claims are the prominent subject. He
is the subject matter taught as well as the teacher. The Kingdom of
God no longer holds the place it held in the synoptists: it is the
Messiah rather than the Messianic kingdom that is pressed upon the
people.
Again it has been urged that the style ascribed to our Lord in this
Gospel is so like the style of John himself as to be indistinguishable;
so that it is not always possible to say where the words of Jesus end
and the words of John begin (see chap. xii. 44, iii. 18-21). This
difficulty may, hovvcvcr, be put aside, and that for more reasons than
one. The words of Jesus are translated from the vernacular Aramaic
in which He probably uttered them, and it was impossible they should
not be coloured by the style of the translator. Besides, there are
obvious differences between the style of John and that of Jesus.
Por example, the Bpistle of John is singularly abstract and devoid of
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INTRODUCTION
illustration. James abounds in flgure, and so does Paul; but ia
John\'s epistles not a single simile or metaphor occurs. Is it credible
that their writer was the author of the richly flgurative teachings in
the tenth and flfteenth chapters of the Gospel [the sheepfold and the
vtne] ?
But turning to the real differences which exist between the
reports of the first three and the Fourth Gospel, several thoughts
occur which at least take off the edge of the criticism and show us
that on a point of this kind it is easy to be hasty and extreme. For,
in the first place, it is to be considered that if John had had nothing
new to teil, no fresh aspect of Christ or His teaching to present, he
would not have written at all. No doubt each of the synoptists goes
over ground already traversed by his fellow-synoptist, but it has yet to
be proved that they knew one another\'s work. John did know of their
Gospels, and the very fact that he added a fourth prepares us to
expect that it will be different; not only in omitting scènes from the
life of Christ with which already the previous Gospels had made men
familiar, but by presenting some new aspect of Christ\'s person and
teaching. That there was another aspect essential to the complete-
ness of the figure was, as the present Bishop of Derry has pointed
out, also to be surmised. The synoptists enable us to conceive how
Jesus addressed the peasantry and how He dealt with the scribes of
Capernaum ; but, after all, was it not also of the utmost importance
to know how He was received by the authorities of Jerusalem and
how He met their difficulties about His claims ? Had there been no
record of those defences of His position, must we not still have
supposed them and supplied them in imagination ?
That we have here, then, a different aspect of Christ\'s teaching
need not surprise us, but is it not even inconsistent with that already
given by the synoptists ? The universal Christian consciousness has
long since answered that question. The faith which has found its
resting-place in the Christ of the synoptists is not unsettled or per-
plexed by anything it flnds in John. They are not two Christs but
one which the four Gospels depict: diverse as the profile and front
face, but one another\'s complement rather than contradiction. A
critical examination of the Gospels reaches the same conclusion.
For while the self-assertiveness of Christ is more apparent in the
Fourth Gospel, it is implicit in them all. Can any claim be greater
than that which our Lord urges in the Sermon on the Mount to be
the suprème lawgiver and judge of men ? Or than that which is
implied in His assertion that He only knows the Father and that
only through Him can others know Him; or can we conceive any
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clearer confldence in His mission than that which He implles when
He invites all men to come to Him and trust themselves with Him,
or when He forgives sin, and proclaims Himself the Messiah, God\'s
representative on earth ?
Can we then claim that all that is reported in this Gospel as
uttered by our Lord was actually spoken as it stands ? This is not
claimed. Even the most conservative critics allow that John must
necessarily have condensed conversations and discourses. The truth
probably is that we have the actual words of the most striking say-
ings, because these, once heard, could not be forgotten. And this
plainly applies especially to the sayings regarding Himself which
were most likely to astonish or even shock and startle the hearers.
These at once and for ever fised themselves in the mind. In the
longer discussions and addresses we have the substance but cannot
at each point be sure that the very words are given. No doubt in
the last resort we must trust John. But whom could we more
reasonably trust ? He was the person of all others who entered
most fully into sympathy with Christ and understood Him best, the
person to whom our Lord could most freely open His mind. So that
although, as Godet says, we have here " the extracted essence of a
savoury fruit," we may be confident that this essence perfectly
preserves the flavour and peculiarity of the fruit.
Neither ought it to be forgotten that there occur in the Gospel
passages which strikingly illustrate the desire of the author to pre-
serve the very words of our Lord. In chap. xii, 33, e.g., we find an
interpretation given of the saying recorded in verse 32. This is
unintelligible on the hypothesis that the author was himself com-
posing the discourses which he attributes to Christ. Any author
who is exprcssing his own ideas, and writing freely out of his own
mind, even although he is using another person as his mouthpiece,
will at once deliver his meaning. To suppose that John first put
his own words in the mouth of Jesus, and then interpreted them, is
to suppose an elaborateness of contrivance which would reduce the
Gospel to a common forgery. Cf. vii. 39.
While, then, it cannot be affirmed that the internal evidence
uniformly points to the Johannine authorship, neither can it be said
that it is decisively against it. There are difficulties on either
alternative. But when to the internal evidence the weight of
external attestation is added, by far the most probable conclusion is
that the Fourth Gospel is the work of the Apostle John, and that it
is historically trustworthy.
Between the affirmation and denial of the Johannine authorship
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INTRODUCTION
there has been interposed a third suggestion. The Gospel may have
been (1) partly or (2) indirectly the work of the Apostle: parts of it may
be from the hand of John, while the remainder is the work of an
unknown editor; or, the whole may be from the school of John, but
not directly from his own hand. The most distinguished advocate of
the former of these two suggestions is Dr. Wendt, whose theory is
that the Apostle John made a collection of our Lord\'s discourses,
which was used by some unknown editor as the basis or nucleus
of a Gospel. This theory ruthlessly sacrifices many of the most
valuable and characteristic portions of the Gospel, such as the scène
between the Baptist and the deputation, the examination before
Annas (or Caiaphas), and many of those historical touches which
lend life to the narrative. But the fatal objection to this theory is
the solidarity of the Gospel. Holtzmann does not accept the Fourth
Gospel as Johannine, but he says: "All attempts to draw a clearly
distinguishable line of demarcation, whether it be between earlier
and later strata, or between genuine and not genuine, historical and
unhistorical elements, must always be wrecked against the solid and
compact unity which the work presents, both in regard to language
and in regard to matter. Apart from the interpolations indicated
by the history of the text (v. 4, vii. 53, viii. 11), and from the last
chapter added by way of supplement, the work is both in form and
substance, both in arrangement and in range of ideas, an organic
whole without omissions or interpolations, the \' seamless coat,\' which
cannot be parted or torn, but only by a happy cast allotted to its
rightful owner." Certainly, if this Gospel is not from one hand,
then there is no possibility of provuia M«ity of authorship by unity of
design and execution.
The second alternative, that the Gospel proceeded rather from
the circle of John\'s disciples than from his own hand, has more in
its favour and has enlisted great names in its support. Thus Renan
says (Vie de J., xxv.): " Can it indeed be John who has written in
Greek these abstract metaphysical discourses, which find no analogy
either in the Synoptists or in the Talmud ? This is a heavy tax on
faith, and for myself I dare not say I am convinced that the Fourth
Gospel was entirely from the pen of an old Galilean fisherman; but
that the Gospel as a whole proceeded, towards the close of the first
century, from the great school of Asia Minor whose centre was
John." " One is sometimes tempted to believe that some precious
notes made by the Apostle were employed by his disciples."
The other great literary critic of our own day, Matthew Arnold,
held the same opinion regarding the origin of the Gospel. In God
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and the Bible, 256-7, he writes: " In his old age St. John at Ephesus
has\' logia,\' sayings of the Lord, and has incidents in the Lord\'s story
which have not been published in any of the written accounts that
were beginning at that time to be handed about. The elders of
Ephesus, whom tradition afterwards makes into apostles, fellows of
St John, move him to bestow his treasure on the world. He gives
his materials, and the presbytery of Ephesus provides a redaction
for them and publishes them. The redaction with its unity of tone,
its flowingness and connectedness, is by one single hand ; the hand
of a man of literary talent, a Greek Christian, whom the Church of
Ephesus found proper for such a task. A man of literary talent, a
man of soul also, a theologian. A theological lecturer perhaps, as in
the Fourth Gospel he so often shows himself, a theological lecturer,
an earlier and a nameless Origen, who in this one short composition
produced a work outweighing all the folios of all the Fathers, but was
content that his name should be written in the Book of Life." Schürer
and Weizsacker1 are both advocates of this theory.
That this is an inviting theory is not to be denied. But, after all,
little is gained by it; and there are grave objections to it. The Jew
and the eye-witness appear on every page; so that the utmost that
can be allowed is that some younger man may in quite a subordinate
function have collaborated with the Apostle. That the Gospel was
composed after the Apostle\'s death, mainly from reminiscences of
his teaching, is a hypothesis which seems at once needless and
inadequate.
Object of the Gospel. The object of the writer reflects some light
on the nature of his work. In xx. 31 it is said: "these things are
written that ye might believe that Jesus is the Christ, the Son of
God, and that believing ye might have life in His name ". The writer
has no intention of composing a full biography of Jesus. He means
to select from His life such material as will most readily convince
men that He is the Christ, the Son of God. If not a dogmatic
treatise [a "lehrschrift"], it is at any rate a history with a dogmatic
purpose. This is always a dangerous form of literature, tempting the
author to exaggeration, concealment, misrepresentation. But that
this temptation invariably overcomes an author is of course not the
case. Acertain limitation,however,nay, acertain amountofdistortion,
do necessarily attach to a biography which aims at presenting only
one aspect of its subject—distortion, not in what is actually presented,
but in the implication that this is the whole. Where only a part of
1 Apott. Ztit., 531-538.
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INTRODUCTION
the life is given and certain aspects of the character are exclusively
depicted, there is a want of perspective and so far a misleading
element. But this gives us no ground for affirming that the actual
statements of the book are erroneous or unhistorical.
The circumatance that John wrote a Gospel with the express
purpose of proving that Jesus was the Christ, the Son of God,
implics that he considered that this truth needed conflrmation ; that
in the Christian circle in which he moved there was some more or
less pronounced tendency towards a denial of the Messiahship or
Divinity of Jesus. Whether the teaching of Cerinthus was or was
not the immediate occasion of the publication of the Gospel, it is a
happy circumstance that the author did not confine himself to what
was controversial, or throw his work into a polemic and doctrinal
form, but built up a positive exhibition of the Person and claims of
our Lord as stated by Himself.
The object in view, therefore, reflects light on the historictty of
the contents of the Gospel. The writer professes to produce certain
facts which have powerfully influenced the minds of men and have
produced faith. If these pretended facts were fictions, then the
writer is dishonest and beneath contempt. He wishes to produce
the conviction that Jesus is the Messiah, and to accomplish his
purpose invents incidents and manipulates utterances of Jesus. A
writer of romance who merely wishes to please, even a preacher
whose aim is ediBcation, might claim a certain latitude or negligence
•f accuracy, but a writer whose object it is to prove a certain pro-
position stands on a very different platform, and can only be pro-
nounced fraudulent if he invents his evidence.
Method and Plan of the Gospel. The method adopted by the
writer to convince men that Jesus is the Christ is the simplest
possible. He does not expect that men will believe this on his mere
word. He sets himself to reproduce those salient features in the
life of Jesus which chiefly manifested His Messianic dignity and
function. He believes that what convinced himself will convince
others. One by one he cites his witnesses, never garbling their
testimony nor concealing the adverse testimony, but showing with
as exact truthfulness how unbelief grew and hardened into opposition,
as he tells how faith grew till it culminated in the suprème con-
fession of Thomas, "My Lord and my God". The plan of the
Gospel is therefore also the simplest. Apart from the Prologue
(i. 1-18), and the Epilogue (chap. xxi.), the work falls into two nearly
equal parts, 1. 19-xii. and xiii.-xx. In the former part the evangelist
relates with a singular felicity of selection the scènes in which
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680                                INTRODUCTION
Jesus made those self-revelations vvhich it was essential the world
should see. These culminate in the raising of Lazarus related in
chap. xi. The twelfth chapter therefore holds a place by itself, and
in it three incidents are related which are intended to show that the
previously related manifestations of Jesus had sufficed to make Him
known (1) to His intimates (xii. 1-11), (2) to the people generally
(12-19), and (3) even to the Gentile world (20-36). Jesus may there-
fore now close His self-revelation. And the completeness of the
work He has done is revealed not only in this widely extended
impression and well grounded faith, but also in the maturity of
unbelief which now hardens into hatred and resolves to compass
His death. Between the first and second part of the Gospel there
is interposed a paragraph (xii. 37-50), in which it is pointed out that
the rejection of Jesus by the Jews, who had been trained to receive
the Messiah, had been predicted and reflects no suspicion on the
sufficiency of the preceding manifestations. In the second part of
the Gospel the glory of Christ is manifested (1) in His revealing
Himself as the permanent source of life and joy to His disciples
(xiii.-xvii.), and (2) in His triumph over death (xviii.-xx.).
The Gospel, therefore, falls into these parts:—
The Prologuk, i. 1-18.
I. Part First. i. Manifestation of Christ\'s glory as the Joy, Life, Light,
Nourishment, Saviour of Men : or as the Son of God
among men, i. ig-xi.
2. Summary of results, xii. 1-35.
Pausb in the Gospel for review of Christ\'s teaching and its consequences,
xii. 36-56.
II. Part Second. i. Jesus declares Himself to be the permanent source of life
and joy to His disciples, xiii.-xvii.
2. His victory over death, xviii.-xx.
Th» Efilocue, xxi.
LITERATURE.
A vast literature has grown up around the Fourth Gospel. A full list of critical
treatises on tlie Authorship, published between 1792 and 1875, is given by Dr.
Caspar Gregory in an appendix to the translation of Luthardt\'s St. John, the Author
of the Fourth Gospel. To this list may now be added Thoma, Die Genesis d. Joh.
Evang., 18S*; Jacobsen, ü\'ntcrsuchungen über d. Joh. Evang., 1884; Oscar
Holtzmann, Das Joh. evangchum, 1887. The Introductions of H. Holtzmann,
Weiss, Salmon, and Gloag may also be consulted. The fullest history of the
eriticism of the Gospel is to be found in Watkins\' Bampton Lecturcs for i8go.
Full lists of commentaries are given in the second volume of the translation
of Meyer on John, and in Luthardt. The most valuable are the following;—
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INTRODUCTION
Hbracleoh. The Fragments of Heracleon have been ccllected out of Orïgen\'s Com-
mentary on John, and edited for Armitage Robinson\'s Texts and Studies by
A. E. Brooke, M.A.
Crigen. Commentary on St. John\'s Gospel; originally only extending to the
thirteenth chapter, and even of this original much has been lost. The best
edition is that of A. E. Brooke, M.A., Cambridge University Press. 1896.
Portions of this Commentary are translated in the additional volume of
Clark\'s Ante-Nicene Library
Chrysostom [347-407 a.d.]. Homilies on the Gospel, etc. The most convenient
edition is Migne\'s. The Commentary on John is translated in the Oxford
Library, and in the American Nicene and Post-Nicene Fathers.
Awoustine [354-430]. Tractatus in foan. Evan. In third volume of Migne\'s
edition ; translated in Oxford series and Clark\'s translation.
Cyrit. of Alexandria [ob. 444]. In D. Joannis Evangelium. Best edition by
P. E. Pusey, A.M., Clarendon Press. Threevols.                                   187»
Theophylact and Euthymius (see p. 58) both wrote on this Gospel. The coro-
mentary of the latter is especially excellent.
Among post-reformation works, the Paraphrases of Erasmus, the Commentary
of Calvin, and the Annotationes Majores of Beza are to be recommended. The
Annotaliones of Melanchthon are frequently irrelevant. Besides the collections of
Ulustrative passages mentioned on pp. 58, 59, and the commentaries of Grotius,
Bengel, and others which cover the whole New Testament, there may be named
the following which deal especially with this Gospel: Lampe, Com. Analytico-
Exegeticus, 3 vols., 4to, Amstel., 1724, an inexhaustible mine. More recent com-
mentaries are those of Lücke, 1820-24 > Tholuck, 1827 [translated in Clark\'s F. T.
Lib., 1860]; Meyer, 1834 [translated 1875], edited by Weiss, 1893 ; Luthardt,
1852-3 [translated in Clark\'s F. T. Lib., 1876], Alford, 1849; 4th edition, 1859;
Godet, 1864-5 [translated in Clark\'s F. T. L., 1876-7], Westcott, 1882; Reith, in
Clark\'s Hand-books for Bible-classes; Whitelaw, 1888; Reynolds, in Pulpit Com.,
1888; Watkins, in Ellicott\'s Com., n. d.; Holtzmann, in Hand-commentar, i8go;
Plummer, in Cambridge Greek Testament, 1893. In Oscar Holtzmann\'s Das
yohannesevangelium untersucht ttnd erklart, 1887, there are a hundred pages of
commentary.
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TO KATA IflANNHN
AriON EYAITEAION.1
I. i. •*Ek dpxf) rfc o Xóyos, Kal 6 Xóyos fje *Trpos to> ©«cV, Kal»Cen i. i.
•©fis TJf o Xóyos. 2- outos Jji» & «ipxfi irpès tok 6ecV. 3. *
vil
Col. L 16. Heb i 1
bijo. i. 2. Prov. viiL 30, c IX. 28; x. 30. Phil. ii. 6. d r. 17.
1 Ko/ra loiawijv in X a b e q; «ara Iwavr)» in B; niayyiAior icara iMrrnr in
ACEFG ; T.R. in minusc.
which runs out of an unmeasured past,
and the identity of the person who is the
subject of that history.
Ver. 1. In the first verse three things
are stated regarding the Logos, the
subject i X<$yo« being repeated for im-
pressiveness. Westcott remarks that
these three clauses answer to the three
great moments of the Incarnation de-
clared in ver. 14. He who was (rj») in
the beginning, became (tyivtTo) in time;
He who was with God, tabernacied
among men ; He who was God, became
fiesh.
(1) 4» ipxfi fl» 4 Xoyot. h ipxü «»
here used relatively to creation, as in
Gen. i. 1 and Prov. viii. 23, iv dpxfi irpè
toü tt|V yijv iroirjo-ai; cf. 1 John i. j.
Consequently even in the time of
Theophylact it was argued that this
clause only asserts that the Logos was
older than Adam. But this is to over-
look the ^». The Logos did not then
begin to be, but at that point at which
all else began to be He already wat. In
the beginning, place it where you may,
the Word already existed. In other
words, the Logos is before time, eternal.
Cf. Col. i. 18 (the article is absent
because Iv ipxTi \'s virtually an adverbial
expression).—-ó Xoyos. The term Logos
appears as early as Heraclitus to denote
the principle which maintains order in
the world (see passages in Ritter and
Prelier). Among the Stoics the word
was similarly used, as the equivalent of
the anima mundi (cf. Virgil, JEn., vi.,
734). Marcus Aurelius (iv. 14-31) uses
Chapter I.—Vv. 1-18. The prologue.
The first eighteen verses contain a
preface, or as it is usually called, the
prologue to the Gospel. In this prologue
the wiiter identifies the person, Jesus
Christ, whom he is about to introducé
on the field of history, with the Logos.
He first describes the Logos in His
relation to God and to the world, and
then presents in abstract the history of
His reception among men, which he is
about to give in detail. That the Eternal
Divine Word, in whom was the life of
all things, became fiesh and was
manifested among men; that some
ignored while others recognised Him;
that some received while others rejected
Him—that is what John means to ex-
hibit in detail in his Gospel, and this is
what he summarily states in this pro-
logue.
The prologue may be divided thus:
Vv. 1-5, The Logos described; w. 6-13,
The historie manifestation of the Logos
and its results in evoking faith and un-
belief; w. 14-18, This manifestation
more precisely defined as incarnation,
with another aspect of its results. Cf.
Westcott\'s suggestive division; and
tspecially Falconer in Exóositor, 1897.
Vv. 1-5. The Logos described. The
first five verses describe the pre-existence,
the nature, the creative power of the
Logos, who in the succeeding verses is
spoken of as entering the world, becom-
ing maa, and revealing the Father ; and
this doicription is given in order that we
may at tnce grasp a continuous history
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684                           KATA IQANNHN                                L
i».n;«i 8i* autoj lyivtTa, k«u xwp\'lS outoO lytvm ouSi tv, 8 yiyovtv.1
f «ii 36. 134. ^k aÜTw *£<ot) TJr,s xaï ij £<or) tJk to «pus tAt ivdotinruv, 5. Kal T&
tiraes hl             .                   /,.             \\ . 1          1 i\\,          „ n
John. <j>ug tv Ti) o-KOTia (JiaiKti, KOl t| o-KOTta outo ou KaTeXaper.
Élsewhere
oniy in Mi. i. vj. Lk. xii. 3.
1 Almost all ante-N\'icene Fatbers join o vryovtr to ver. 4 with AC*DG"L. Chry-
sostom declares this reading heretical and aigues against it. T. R. is found in
C»EG2HK vet. Lat. Brixianus.
* H» in ABCL, vuig.; «rriv m fr$D vet.
the term crir£pu.aTiKo$ \\6yos to express
the generative princip\'.e or creative force
in nature. The term was fainiliar to
Greek philosophy. In Hebrew thought
there was feit the need for some term to
express God, not in His absolute being,
but in His manifestation and active con-
nection with the world. In the O. T.
" the Angel of the Lord " and " the
wisdom of God " are used for this pur-
pose. In the Apocryphal books and the
Targums " the word of Jehovah" is
similarly used. These two streams of
thought were combined by Philo, who
haa a fairly full and explicit doctrine of
the Logos as the expression of God or
God in expression (see Drummond\'s
Philo; Siegfried\'s Philo; Reville,
Doctrine du Logos; Bigg\'s Bampton
Lee.; Hatch\'s Hibbert Lee). The word
being thus already in use and aiding
thoughtful men in their efforts to con-
ceive God\'s connection with the world,
John takes it and uses it to denote the
Revealer of the incomprehensible and
invisible God. Irrespective of all specu-
lations which had gathered around the
term, John now proceeds to make known
the true nature of the Logos. (Cf. The
Primal Will, or Universal Reason of the
Babis ; Sell\'s Faith of Islam, 146.)
(2)   If the Word was thus in the
beginning, what relation did He hold to
God ? Was He identical or opposed ?
i Xóyos T)v irpos tov Stóv. Trpós implies
not merely existence alongside of but
personal intercourse. It means more
than ficra or irapa, and is regularly
employed in expressing the presence of
Otie person with another. Thus in
elassical Greek, -ri]v irpos rwKpó/rt)v
o-vvovuïav, and in N. T. Mk. vi. 3, Mt.
xiii. 56, Mk. ix. ig, Gal. i. 18, 2 John 12.
This preposition implies intercourse and
therefore separate personality. As
Chrysostom says: " Not in God but
with God, as person with person,
tternally ".
(3)   The Word is riistinguishable from
God and yet Qcös tjv o Xóyos, the Word
Lat., arising out of above punctuation.
was God, of Divine nature; not " a
God," which to a Jewish ear would have
been abominable; nor yet identical with
all that can be called God, for then the
article would have been inserted (cf.
1 John iii. 4). "The Christian doctrine
of the Trinity was perhaps before any-
thing else an effort to express now lesus
Christ was God (©eis) and yet in another
sense was not God (4 8tós), that is to
say, was not the whole Godhead." Con-
sult Du Bose\'s Ecumenical Councils, p.
70-73. Luther says " the Word was
God " is against Arius : " the Word was
with God " against Sabellius.
Ver. 2. oCtos •qv iv ó.px\'S irpoï to»
8coV. Not a mere repetition of what has
been said in ver. 1. There John has
said that the Word was in the beginning
and also that He was with God: here he
indicates that these two characteristics
existed contemporaneously. " He was
in the beginning « ith God." He wishes
also to emphasise this in view of what be
is about to teil. In the beginning He
was with God, afterwards, in time, He
came to be with man. His pristine con-
dition must first be grasped, if the grace
of what succeeds is to be understood.
Ver. 3. ndvTo. Si\' ovtov iyevcTO. The
connection is obvious: the Word was
with God in the b\'iginning, but not as
an idle, inefiiencious existence, who only
then for the first time put forth energy
when He came into the world. On the
contrary, He was the source ot\' all
activity and life. " All things were
made by Him, and without Him was
not even one thing made wbich was
made."
The doublé sentence, positive and
negative, is characteristic of John and
lends emphasis to the statement.—
irarra, "grande verbum quo mundus,
«.«., universitas rerum factarum de-
notatur " (Bengel). The more accurate
expression lor " all things " taken as a
whole and not severally is to irdvT*.
(Col. i. 16) or tó tra»; and, as the
negative clause of thii verse indicates,
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EYArrEAION
685
♦-7«
6. \'EyeVero öV0pMiro$ dTreoraXpieVos Trapet 6eou, \'oVop-a aÖTÖ g Cr. Gen.
\'ludViris.1 7. outos TJXOei\' ets p-apTupiaf, Ico jiapTup^oi) hTrepl toG 1.5.
h flaprvp.
npl freq. in Jo., nol eluwbeie in N. T.
1 Iwaviit in Tr.W.H., here and at every iccurrence of the name.
created things are here looked at in their
variety and multiplicity. Cf. Marcus
Aurelius, iv. 23, u <j>vo-iï, i* crov irdvTa,
Iv o-ol iravTa, cis o-« iravro.—Si\' avTov.
The Word was the Agent in creation.
But it is to be o\'userv.ed that the same
preposition is used of God in the same
connection in Rom. xi. 36, Sn 4| avTov
Kal ir.\' auTou Kal cis uvtov Ta irdvTa ;
and in Col. i. 16 the same writer uses the
same prepositions not of the Father but
of the Son when he says : to irdvra 8i\'
atiTOÜ Kal cU avrov ?KTLO~Tai. In I Cor.
viii. 6 Paul distinguishes between the
Father as the prima! source of all things
and the Son as the actual Creator. (In
Greek philosophy the problem was to
ascertain by whom, of what, and in view
of what the world was made ; v<{>\' ov, 4|
ov, irpös S. And Lücke quotes a signifi-
cant sentence from Philo {De Cherub.,
35) : eu^o-cis aïnov pcv avTov (tov
KoVpov) tov dcov, v<j>\' ou ycyovcv * vXirjv
Sè tö, Tco-<rapa o-Toix«ïa, Ij uv o"vv-
CKpddn\' öpyavov 8c Xdyov 0cov 81* ov
KOTeo-KtvdaS-n •)
Ver. 4. cv avTÜ £wt| tjv. " In Him was
life " ; that power which creates life and
maintains all else in existence was in the
Logos. To limit " life" here to any
particular form of life is rendered im-
possible by ver. 3. In John Euij is
generally eternal or spiritual life, but
here it is more comprehensive. In the
Logos was life, and it is of this life all
things have partaken and by it they
exist. Cf. Philo\'s designation of the
Logos as irT7yt) Eurjs.—Kal r) Üwt) fjv to
$ws twv dvOpuTTojv, "and the life was
the light of men"; the life which was
the fountain of existence to all things
was especially the light of man \'Lücke).
It was not the Logos directly but the
life which was in the Logos which was
the light of men. O. Holtzmann thinks
this only means that as men received
life from the Logos they might be ex-
pected in the gift to recognise the Giver.
Godet says: " The Logos is light; but
it is through the mediation of life that
He must become so always; this is
precisely the relation which the Gospel
restores. We recover through the neiv
creation in Jesus Christ an inner light
which springs up from the life." Stevens
says: " The Word represents the self-
manifesting quality of the Divine life.
This heavenly light shines in the dark-
ness of the world\'s ignorance and sin."
The words seem to mean that the life
which appears in the variety, harrr.ony,
and progress of inanimate nature, and
in the wonderfully marnt\'old yet related
forms of animate existence, appears in
man as " light," inteUectual and moral
light, reason and conscience. To the
Logos men may address the words of
Ps. xxxvi. 9, irapa o-ol ir^Y\'H £wi)5» ^v T«
4>wt£ o*ov óij/óu«6a <J>üs.—Ver. 5. Kal
to <)>£s Iv TQ o-KOTia <j>aivci, " and the
light shineth in the darkness". Tbree
interpretations are possible. The words
may refer to the incarnate, or to the pre-
incarnate experience of the Logos, or to
both. Holtzmann and Weiss both con-
sider the clause refers to the incarnate
condition (cf. 1 John ii. 8). De Wette
refers it to the pre-incarnate operation
of the Logos in the O. T. propliets.
Meyer and others interpret $aiv» as
meaning "present, i.e., uninterruptedly
from the beginning until now". The
use of the aorist xaTc\'Xapcv seems to
make the first interpretation impossible ;
while the second is obviously too
restricted. What " shining " is meant ?
This also must not be limited to O. T.
prophecy or revelation but to the light of
conscience and reason (cf. ver. 4).—iv T-jj
o*KOTia, in the darkness which existed
wherever the light of the Logo- was not
admitted. Darkness, o-kótos or kot la,
was the expression naturally used by
secular Greek writers to describe the
world\'s condition. Thus Lucian: iv
o-kÓtü» -. \'XavupcVois irdvTCS c\'oikoucv.
Cf. Lucretius:
" Qualibus in tenebris vitae, quantisque
periclis,
Degitur hoc aevi quodcunque est ".
Kal t| o-KOTia avTè ov kotcXoPcv. The
A. V. renders this "and the darkness
comprehended it not " ; the R. V. has
" apprehended" and in the margin
"overcame". The Greek interpreters
understood the clause to mean that the
darkness did not conquer the light.
Thus Theophylact says: ^ o-kotio . . .
t5ïu|e to 4>Ü9, dXX\' evpcv aKaTcpdxT)TOV
Kal ot)tttjtov. Some modern interpreters,
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686                         KATA IQANNHN                             L
1 Si\' oütoG. 8. ofipt fjr liuïroe. to <f>Gs,
4>ut4$. 9. fjr to 4>Ü9 rè d\\T)0iK&K, 8
ovrof r\\\\Sev <lf (topTvpiav ... 81
avTov. " The same (or, this man) came
for witness," etc. "John\'s mission is
first set forth under its generic aspect:
he came for witness; and then its
specifie object (Iva p.apT. mpl r. 4>.) and
its final object (Xva, travr. irwrr.) are de-
fined co-ordinately," Westcott. John
was not to do a great work of his own
but to point to another. All his ex-
perience, zeal, and influence were to be
spent in testifying to the true Light.
This he was to do " that all might be-
lieve through him ". The whole of this
Gospel is a citing of witnesses, but
John\'s comes first and is of most import-
ance. At first sight it might seem that
his mission had failed. All did not
believe. No; but all who did believe,
speaking generally, believed through
him. The first disciples won by Jesus
were of John\'s training ; and through
them belief has become general.—Ver.
8. ovk rjv JKctvos . . . 4>cutós, the
thought of the previous verse is here put
in a negative form for the sake of
emphasis; and with the same object
oAk tjv is made prominent that it may
contrast with the Iva p-ap-rvpTJa-fl. He
(or, that man) was not the light, but he
appeared that he might bear witness
regarding the light. Why say this of
John ? Was there any danger that he
should be mistaken for the light ? Some
did think he was the Christ. See w. 19,
20.—Ver. 9. f)v to $üf . . . tlf rhv
KoVpov. rjv stands first in contrast
to the oAk r\\y of ver. 8. The light was
not . . . : the light was ... In this
verse the light is also further contrasted
with John. The Baptist was himself a
light (ver. 35) but not to <f>we to aX-rjOivóv.
This designation occurs nine times in
John, never in the Synoptists. It means
that which corresponds to the ideal;
true not as opposed to false, but to
symbolical or imperfect. The light is
further characterised as o 4>ut((ci iróvra
avfipuirov. This is the text on which
the Quakers found for their doctrine that
every man has a day of visitation and
that to every man God gives sufficiënt
grace. Barclay in his Apology says:
" This place doth so clearly favour us
that by some it is called \' the Quakers\'
text,\' for it doth evidently demonstrate
our assertion ". It was also much used
by the Greek Fathers, who believed that
the Logos guided the heathen in their
4>(ütos, \'fa iruW«s irurreuauo
aXX\' "va uapTuprjcrr) ir€pi TOu
and especially Westcott, adopt this
rendering. " The whole phrase is indeed
a 8tartling paradox. The light does not
banish the darkness: the darkness doe»
not overpower the light." This render-
ing is supposed to find support in chap.
xii. 35, where Christ says, " Walk while
ye have the light," t»« |*$| encorla ip.as
xaTaXa^n; and KaTaXap-pawiv is the
word commonly used to denote day or
night overtaking any one (see Wetstein).
But the radical meaning is "to seize,"
"to take possession of," "to lay hold
of"; so in Rom. ix. 30, 1 Cor. ix. 24,
Phü. iii. 12. It is also used of mental
perception, as in the Phaedrus, p. 250, D.
See also Polybius, iii. 32, 4, and viii. 4, 6,
BwxepJ? KaTaXapctv, diiïicult to under-
«tand. This sense is more congruous in
this passage; especially when we com-
pare ver. 10 (ó k<S<t|m>? oütov oük fvvu)
and ver. 11 (oi Ï8101 ovtov ov irap^XapW).
Vv. 6-13. The historie manifestation
of the Logos and its results.—Ver. 6. In
this verse John passes to the historical;
and like the other evangelists begins
with the Baptist. So Theodore Mops:
|UTeXi]Xv6us ttrX Ti)v 4iri<(jav«iav to»
wlow, tIyo. av tiptv apxV fTÉpav f\\ to
cara tov \'l<i>aKVT)V ;—«y^v<t0 avflpwxos,
" not there was (chap. iii. 1), but denot-
ing the appcaring, the historical mani-
festation," Meyer. Cf. Lk. i. 5. The
testimony of John is introduced not only
as a historical note but in order to bring
out the aggravated blindness of those
who rejected Christ. This man was
airco-raXuivos irapa 0cov. Holtzmann
says " an historical appearance is
characterised as Godsent". It might
rather be said that an historical appear-
ance sent to fulfil a definite Divine pur-
pose is so characterised. There is no
designation our Lord more frequently
applies to Himself. In the prayer of
chap. xvii. some equivalent occurs six
times. And in the epistle to the Hebrews
He is called " the Apostle of our con-
fession". No distinguishing title is
added to the common name " John ".
Westcott says: " If the writer of the
Gospel were himrelf Ihe other John of
the Gospel history, it is perfectly natura!
that he should think of the Baptist,
apart from himself, as John only".
Watkins says: " The writer stood to
him in the relation of disciple to teacher.
To him he was the John." Afterwards
the disciple became the John.—Ver. 1.
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687
EYAITEAION
S-ix.
4>um\'£et irdWa aVQpuwor ip\\6fitvov ets Tof kÓo-jaok. IO. Ik T$lxvittj;i
KÓcrjiai fjc, Kal 6 koo-|jlo9 8i\' aÜToG tyivtro, \' Kal ó kóVu,os auTOf oükj Acu xxIt.
êyvu. II. ets Ta tSia T|X9e, Kat \' ol 18101 aÜTOK ou * iraptXaPoy. k Col. ii. S.
philosophical researches (see Justin\'s
Dial., ii., etc, and Clement, passim).—
ipxópivov has been variously construed,
with óv6puirov, with tö 4>Üiï, or with i\\v.
(1) ïhe tirst construction is favoured by
Chrysostom, Euthymius, the Vulgate,
and A. V., " that was the true light
which lighteth every man that cometh
into the world "; or with Meyer, " the
true light which lightens every man
coming into the world was present " (tjv
= aderat). To the objection that ipx°V-
. . . KÓa-fio* is thus redundant, Meyer
replies that there is such a thing as a
solemn redundance, and that we have
here an " epic fulness of words ". But the
" epic fulness" is here out of place,
emphasising irdvro avSpuirov. Besides,
in this Gospel, " coming into the world "
is not used of human birtk, but of
appearance in one\'s place among men.
And still further ipxoufvov of this verse
is obviously in contrast with the iv t$
ico\'o-fjn,, -qv of the next, and the subject of
both clauses must be the same. (2) The
second construction, with to <j>üs, was
advocated by Grotius ("valde mihi se
probat expositio quae apud Cyrillum et
Augustinum exstat, ut hoc ipx°P-lV0V
referatur ad to 4><1«," cf. iii. 115, xii. 46,
xviii. 37), and has been adopted by Godet,
who renders thus: " (That light) was
the true light which lighteth every man,
by coming (itself) into the world". If
this were John\'s meaning, it is difücult
to see why he did not insert ovtoi as in
the second verse or toüto. (3) The third
construction, with rj», has much to recom-
mend it, and has been adopted by West-
cott, Holtzmann, and others. The R. V.
margin renders as if 4jv ip\\ifLtvov were
the periphrastic imperfect commonly
used in N. T., " the true light which en-
lighteneth every man was coming into
the world," i.e., at the time when the
Baptist was witnessing, the true light
was dawning on the world. Westcott,
however, thinks it best to take it " more
literally and yet more generally as
describing a coming which was pro-
gressive, slowly accomplished, combined
with a permanent being, so that both the
verb (was) and the participle (coming)
have their full force and do not form a
periphrasis for an imperfect". And
he translates: " There was the light,
the true light which lighteth every man;
that light was, and yet more, that light
was coming into the world ".—Ver. 10.
iv tw KÓo~p,<p . . . ovk f-yvu). Vv. 10 and
11 briefly summarise what bappened
when the Logos, the Light, came into
the world. John has said : " The Light
was coming into the world " ; take now
a further step, iv tcj» KÓa-yup t)v, and let
us see what happened. Primarily rejec-
tion. The simplicity of the statement,
the thrice repeated (too-jios, and the con-
necting of the clauses by a mere «af,
deepens the pathos. The Logos is the
subject, as is shown by both the second
and the third clause.
Westcott thinks that the action of the
Light which has been comprehensively
viewed in ver. o is in w. 10, 11 divided
into two parts. " The first part (ver. 10)
gathers up the facts and issues of the
manifestation of the Light as immanent.
The second part (ver. 11) contains an
account of the special personal manifesta-
tion of the Light to a chosen race."
That is possible; only the obvious ad-
vance from the ipxo\'fuvov of ver. 9 to the
V of ver. 10 is thus obscured. Certainly
Westcott goes too far when he says:
" It is impossible to refer these words
simply to the historical presence of the
Word in Jesus as witnessed to by the
Baptist".
Ver. 11. <l« t1 t8ia flXecr, " He came
to His own ". In the world of men was
an inner circle which John calls to. tSia,
His own home. (For the meaning of
to tSia cf. xix. 27, xvi. 3», Acts xxi. 6,
3 Macc. iv. 27-37, Esther v. 10, Polybius,
Hist., ii. 57, 5.) Perhaps in this place
" His own property" might give the
sense as accurately. Israël is certainly
signified; the people and all their in.
stitutions existed only for Him. (See
Exod. xix. 5, Deut. vü. 6, "The Lord
thy God hath chosen thee to be a special
people, ipeculium, unto Himself" ; also
Mt. xxi. 33.)—ol tSioi, those of His own
home (His intimates, cf. xiii. 1), those who
belonged to Him, ovtök oi irapAafW
"gave Him no reception". The word
is used of welcomipg to a home, as in
xiv. 3, iróXiv cpxou.o.1 Kal irapa.Xijji4iop.oi
Vfids irpos èjiav roV. Even those wiiose
whole history had been a training to
know and receive Him rejected Him.
It is not said of " His own " that the)
did not " know " Him, but that they did
-ocr page 700-
688                         KATA IttANNHN                             i.
I». 4S-          I». oW M \' cXafW auTèy,
Bii.sj; UL                              .                       ,
18.            veviirOai, TO\'.s "iricrrtuoUffiK
• ili. 5. J»i. , ,                ,., , fl . ,
i. 18. oifiarwK, ouöc Ik oetoijiaTOS
O With «,».i,             . • 1           /a
Ut. i. 3. 6, d\\X ïk ©tot» tv£ïTijSijcrar.
16. Co. ÜL
5, 6. 1 Jo. pmsim.
not receive Him. And in the parable of
the Wicked Husbandmen our Lord re-
presents them as küling the heir not in
Ignorance but because ihey knew him.
—Ver. 12. But not all rejected Him.
eVot 82 ?Xa|3or . . . ovopa. atiTov. óo-oi,
M many as, as if they were a countable
number (Holtzmann), or, rather, suggest-
ing the individuality of exceptional action
•n the part of those who received Him.
—cSukcv avrols, to them (resuining
•troi by a common construction) He
gave {£ovo-lo,v, not equivalent to SOvapig,
the inward capacity, nor just equivalent
to saying that He made them sons of
God, but He gave them title, warrant, or
authorisation, carrying with it all needed
powers. Cf. v. 27, x. 18, xix. 10, Lk.
IX. i., Mk. vi. 7, where i£ov<ria includes
and implies Suvapis. — Tcxva Otoü
•ycvtcrOai, to become children of God.
Weiss (Bibl. Theol., § 150) says: " To
those who accept Him by faith Christ
has given not sonship itself, but the
power to become sons of God ; the last
and highest realisation of tliis ideal, a
realisation for the present fathomless,
lies only in the future consummation ".
Rather, with Stevens, " to believe and
to be begotten of God are two insepar-
•ble aspects of the same event or
process" (Johan. Theol., p. 251). John
uses Tikvo rather than the Pauline vlovs
T. 6., because Paul\'s view of sonship
wu governed by the Roman legal
process of adopting a son who was not
one\'s own chiid: while John\'s view is
mystical and physical, the begetting of a
child by the communication of the very
life of God (1 John, passim). This dis-
tinction underlies the characteristic use
of ulo\'s by the one writer and t^kkov by the
Other (cf. Vv\'eslcott,EpistUs o/St. John,
p. 123). By the reception of Christ as
the Incarnate Logos we are enabled to
recognise God as our Fathei and to
come into the clostvu possible relation to
Him. Those who thus receive Him are
further identified as tois ttuntiovrnv
itt to óvopio aviToü, " those who believe
(believers, present participle) in His
name".—iuotcmiv tl» tivo ie the
favourite construction with John, and
emphasises the object on wbich the
ISwMr nuTois e*£ouo*iar r/uva ©toü
cis t6 ói\'Ofio oütoO\' 13. o* ouk i%
o-opKos, ouSc i*. *ee\\\']jjiaro9 dcSpus,
faith rests. Her e that object Is to Svoao.
ovtoC, the 8um of all characteristic
qualities which attach to the bearer of
the name: " quippe qui credant esse
eum id ipsum, quod nomen declarat "
(Holtzmann). It is impossible to identify
this " name " with the Logos, because
Jesus never proclaimed Himself under
this name. Other deünite names, such
as Son of God or Messiah, can here only
be proleptic, and it is probably better to
leave it indefinite, and understand it in a
general sense of those who believed in
the self-manifestation of Christ, and
were characterised by that belief.—Ver.
13. ot ovk {$ alfidrwv . . . 2v<vvi]0T)O\'av.
This first mention of r^Kva 8fov suggests
the need of further defining bow these
children of God are produced. The èi:
denotes the source of the relationship.
First he negatives certain ordinary
causes of birth, not so much because
they could be supposed in connection
with children of God (although thoughts
of hereditary rights might arise in Jewish
minds) as for the sake of emphasising
by contrast the true source.—ovk {$
o.tp.a.T(ov; that is, not by ordinary
physical generation. aljia was com-
monly used to denote descent; Acts
xvii. 26, Odys. iv. 611, aipc/rof «U
iyóöoio. This is rather a Greek than a
Hebrew expression. The plural alpaTur
has given rise to many conjectural ex-
planations; and the idea currently re-
ceived is that it suggests the constituent
parts of which the blood is composed
(Godet, Meyer). Westcott says: " The
use of the plural appears to emphasise
the idea of the element out of which in
various measures the body is formed".
1\'oth explanations are doubtful. The
plural is used very commonly in the
Sept., 2 Sam. xvi. 8, óvtip alua-rw a-v:
Ps. xxv. o, (UTa avSpwv aljiÓTwr; 2
Chron. xxiv. 23, etc.; and especially
where much slaughter or grievous murder
is spoken of. Cf. Eurip., Iph. in Taur.,
73. It occurs in connection with descent
in Eurip., Ion., 693, a\\\\av rpa^tlt éS
alpdruv (Lücke). The reason of John\'s
preference for the plural in this place is
not obvious; he may perhaps have
wished to indicate that all lamii v
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EYArrEAION
689
ia—14.
14. Kal 6 X<5yos *<rop| cycVcTO, «
• I6*aad\\u6a rï]v Só|ai> aÜToG, 8ó£af *(
wXi\'jpujs x^piros Kal " dXr|6ciac,.
13; »i. 3, etc 11 Jo. L 1.
histories and pedigrees were here of no
account, no matter how many illustrious
ancestors a man could reckon, no matter
what bloods united to produce him.—
0O8J . . . avSpos. The combination of
these clauses by ot>82 . . . ouSè and not
by ovti . . . ovt« excludes all interpre-
tations which understand these two
clauses as subdivisions of the foregoing.
oiS« adds negation to negation: oüt€
divides a single negation into parts (see
Winer, p. 612). " Nor of the will of the
flesh," i.e., not as the result of sexual
instinct; "nor of the will of a man,"
i.e., not the product of human purpose
(" Fortschritt von Stoff zum Naturtrieb
und zum persónlichen Thun," Holtz-
mann). Cf. Delitzsch, Bibl. Psych., p.
2go, note E. Tr.—óXX\' i* 8«oC <yevvij-
Sijo-av. The source of regeneration
positively stated. Human will is re-
pudiated as the source of the new birth,
but as in physical birth the life of the
child is at once manifested, so in spiritual
birth the human will first manifests re-
generation. In spiritual as in physical
birth the origination is fxom without,
not from ourselves; but just because
our spiritual birth is spiritual the will
must take its part in it. Nothing is
spiritual into which the will does not
enter.
Vv. 14-18. The manifestation of the
Logos defined as Incarnation,—Ver. 14.
Kol i Xóyos erapj tytVtTO, " and the Word
became flesh". This is not a mere
repetition. John has told us that the
Logos came into the world, but now he
emphasises the actual mode of His
coming and the character of the revela-
tion thus made, Kat " simply carrying
forward the discourse" (Meyer) and
now introducing the chief statement
(Luthardt). It is this great statement to
which the whole prologue has been
directed; and accordingly he names
again the great Being to whom he at
first introduced us but whom he has not
named since the first verse. As forcibly
as possible does he put the contrast
between the prior and the subsequent
conditions, 6 Xdyos <rap§ cytVtTo; he
does not even say avöptuiros but <rap$.
He wishes both to emphasise the interval
«ossed, Xóyos, crópè; and to direct
:al < IcK-nviitaty Iy fiu.lv, f «al p 1 Tim. HL
« t         ,            , , \'6. Heb.
!>S uovoyci\'ous irapa irarpoj), il. 14.
q Zeen. ii.
10,11.
Rev. ril.
1 Mt. vil. 29. t rt. 43; x. il; tr. «4. a ir. 24,
attention to the visibility of the mani-
festation. Cf. 1 Tim. iii. 16, l$av;padr\\
lv a-apxl; r John iv. 2, iv crapKl
JXi]X.v9<üs; also Heb. ii. 14. "Flesh
expresses here human nature as a whole
regarded under the aspect of its present
corporal embodiment, including of
necessity the \' soul\' (xii. 27) and the
\' spirit\' (xi. 33, xiii. 21) as belonging to
the totality of man " (Westcott). The
copula is «yevtTO, and what precisely this
word covers has been the problem of
theology ever since the Gospel wa»
written. The Logos did not become
flesh in the sense that He was turned
into flesh or ceased to be what He wa»
before; as a boy who becomes a man
ceases to be a boy. By his use of the
word <k£v<üo-£v in connection with the
incarnation Paul intimates that some-
thing was left behind when human
nature was assumed ; but in any case
this was not the Divine essence nor the
personality. The virtue of the incarna-
tion clearly consists in this, that the very
Logos became man. The Logos, retain-
ing His personal identity,"became" man
so as to live as man.—Kal l<rKr[via<rm
lv \'np.tv, "and tabernacled among us";
not only appeared in the flesh for a brief
space, manifesting Himself as a Being
apart from men and superior to human
conditions, but dwelt among us (" non
tantum momento uno apparuisse, sed
versatum esse inter homines," Calvin).
The " tent," <rKi)vij, suggests no doubt
temporary occupation, but not more
temporary than human life. Cf. 2 Cor.
v. t, 2 Pet. i. 13. And both in classical
and N.T. Greek o-Kip-ovv had taken the
meaning " dweil," whether for a long or
a short time. Cf. Rev. vü. 15, xii. 12,
and Raphel, Annot. in loc. From the use
of the word in Xenophon to denote living
together and eating together Brentius
would interpret in a (ulier sense : " Filius
tlle Dei carrie indutus, inter nos homines
vixit, nobiscum locutus est, nobiscum
convivatus est". But the association in
John\'s mind was of course not military,
but was rather with the Divine taber-
nacle in the wilderness, when Jehovah
pitched His tent among the shilling
tents of His people, and shared even in
their thirty-eight years of punishment.
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690                           KATA IQANNHN                                L
t ver. 7.            15. \'ludWns papTupc! T ircpl auToG, Kal Kexpaye \\iywv, " Outos
w Const ♦—*•!*«»\'                  s#              »             a#
viü. 55 ;x. fji» wöV «Ittok,1 O ÓWKTU p.ou tpxopci-os, epirpouöei\' p.ou yiyovev •
xCol.i. 19. Sti irpaiTÓs p-ou ty\'" 16. Kot2 Ik toG ITrXï]p<iu,aTOS au-roG rjjjLeïs
1 T.R. in ^cbAB\'DL, etc. ; ovros tjv o «iirov, as a parenthesis, in fr$aB*C*.
• T.R. in AC\'EF; on in NBC*DL 33.
abstract relation passes necessarily into
the relation of the Son to the Father."
Westcott.—irapa irai-pós more naturally
follows Só£av than povo-yevovs. The
glory proceeds from the Father and
dwells in the only begotten wholly, as if
there were no other children required to
reflect some rays of the Divine glory.
Accordingly He is irXiïpijs. With what
is irXtjpTjs to be construed ? Erasmus
thinks with Muavvr); following. Codex
Bezae reads irXijpr/ and joins it to 8d|av.
Many tnterpreters consider it to be one
of those slight irregularities such as
occur in Mk. xii. 40 and Phil. iii. 19 and
in the Apoc, and would unite it either
with atiTov or povo-yevoüs. But (fiace
Weiss) there is no good reason why we
should not accept it as it stands and con-
strue it in agreement with the nominative
to 4<xkt)vu>c-€.—x<*PLT0? Kat aXT]0cias.
His glory consisted in the moral qualities
that appeared in Him. What these
qualities were will appear more readily
from ver. 17. — Ver. 15. Mudvvi)*
pap-mptt . . . irp&To\'s pav rjv. At first
sight this verse seems an irrelevant in-
terpolation thrust in between the irXi]pr)s
of ver. 14 and the \'n-X-qpupa of ver. 16.
Euthymius gives the connection : el Kal
pt) iyii, <(>T)cri, Sokü Ttaiv ïews a|LÓiri(r-
tos, dXXa irpè ÈpoO 6 \'lüjdvvT]? papTvpcï
ITCpl TtJS ÖCÓTTJTOS aVTOÜ • \'lwavVT|S
Ikcïvo; ou to ovopa pcya Kal ircpij3orjro^
irapa irdo-i rots MovSaiois. *\' John
witnesses and cries, saying ovtos •fjv tv
clirov. This was He of whom I said
i oTr£o-co pov cpxo\'pevo;," etc. ThistestU
mony was given to Andrew and John,
ver. 30 ; but when the previous " saying "
occurred we do not know, unless it be
referred to the answer to the authorities,
ver. 27. The meaning of the testimony
will be considered in the next section of
the Gospel, which is entitled " The
Testimony of John".—Ver. 16. Sri in
toO irXr|pupaTOf . . . xapiros, "because
out of His fulness have we all received".
The Sti does not continue the Baptist\'s
testimony, but refers to irXijpTis >n ver.
14. In Col. ii. o Paul says that in
Christ dwelleth all the irXfjpupa of the
Godhead, meaning to repudiate the
Whether there is an allusion to the
Hw^Stt) has been doubted, but it is
T •
probable. The Shekinah meant the
token of God\'s presence and glory,
and among the later Jews at all events
it was supposed to be present not only
in the temple but with individuals. See
Schoettgen in loc. and Weber, Die
Lehren des Talmud, § 39. What the
tabernacle had been, the dwellingof God
in the midst of the people, the humanity
of the Logos now was.—Kal t6eao-ap«8a
tt)v S<S|av aviToO, we, among whom He
lived, belield by our own personal ob-
servation the glory of the incarnate
Logos. " Beheld," neither, on the one
hand, only by spiritual contemplation
(Baur), nor, on the other, merely with the
bodilyeye, bywhich the glory could not be
seen. This "beholding" John treasured
as the wealth and joy of his life. The
" glory " they saw was not like the cloud
or dazzling light in which God had
manifested His glory in the ancient
tabernacle. It was now a true ethical
glory, a glory of personality and
character, manifesting itself in human
conditions. It is described as something
unique,8ó|avcjs povovevoüsirapaTraxpós,
" a glory as of an only begotten from a
father".—ws introduces an illustrative
comparison, as is indicated by the
anarthrous povo-yevovs. Holtzmann ex-
pands thus: "The impression which the
glory made was of so specific a character
that it could be taken for nothing less
than such a glory as an only son has
from a father, that is, as the only one of
its kind; for besides the u.ovoy«vtjs a
father has no other sons ". But the ex-
pression is no doubt suggested by the
immediately preceding statement that as
niany as received Christ were bom of
God. The glory of the Incarnate Logos,
however, is unique, that of an only
begotten. In the connection, therefore,
the application of the relation of Father
and Son to God and Christ is close at
hand and obvious, although not explicitly
made. " The thought centres in the
abstract relation of Father and Son,
though in the actual connection this
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691
EYAITEAION
I5-*.
ir<£rres iXAfSoptr Kal x&Plv \'*1\'" x^PtT0\'* *7- 8ti 6 r<Sp.o$ 810 yCp. I».
Mwa^w? èoóOï), tj * X"pis Kal r) * dXrjOeia Sta \'lnjaroO Xpiarou cycVeTO. z Rom. Hl
18. b6coK ouScl; jupaxc iriiiroTC* 6 uopoyeyfis uios,1 ó Siv cis top 1 vü\'i. 3a :
xlv. 6.
b Exod. uxiil. ao. EccliM. xliii. jt.
1 Instead of the reading of the T.R., o uovo-yevr|t vios, several modern editors read
liovoyevTis 8eos. For the T.R. the authorities are AC\'X and some other uncials;
of versions the old Latin and the Vulgate, Curetonian Syriac, Armenian and Ethiopië J
almost all the cursives and the great body of the Fathers—all the Latin Fatheis after
the fourth century. For fiovoyt"]? fltos the uncials fc$BC*L and cursive 33; the
Peshito and Harklean Syriac in margin, and the Memphitic; and of the Greek
Fathers Clement of Alexandria, Valentinus in Irenaeus, Epiphanius, Basil, etc.
These authorities and the text they witness to have been discussed by the late Dr.
Hort in his Two Dissertations, and by Ezra Abbot in his Critical Essays, pp. 241-285.
The MS. authority favours the reading 0cos; while the versions and the Father»
weigh rather in the opposite scale. Internal evidence is on the whole in favour of
the T.R. The reading 6to« is rejected by Scrivener, Wordsworth, McLellan,
Tischendorf, Meyer, Godet, Liicke, Holtzmann, and Weizsacker. It should ba
noted, as brought out by Ezra Abbot, that the Arians were quite willing to call the
Son o |j.ovoyevT|s 6cos, because in their view this appellation happily distinguished
Him i\'rom the Father who alone was God in the highest sense, unbegotten, un-
eaused, and without beginning.
world, as the living power of its existence,
and that a choir of Jews and Gentiles,
Greeks and barbarians, wise and foolish,
should along with them immediately
confess that out of the fulness of this one
man they have received grace for grace ? "
—Ver. 17. tri <5 vójiot . ; . lyivtro.
What is the connection ? His state-
ment that the Incarnate Logos was the
inexhaustible supply of grace might seem
to disparage Moses and the previoua
manifestations of God. He therefore
explains. And he seems to have in view
the same distinction between the old and
the new that is so frequently emerging
in the Pauline writings. Through Moses,
here taken as representing the pre-
Christian dispensation, was given the
law, which made great demands but
gave nothing, which was a true revela-
tion of God\'s will, and so far was good,
but brought men no ability to become
liker God. But through Jesus Christ
(here for the first time named in the
Gospel, because we are now fully on the
ground of history) came grace and truth.
In contrast to the inexorable demands
of a law that brought no spiritual life,
Jesus Christ brought " grace," the un-
earned favour of God. The Law said:
Do this and live; Christ says: God
gives you life, accept it. " Truth " also
was brought by Christ.—dXi^Scia here
means " reality" as opposed to the
symbolism of the Law (cf. iv. 23). In
the Law was a shadow of good things
to come: in Christ we have the good
things themselves. Several good critici
Gnostic idea that this pleroma was dis-
tributed among many subordinate beings
or xons. But what John has here in
view is that the fulness of grace in
Christ was communicable to men. By
•quets iróvrtï he indicates himself and all
other Christians. He had himself ex-
perienced the reality of that grace with
which Christ was filled and its inex-
haustible character. For he adds Kal
Xapiv övtI x^piTos, " grace upon grace ".
Beza suggests the rendering: (" ut
quidam vir eruditus explicat," he says):
" Gratiam supra gratiam ; pro quo
eleganter dixeris, gratiam gratia cumu-
latam," but he does not himself adopt it.
It is, however, adopted by almost all
modern interpreters: so that ever and
anon fresh grace appears over and above
that already received. This rendering,
as Meyer points out, is linguistically
justified by Theognis, Sent., 344, dvr*
aviwv avtas, sorrows upon sorrows; and
it receives remarkable illustration from
the passage quoted by Wetstein from
Philo, De Poster. Cain., where, speaking
of grace, he says that God does not
allow men to be sated with one grace,
but gives IWpas avr\' IkcÏvuv (the first)
Kal xpiTas dvn twv Sevre\'pwv Kal del
Was 4vtI iraXaioTepwv. Harnack (Hist.
of Dogma, i., 76, E. Tr.) asks: " Where
in the history of mankind can we find
anything resembling this, that men who
had eaten and drunk with their Master
should glorify Him, not only as the
Revealer of God, but as the Prince of
Life, as the Redeemer and Judge of the
-ocr page 704-
692
KATA IÜANNHN
L
c Deut. xiii.<! (cóX-n-oy Toö warpos, ^Keïf09 ^Tjyiio-aTO. 19. Kal aSn\\ l(nli> ^
papTupia tou \'icodVeou, 6t« dircVrciXap 01 \'louScüoi i£ \'lepocroXuu.wi\'
tcpets Kal A,euiTas, ïm tpuT^crwcrii\' aürw, " Xó tis €t;" 20. Kat
&u,oXóyr|0-e, Kal ouk •rjpi\'qcraTo* Kal cóuoXó-ynaci\', "*Oti oök eïp.1
find a contrast between iSóOr) and
iyévtro j the law being " given " for a
special purpose, " grace and truth"
"coming" in the natural course and as
the issue of all that had gone before.—
Ver. 18. 0£ov owSils €wpa:cev . . •
•InyicraTO. This statement, "God no
one has ever seen," is probably suggested
by the words 81a Mtjo-oü XpLtn-oü. The
reality and the grace of God we have
seen through Jesus Christ, but why not
directly ? Because God, the Divine
essence, the Godhead, no one has ever
seen, No man has had immediate know-
ledge of God: if we have knowledge of
God it is through Christ.
A further description is given of the
Only Begotten intended to disclose His
qualification for revoaling the Father in
the words 6 S>v ets töv kóXitov to«
«aTpis. Meyer supposes that John is
now expressing himself from his own
present standing point, and is conceiving
of Christ as in His state of exaltation, as
having returned to the bosom of the
l7ather. But in this case the description
would not be relevant. John adds this
designation to ground the revealing
work which Christ accomplished while
on earth (c£lY1l<TaT0> aorist, referring to
that work), to prove His qualification for
it. It must therefore include His con-
dition previous to incarnation. ó av is
therefore a timeless present and cis is
used, as in Mk. xiii. 16, Acts viii. 40, etc,
lor tv. cU tok KctX-n-of, whether taken
from friends reclining at a feast or from
a father\'s embrace, denotes perfect in-
timacy. Thus qualified, Ikcïvos è|T)yr|-
craTO " He " emphatic, He thus equipped,
" has interpreted " what ? See viii. 32 ;
or simply, as implied in the preceding
negative clause, " God ". Tiie Scholiast
on Soph., Ajax, 320, says, ï5rJYr|cris tirl
6ciuv, ép|iT|vcïa iirï roe tvxóvtüiv, Wet-
stein.
Ver. 19. With this verse begins the
Gospel proper or historical narrative of
the manifestation of the glory of the
Incarnate Logos.
Vv. 19-42. The witness of John and
its result.—Vv. 19-28. The witness of
John to the deputation from Jerusalem,
entitled av-n) eoriv . . . Ae-utCtqc. The
witness or testimony of John is placed
first, not only because it was that which
infiuenced the evangelist himself, nor
only because chronologically it came
first, but because the Baptist was com-
missioned to be the herald ol the
Messiah. The Baptist\'s testimony was
of suprème value because of (1) his
appointment to this function of identify-
ing the Messiah, (2) his knowledge of
Jesus, (3) his own holiness, (.1) his dis-
interestedness.—aC-ni, this which follows,
is the testimony given on a special
occasion 8tc dirtaTetXoK . . . AeveiTas,
" when the Jews sent to him from Jeru-
salem priests and Levites ".—MovSaïo»
I D,~^^\', I, originally designating the
tribes of Judah and Benjamin which
formed the separate kingdom of Judah,
but after the exile denoting all Israelites.
In this Gospel it is used with a hostile
implication as the designation of the
"entire theocratie community as summed
up in its official heads and as historically
fixed in an attitude of hostility to
Christ " (Whitelaw). Here " the Jews "
probably indicates the Sanhedrim, com-
posed of priests, presbyters, and scribes.
—Upcts xai AcvciTas, the higher and
lower order of temple officials (Holtz-
mann). Why were not scribes sent?
Possibly because John\'s father was him-
self a priest. The priests were for the
most part Sadducees, but John tells us
this deputation was strong in Pharisees
(ver. 24). Lampe says: " Custodibus
Templi incumbebat, Dominum Templi,
cujus adventum exspectabant, nosse".
They were sent ïva epuT^cruo-iv aiT^v,
" that they might interrogate him," not
captiously but for the sake of informa-
tion. Lk. tells us (iii, 15) that the people
were on the tiptoe of expectation, and
were discussing whether John were not
the Christ; so it was time the Sanhedrim
should make the inquiry. " The judg-
ment of the case of a false prophet is
specially named in the Mishna as belong-
ing to the council of the Seventy One"
(Watkins). " This incident gives a deep
insight into the extraordinary religious
life of the Jews—their unusual combina-
tion of conservatism with progressive
thought " (Reynolds\' John the Baptist,
p. 365).— 2ii t£s «t, " Who art thou ? "
Not, what is your name, or birth, but,
what personage do you claim to bei
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ts-a*                          EYAITEAION                            693
iyui & Xpicrr^s." SI. Kat ^piónjcrai\' aÜToc, "Ti 06V, *\'H\\ias et d M«l. i*. 5.
<ru ;" Kal Xt\'yci, " Oük ttui." " * \'O irpo^^TT)? et au ; " Kal e Dent
dircKpiOr], " Oü." 32. Eiirok * ouV aü-rü, " Tis cl; tfa \'airÓKpunv f xlx. 9. Job
(duci» tois ircpij/ao-ti\' Tjpag • Ti Xtytis irepi acauTOu; 23. E9T],
"*\'Eyw \' t^aifT) foi.rros tf Tg tpi^pu, EóOuraTf TJir ó8or Kupiou -\' g ]«, xL }.
1 T.R. in NAC\'L; «"™» »n EC*D,
what place in the community do you
aspire to?—with an implied reference to
a possible claim on John\'s part to be
the Chrisl. This appears from John\'s
answer, wpoXdyTjaev Kal ovk Vjpv^o-aTO
Kal üpoXóyno-ei\'. Schoettgen says the
form of the sentence is "judaico more,"
citing "Jethro confessus, et non mentilus
est". Cf Rom. ix. 1 and 1 Tim. ii. 7.
The iteration serves here to bring out
the earnestness, almost horror, with
which John disclaimed the ascription to
him of such an honour. His high con-
ception of the office emphasises his
acknowledgment of Jesus.—Sti, here, as
commonly, " recitative," serving the
purpose of our inverted commas or
marks of quotation.—iyu ovk €l(jtl o
XpiorTos, the reading adopted by Tisch.
and W.H., bringing the emphasis on
the "I". "I am not the Christ," but
another is. The T.R. ovk ilul lyii o
XpioTo\'ï, by bringing the iyi> and o
Xpio-ro\'s together, accentuates the in-
congruity and the Baptist\'s surprise at
being mistaken for the Christ. This
«traightforward denial evokes another
question (ver. 21), t£ oïvi which Weiss
renders, " What then art thou ? " Better
" what then ? " " what then is the case ? "
?uid ergo, quid igiturP—\'HXeüas et o-u;
f not the Christ Himself, the next
possibiüty was that he was the fore-
runner of the Messiah, according to Mal.
iv. 5, " Behold, 1 will send you Elijah
the prophet before the coming of the
great and dreadful day of the Lord ".
[Among the Fathers there seems to have
been a belief that Elias would appear
before the second Advent. Thus
Tertullian (De anima, 50) says: " Trans-
latus est Enoch et Elias, nee mors eorum
reperta est, dilata scilicet. Caeterum
morituri reservantur, ut Antichristum
sanguine suo exstinguant." Other
references in Lampe.] But to this
question also John answers ovk elp(,
because the Jews expected Elias in
person, so that although our Lord spoke
of the Baptist as Elias (Mt. xvii. 10-13),
John could not admit that identity with-
out misleading them. If people need
to question a great spiritual personality,
replies in their o»n language will often
mislead them. Another akernative pre-
sented ittelf: o irpo^ijTTis tl cv; "art
thou the prophet ?" W*., the prophet
promised in Deut. xviii. 15, " The Lord
thy God will raise up unto thee a prophet
from the midst of thee, like unto me ".
Allusion is made to this prophet in four
places in this Gospel, the present verse
and ver. 25 oi this chapter; also in vi.
14 and vii. 40. That the Jews did not
see in this prophet the Messiah would
appear from the present verse, and also
from vii. 40: " Some said, O! a truth thig
is the prophet ; others said, This is the
Christ". The Jews looked for " a faith-
ful prophet" (1 Macc. xiv. 41) who wat
to terminate the prophetic period and
usher in the Messianic icign. But after
Peter, as recorded in Acts iii. 22, applied
the prophecy of Deut. to Christ, the
Christian Church adopted this interpre-
tation. The use of the prophecy by
Christ Himself justified this. But the
different interpreiations thus introduced
gave rise to some confusion, and as Light-
foot points out, none but a Jew contem-
Eorary with Christ could so clearly have
eld the distinction between the two in-
terpretations. (See Deane\'s Pseudepig., p.
121; Wendt\'s Teaching of Jesus, E. Tr.,
i., 67; and on the relation of " the
prophet" to Jeremiah, see Weber, p. 339.)
To tbis question also John answered
" No" ; " quia Prophetis omnibus erat
praestantior " (Lampe). This negation
is explained by the afiirmation of ver. 23.
Thus bafHed in all their suggestions the
deputies ask John to give them some
positive account of himself, that they
might not go back to those who sent
them without having accomplished the
object of their mission. To this second
tis ett t( Xc\'vcif irepl o-cavTov; (ver. 23)
he replies in words made familiar by the
Synoptists, eyw ^wnj (3owvto9 cV tjj
«PÓP-H* ... 6 Trpocfiij\'rn.s; John applies
to himself the words of Is. xl. 3, blending
the two clauses rroipao-OT« ttjv ó8óv
Kvpïov and tvQtCas iroieïre ras vpïjiovs
tov fleoS v,jj.üv into one: euflvvoTe rijr
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694                            KATA IQANNHN                                I.
KaOws tl-Ktr \'Haatas o -irpo<j)^Tr]s." 24. Kaï 01 * aire(rraXu,cVoi Ijcw
i* tS>v ♦apiaatui\' • 25. Kal y]pwTf](iav auTÓ>, Kal etirOK aü-rS, " T(
ouk PairTiJïis, cl au oök el é Xpioros, oüre \'HXias, outc 6 irpo^Trjs ;"
b Mt. Ili. 11. 26. \'AircKpïOr) aurots & \'ludViT|S Xc\'ywK, "\'Eyi) paim£u h iv Stalt •
IMt. xiv.34.\' jieaos 8c up-wf Iott|K£I\',\' cV üu.eïs oüx oTSaTC. 27. auT<Ss £<ttik ó
| A rare éiriau pou lpyóy.iva%, os ?u.Trpo<r6éV uou yiyavtv • 08 eva) ouk eip.1
«gually ajios \' iko Xuau aÜTOÜ Töe ipdrra toü üiroS^jiaTOS." 28. TauTa cV
Ito. BrjOapapa * cycVeTO irc\'pa.K toG \'lopSaVou, Sirou rjr \'ludVrrjs Panrilwr.
1 T.R. in ^chAaC», etc.; without article in N*A*BC\\
1 T.R. in ACX, etc.; ernicct in BL, adopted by W.H.R.
» PT)6avia in ^*ABC*EFG, etc, adopted by Tr.T.W.H.R.
•86v Kvpiov. By appropriating this pro-
phetic description John identifies himself
as the immediate precursor of the
Messiah ; and probably also hints that
he himself is no personage worthy that
inquiry should terminate on him, but
only a voice. [Heracleon neatly graduates
revelation, saying that the Saviour is ó
X<>Y°s, John is cfxuvij, the whole pro-
phetic order tjxoc., a mere noise ; for
which he is with some justice rebuked
by Origen.] " The desert," a pathless,
fruitless waste fitly symbolises the
spiritual condition of the Messiah\'s
people. For the coming of their King
preparation must be made, especially by
Buch repentance as John preached. " If
Israël repent but for one day, the Messiah
will come." Cf. Weber, p. 334.—Ver.
24. Kal airco*TaXpcvoi rjcrav CK tu>v
*>apitra£uv. This gives us the meaning
" And they had been sent from," which
it not so congruous with the context as
"And they who were sent were of the
Pharisees"; because apparently this
clause was inserted to explain the follow-
ing question (ver. 25): rt ovv (Jam ls
. . . ó irpo<t>iÏTT)s ( Founding on Zech.
xiii. i, " In that day there shall be a
fountain opened for sin and for unclean-
ness," and on Ezek. xxxvi. 25, " then
will I sprinkle clean water upon you,"
they expected a general purification
before the coming of the Messiah. Hence
their question. If John was not the
Messiah, nor the prophet, nor Elias in
close connection with the Messiah, why
did he baptise ? Lightfoot (Hor. Heb.,
p. 965) quotes from Kiddushin " Elias
renit ad immundos distinguendum et ad
pnrificandum ". See also Ammonius and
Beza quoted in Eampe. In reply to
this objection of the Pharisees (ver. 26)
John says: iyi> Pair-rit» . . . toü
WoS^uaTOf, " I for my part baptise with
water " ; the emphatic " I " leading us
to expect mention of another with whom
a contrast is drawn. This contrast is
further signified by the mention of the
element of the baptism, cv vSa-ri; »
merely symbolic element, but also the
element by baptism in which preparation
for the Messiah was to be made. And
John\'s administration of this precursory
baptism is justified by the fact he im-
mediately States, pcVos vpüv ottjkci 6v
vpets ovik olSaTC. Had they been aware
of this presence (vpcïg emphatic) as John
was aware of it, they could not have
challenged the baptism of John, because
it was the divinely appointed prepara-
tion for the Messiah\'s advent. This
scarcely amounts to what Lampe calls
it, " nova exprobratio ignorantiae
Pharisaeorum" (Is. xlii. 19, xxix. 14),
because as yet they had had no oppor-
tunity of knowing the Christ.—pca-oc.
vpüv. There is no reason why the
words should not be taken strictly. So
Euthymius, rjv yap i Xpurrof ivo—
pcpiypevof tótc Ty Xa^.—oirïcru uov
jpxopcvos, denoting the immediate
arrival of the Messiah and John\'s close
connection with Him. He is further
described relatively to John as incon-
ceivably exalted above him, ov ouk clul
. . . viroS^paTOt. The grammatical
form admitting both the relative and pers,
pronoun is Hebraislic. a{ios tva also
stands instead of the classical construc-
tion with the infinitive. Talmudists
quote the saying : " Every service which
a servant will perform for his master, a
disciple will do for his Rabbi, except
loosing his sandal thong".—Ver. 28.
TO.VTQ. <v Br(9o.via . . . Pairr(£wv. The
place is mentioned on account of the im-
portance of the testimony thus borne to
Jesus, and because the evangelist him-
self in all probability was present and it
was natural to him to name it. But
where was it ? There is no doubt that
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695
EYAITEAION
*»—«9.
thv \'It)o-oOk ipx&pevov irpès k Exod. xii.
6coG, & \' aïpuK tt\\v d/xapTiaH v. %
39. Tfj liraipiov p\\iitei & \'iwdvvry
oütoc, Kal \\éya, ""l8« i kdp^s tou
the reading Br)9av(a is to be preferred.
The addition ire\'pav tov MopSavov con-
firms this reading ; as the existence of
Betbany near Jerusalem rendered the
distinguishing designation necessary.
Bethany = rf\'N .P2 meaning"boat-
house," and Bethabara having the same
meaning [mUl? a ferrv boat] is it not
possible that the same place may have
been called by both names indifferently ?
Henderson {Palestine, p. 154) suggests
that possibly the explanation of the
dou\' tful reading is that the place referred
to is Bethabara which led over into
Bethania, that is, Bashan. Similarly
Conder (Handbook, p. 320) says Bethania
beyond Jordan is evidently the province
of Batanea, and the ford Abarah now
discovered leads into Batanea. At this
place " John was, baptising," rather
than " John was baptising ".
Vv. 29-34. Tht witness of John based
•f» the sign at the baptism of yesus.—
Ver. 29. T\'p liravpiov, the first instance
of John\'s accurate definition of time.
<•ƒ• 35. 43i "• !• The deputation had
withdrawn, but the usual crowd attracted
by John would be present. " The in-
quiries made from Jerusalem would
naturally create fresh expectation among
John\'s disciples. At this crisis," etc.
(Westcott).—pXe\'-rret tov \'Itjo-ovv tp\\6-
pevov irpos avToV. Jesus had quite
recently returned from the retirement
in the wilderness, and naturally sought
John\'s company. Around John He is
m re likely to find receptive spirits than
elsewhere. And it gave His herald an
opportunity to proclaim Him, Ï8t ó
apvó? tov öcov o aïpwv tïjv apapTiav
tov tcdarpov. The article indicates that a
person who could thus be designated had
been expected; or it may merely be
introductory to the further definition of
the succeeding clause.—tov 8eov, pro-
vided by God; cf. " bread of God," vi.
33 ; also Rom. viii. 32. It is impossible
to suppose with the author of Ecce Homo
that by this title "the lamb of God" the
Baptist merely meant to designate Jesus
as a man " full of gentleness who could
patiently bear the ills to which He would
be subjected" {cf. Aristoph., Pax, 935).
The second clause forbids this interpre-
tation. He is a lamb aïouv ttjv üpapTÏav.
and there is only one way in which a
lamb can take away sin, and that is by
sacrifice. The expression might suggest
the picture of the suft\'ering servant of
the Lord in Is. liii., " led as a lamb to
the slaughter," but unless the Baptist
had previously been speaking of this
part of Scripture, it is doubtful whether
those who heard him speak would think
of it. In Isaiah it is as a symbol of
patiënt endurance the lamb is inttoduced;
here it is as the symbol of sacrifice. It
is needless to discuss whether the paschal
lnrnb or the lamb of daily sacrifice was
in the Baptist\'s thoughts. He used " the
larib" as the symbol of sacrifice in
gen er al. Here, he says, is the reality
of which all animal sacrifice was the
symbol.—o aipuv, the present participle,
indicating the chief chatacteristic of the
lamb. atpu has three meanings : (1) to
raise or lift up, John viii. 59, tjpav
Xiflous ; (2) to bear or carry, Mt. xvi. 24,
apdrw tov o*Tavpbv avTov ; (3) to re-
move or take away, John xx. 1, of the
stone Tipjiévov from the sepulchre; and
I John lil, 5, "va. Tas ap.apTia$ ap-rj, that
He might take away sins. In the LXX
(fx\'pciv, not atpciv, is regularly used to
express the " bearing" of sin (see
Leviticus, passim). In 1 Sam. xv. 25
Saul beseeches Samuel in the words
apor to ap.apTT|p.d pov, which obviously
means "remove" (not "bear") my
sin. So in 1 Sam. xxv. 28. But a lamb
can remove sin only by sacrificially
bearing it, so that here atpciv includes
and implies <t>lp«iv.—tov KÓo-pov, cf. 1
John ii. 2, ai/ros IXao-piSs co-t! . . . ircpl
SXov tov icoVpov, and especially Philo\'s
assertion quoted by Wetstein that some
sacrifices were virtp airavToe avSpuiruv
Y^vovs.
In this verse Holtzmann finds two
marks of late date. (1) The Baptist was
markedly a man of his own people,
whose eye never ranged beyond a Jewish
horizon; yet here he is represented as
from the first perceiving that the work of
Jesus was valid for all men. And (2)
the allusion to the sacrificial effïcacy of
Christ\'s death could not have been made
tilt after that event. Strauss stated this
diftïculty with his usual lucidity. " So
foreign to the current opinion at least
was this notion of the Messiah that the
disciples of Jesus, during the whole
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KATA IQANNHN
696
TOu kÓctu.ou. 30. outÓs itrn wcpl1 ou lylt ctwor, *0vi<rw |*c*
CpXCTai dfl)p, OS cu,Trputr8tV fJlOU YEyOk\'tH, ÓTl TrpuTOS U.OJ Tjl».
31. xdyu oük flBeii\' aüróV • dXX "ca (parcpuOrj tü \'laparjX, 81A
m Mk. i. 10. toGto tJXGoi\' èyu i* T« óScm 0cnrTi£ue." 32. Kal iu,apTupT|o-e»\'
LtÜLaÏ!"l»<£tvjS \\iyo>v, """Oti Te0^au.ai to nceCpa KOTaPaiKOK ixrA
1 virep in fr$BC, Origen. Cp. 2 Thess. ii. 1, and 2 Cor. i. 8. This use common
in late Greek prose. Cp. Holden\'s note in Plutarch, Dcmosth., p. 181.
period of their intercourse with Him,
could not reconcile themselves to it;
and wheivHis death had actually taken
place tnw trust in Him as the Messiah
was utterly confounded." Yet Strauss
himself admits that " a penetrating mind
like that of the Baptist might, even
before the death of Jesus, gather from
the O.T. phrases and types the notion
of a suffering Messiah, and that his
obscure hints on the subject might not
be comprehended by his disciples and
contemporaries ". The solution is pro-
bably to be found in the intercourse of
John with Jesus, and especially after
His return from the Temptation. These
men must have talked long and earnestly
on the work of the Messiah ; and even
though after his imprisonment John
seems to have had other thoughts about
the Messiah, that is not inconsistent
with his making this statement under
the direct influence of Jesus. We must
also consider that John\'s own relation
to the Messianic King must have greatly
stimulated his thought; and his desire
to respond to the cravings he stirred in
the people must have led him to consider
what the Messiah must be and do.
Ver. 30. oJtos . . . trpCtTÓf (iow rjv.
Pointing to Jesus he identifies Him with
the person of vvhom he had previously
aaid in-iau> (io0, etc. Cf. ver. 15. " After
me comes a man who is before me
because He was before me." The A.V.
" which is before me " is preferable
though not so literal as the R.V. "which
ie become before me ". The words mean :
" Subsequent to me in point of time
comes a man who has gained a place in
advance of me, because He was eternally
prior to me ".—oir(o-<» p.ov tpxcTcu refers
rather to spare than to time, " after me,"
but with the notion of immediacy, close
behind, following upon. As certainly,
<fp.irpoo-Wv (io« yïyovtv refers to position
or dignity; He has come to be in front of
me, or ahead of me. So used sonetimes
in classic writers; as fy.1rpocr8.Tov SikcUov,
preferred before justice. Dem., 1297, 26.
—Sti irpüi-rft pov r\\v, assigning the
ground of this advanced position of
Jesus : He was before me. For irpüro\'s
u.ov see chap. xv. 18, " If the world
hateth you, ye know in {\\ii irpürov
vp.wv fLcpicrqKcv," and Justin Martyr,
1 Afiol., 12. It is difneuït to escape the
impression that something more is meant
than wpÓTtpos would have conveyed,
some more absolute priority. As o(
irpÜTOi o-rpoTov are the chief men or
leaders, it might be supposed that John
meant to say that Christ was his
suprème, in virtue of whom he himself
lived and worked. But it is more probable
he meant to aflirm the pre-existence of
the Messiah, a thought which may have
been derived from the Apocalyptic books
(see Deane\'s Pseud. and Drummond\'s
yewish Mess.),—Ver. 31. KÓ/yw oük
fjStiv ovto\'v, i.e., I did not know Him to
be the Messiah. Mt. iii. 14 shows that
John knew Jesus as a man. This mean-
ing is also determined by the ciause
added: aXX\' tva . . . iv vSa-ri ^arrriluv.
The object of the Baptist\'s mission wat
the manifestation of the Christ. It was
the Baptist\'s preaching and the religioua
movement it initiated which summoned
Jesus into public life. He alone could
satisfy the cravings quickened by the
Baptist. And it was at the baptism of
Jesus, undergone in sympathy with the
sinful people and as one with them, that
the Spirit of the Messiah was fully im-
parted to Him and He was recognised
as the Messiah. How John himself
became convinced that Jesus was the
Messiah he explains to the people, w.
32-4.—Ver. 32. TC0c\'a|iai to irvcvpa . . .
Iir\' oiróv. " I have seen the Spirit
coming down like a dove out of heaven,
and it remained upon Him." "I have
seen, perfect, in reference to the sign
divinely intimated to him, in the abiding
fulfilment of which he now stood."
Alford. Tt0lap.ai is used (as in ver. 14)
in its sense of seeing with intelligence,
with mental or spiritual observation and
inference (<ƒ. Aristoph., Clouds, 363,
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697
EYAITEAION
3«—34-
TT«picrT€paK {£ oüpaKOÜ, Kal t\\itivev i-m\' aÜToV. $$. K&yl) ouK
tJSeic <xutcV • d\\\\\' 6 irlp\\|ms |aï 0aim£«ir " ir uSa-n, {Retros p.01 n Mr. •*.
ctiree, \'Etp\' Sc av T8t)S tó riecSfia KaTapaivor Kal jjl^ok cir* aÜTOf,
outÓs COTU- & Pairriiuf «V rifCuuaTi \'Ayiu. 34. ndyii iupaKO,
Kal fiC|xapTupT)Ka öti oCtos èo-rif ó uios toü GcoS."
" Have you ever seen it rain without
elouds ?"). In wliat sense did the
Baptist " sec " the Spirit descending ?
Origen distinctly declared that these
words oticovo(ilas Tpoir<|> ycypaTTTOi oix
loTopitcrjv Sltïytjctlv cxovTa d\\\\a dcwpiav
vot)tt]», ii. 239. The u« irepiorepav «|
ovpavov does not necessarily involve that
an actual dove was visible. It was not the
dove which was to be the sign ; but, as
the Baptist afïirms in ver. 33, the descent
and abiding of the Spirit. John was
«carcely the type of man who would be
determined in an important course of
action by the appearance of a bird.
What he saw was the Spirit descending.
This he can best have seen in the de-
meanour of Jesus, in His lowliness and
gympathy and holiness, all of which
came to their perfect bloom at and in
His baptism. It was the possession of
this spirit by Jesus that convinced John
that He could baptise with the Holy
Spirit. That this conviction came to
him at the baptism of Christ with a clear-
ness and .firmness which authenticated
it as divine is guaranteed by the words
of this verse. It was as plain to him
that Jesus was possessed by the Spirit
as if he had seen the Spirit in a visible
ghape alighting upon Him. To a mind
absorbed in this one idea it may have
actually seemed as if he saw it with his
bodily eyes. Ambrose, De Sacram., i., 5,
" Spiritus autem sanctus non in veritate
columbae, sed in specie columbae
descendit de coelo ". The dove was in
the East a sacred bird, and the brooding
dove was symbolic of the quickening
warmth of nature. In Jewish writings
the Spirit hovering over the primeval
waters is expressly compared to a dove :
" Spiritus Dei ferebatur super aquas,
sicut columba, quae fertur super pullos
suos nee tangit illos ". Cf. also Noah\'s
dove as symbol of the new creation.
(See Suicer, S.V., irtpurTcpd, and Strauss,
i., 362.) Such a symbol of the Spirit
would scarcely have been imagined by
the Baptist, who was all for stern and
violent methods.—Ver. 33. k&vh °*lt
fiSeiv . . . iiccivos p,oi tïwev. Because
of the importance of the identification of
the Messiah the Baptist reiterates that
his proclamation of Jesus was not a
private idea for which he alone was
responsible. On the contrary, He who
had sent him to baptise had given him
this sign by which to recognise the
Christ.—<<p\' ov &» tS-rjS . . . irvcvpari
ayup. Lk. (iii. 16) adds Kal mipl, which
occasions the well-known uttettnee in
Ecce Homo: " Baptism means clel insing,
and rire means warmth. How can
warmth cleanse ? The answer is that
moral warmth does cleanse. No heart is
pure that is not passionate ; no virtue is
safe that is not enthusiastic. And such
an enthusiastic virtue Christ was to in-
troduce." In affirming that the Christ
baptises with the Holy Spirit, and that
this is what distinguishes the Christ, the
Baptist steps on to grouud where his
amrmations can be tested by experience.
This is the fundamental article of the
Christian creed. Has Christ power to
make men holy ? History gives the
answer. The essence of the Holy Spirit
is communication: Jesus being the
Christ, the anointed with the Spirit, must
communicate it.—Ver. 34. kó.yu iüpaxa
... o vlo; tov 6cov. " And I have
seen and have testined that this is the
Son of God." The Synoptists teil us
that a voice was heard at the baptism
declaring " this is my beloved Son " ;
and in the Temptation Satan uses the
title. Nathanael at the very beginning
of the ministry, and the demoniacs very
little later, use the same designation.
This was in a rigidly monotheistic com-
munity and in a community in which the
same title had been applied to the king,
to designate a certain alliance and close
relation between the human representa-
tive and the Divine Sovereign. Whether
the Baptist in his peculiar circumstancei
had begun to suspect that a fuller mean-
ing attached to the title, we do not know.
Unquestionably the Baptist must have
found his ideas of the Messianic office
expanding under the influence of inter-
course with Jesus, and must more than
ever have seen that this was a unique
title setting Jesus apart from all other
men. The basis of the application of
the title to the Messiah is to be found in
2 Sam. vii. 14," I will be to him a Fathei
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35* Tfi *5»<uSpior itdkw1 eltrrr|Kei 6 \'ludVrrjs, kcu &c Tuf |XO0t|Tü)f
aÜToG 8i5o. 36. «al iu,pX6|»as Tip \'Itjctou TrepiiroToGi\'Ti, X£y£l> ""\'8*
6 dixras ToO 6eoQ.** 37- Kal TJKOuaa»\' aüroG ol 8uo p.a0r]Tal Xa\\oOi\'-
• Pi. zzvii. tos, Kal riKoXouBno-af Tty \'itjcroO. 38. arpatpels 8è 6 \'irjcroGs, Kal
8. Lk.xi.„ Qiaa6pCV0S aÖT-oJs okoXouÖouitos, Xéyei aÜTOig, 39. "Ti tijTcÏTe;"
1 For the two forms ii<m\\Kti and urrqKti see Veitch.
and he will be to me a Son ". In the
second and eighty-ninth Psalms the term
is seen passing into a Messianic sense,
and that it should appear in the N.T. as
a title of the Messiah is inevitable.
Vv. 35-42. Witness of John to two of
his disciples and fint self-manifestation
of Jesus as the Christ. Bengel entitles
the section, vv. 35-52, " primae origines
Ecclesiae Christianae " ; but from the
evangelist\'s point of view it is rather the
blending of the witness of John with the
self-manifestation of Jesus. His kingly
lordship over men He reveals (1) by
making Himself accessible to inquirers:
Andrew and John ; (2) by giving a new
name, implying new character: Simon
becomes Peter; (3) by summoning men
to follow Him: Philip; (4) by interpret-
ing and satisfying men\'s deepest desires
and aspirations: Nathanael.—Ver. 35.
Tfl liravpiov . . . oïptoü Suo. On the
morrow John was again standing
(to-TiJKci, pluperfect with force of im-
perfect) and two of his disciples. [Holtz-
mann uses this close riveting of day to
day as an argument against the historicity
of this part of the Gospel. He says that
no room is left for the temptation
between the baptism and the marriage
in Cana. But these repeated " morrows "
take us back, not to the baptism, which
is nowhere in this Gospel directly
narrated, but to the Baptist\'s conversa-
tion with the deputation from Jerusalem,
in which it is implied that already the
baptism of Jesus was past; how long
past this Gospel does not state, but, quite
as easily as not, six weeks may be in-
serted between the baptism of Jesus and
the deputation.]—iróXiv looks back to
ver. 29. Then no results foliowed John\'s
testimony : now results follow. Two of
his disciples stood with him, Andrew
(ver. 41) and probably John.—Ver. 36.
The Baptist, ip(3Xlv|/a« t$ \'It]o-ov, having
gazed at, or contemplated (see Mt. vi.
26, £|i|3\\e\\|/a.Te fle Ta ircTctva, and
especially Mk. xiv. 67, cal ISoDcra t6v
n«Tpov . . . iup\\^|/a<ra) Jesus as He
walked, evidently not towards John as
on the previous day, but away from him.
—Xcyci"l&c ó üuvos toC 6coC without the
added clause of ver. 29.—Ver. 37. Kal
T^Kouo-av . . . rif \'Itgo-ov. "And the
two disciples heard him speaking"—
possibly implying that the day before
they had not heard him—"and they
foliowed Jesus " ; the Baptist does not
bid them follow, but they feel that
attraction which so often since has been
feit.—Ver. 38. o-Tpa<t>cU 8è . . . t£
jjT)T£ÏTe; Jesus, hearing their steps
behind Him, turns. To all who follow
He gives their opportunity. Having
turned and perceived that they were
following Him, He asks ri tt\\T(lrt j the
obvious first inquiry, but perhaps with a
breath in it of that Fan which the Baptist
had warned them to expect in the
Messiah; as if, Are you seeking what
I can give ? They reply \'Pafflti . . .
ucvcis; Lightfoot (Hor. Heb.) tells us
that " Rabbi " was a new title which had
not been used long before the Christian
era, and possibly arose during the
rivalries of the schools of Hillel and
Shammai. The word means " my great-
ness ". Cf. His Majesty, etc, and for
the absorption of the pronoun cf.
monsieur or madame. See Lampe. As
it occurs here for the first time John
translates it, and renders by SiSao-xaXc,
Teacher; so that as yet they were scarcely
prepared to give Him the greater title,
Lord, or Messiah. Unready with ar.
answer to His question they put another
which may stand for an answer, irov
uevcis; where are you staying, where
are you dwelling ? So used in N.T.,
Lk. xix. 5, and in later Greek, Polybius,
30, 4, 10, and 34, 9, 9, of dweiling for a
short time in a place ; not so much im-
plying, as Holtzmann suggests, that
they wished to go to His lodging that
they might have more uninterrupted
talk with Him; for that scarcely fits
Oriental habits; but rather implying
that they were shy of prolonging inter-
course and wished to know where they
might find Him another time. From
this unsatisfactory issue they are saved
by His frank invitation (ver. 40) !px«r6f
Kal ói|/c<r6c " Come and ye shall see."
Use the opportunity you now have.
Christ\'s door is ever on the latch : He is
always accessible.—fjX6av ovy . . . ut
ScKaTi). The two men remained in con-
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EYAITEAION
699
ss—«•
Ot 8È ctirof aÜTÜ, " \'Pofpi," (S Xe\'-ycTtu ipfii\\vtu6fi.€yov, AiBdaKaXe,)
"iroO p.éVei$;" 40. Ae\'yei aÜTOÏs, ""Epxeo-8e Ka! ïSeTe.* *HX8or
Kal tlbov p iroO pvtVei • Kal Trap\' aÜTw sp.eu\'ay Tr)i\' f\\\\iipav €Keirnv • p Conitr.
wpa Sc fjp <is SexaTr). 41. *Hk \'"\'Ai\'Spe\'as é dSeXi^os Ziuuvoj ton, SI.
ritTpou, cis i* tot 8uo tük dKOUordrroif \'irapd \'ludVpou, xal dKO- 341.
XouOijmforw aurw. 42. eupio-Kci outos irpÜTos1 Tof dS«X<pèe rorrvi. «.\'
tSiof Iijiojva, Kal Xtyci auTÜ, " EüprJKapei\' Tof Mco-criai\'," (5 io-ri
fieÖtpfiTji\'euóp.ti\'oi\', \'ó Xpio-TOS •) 43- Kal rjyayei\' aÖToc irpès top t Mt. xvi\'. 18.
\'Itjo-oGV. è|ip\\e\'ij;as 8è aÜTw 6 \'Itjo-oüs «lire, " Xu et lijitnv 6 uïós in John.
\'Iwfi \' • ai kXt)6ï|0-t/ \' KT)4>as \'" o ip(ir)K€U£Tai rieVpos.                           Pt\'ul."13
* T.R. in AB*, etc.; tuavov in NB*L 33.
1 wpttrov in ^2ABM.
he was not at band. irpürov is the note
of warning that this was but the begin-
ning of a series of calls.—«vpijxapcv to»
Mco-o-iav. "We have found," perhaps,
as Weiss suggests, with reference to the
expectations produced by the Baptist\'s
teaching. The result of their conversa-
tion with Jesus is summed up in these
words. They were now convinced that
He was the Christ. In Jewish lips " we
have found the Messiah " was the most
compreliensive of all Eurekas. That
John gives the actual words, though he
has immediately to translate one of them
for his Greek readers, is not without
signif\'icance in regard to his accuracy in
reporting.—Ver. 43. koA ijyovycv avror
irpos töv \'It|o-ovv. He was not content
to allow his report to work in his
brother\'s mind, but induced him there
and then, though probably on the follow-
ing day, as now it must have been late,
to go to Jesus.—lpP\\ct|/a« . . . ricVpot.
Jesus may have known Simon previously,
or may have been told his name by
Andrew. " Thou art Simon, Jonah\'s
son, or better, John\'s son. Thou shalt
be cailed Kephas." This name, Kephas
or Peter, stone or mass of rock, Simon
did receive at Caesarea Philippi on his
confession of Jesus as the Christ (Mt. xvi.
17, 18); a confession prompted not by
" flesh andblood," that is, by his brother\'s
experience, but by his own inwrought
and home-grown conviction. The reason
of this utterance to Simon is understood
when it is considered that the name
he as yet bore, Simon Barjona, was
identified with a character full of im-
pulsiveness ; which might well lead him
to suppose he would only bring mischief
to the Messiah\'s kingdom. But, says
Christ, thou shalt be cailed Rock. Those
who enter Christ\'s kingdom believing in
versation with Jesus during the reraainder
of the day [but Grotius gives the sense
as " ibidem pernoctarunt, quia jam
serum erat"], a day so memorable to
John that he recalls the very hour when
they first approached Jesus, four o\'clock
in the afternoon. It seems that at this
time throughout the Grseco-Roman
world one system of reckoning the hours
prevailed. There is indisputable evidence
that while the Romans calculated their
eivil day, by which leases and contracts
were dated, as extending from midnight
to midnight, the hours of each day were
reckoned from sunrise to sunset Thus
on the Roman sun-dials noon is marked
VI. (see Becker\'s Gallus, p. 319).
Martial\'s description of the manner in
which each hour was spent (Ep., iv., 8)
leads to the saine couclusion; and for
proof that no different method was
foliowed in the provinces, see Prof.
Ramsay\'s paper "On the Sixth Hour"
in the Expositor, 1893. Cf. also paper
by Mr. Cross in Classical Review, June,
1891.—Ver. 41. TJv\'AvSpeas . • • Huuvot.
One of the two who thus first foliowed
Christ was Andrew, known not so much
in his own name as being the brother of
Simon—llfrpov is here proleptic. We
are left to infer that the other disciple
was the evangelist.—Ver. 42. cvpurKu
oJtos irpuToc. If with T. R. and Tischen-
dorf we read «pwTot, the meaning is
that Andrew, before John, found his
brother ; if with W.H. we read irpürov
the meaning is that before Andrew did
•nything else, and perhaps especially
before the other men afterwards named
were cailed, he f.rsl of all finds his own
brother. Reading trpwTov, we cannot
gather that John went in search also of
Eis brother, and as there is no mention
of him at this time the probability is that
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700                            KATA 1QANNHN                                L
• Freq. ia 44. Tfj tiraipiov * f|OeXr)o-ïi\' 6 \'lt]croCs è^cXÖeTi/ els Tr)r roXiXoio» •
t I». )xv. 1. Kal * cöpio-Kci 4>iXiTnrOK, Kal Xéyei aÜT<2>, " \'AkoXouOci jioi." 45.
xxxi\'.i.\' *Hv St ó w4>i\\iinros diro BT]9craïSa, ck rijs iróXeus \'AySpeou Kal
10. beut! nérpov. 46. EüpicKci <t>iXiinros tok sNa0avaf|X, Kal Xcyei aiïrif,
Is. ix. 6.\' " -*Cv €ypa\\|/€ Mwcrfjs «►• ™ pópu Kal ol wpo$f)Tai, cóp\'qKau.tc,
Mie. v.«.
Conitr. m\'rft Rom. x. j.
Him receive a character fitting them to
be of service.
Vv. 44-52. Further manifestations
of Jesus at Messiah.—Vv. 44. tjj
CTrai)(Hov . . . TaXiXatav* " The day
following He would go forth," that is,
from the other side of Jordan, into
Galilee, probably to His own home.—
Kal cvp(o-Kci ♦iXnrirov, " and He finds,"
" lights upon," Philip (<ƒ. vi. 5, xü. ai,
xiv. 3). To him He utters the summons,
axoXovOci (j.oi, which can haidiy have
the simple sense, " accompany me," but
must be taken as the ordinary call to
discipleship (Lk. ix. 59, Mt. xix. 21, etc).
—Ver. 45. rjv Si 6 4>iXiiriro« . . .
flfrpov. This is inserted to explain how
Jesus happened to meet Philip : he was
going home also ; and to explain how
Philip\'s mind had been prepared by con-
versation with Andrew and Peter. The
exact position of Bethsaida is doubtful.
There was a town or village of this name
1 Fisher-Home) on the east bank of
ordan, slightly above its fall into the
Sea of Galilee. This place was rebuilt
by Philip and named Julias, in honour of
the daughter of Augustus. Many good
authorities think that this was the only
Bethsaida (see Dr. G. A. Smith\'s llist.
Geog. of Palestine, p. 457). Others,
however, are of opinion that the manner
in which Bethsaida, here and in xü. 21, is
named with an added note of distinction,
"the city of Andrew," "of Galilee,"
requires us to postulate two Bethsaidas.
This is further confirmed by the move.
ments recorded in vi. 16-22. Cf. Mk.
vi. 4;. Those who accept two Bethsaidas
locate the one which is here mentioned
either opposite Bethsaida Julias and as a
kind of suburb of it or farther south at
Ain Tabigha (see Rob Roy on the
fotdan, 342-392).—Ver. 46. cvpf<rK<i
. . . Natap£r. Philip in turn finds
Nathanael, probably on the road from
the Bethany ford homewards. Nathanael
is probably the same person as is spoken
of in the Synopticat Gospels as Bar-
tholomew, i.e.. Bar Tolmai, son oi
Ptolemy. This is usually inferved from
the following: (1) Both here and in
chap. xxi. 2 he is classed with apostles;
(2) in the lists of apostles given in the
Synoptical Gospels Bartholomew is
coupled with Philip ; (3) white Nathanael
is never mentioned by the Synoptists,
Bartholomew is not mentioned by John.
The two names might quite well belong
to one man, Bartholomew being a
patronymic. Nathanael means " God\'i
gift," Theodore, or, like Augustine\'s son,
Adeodatus. Philip announces the di»-
covery in the words Sv e-ypaij/cv . . .
Na£apcT. On which Calvin remarks:
" Qimni tenuis fuerit modulus fidei in
Philippo hinc patet, quod de Christo
quatuor verba profari nequit, quin duos
crassos errores permisceat. Facit illurn
filium Joseph, et patriam Nazareth falso
illi assignat." This is too stringent. He
draws the conclusion that where there is
a sincere purpose to do good and to pro-
claim Christ, success will follow even
where there is error. Nazareth lies due
west from the south end of the Sea ol
Galilee, and about midway between it
and the Mediterranean.—Ver. 47.
Philip\'s announcement is received with
incredulity.—(k Na{apiT Svvqtcü ti
ayaSov clvai; " Can anything good be
from Nazareth." Cf. viii. 52, "out oi
Galilee ariseth no prophet ". Westcott,
representing several modern interpreters,
explains: " Can any blessing, much
less such a blessing as the promised
Messiah, arise out of a poor village like
Nazareth, of which not even the name
can be found in the O.T. ? " But
probably Nathanael was influenced by
the circumstance that he himself was ol
Cana (xxi. 2), only a few miles from
Nazareth, and with the jealousy which
usually exists between neighbouring
villages (inter accolas odium) found it
hard to believe that Nazareth could pro-
duce the Messiah (cf. Is. liii. 2, " a root
out of a dry ground"). From this
remark of Nathanael\'s light is reflected
on the obscurity and unobtrusiveness
of the youth of Jesus. Though living
a few miles off, Nathanael nevet
heard of Him. To his incredulity
Philip wiselv replies, tpxov KO\' \'S* ; as
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EYAITEAION
44—J*
70!
\'lijffoui» rbv utèf toö \'Iikotj^ top Airo Nagapt/r." 47. Kal etircv aüru
Naflai-a^X, "\'Ek Na£apèr SuVaTai Ti dyaflcW eXvai;" Alyei auT§
♦iXiinros, ""Epxou Kal ïSe." 48. Elhev ó \'lr|o-oGs top NadapariX
«"pxóp-epop irpos aÜToc, Kol Xeyei Trepl auToü, ""l8e * dXr|6u$» Gen. nv
\'lapotjXtTTjs, tV (ï SóXos ofte coti. 49. Ae\'yti aÜTÜ NaSaparjX,
" nódiv fit yivia<TK.t\\.s l" \'AireKpiBr) 6 \'Irjaoüs Kai eïiref aÜTÜ, " Jlpè
ToO at 4>tXnnrop 4>uvr\\crtxi, ÖPTO óirè ttJi» fftiKTJp, t!8óV at." 50.
\'AiTtKpiöt) NadaparjX Kal Xe\'yei auru, "\'Pa/Jpi, aO et A ulo; rov
Bengel says, "optimum remedium
contra opiniones praeconceptas ". And
Nathanael shows himself to be willing
to have his preconceptions overcome.
He goes with Philip.—Ver. 48. etfitv
, . . SóXos ovk forir. The honesty
shown in his coming to Jesus is indicated
as his characteristic. He had given
proof that he was guileless. In Gen.
xxvii. 35 Isaac says to Esau, " Thy
brother has come and pcra SaXov «Xaj3t
Tt|v ivXoyïav aov". And it was by
throwing off this guile and finding in
God his dependence that Jacob became
Israël. So that in declaring Xathanael
to be a guileless Israelite, Jesus declares
him to be one who does not seek to win
blessing by earthly means but by prayer
and trust in God.—Ver. 49. The
gignificance of this utterance is further
shown by what follows. Naturally
Nathanael is surprised by this explicit
testimony from one with whom he has
had no acquaintance and who has not-
withstancling truly described him, and he
asks, iro\'ffev pc yiviio-Kjis; " how do you
know me ? " perhaps imagining that
some common Griend had told Jesus
about him. But Jesus ascribes it to
anoth r cause: irpo tov at ♦CXnrirov
((xovrjcrai óvTa ijiro tt|V otiktj» eïSov at,
I saw thee under the fig tree before
Philip called thee (not, I saw thee some-
where else before Philip called thee when
you were under the fig tree). " Under
the fig tree" is obviously significant.
Such trees were planted by the wayside
(Mt. xxi. ig), and the large thick leaf
afforded shade. It was the favourite
garden tree of the Jews, so that " sitting
under one\'s fig tree" meant being at
home (iMicah iv. 4, Zech. iii. 10). The
Iree formed a natural arbour affording
shade and privacy. Thus Schoettgen
quotes that it is related of Rabbi José
and his disciples, " solebant summo mane
suigere et sedere et studere sub ficu ".
And Lightfoot (Hor. Heb., in loc.) says
that Nathanael was " aut orans, aut
legens, aut meditans, aut aliquid
religiosum praestans, in secessu sub
aliqua ficu et extra conspectum
hominum ". But evidently Nathanael
understood that Jesus had not only seen
him when he thought he was unobserved,
but had penetrated his thought in re-
tirement, and understood and sympa-
thised with his prayer under the fig tree,
for the impression made upon him by this
knowledge of Jesus is profound.—Ver.
50. *Pa|3{3ci, he exclaims, av tl 6 vl6%
toO 8«oS, av PoitiX«us et toO \'IcrpaijX.
Nathanael had been praying for the
manifestation of the Messiah : now he
exclaims Thou art He. That Nathanael
used both expressions, Son of God, and
King of Israël, we may well believe, for
he found both in the second Psalm. And
it is probable that he used both as
identifying Jesus with the Messiah (see
chap. xi. 27, xii. 13-15). It is not likely
that he would pass from a higher designa-
tion to a lower ; more probable that by
the second title he means more closely
to define the former. Thou art the Son
of God, fulfilling the ideal of sonship
and actually realising all that prophecy
has uttered regarding the Son of God:
Thou art the ideal, long expected King of
Israël, in whom God\'s reign and kingdom
are realised on earth. " The words are
an echo of the testimony of the Baptist.
Nothing can be more natural than to
suppose that the language of John had
created strange questionings in the
hearts of some whom it had reached, and
that it was with such thoughts Nathanael
was busied when the Lord \' saw\' him. If
this were so, the confession of Nathanael
may be an answei to his own doubts"
(Westcott). — Ver. 51. öireicpi8i] . . .
8i|/t|. In accordance with the habit of
this evangelist, who calls attention to
the moving cause of faith in this or that
individual, the source of Nathanael\'s
faith is indicated with some surprise that
it should have proved sufficiënt: and
with the announcement that his nascent
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KATA IQANNHN
702
1.51—52. n.
• Rareiy deou, o-u et 6 fWiXtus to5 *lo-parjX." 51. \'AireKpi\'ÖT) \'inaoGs «al
stand etircr aÜTÜ, "*Oti eïtróV ohm,  EÏ80V <rc üiroKaTo) ttjs cruKrjs, mo-reuets;
Veitch. |££i£u toutuv óx|/ei." 52, Kal Xe\'yei aÜTu, "\'Ap-ric dp.r]i\' \\iyii) ufiiv,
»xviii. 13. dir\' apn \' 5<|(ïo-6e tok oupafèy * decuyÓTa, Kat b tous ayyeXous toO
a Josh. xix. _ . A j                   v            o \'              1_5 1 «i        « j ö \'         »
2b.            0cou ampauwTas Kat KaTapatfomra; ciri tok moe tou cuüpwrrou.
1*. iCor. II. I. KAI ttj Tjfx.épa. ttj TptTtj ydp-os iyivero iv * Kam ttjs
Mt.xxii. raXtXatas\' Itol T)f Vj fAïjTïip   tou \'Itjo-ou t\'Kïi. 2. *^KXr|8r( 8^ Kal o
1 air apn rejected by Tr.T.W.H.R. on  authority of fc$BL \'et. Lat. vuig., etc.
feith will find more to feed upon : »•£[»    Lk. xiii. 32, \'tacrcis cttitcXü arTJp.epov nol
ToiJToiy 8\\|rjj.—Ver. 52. What these    avptov, xal i-g TptTn r<Xeioüp.ai. The
things are is described in the words    " third day" was therefore what we call
&\\\\it<r&c . . . avflpuirov, introduced by    " the day after to-morrow ". From what
the emphatic ap.T]v, óp/riv Xe-yw vp.lv,    point is this third day calculated ? From
nsed in this doublé form twenty-five    i. 41 or i. 44 ? Probably the latter.
times in this Gospel (always single in     Naturally one refers this exact specifica-
Synop.) and well rendered " verily,    tion of time to the circumstance that the
verily". Christ as the Faithful and    writer was present. The place was ir
True Witness is Himself called the    Kavij ttjs r0.X1X.cuas, " of Galilee" to
Amen in Rev. iii. 14. The words air\'    distinguish it from another Cana, as in
SpTi are omitted by recent editors. The    all countries the same name is borne by
announcement describes the result of the    more than one place (Newcastle; Tarbet j
incarnation of Christ as a bringing    Cleveland, Ohio, and Cleveland, N.Y. ;
together of heaven and earth, a true    Freiburg). This other Cana, however,
mediation between God and man, an    was not the Cana of Josh. xix. 28 in
opening of what is most divine for the    the tribe of Asher (Weiss, Holtzmann);
satisfaction of human need. It is made    but more probably Cana in Judaea (c/.
in terms of Jacob\'s dream (Gen. xxviii.     Henderson\'s Palestine, p. 152 ; Josephus,
10 ff.). In his dream Jacob saw a ladder    Antiq., xiii., 15, 1 ; and Lightfoot\'s Disq,
fixed on earth with its top in heaven,    Chorog. Johan. praemissa). Opinion is
ot ay-yeXoi toO Qtov av^|3aivov Kal    now in favour of identifying " Cana"
Ka.Tcj3ai.vov lir\' avT-jj. What Jacob had    with Kefr Kenna, five miles north-east
dreamt was in Christ realised. The Son    of Nazareth on the road to the Sea of
of Man, the Messiah or actual repre-    Galilee. Robinson (Rescarches, iii., 108
sentative of God on earth, brings God to    and ii., 346) identified it with Khurbet
man and makes earth a Bethel, and the     Kana, three hours north of Nazareth,
gate of heaven. What Nathanael under    because ruins there were pointed out to
nis fig tree had been longing for and un-    him as bearing the name Kana el Jelil,
consciously preparing, an open com-    Cana of Galilee. Dr. Zeiler, however,
munication with heaven, a ladder reach-    who resided at Nazareth, declares that
ing from the deepest abyss of an earth    Khurbet Kana is not known to the
submerged in sin to the highest heaven    natives as Kana el Jelil. Major Conder
of purity, Jesus tells him is actually    (Tent Work, i., 153), although not
accomplished in His person. "The Son    decided in favour of Kefr Kenna, shows
of Man " is the designation by which    that the alteration in the form of the
Jesus commonly indicates that He is the    name can be accounted for, and that its
Messiah, wbile at the same time He    position is in its favour (Henderson\'s
suggests that His kingdom is not founded    Palestine, 151-3).—•yap.os iyivtro, a
by earthly power or force, but by what    marriage took place. Jewish marriage
is especially human, sympathy, reason,    customs are fully described in Trumbull\'s
self-sacrifice.                                                       Studies in Oriental Social Li/e.—Kal tJ»
Chapter II.—Vv. Ml. The marriage    f\\ purj-rrip toO \'\\t\\crov IkiX. This is noticed
at Cana. The first manifestation of   to account for the invitation given to
Christ\'s glory to His disciples.—Ver. 1.    Jesus and His disciples. Joseph is not
As usual John specifies time and place    mentioned, probably because already
and circumstance. The time was tA    dead. Certainly he was dead before the
T|p.^pa TJJ Tpfa-g. The Greeks reckoned    crucifixion.—Ver. 2. <kXt)8t| 8< Kal 4
vtju-cpov, avptov, tjj Tptrn i)p^pa. So    \'lt|<roï« xal ol paOijTal avrov «Is rir
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1-5.
*1ij<rous xal ot fiaOrjTai auroS cis rhr ydpor. 3. Kal &<rrepr\\<ravm
oÏkou,1 \\iya i\\ p.r)TT]p tou \'lijaou irpo; auTor, " Olvov oök ?)(ouai. cjnd.xl. 11
4. Ae\'yei aÜTtj ó \'ItjctoCs, "\'Ti êp.ol Kal «rol, yripw; \'ouirw rJKei xyi, 10.
JJ <3pa jjiou." 5. Aéyei rj pvrfrnp aÖToO tois oiokóVois, ""O Ti aKeyü.6. \'
1 T.R. in fc$»ABL vuig. cop. syr.; but N* and some vet. Lat. read oivov ovk cixok
en cruvertXecre-n o oivnq tov vauov. tiTa. " they had no wine because the wine of
the marriage was finished ; then . . . ".
yépov. " And both Jesus was invited
and His disciples to the marriage." To
translate JkX-i^t) as a pluperfect "had
been invited " is grammatically possible,
but it is impossible that the disciples
should have been previously invited,
because their existence as disciples was
not known. They were invited when
they appeared. The collective title ol
|ia0T)Tcü avToü is anticipatory : as yet it
could not be in use. The singular verb
(4k\\ii8ti) with a plural nominative is too
common tojustify Holtzmann\'s inference
that it indicates, what of course was the
fact, that the disciples were asked only
in consequence of Jesus being asked.
Cf. Lk. ii. 33. In this instance Jesus
"came unto His own " and His own
received Him, at any rate as a friend.—
Ver. 3. Through this unexpected
addition to the number of guests the
tvine began to fail, iorepTJo-avros oïvov.
vo-Tcpc\'u, from {o-repos, signifies " to be
laf*» " and Vi#»nr#* " tr\\ rnmp «Vtnrf nf"
hclpful in counsel and practical aid.
But from the words of Jesus in reply,
" Mine hour is not yet come," it certainly
would seem as if she had suggested that
He should use Messianic powers for the
relief of the wedding guests.—Ver.4. Hi»
complete reply is, tI èpol Kal croi, yvvai;
oviru yJkci t) upa pov. yvvai is a term of
respect, not equivalent to our " woman ".
See chap. xix. 26, xx. 13, Lk. xiii. 12. In
the Greek tragedians it is constantly
used in addressing queens and persons
of distinction. Augustus addresses
Cleopatra as yvvai (Dio, quoted by
Wetstein). Calvin goes too far when he
says that this term of address was used
to correct the superstitious adoration of
the Virgin which was to arise. But
while there is neither harshness nor dis-
respect, there is distance in the expres-
sion. Wetstein hits the point when he
says: " Non poterat dicere : quid mini
tecum est, mater ?"—t£ lu.o\\ Kal <ro£
« to lac"k"" anTalso "to" bë"avvantïng"".    \'epresents the Hebrew T\\h\\ \'htlQ
Cf. Mt. xix. 20, tC éVi *<rT6p£ ; and Mk.    (Judges xi. 12), and means : What have
x. ai, tv <roi vorcpcï. Here the mean-    we in common ? Trench gives the sense:
ing is " the wine having failed," or    " Let me alone; what is there common
" given out". Consequently Xéyei i\\    to thee and me; we stand in this matter
|mjtt)p tov \'Itjo-ov irpos aiTov, Olvov o4k    on altogether different grounds ". Or, as
tXovo-i. Bengel supposes she wished him    Holtzmann gives it, Our point of view an
to leave " velim disctdas, ut ceteri item    interests are wholly diverse ; why do you
discedant, antequam penuria patefiat".    mingle them ?—ov-rria tjkci t| upa |aow,
Calvin suggests " fieri potest, ut [mater]    not as Bengel, " discedendi hora," but,
tale remedium [miraculum] non expectans    mine hour for bringing relief Thit
eum admonuerit, ut pia aliqua exhorta-    implies that He too had observed the
tione convivis taedium eximeret, ac    failure of the wine and was waiting >
simul levaret pudorem sponsi ". Lampe    fitting opportunity to interfere. That
says: " Obscurum est". Lücke thinks    the same formula is more than once used
Jesus had given proof of His miracle-    by Jesus of His death (see chap. vii. 30,
working previously. The Greek com-    viii. 20) merely indicates that it could be
mentators and Godet suppose that when    used of any critical time. Euthymiui
she saw Him recognised as Messiah the    says it here means " the hour of miracle
time for extraordinary manifestation of   working". Wetstein quotes from R.
power had arrived. The words show    Sira " non quavis hora fit miraculum ".
that she was on terms of intimacy with    Especially true is this of the first miracle-
the family of the bridegroom, that she    of the Messiah, which would commit
knew of the failure of the wine and    Him to a life of publicity ending in an
wished to relieve the embarrassment. She    ignominious death. That Mary found
naturally turns to her oldest son, who    hope in the ovir» is obvious from ver. 5.
had always in past emergencies proved    She did not find His reply wholly refusal.
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704                            KATA IQANNHN                               tt
Ilv.a8. i X^yrj ujxTk, TroirjcraTe." 6. *H<rop 8^ inet \'üSpuu \'Xi0ivai t{ kKc(|Mrat
xvüi. 23. Kara toi» Ka8api.<TfioK tüc \'louSaiuK, \' x<"poö<xai J dva u.eTpr]Tas Sua
3.            ff) TpeTs. 7- ^Y£l °"T0is ê \'irjaoCs, " r«picraT£ ras üopias uSaros."
i 2 Criron\'. \' Kol iyifiKrav auTa; k lus SVw. 8. Kal Xe\'yei aÜToïs, " \'AvrX^o-ai»
iv. 5.
j Rev. iv. 8. Wincr, p. 496. k 2 Chroa. kW. 8.
She therefore says to the servants (ver.
5), 8 Tl av Xeyrj iuiv iroii)<roT«. The
Siaxdvoi, or servants waiting at table,
might not otherwise have obeyed an un-
important guest. Mis orders might
perhaps be of an unusual kind.—Ver. 6.
There were there, hard by or in the
feast-room, there were vSpiai XiSivai 3£
xciucvai, " six stone water jars stand-
ing". Stone was believed to preserve
the purity and coolness of the water.
[According to Plutarch, Tib. Gracchus,
these jars were sometimes used for
drawing lots, wooden tablets being put
in the jars and shaken.] Similar stone
jars are stitl used in Cana and elsewhere.
They were KEiucvai, set; " in purely
classical Greek K(tuai is the recognised
passive perfect of T(9«aai" (Holden,
Plutarch\'s Tkemist., p. 121).—Ka-ra tok
Kadapio~p.ov tuv \'lovSaiuv. For the wash-
ing of hands and vessels. Cf. Mk. vii.
" Abluendi quidem ritum habebant ex
Lege Dei, sed ut mundus semper nimius
est in rebus externis, Judaei praescripta
a Deo simplicitate non contenti con-
tinuis aspersionibus ludebant: atque ut
ambitiosa est superstitio, non dubium
est quin hoc etiam pompae serviret,
quemadmodum hodie in Papatu videmus,
quaecunque ad Dei cultum pertinere
dicuntur, ad meram ostentationem esse
composita," Calvin. The number and
size are given that the dimensions of the
miracle may appear. There were six
Xwpoüo-at ava p.tTpi]Tas Svo ^ Tpeïs,
" holding two or three firkins each ".—
ava is here distributive, a classical use;
ef. also Mt. xx. 9, ro, Mk. vi. 40. Accord-
ingly the Vulgate translates " capientes
singulae metretas binas ". The Attic
ueTpi)T-i]s held about nine gallons, so
that averaging the jars at twenty gallons
the six would together conlain 120
gallons. The English translation has
firkin, that is, vierkin, the fourth of a
barrel, a barrel being thirty imperia!
gallons. It is difficult to assign any
reason for giving the number and
capacity ot these jars, except that the
writer wished to convey the idea that
their entire contents were changea into
wine. This prodigality would bring the
miracle into closei resemblance to the
gifts of nature. Also it would furnish
proof, after the marriage was over, that
the transformation had been actual.
The wedding guests had not dreamt it.
There was the wine. It was no mesmerio
trick. Holtzmann, in a superior marmer,
smiles at the prosaic interpreters who
strive to reduce the statement to matter
of fact.—Ver. 7. The first order Jesus
gives to the SiaxoVois is one they may
unhesitatingly obey.—TcuCo-aTf Tal
vSpfa? vSciTos, " Fill the water jarg
with water," the water being specified
in view of what was to fjllow.—Kal
iycuicrar avras cus avu, " and they
filled them up to the brim ". The corre-
sponding expression, ?<us Ka.ru>, is found
in Mt. xxvii. 51. lus c<ru and lus l£u
are also found in N.T. to indicate more
precisely the terminus ad quem. In this
usage lus is not perceptibly different
from a preposition. *\' Up to the brim "
is specified not so much to indicate the
abundant supply as to suggest that no
room was left for adding anything to the
water. The servants did all their part
thoroughly, and left no apparent room
for Jesus to work. Thus they became
instrumental to the working of a miracle.
—Ver. 8. The second order might
stagger them more, \'AvT\\>jo-aT€ vvv, Kal
$lpcTf t<Jj dpxiTpiKXivu. The apxiTpU
kXivos was originally the person wh»
had charge of the triclinium or triple
couch set round a dining table: " prae-
fectus cui instruendi ornandique triclinü
cura incumbit" ; a butler or head waitei
whose duty it was to arrange the table
and taste the food and wine. Petron.
Arb. 22, " Jam et Tricliniarches ex-
perrectus lucernis occidentibus oleum
infuderat". But apparently the person
indicated in this verse is rather the
<rvuiroo*iapxi)S or orvp.iroo\'Capxos, the
chairman elected by the company from
among the guests, sometimes by lot. Cf.
Horace\'s " Arbiter bibendi," Od., ii., 7.
The requirements in such an official are
described in Ecclus. xxxii. 1; Plato, Lawt,
p. 640 ; see also Keid\'s edition of Cicero,
De Sencct., p. 131. In general he regu-
lated the course of the feast and the
conduct of the guests. [Holtzmann and
Weiss both retain the proper meaning ol
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vüv, Kal $lpcrc rij dpxiTputXiVu." Kal {jvcyKar. 9. 65 ïè fycvWro lContti.M*
6 apxiTpiKXlPOS TO u8up otvov yey€VT]ii4vov, Kal oüx jfSec \' Tró9e>\' m i. 49.
iariv • (pi 8è 8i<£kovoi rj8eiaai> 01 TJirXi]KÓTes to uSwp •) B^uveï Tèe only, but
vopfylov 6 dpxiTpiKXivos, 10. Kal Xe\'yei aÜTui, " lias aVSpwiros irpwTov and <A«
tov KaXèc otvov " ti9t)o-i, Kal eraf u,e9uo-9ücn, totï tov * IXaWw • o-d
Dragon,
ver 14.
o Inferior,
cp. Wisd. ix. 5.
of the wine. Bengel felicitously says :
" Ignorantia architriclini comprobat
bonitatem vini: scientia ministrorum
veritatem miraculi ". Judging it by his
natural taste and comparing it with the
wine supplied by the host, the architri-
klinos pronounces this fresh supply
better. What Christ introduces into the
world will stand comparison with what
is already in it. Christian grace must
manifest itself not in sanctimonious and
unpractical displays, but must stand
comparison with the rough natural
virtues, the courage, generosity, and
force which are called for in the practical
affairs of life.—Ver. 11. No answer of
the bridegroom is recorded, nor any
detail of the impression made, but John
notes the incident as "the beginning of
signs ".—TavTT)V cirofajcrev ópx^v, delet-
ing the article with Tisch. and W.H.,
and rendering " This as a beginning of
signs did Jesus," from which it can
scarcely be gathered that no insight
mentioned in the first chapter was con-
sidered by John to be supernatural. It
is characteristic of this Gospel that the
miracles are viewed as signs, or object
lessons. The feeding of the five thousand
presents Jesus as the bread of God ; the
strengthening of the impotent man
exhibits Him as the giver of spiritual
life; and so forth. So that when John
here says that by this miracle Jesus
Ifyavtputre xr|v 8ó£av avrov, we are
prompted to ask what particular aspect
of His glory was manifested here.
What was there in it to elicit the faith
and reverence of the disciples ? (1) He
appears as King in physical nature. He
can use it for the furtherance of His
purposes and man\'s good. He is, as
declared in the Prologue, that One in
whom is life. (2) A hint is given of the
ends for which this creative power is to
be used. It is, that human joy may be
full. These disciples of the Baptist
perceive a new kind of power in their
new Master, whose goodness irradiates
the natural joys and domestic incident?
of human life. (3) When John recorded
this miracle he saw how fitly it stood ai
the first rehearsing as it did the entire
apxiTpiKXivos.] Westcott suggests that
the avTX-rjo-aT* vvv may refer to drawing
from the well, and that " the change in
the water was determined by its destina-
tion for use at the feast ". " That which
remained water when kept for a cere-
monial use became wine when borne in
faith to minister to the needs, even to
the superfluous requirements of life," a
suggestive interpretation, but it evacuates
of all significance the clause " they filled
them up to the brim ". The servants
obeyed, possibly encouraged by seeing
that what they had poured in as water
flowed out as wine ; although if the
words in the end of the ninth verse are
to be taken strictly, it was still water
when drawn from the water jars. But
some refer the ot i(jvtXt]k<5t£s to drawing
from the well. It is, however, more
natural to refer it to the AvTX-rjo-aTe vvv
of the eighth verse. Besides, drawing
water from the well would be the
business rather of the women than of
the Siókovoi.—Ver. g. The architriklinos,
then, when he had tasted the water which
had now become wine, and did not know
whence it had been procured, and was
therefore impartially judging it merely
as wine among wines, 4>uvcï tov vvp.(fuov,
"calls the bridegroom," or simply " ad-
dresses the bridegroom," and says to
him ttcls av0puiros . . . The usage
referred to was natural: and is illustrated
by the éwXoicpao-ia, the mixture of all the
heeltaps with which the harder heads
dosed the drunken at the end of a
debauch.—Stov ficOvo-düo-i, " when men
have drunk freely," R.V. The Vulgate
more accurately has " cum inebriati
fuerint". And if the word does not
delinitely mean "when men are in-
toxicated," it at least must indicate a
condition in which they are unfit to dis-
criminate between good wine and bad.
The company then present was not in
that condition, because they were able to
appreciate the good wine ; but the words
of the architriklinos unquestionably im-
ply that a good deal had already been
drunk. The ïms «pn involves this,
The significance of the remark consists
in the certificate thus given to the quality
4.?
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7o6                         KATA IQANNHN                            U
Trr^pt)Kas i-èf koXok olyov ê<aq apn." II. Tautr\\y d-n-oino-e t^r
p John apY^c T"" p OT]fx.ci*jf ó \'Irjcroüs eV Kaya Ttjs TaXiXaias, Kal e\'^a^t\'pwcrï
passim, \\c>*           i.           «•\'                      » > n • n » > .
and freq. t;^ oogaf auTou \' xai emoTeu(rae eis auToe oi |xaOi)Tai aurou.
12. META toüto KaT^Pn eïs Kcnrepfaouu,,1 aÜTos koi if WTr\\P
46.          auTou, koi oi \' aoeA.901 aurou, Kaï ai p,a(h)Tai auTou " Kaï exei eu-ei^a»
1 Ka apvaovp. in tfBX, adopted by T.Tr.W.H.
woik of Christ, who came that human
happiness might not untimely close in
shame. Wine had become the symbol
of that blood which brought reconcile-
ment and renewal. Seeing this sign and
the glory manifested in it iiriirrtvirav
«Is oütovoI |ia9i)Tai av-roS. " Testimony
(i. 36) directs those who were ready to
welcome Christ to Him. Personal inter-
course converts followers into disciples
(ii. 2). A manifestation of power, as a
sign of divine grace, converts disciple-
ship into personal faith" (Westcott).
" Crediderunt amplius " (Bengel). The
different grades, kinds, and types of faith
alluded to in this Gospel are a study.
Sanday remarks on the unlikelihood of
a forger making such constant allusion
to the disciples. That they believed
would seem a truism. If they had not,
they would not have been disciples. It
would have been more to the point to
teil us the effect on the guests, and a
forger would hardly have failed to do so.
But John writes from the disciples\' point
of view. Not happy are the attempts to
interpret this seeming miracle as a
cleverly prepared wedding jest and gift
;Paulus); or as a parable (Weisse), or as
a hastened natural process (Augustine,
Olshausen). Holtzmann finds here an
artistic Lchrdichtung, an allegory rich in
•uggestion. Water represents all that
is mere symbol as contrasted with spirit
and realrty. The period of symbolism is
represented by the water baptism of
John: this was to find its realisation in
Jesus. The jars which had served for
the outward washings of Judaism were
by Jesus filled with heart-strengthening
wine. The O.T. gift of water from the
rock is superseded by the gift of wine.
Wine becomes the symbol of the spiritual
Kfe and joy of the new kingdom. With
this central idea the details uf the in-
cident agree: the helplessness of the old
oeconomy, "they have no wine"; the
mother of the Messiah is the O.T. com-
munity; and so forth. The historical
truth consists simply in the joyful
character ascribed to the beginning of
Christ\'» ministry. (1) Against all these
attempts it is the obvious intention of
John to relate a miracle, a surprising
and extraordinary manifestation of
power. (2) Where allegory exists he
directs attention to it; as in this chapter,
ver. 21 ; also in chapters x., xv.F etc.
(3) That the incident can be allegorised
is no proof that it is only allegory and
not history. All incidents and histories
may be allegorised. The life and death
of Caesar have been interpreted as a sun
myth.
Few, if any, incidents in the life of
Jesus give us an equal impression of the
width of His nature and its imperturbable
serenity. He was at this juncture fresh
from the most disturbing personal con.
flict, His work awaited Him, a work
full of intense strife, hazard, and pain ;
yet in a mind occupied with these things
the marriage joy of a country couple
finds a fit place.
Ver. 12. From Naxareth to Capernaum
and thcnce to yerusalem. At ver. 12, as
Calvin says, " transit Evangelista ad
novam historiam". This new section
runs to the end of the fourth chapter,
and gives an account of the first great
series of public manifestations on the
part of Christ (1) in Jerusalem, (2) in
Judaea, (3) in Samaria, (4) in Galilee,
These are introduced by the note of time-
|i(Ta toïto, commonly used by John
when he wishes merely to denote
sequence without definitely marking the
length of the interval. The interval in the
present case was probably long enough
at any rate to allow of the Nazareth
family returning home, although this is
not in the text. The motive for a fresh
movement was probably the desire of the
fishermen to return home. Accordingly
KaTe\'(37) «Is Ka4>apvaov|i, down from the
higher lands about Nazareth to the lake
side, 680 feet below sea level. His
destination was Ka^apvaovu, the site of
which is probably to be found at Khan
Minyeh (Minia), at the north end of the
plain of Gennesareth, where the great
road to Damascus leaves the lake side
and strikes north. [The most valuable
comparison of the two competing sites,
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iï-15.                            EYAfTEAION                               707
ou troWos rtjxlpa^. 13. Kal èyyu5 rji» \' to irdo-)(a Tuf \'louSaiUf, K<xlr Bxod. ril.
dfé^r) els \'lepocróXujia ó \'lijaoGs. 14. Kol eupev fa tü tepü roos 1: vi. 4;
iruXoÜKTas póaj Kal irpóJ3aTa Kal ircpiorepa;, Kal tous Kcpp-aTioras
KaOijfitVou;. 15. Kal Troir|0-as 4>pay^\\\\ioi\' €K aypivlav, irdiras
è|t(3a\\ei\' ck toG UpoG, Ta te irpa^aTa Kal tous (3óas. Kal tuk
koXXu^iotüc Ê^xcc TO K6P(Aa> Kal Ta.9 Tpairc^as <Wcn-pei|/« *
Teil Hum and A\'An» Minyeh, will be
found in the Rob Roy oh the Jordan.
Mr. Macgregor spent several days sound-
ing along the shore, measuring distances,
comparing notes, and making careful
examination, and concluded in favour of
Khan Minyeh. Teil Hum was thought
to represent Kefr Nahum (Nahumston);
which, when it ceased to be a town and
became a heap of ruins, might have been
called Teil Nahum, and hence Teil
Hum. Authoritative opinion is, however,
decidedly in favour of Khan Minyeh.]
With Jesus there went to Capernaum
i] fiijTTjp avTov Kal ol dSeX^ot atiTOv
Kal . . . avToC. From the manner in
which His brothers are here mentioned
along with His mother the natural in-
ference is that they were of the same
father and probably of the same mother.
At Capernaum no long stay was made,
the reason being given in ver. 13, iyyvt
ffv to irdo-xa tcuv \'lovSaïuv, the Passover
was approaching, here called "of the
Jews," either for the sake of Gentile
readers or because the Christian Easter
was sometimes called irairxa, and John
wished to distinguish it.—Kal aWj3i| . . .
6 \'Itjo-oïs, the disciples also went, as
appears from ver. 17. " Went up"
because Jerusalem was the capital, and
because of its height (2500 feet) above
Bea levcl. On these movements Prof.
Sanday (Fourth Gospel, p. 53) makes the
femark: " If it is all an artificial com-
position with a dogmatic object, why
should the author carry his readers thus
to Capernaum—for nothing ? The
apparent aimlessness of this statement
seems to show that it came directly
from a fresh and vivid recollection
and not from any floating tradition."
—Ver. 14. On reaching Jerusalem Jesus
as a devout Jew visited the Temple Kal
cvpcv tv TÜ upü, that is, in the outer
court of the Temple, the court of the
Gentiles.—roi>« iruXovvras p<5as Kal
irpópaTa Kal xfpi<rrcpds, cattle and
sheep and doves, the sacrificial animals.
It was of course a great convenience to
the worshippers to be able to procure on
the spot all requisites for sacrifice. Some
of thern might not know what sacrifice
was required for their particular ofTence,
and though the priest at their own home
might inform them, still the officiating
examiner in the Temple might reject the
animal they brought as uniit; and
probably would, if it was his interest to
have the worshippers buying on the spot.
That enormous overchar^es were some-
times made is shown by Edersheim, who
relates that on one occasion Simeon,
the grandson of Hillel, interfered and
brought down the price of a pair of doves
from a gold denar, 15S. 3d., to half a
silver denar, or 4d. This Temple
tyranny and monopoly and these exorbi-
tant charges naturally tended to make the
Temple worship hateful to the people;
and besides, the old charm of sacrifice,
the free offering by a penitent of what he
knew and cherished, the animal that he
valued because he had watched it from
its birth, and had tested its value in the
farm work—all this was abolished by this
" convenient " abuse. That the abuse
was habitual is shown by John Lightfoot,
who quotes: " Veniens quadam die Bava
Ben Buta in atrium, vacuüm pecoribui
illud reperit," as an extraordinary thing.
It was not the presence of oxen and sheep
which was ofiensive, for such animali
must pass into the Temple with their
usual accompaniments. But it was aa
aggravation to have these standing all
day in the Temple, and to have the
haggling and chaffering of a cattle
market mingling with the sounds of
prayer. But especially was it offensive to
make the Temple service a hardship and
an ofTence to the people of God. Not only
were there those who provided sacrificial
animals but also tov« KcppaTicrraï Ka0i)-
p.tvovs, money changers seated, at theii
tables, for a regular day\'s business—not
a mere accidental or occasional furnish*
ing with change of some poor man who
had hitherto not been able to procure it.
—xlppa is a small coin, from xcCpu, to cut
short.—to Ktp|ia used collectively in the
next verse would be in Attic to xlppaTa.
—Kcp|iaTi<m]« is one who gives small
change, a money changer (such as majr
be seen sitting on the open street at a
table in Naples or elsewhere). In tne
-ocr page 720-
7o8                            KATA IQANNHN                               IX
• With obj, 16. kol tois Tas irepiorepas •irwX.oGo-ii\' ctircf, ""Apare toutu ImtOBtv •
r.om.x\'. a. (xt) iroietT£ Tor oTkoc toO iraTpós fiou oikoc èuiTopïou." 17. \'Ep.i,rjo--
lxii. 9. di)(Tav 8è ot p.a6nral auroC, Sti yeypa)ifi4vov i<n\\v, \' \'O JtjXos \' tou
fifteenth verse they are called koXXv-
Picttch, from kó\\Xu(Bo5, a small coin, this
again from xoXopós, docked, snipped
«hort. Maimonides, quoted by Liicke,
says the kóXXuBos was the small coin
given to the money changer for exchang-
ing a shekel into two half-shekels. The
receiver of the change " dat ipsi aliquid
superabundans," gives the changer some-
thing over and above, and this aliquid
superabundans vocatur collybus. In
fact the word was transliterated, and
in the Hebrew characters was read
" kolbon ". This kolbon was about 2d.,
which was pretty high for providing the
sacred half-shekel, which could alone be
received into the Temple treasury and
which every Jew had to pay. It was not
only on the exchange of 1\'oreign money
brought up to Palestine by Jews of the
dispersion these money changers must
have made a good percentage; but
especially by exchanging the ordinary
currency of Galilee and Judaea into the
sacred half-shekel, which was the poll-
tax or Temple tribute exacted from every
Jew. This tax was either paid a week
or two before Passover in the provinces
or at the Passover in the Temple itstlf.
To Jesus the usage seemed an inioler-
able abuse. Kal iroi^o-as «^pave\'XXiov
ck (txolviüiv. 4>pavc\\\\iov is the Latin
flagtllum. Many commentators repre-
sent the matter as if Jesus made a whip
of the litter; but John does not say Ik
oyoïvav, " of rushes," but Ik a-\\oiviuv, of
ropes made of rushes. In the account of
Paul\'s shipwreck (Acts xxvii. 32) <rxoivto
are the ropes which held the boat to the
ship ; so that it is impossible on this
ground to say with Dr. Whitelaw that
" the whip could only have been designed
as an emblem of authority ". It is quite
probable it was not used; as Bengel
says: " neque dicitur honiinibus ictum
inllixisse ; terrore rem perfecit".—iróvTas
t^e\'BaXev. HoltzmannandWeissconsider
that the following clause is epexegetical
of the iravTos, as, grammatically, it is ;
and that iravTus thereiore refers to the
sheep and oxen, not to the men. In the
Synoptical Gospels iravTas <£e\'8aXev
certainly refers to the men, and as the
masculine is here retained it is difficult
to refer it to the T7|>óBura. After driving
out the oxen and their owners, 飫\'xee TO
xc\'pua Kal ras Tpaire\'tas ave\'o-Tpctjrev, or
as W.H. read averpevj/ev.—Tpair^a?
were specifically " bankers\' tables,\'1
hence TpaireJiTai, bankers, so that we
might translate " counters ". These He
overturned, and poured the coin on the
ground. We cannot evacuate of forcible
meaning these plain terms. It was a
scène of violence: the traders trying to
protect their property, cattle rushing
hither and thither, men shouting and
cursing, the money changers trying to
hold their tables as Jesus went from one
to another upsetting them. It was
indeed so violent a scène that the
disciples feit somewhat scandalised until
they remembered, then and there, not
afterwards, that it was written : \'O (t)Xo«
TOÜ oÏkov <rov Karatjiave rai (ie, words
which are found in the sixty-ninth Psalm,
the aorist of the LXX being changed
into the future. In ordinary Gieek
tcrOiw has for its future <Souai, but in
Hellenistic Greek it has ^ayojtai for its
future. See Gen. iii. 3, Lk. xvii. 8. Tho
disciples saw in their Master\'s act a con-
suming zeal for God\'s house. It was
this zeal which always governed Christ.
He could not stand by and wash His
hands of other men\'s sins. It was this
which brought Him to this world and
to the cross. He had to interfere. It
might have been expected that the words
of Malachi would rather have been
suggested to them, " The Lord whom ye
seek shall suddenly come to His temple:
but who may abide the day of His
coming? for He shall sit as arefinerand
purifier of silver". Their interpretation
of His act was suggested by His words:
p.T| itoicTt* tov oikov tov irarpós uov
oIkov luiropiov. At His first visit to the
Temple He had called it His Father\'s
house. There is, no doubt, in the uov
an appropriation from which others are
excluded. He does not say " your
Father\'s house " nor " our Father\'s," but
" my Father\'s". In this word and in
His action His Messiahship was implied,
but directly the act and even the word
were no more than a reforming prophet
might have feit to be suitable. Weiss
[Life ofyesus, ii., 6) says: " He feit Him-
self to be the Son of Him who in a
unique way had consecrated this place
for His temple, and He exercised the
authority of a Son against the turmoil
which defiled His Father\'s house. Thote
-ocr page 721-
<6-i9.                            EYAITEAION                               709
oÏkou o-ou KaTe\'^aye1 fit.\' 18. \'Air«Kpi6t]crai\' oüv ot \'louSaïoi Kal
♦           > . „ t-r\'           - e <         < « s          -              . „tvl.30. Ml.
Eiirof auTui, Ti rrnp.eioi\' oeiKcucis rju.ii\', oti Taura ïroieis; xii.38»nd
19. \'AirtKpi0T) 6 \'lT)<7ofls Kal ttiw aÜTOts, "AuoroT« tok koop toutok, Cor. i\'. •«.
1 KaTa<f>aycTai in alt uncials.
who looked deeper must ultimately have
seen that the Messiah alone had a right
to feel Himself in this sense the Chosen
of Jehovah. As yet, however, there were
no such observers. The followers by
whom He was already surrounded did
not require to deduce His Messiahship
from this: they knew He was the
Messiah." Make not my Father\'s house
oikov Ifxrropiov. In Mk, xi. 17 the words
are given as running, " Is it not written,
My house shall be called of all nations
the house of prayer ? but ye have made
it a den of thieves " ; which seems to be
a combination of Is. lvi. 7, " Mine house
shall be called a house of prayer for all
people," and Jer. vii. n, " Is this house
which is called by my name become a
den of robbers in your eyes ? " In the
oIkos lp.iropïou there may be a reminis-
cence of Zech. xiv. 21.
At ver. 18 the cleft begins to open
between faith and unbelief. In the act
in which the disciples had seen the fulfil-
ment of a Messianic Psalm, the Jews see
only an unauthorised interference and
assumption of authority. Characteris-
tically they ask for a sign.—ot \'lovSaïot,
as frequent in John, means " the Jewish
authorities " ; and aireKpiSrio-av is used as
elsewhere of a reply to what has been
suggested or affirmed not by word but
by deed.—t£ o-irjp€Ïov Scikvvci? tju.iv, Sti
ravTo iroicts; Sti is used similarly in ix.
17 = «ts Ikcïvo Sti. The blindness of
the Jews is enough to put external
evidence for ever out of repute. They
never will see the sign in the thing itself.
The fact that Jesus by one blow accom-
plished a much needed reform of an
abuse over which devout men must often
have sighed and which perhaps in-
genuous Levites had striven to keep
within limits, the fact that this unknown
youth had done what none of the consti-
tuted authorities had been able to do, was
lurely itself the greatest o-r]p.e?ov. Might
they not rather have said : Here is one
•who treats things radically, who does
not leave grievances to mend themselves
but effectively puts His hand to the work ?
But this blindness is characteristic. They
never see that Jesus Himself is the great
sign, but are always craving for some
extraneous testimony. This Gospel
throughout is an exhibition of the com-
parative value of external and internal
evidence. To their request Jesus could
not answer, " I am the Messiah". He
wished that to be the people\'s discovery
from their knowledge of Him. He
therefore answers (ver. ig), Avo-otc t6f
vaov tovtov, Kal ev TpiorW ripÉpais iyepA
airóv. The saying was meant to be
enigmatical. Jesus spoke in parables
when He wished to be understood by
the spiritual and to baffle the hostile.
Those who cross-question Him and treat
Him as a subject to be investigated find
no satisfaction. John tells us (ver. 21)
that here He spoke of the " temple of Hii
body ". Bengel suggests that He may
have indicated this, " adhibito nutu ges-
tuve " ; others "uggest that He may have
given such an jmphasis to tovtov as to
suggest what He intended; but this is ex-
cluded by ver. 22, which informs us that
it was only after the resurrection that
the disciples themselves understood what
was meant. Those who heard considered
it an idle challenge which He knew
could not be put to the proof. He knew
they would not destroy their unfinished
Temple. His words then had one mean-
ing for Himself; another for those who
heard. For Himself they meant:
" Destroy this body of mine in which
dwells the Father and I will raise it in
tliree days". He said this, kno%ving
they would not now understand Him,
but that this would be the great sign of
His authority. Paul refers the resurrec-
tion of Christ to the Father or to the
Spirit; John here, as in x. 17, 18, refers it
directly to Christ Himself.
Holtzmann suggests, as had previously
been suggested by others, that " to do
anything in three days" merely meant
to do it quickly. Reference is made to
Hos. vi. 2, Mt. xiii. 40. This may be.
Holtzmann further maintains that such
an announcement as Jesus is here re-
presented as making was impossible at
so early a period of the ministry, that it
must have been uttered on some other
occasion and have been inserted here to
suit John\'s purpose. The origin of the
expression he finds in the Pauline-
Alexandrian conception of the body as
the temple of God. If this was believed
-ocr page 722-
KATA IQANNHN
IL
yio
o Of build- ital Iv Tpiaif rjuYpais * iyepd i vtÓv." 20. Etirof oJk 01 \'louSatoi,
Kyp\'ke,»»" Tt<r<rapdKOrra Kal H ttmw »»KoSop,rj9T| 6 yoès outos, koi <ril <k
»Coi. ii. o. Tpitrlf i\'ipepats lyepets aMy; Cl. \'Exeïkos 8è tXcye ir£plTToü
1 Cor. ïii. _.,              • • ._• * ± 1 a 1           - ; \' a
16.           yaou tou crojparos outou. 3 2. oté ouc Tjyeper) ck veKptiiv, €pcr|o-BT|a,ai\'
ol pa8ï)Tal aÜToii 5ti toOto ëXeyei\' aÜToïs1 • Kal cVurrcuaw Tjj
Ypa^TJ, Kal tü Xóyu w «Tirec ó \'lt|ffoGs. 23. <!>s 8è tJc «V \'lepoao»
wl.n. Xupois èr tü Tfdo"xa> èc T-p iopTJj, iroXXol emarcuaai\' w els to SVopa
1 Omit avTois with fc^ABL it. vuig.
°f 734-735\' I" Jewish reckoning the
beginning of a year was reckoned one
year. Thus forty-six years might bring
us to the autumn of 779 and the Passover
of 780, «.«., 27 a.d. would be regarded as
forty-six years from the rebuilding ; and
this is Edersheim\'s calculation. But
several accurate chronologists think the
following year is meant.
The Synoptical Gospels insertasimilar
incident at the close of Christ\'s ministry,
and there alone. Harmonists accordingly
understand that the Temple was twice
cleansed by Him. " Bis ergo Christus
templum . . . purgavit " (Calvin). It is
easy to find reasons for such action
either at the beginning or at the close of
the ministry. On the whole it seems
more appropriate at the beginning. The
Messiah might be expected to manifest
Himself at the Temple.
The next paragraph extendi from ii.
23 to iii. 21, and contains (1) a brief
description of the general result of
Christ\'s manifestation in Jerusalem (ii.
23-25), and (2) a longer description of an
instance of the kind of faith and inquiry
which were produced by this manifesta-
tion and of the manner in which Christ
met it.—Ver. 23. Time, place, and cir-
cumstance are again given, is Si f]v iv
Tots \'Ifpoo-oXvpois 4v t^ iracryo iv T(j
top-rjj. The last clause is added with a
reference to ver. 13. Then the feast was
near, now it had arrived. We are to
hear what happened while Jesus resided
in Jerusalem during the feast.—iroXXol
tTTio"T€\\jcrav cl; to ovopa avrov, which
can scarcely mean less than that
they believed He was the Messiah.
Nicodemus, however, seems willing only
to admit He is " a teacher come from
God ". Their belief was founded on the
miracles they saw.—SEupoüv-rcs ovtow
to <TT|pcïa a ivoiti, seeing day by day
the signs He was doing, and of which
John relates none. This faith, resting
on miracles, is in this Gospel never com-
mended as the highest kind of faith,
of ordinary men much more must that
body be the temple in which dwelt all
the fulness of the Godhead bodily (Col.
ii. 9).
That the saying itself was historical
is put beyond doubt by its quotation at
the trial of Jesus, Mk. xiv. 58; cf. xv. 29.
There were those who had heard Him
iay that He would destroy the Temple ;
which gives this saying with just the
kind of misunderstanding and perversion
one would expect. But if the saying
itself is historical, can Jesus have meant
anything else by it than John tells us He
meant ? That He considered His body
the Temple of God goes without saying.
It is indeed extremely unlikely that
Jesus should at the very beginning of
His ministry have spoken of His death
and resurrection openly. Hence even
Weiss seems to think that the words
meant: Destroy this Temple, as you are
doing by allowing such abuses in it,
prohibit me from those reforms on the
Temple which can alone save it, and
eventually this Temple must be com-
pletely destroyed, its purpose gone, and
its services extinct. But I will in its
place raise a spiritual temple, the living
Church. But if already Jesus had
thought out the Messianic career, then
He already was sure both that He
would die and that He would rise again.
Being in perfect fellowship with the
living God He knew that He must be
hated of men, and He knew that He
could never fall from that fellowship but
must conquer death. At no time then
after His baptism and temptation could
it be impossible to Him to speak covertly
as here of His death and resurrection.
On this point see Schwartzkopff, Die
Weissagungen Chrisii.
Ver. 20. The Jews naturally saw no
reference to His own body or to its re-
gurrection, and replied to the letter of His
words, Ttcro-tpaKovTa. . . . The Temple
was begun to be rebuilt in the eighteenth
year of Herod\'s reign that is the autumn
-ocr page 723-
m>-25. III. i-a.                  EYAr IEAIÜN                                  711
aÜToG, flewpoCi\'Tts auroS Ta crr|U.€Ïa. & c\'noici. 24. oÜtos Si óx
\'Itjctoüs ovk \' tmcn-cud\' éauTcV auToïs, 81a ió auTOK y\\.vtïioKti.v irderas • y
25. Kol 5ti ou xpciaf etxei» \' "va tis (AopTuprjoTj irepl tou d»>0p<uirou •
auros ycip * iyivutjKt Ti tJc ^c tw &v6pu>ir<a.
III. I. *HN 8è *aV9p<üTros ÈK twk e>apio-cuui<, Nikó8ï]U.os bóVou,a
auTÜ, ap-^üiy tuk \'louSaiuf. 2. outos rjXÖe irpès rèv \'irjcrouV1 c kuktos, *
Kal tiTfci\' aÜTÜ, " \'PaPPl, o\'Sap-ec Sti &tto 6eo5 i.\\r]\\uQas Si8acr-
KaXos\' d oüSeis ydp TaCra tu crr)u.£Ïa SüVcvrai ttoicÏp & cru ttoicÏs,
cp. Tbayer. b J ob i. 1; cp. Ch. L & c vü. 50; xii. 59. d rii.
Lk.xvi.
II. etc.
xvi. 30 ;
see Bur-
ton, 216.
1 Sam.
xvi. 7. 1
Sara. xir
17. Mt.
ix. 4.
= tu, Mt
xvil, 14,
etc.; witb
TH, Mt.
xviü. is.
Jo. y. 5;
31; ix. Jt.
1 T.R. in EFGH. ovtov in ^ABKL, etc.
tion to Jesus of Divine power. The
supernatural in mind, the superhuman
mental processes of Jesus, are part of
the proof we have that though He was
man He created the irresistible impres.
sion that He was more than man."
Chapïer III. Vv. 1-21. A specimen
is given of the kind of belief produccd in
the Jews of Jerusalem and of the
manner in which jfesus dealt with it.~
rjv hi óvöpuiros, the Syriac adds " there,"
i.e., at Jerusalem. óv8p*nros is simply
equivalent to tis, and does not point
back to the avSpuiros of the preceding
verse. He is described as Ik twv <Papura(<i»\'
that we may the better understand what
follows. He belonged to that party
which with all its bigotry contained a
salt of true patriotism and could rear
such cultured and high-toned men as
Gamaliel and Paul. It is a mistake to
suppose that all who belong to a mis-
chievous party in a Church are themselves
mischievous: it is also a mistake to ascribe
without inquiry the goodness of indi-
viduals to the influence of their party.—
NikóSt]|j.os 6vop.a avTÜ. Many Jews had
now Greek names. Lightfoot quotes from
the Talmud passages which show that a
certain Bonai surnamed Nicodemus was
a disciple of Jesus, and that he lived
through the destruction of Jerusalem,
but lost in it all his wealth. He is, how-
ever, very doubtful whether this is the
Nicodemus of this passage. He isfurther
described as apxwv tuv MovSaCwv, a
member of the Sanhedrim. See vii. 50,
where he appears in the Sanhedrim. Lk.
xiv. 1 speaks of one tüv apx<SvTuv rüv
$apicraui>v. See also Lk. xviü. 18, viii.
41 ; Mt. ix. 18.—Ver. 2. ovto« tJX0€
•n-pós avTov. The pronoun instead of
the name Jesus, as Holtzmann remarks,
shows the close connection with the
closing verses of the last chapter.
Nicodemus came to the fountain head,
dissatisfied with the way in which his
colleagues were dealing with Jesus, and
although it is by no means despised. It
is what Luther calls " milk faith " and
may grow into something more trust.
worthy. Accordingly, although Jesus
had at once committed Himself to the
men vrho were attracted without miracle
by His personality and the testimony of
the Baptist, to these ovtos \'lr|crovc, oük
iiri\'cTTtuev éavTov, " Jesus on His part did
not commit Himself". It is necessary
to consider not only whether we have
faith in Christ but whether Christ has
faith in us. ïhoroughgoing confidence
must always be reciprocal. Christ
will commit Himself to the man who
thoroughly commits himself to Him.
The reason of this reserve is given in a
twofold expression : positive, 81a to aiiTOV
•yivticTKetv iravTas, " because He Him-
gelf knevv all men "; negative, koi oti oi
Xpeiav «Ix«" "votis paprupTjcr|) ir«pi tov
avSpuirov, " and because He had no need
that any one should witness concerning
man". Holtzmann, following Winer,
thinks that the article is inserted because
reference is made to the individual with
whom Jesus had on each occasion to
do. This seems quite unnecessary. £
avDpunros is here, as in A.V., " man,"
the ordinary generic use of the article.
The reason for this again is given in the
closing words, clvtoc. yöp ..." For He
Himself knew what was in man," knew
human nature, the motives, governing
ideas, and ways of man. This know-
ledge was not supernatural. Westcott
has an important note on this point, in
which he points out that John describes
the knowledge of Jesus " both as relative,
acquired (^ivwcnceiv) and absolute,
possessed (clSc\'vcu) ". Each constitutes
a higher degree of the kind of know-
ledge found among men. Reynolds
gays: " There are many other indica-
tions of this thought mastery, which the
evangelists appear to regard as proofs of
divine power; so that I think the real
ligniiicance of the passage is an ascrip-
-ocr page 724-
KA TA IDANNHN
m.
712
5." 3. \'AircKpidn é *Itjo-o5s Kal ettrcf
eroi, \'i&v fiVj ris ycm)0jj öVwGev, 06
with the introduction to this incident
(ii. 23-25) in our mind, it seems gratuitous
to suppose that part of tke conversation
is here omitted. Jesus speaks to the
intention and mental attitude of His
interlocutor rather than to his words.
He saw that Nicodemus was conceiving
it as a possible thing that these miracles
might be the signs of the kingdom ; and
in this visit of Nicodemus He sees what
may be construed into an overture from
the Pharisaic party. And so He cuti
Nicodemus remorselessly short. As
when the Pharisees (Lk. xvii. 20) demand
of Him when the Kingdom of God should
come, He replied : The Kingdom of God
cometh not with obstrvation, not with
signs which the natural man can measure,
it comes within you ; so here in strik-
ingly similar language He says, lav pij ti«
YtrynSjj avwScv, ov SvvaTai tS«ïv tti»
pao-iXcïav tov 0co5. This allusion to
the kingdom, which is not a favourite
idea of John\'s, is one of the incidental
marks of his historical trustworthiness.
—avuScv is someiimes local = il, oüpavov,
from above ; sometimes temporal = ij
apxT)S, de novo. The former meaning
is advocated here by Baur, Lücke, Meyer,
and others. But the use of TtaXiyycvtaia
and the difficulty stated by Nicodemus
in ver. 4 rather indicate that the Syriac
and Vulgate [nisi quis renatus fuerit],
Augustine, Calvin, and among many
others Weiss are right in adonting the
temporal meaning and rendering with
R.V. "anew". [Wetstein, in proof of
this meaning, quotes from Artemidorus,
who tells of a father who dreamt that
there was bom to him a child exactly
like himself; " he seemed," he says, "to
be bom a second time," avwOev. And in
the touching story which gave rise to the
Domine qun vadis Church at Rome where
Peter met Christ, the words of the Lord,
as given in the Acta Pauli, are óvwütr
pe\'XXiü o-TaupuS-qvat.] The answer of
Nicodemus might seem to indicate that
he had understood óvuScv as equivalent
to his own Seürepov. But it is impossible
10 determine with certainty which is the
correct meaning. A man must be born
again, says our Lord, because otherwise
ov SvVaTai IScïv ttjv (SacrLXciav tov 0cov.
Is ISttv here to be taken in the sense of
" seeing " or of " enjoying," " pactak-
ing"? Meyer and Weiss, reit ing go
e /-it» vit. lav fiT) jj 6 6eès •jjteT* afiro
i Kings\' aurw, " \'Aafii\' AuV X£y»»
X. JO.
| Gal. vi. 15. 1 Pet. i. 93.
resolved to judge tor himself. Nothing
could be more hopeful than such a state
of mind. When a man says, I will see
for my:,elf vvhat Jesus is, not influenced
by wh.it other men say ; before I sleep I
will settle ihis matter, the result is fairly
certain to be good. See chap. vii. 50,
xix. 39. He came vvktös, certainly with
the purpose of secrecy, and yet for a
man in his position to come at all was
much. No timidity is shovvn in vii. 50.
In xix. 39 John still identifies him as
" he that came to Jesus by night," but
adds " at the first" in contrast to the
courage he afterwards showed. Similarty,
as Grotius tells us, Euclid of Megara
visited Socrates by night when Athens
was closed by edict against the
Megarians. Modestly and as if not pre-
guming to speak as an individual but as
representing a party however small (ii.
32), he says, \'Pa3pti otSajifv óti 6,-ko 6eov
ÏXi)Xv9as SiSao-KaXos, " Rabbi, we know
that Thou art come from God as a
teacher". We need not see in the words
anything either patronising or flattering,
but merely the natural first utterance of
a man wishing to show the state of his
mind. He was convinced that Jesus was
a divinely commissioned teacher. He
came to hear what He had to teach. His
teaching, in the judgment of Nicodemus,
was divinely amhenticated by the
miracles; but to Nicodemus at any rate
the teaching was that for which the
miracles existed. They were o-r|p.cïa, and
though not recorded, they must have
been of a kind to strike a thoughtf\'ul
mind Tavra ra onrjpcïa a o-u iroicïs, the
emphatic pronoun, as if other miracles
might not have been so convincing. At
the same time the reply of Jesus shows
that behind this cautious designation of
" teacher" there lay in the mind of
Nicodemus a suspicion that this might
be the Messiah. Nicodemus may have
taken to heart the Baptist\'s proclama-
tion. Grotius supposes the conversation
is abridged, and that Nicodemus had
intimated that he wished to learn some-
thing about the kingdom which formed
the subject of our Lord\'s teaching.
" Responsio tacite innuit, quod adiectum
a Nicodemo fuerat, nempe, veile se scire,
quandoquidem Jesus Regni coelestis inter
docendum mentionem saepe faceret,
quae ratio essct eo perveniendi." But
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i—5-
SuVaTat tSetf TÏ|r * PaffiXeiai\' tou OeoO." 4. Atyei irpès aÜTOK i e Only heit
NikÓ8t)jjlo$, " flus SucaTOi av8pwiros yemjOijWM yipiav Stv; ja$| in John. f
SiifaTai els \'ri|i\' KoiXiai» Ttjs (irjTpos aÜToO ScuTepof elcrcXdeïi\' Kal in xvüL
ymnnfifyai}" 5.\'AireKpiötj 6 \'Irjo-oüs, "\'Ap-V dp.T]e Xeyw om, laf h Mk. 1. 8.
p.^ tis yevvi)Qfi k !£ uSaTOS Kal fl veupaTos, oi SuVarai tiae\\Qelv ets xxxvi\'. a*
such expressions as ISetv Sava-rov (Lk. ii.
26, Heb. xi. 5), Sia<f>8opav (Acts ii. 27),
T|u,épas ayaOds (i Pet. üi. 10), under-
stand that " participation " is meant. So
Calvin, " videre regnura Dei idem valet
ac ingredi in regnum Dei," and Grotius,
" participem fieri". Confirmation of
this view is at first sight given by the
eUr«\\8£Ïv of ver. 5. But it is of " signs "
Nicodemus has been speaking, of ob-
serving the kingdom coming; and
Christ says: To sec the kingdom you
must be spiritual, born anew, for the signs
are spiritual. In this langitage there
should have been nothing to stumble
Nicodemus. All Jerusalem was ringing
with the echoes of the Baptist\'s preach-
ing, the essence of which was " ye must
be born again". To be children of
Abraham is nothing. There is nothing
moral, nothing spiritual, nothing of the
will, nothing related to the Kingdom of
God in being children of Abraham. As
regards your fleshly birth you are as
passive as stones and as truly outside
the kingdom. In fact John had excom-
municated the whole nation, and ex-
pressly told them that they must submit
to baptism, like Gentile proselytes, if
they were to be prepared for the Messiah\'s
reign. The language may not have
puzzled Nicodemus. Had our Lord said:
" Every Gentile must be born again," he
would have understood. It is the idea
that staggers him. His bewilderment
he utters in the words:—Ver. 4. iris
Svvarai avdpwiros YCWTjdrjvai yipiav uv;
p.T| SuvaTai, etc. In this reply there is
no attempt to fence with Jesus, but
merely an expression of the bewilder-
ment created by His statement. The
emphasis is on irws, which asks for
further explanation. The p/ï| of the
second clause showg that Nicodemus
understood that Jesus could not mean a
second physical birth (see Lücke). On
7<fpwv &v Grotius remarks : " Exemplum
in se ponit, qui senex jam erat ". That
our Lord understood Nicodemus\' words
as a request for further explanation
appears from His at once proceeding to
giveit.— Ver. 5. \'Ap/r|v, o.u.t)v Xcyu <roi,
tav |J"i tis ycvvr|6i) 1% vSams Kal
«yivuaTOf, ov SüvaToi cUr*X0€Ïr fis -n\\r
p. To remove as far as possible the
difficulty of Nicodemus as to the irüs of
the second birth our Lord declares that
the two great factors in it are " water "
and " spirit ". Calvin thinks this is a 4V
Sia Svoiv, and that the two names cover
one reality. " Spiritum et aquam pro
eodem posuit." " Aqua nihil aliud est
quam interior Spiritus sancti purgatio et
vegetatio." And he deiends this by a
reference to the Baptist\'s announcement
that the Messiah would baptise with the
spirit and fire. Grotius takes the same
line, but cautiously adds: " Si quis
tarnen malit ista decernere, ut aqua
significet mali fugam, spiritus vero
impetum ad optima quaeque agenda,
inveniet quo hanc sententiam fulciet ".
Lk. (vii. 30) tells us that the Pharisees,
to whom belonged Nicodemus, were not
baptised of John; their reason being
that to submit to the same rite as Gentiles
and acknowledge the insufliciency of
their Jewish birth wasa humiliation they
could not suffer. To receive the Spirit
from the Messiah was no humiliation;
on the contrary, it was a glorioua
privilege. But to go down into Jordan
before a wondering crowd and own their
need of cleansing and new birth was too
much. Therefore to this Pharisee our
Lord declares that an honest dying to
the past is as neediul as new life for the
future. To be born of the Spirit involveg
a dying to the past, and therefore it il
only the Spirit that is spoken of in the
subsequent verses ; but it is essential
that our past be recognised as needing
cleansing and forgiveness. These two
factors, water and spirit, are not strictly
co-ordinate. Water is not an actual
spiritual agency in the second birth; it
is only a symbol. But in every true
second birth there is a negative as well
as a positive side, a renunciation of the
past as well as a new life created. The
same idea is found in Titus iii. 3-5,
" We were [of the flesh] but He saved
us by the bath of regeneration and the
renewal of the Holy Ghost ". The same
combination is found in Ezek. xxxvi. 25*
27, " Then will I sprinkle clean wate*
upon you and ye shall be clean: from
all your filthiness and from all your idok
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KATA IQANNHN
7«4
HL
6. \'to ytyevvr)jLtvoy cV ttJs crapicos, <rdp%
to TT^eü/xa
Lkoucis, a\\\\* ouk (
iarl
11 Cor. II. ttj!\' paonXtiaK tou 6eoG.
v. 16. Ioti • Kal to yey€vrt]fiévoyxi. 38. 9auji.ao-T|S \' óri eiTróV croi, Aewith ti \' Sirou 6é*Xci iri\'eï, Kal ttji\' Qu
Mk, iv. t ,                        \\          . . ,                 
44 and 1 epx^TOi Koi irou uTrayei • outus «<Ti iras o ycyci\'i\'Tiu.ci\'OS £K tou
kpres\'ïndfc. Tn\'cuuaTOS." 9. \'AirEKpiGn Nik<S8t||X0s koi elirey auTÜ, " nüs SuVaTai
Burton,
soul of man is itself unseen, therefore
despise not the unseen but honour God.
In favour of the other rendering it may
be urged that there is nothing to warn
us that we are now to understand that
by the word irvcvua " wind " is meant.
It occurs about 370 times in the N.T.,
and never means "wind" except once
in a quotation from the O.T. The
Vulgate renders " Spiritus ubi vult
spirat," and if we could not only say
" expire," " inspire," but also " spire," the
best translation might be " the Spirit
spires". As this cannot be, we may
render : " The Spirit breathes wliere He
will," that is to say, there is no limita-
tion of His power to certain individuals,
classes, races. Cf. v. 21, ó vlos ots flt\'Xtt
ijuoiroicl. The thought here is similar:
there need be no despair regarding the
second birth : the Spirit breathes where
He will. So Bengel, " Spiritus, proprie,
nam huic, non vento voluntas et vox
est".—Kal ttjv <^wvyjv auroO qkovcis, the
Spirit makes Himself audible in articu-
late and intelligible sounds. The breath-
ing of the Spirit is like man\'s breath, not
mere air, but articulated and significant
voice. The Spirit works intelligible
results. He does not roar like the wind
and toss men in unavailing contortions
as the wind tosses the trees. It is a
voice and the result is full of reason, in
harmony with human nature and vivify.
ing it to higher life. But for all this, ovk
oiSas iró6cv cpxETai Kal irov vira\'yci, you
cannot observe and regulate the Spirit\'s
approach and departure.—ovtws 4orl
irós o 76Y«vvn(j.tvos ix tov irvcvuaTOS,
thus it is in the case of every one who is
bom of the Spirit. You cannot see the
process of regeneration ; the process is
secret and invisible, the results are
apparent.—Ver. g. This explanation did
not satisfy Nicodemus. He falls back
upon his bewilderment, irwf Svvarai
TavTa YtveV8ai; This question stirs
Jesus to a fuller explanation, which is
reported in w. 10-15.—Ver. 10. He
opens with an exclamation of surprise,
Xv ft o SiSacrxaXos tov \'lo-paijX Kal Taira
oi yivuo-Kcis ; perhaps there is more of
will I cleanse you. A new heart also
will I give you, and a new spirit will I
put within you." The water, then, is
considered as that which cleanses from
sin: the Spirit as the principle of the
new life.—Ver. 6. The necessity of the
new birth is further exhibited by a com-
parison of the first and second birth:
to ycy<vvt|U.cvov «K Tqs trapKos, cap|
Ioti- Kol to yeY«vvT|a«vov lic toB V\\vtv-
aaTot, irv€v(id eo-ri. The neuter is
nsed because the speaker " wishes to
make His statement altogether general "
(Winer, 27, 5), whatever is born. The
law is laid down in Aristotle (Eth. Maj.,
i., 10), " Every nature generates its own
substance," flesh, flesh ; spirit, spirit.—
Ver. 7. Therefore it was no cause for
wonder that a new birth was required
for entrance into the spiritual kingdom.
The argument implies that natural birth
produccs only o-dp|, not spirit. By his
natural birth man is an animal, with a
nature fitting him to live in the material
world in which he finds himself and
with capacities for spiritual life in a
spiritual world. These capacities may
or may not be developed. If they are
developed, the Spirit of God is the
Agent, and the change wrought by their
development may fitly be called a new
birth, because it gives a man entrance
into a new world and imparts new life to
live in it. (Cf. the second birth and
second life of many insects.)—Ver. 8.
Tè irvev|j,a Sirov BéXet irvcl. Two render-
ings of these words are possible : " The
wind bloweth where it listeth," as in
A.V.; " The Spirit breatheth where He
will," as in margin of R.V. By the one
rendering a comparison is instituted
between the unseen but powerful opera.
tion of the Spirit in regeneration and the
invisible but mighty power of the wind.
You hear the voice of the wind but
cannot see where it comes from nor
where it goes to. So in the new birth
the Spirit moves and works unseen.
Similarly Socrates (Xen., Mem., iv., 3)
says : The thunder as it comes and goes
is not seen: the winds also are invisible
though tbeir effects are manifest; the
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EYAITEAION
6—13.
713
toOto yevlaicui" IO. \'AireKpiflui 4 \'iricroGs koi etireK auru, "Zó EtlRom.il.ja
o SioacTKaXos tou lo-parjX, Kaï raÜTa oü ytrwcTKClS; II. a|lT)f 0. zCor.
du.rp\' Xcyw aoi, Óti o oïSaptk XaXoup.Ei\', Kal 5 éupttKauei\' u.apTupoGu.si\' * iii. 19.
» v                t < « * \\ o j                      » \\ b > <          ,ni Cor. zv.
Kaï tt)k paprupiar rip.wi\' ou Aap.pai\'ETC. 12. ei ra eiriyeia EiTrof 48. PbiL
ft ft           4 »                /               ft        t i ¥          t ft        \\ n »            y                        , li. 10.
0(iic, Kat ou itio-téuete, irws, ear eittw up.if to Eiroupacio, mo-T£u-o Deut. xxx.
v o >e > > co           > v • v >\\«j « is-Baruch
o-ete; 13. xai ouöeis avapEpr]KEi\' eis tok oupcuw, ei pj o ex tou iii. 29.
oüpayou p KaTafSas, ó ulo; tou dVdpiuirou ó uk eV tü oüpacw1 • Xxx. 4.
P «• 33i 3*.
1 o ar cv tu ovpavu is found in ATA vet. Lat. vuig. syr., but is omitted in fc^BL 33
memph. Cyr.-Alex.
view is peculiar. He thinks that the con-
tents of the papTvpoïjAtv consist of what
John and Jesus saw at the Baptism,
when the Spirit\'s descent indicated Jesus
as the Baptiser with the Spirit.—Ver.
12. cl tcl tirtyeLa • • . ttictt€vo-€t«|
The reference of Ta «irCvcLa is nxed by
the etirov ipïv. They are such things
as Jesus had been speaking of: things
verified in human, earthly experience,
the necessity of a spiritual birth and the
results of it. Regeneration was a change
made in this earthly life. The kingdom
of regenerate men was to be established
on earth, as apprehensible in certain of
its aspects as the kingdom Nicodemus
was proposing to found. The cirovpdvia
are matters not open to human observa-
tion, matters wholly in the unseen, the
nature and purposes of God. Cf. the
remarkable parallel in Wisd. ix. 16.
—Ver. 13. Kal ovScls avaSifinniv . , .
KaTaj3ds. The connection is: You have
not believed earthly things, much less will
you believe those which are heavenly;
for not only are they in their own nature
more difficult to understand, but there is
none to testify of them save only that
One who came down out of heaven.
The sentence may be paraphrased thus:
No one has gone up to heaven and by
dweiling there gained a knowledge ot
the heavenly things : One only has dwelt
there and is able to communicate that
knowledge—He, »*\'*., who has come
down from heaven. " Presence in
heaven" is considered to be the
ground and qualification for communU
cating trustworthy information regarding
" heavenly things ". Direct knowledge
and personal experience of heavenly
things alone justify authoritative declara-
tions about them; as in earthly things
one may expect to be believed if he can
say, " we speak that we do know and
testify that we have seen ". But this
" presence in heaven " Jesus declaies to
be the qualification exclusively of one
sadness than either of indignation or
irony in the words. Is this the state of
matters I have to confront ? If the
teacher is so obtuse what must the
taught be ? The presence of the article
is usually taken as indicating that
Nicodemus was recognised as a great
teacher, perhaps held the official position
of Chakam in the Sanhedrim. But
Westcott is right: " the definite article
marks the official relation of Nicodemus
to the people generally ". It is used to
bring out sharply, not the relation he
held to other teachers, but the relation
he held to the people. " Art thou the
teacher of Israël and knowest not
these things ?" Bad enough for an
Israelite to be blind to such things, but
how much worse for one who teaches I
But should a teacher of Israël have
knovvn these things ? Westcott over-
leaps the difficulty by saying that
Yivwericeis refers to the knowledge of
perception, and that Jesus is surprised
that Nicodemus should not have been
able during this conversation to appre-
hend what was said.—Ver. n. au/fn*,
óp.T|V . . . ov Xau,f3dvcTe. From thispoint
dialogue ceases, and we have now an
unbroken utterance of Jesus. It starts
with a certification of the truth of what
Nicodemus had professed himself unable.
to understand.—S oiïSapev XaXov^sii».
VVhy plural ? Were the disciples
present and are they included ? Or does
it mean Jesus and the prophets, or Jesus
and the Baptist, or Jesus and the Father,
or is it the rhetorical " we " ? Possibly it
is merely an unconscious transition to
the plural, as in this same verse the coi
of the first clause becomes a plural in
XappaveTc in the last clause. Or there
may be an indefinite identification of
Himself vith all who had apprehended
the nature of the new biith—the Baptist
and the best of his disciples. Jesus does
not wish to represent Himself as alone
able to testify of such matters. Weiss\'
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7i6
KATA IQANNHN
III.
q Num. xxi. 14, Kal \' Kaöws Mwafjs u\\|(U(7C töv o^ik «V rij ^p^fxw, \'ouTWS
cviii. 28; ui|>co6f|vai Set Tof ulop tou civGpwTrou • 15. "fa iras 6 irioTeiW cis
aÜTOf (ir) diróXr)Tai, &W\'1 ?xil lwV <*i<5fior. 16. outm yap
TJYairncrcy 6 0eos toc kÓctjxoc, ware toc ulbv aÜToG rbv uoeoyevTJ
1 |ii) airoXrjTat aXX omitted in fr^BL 1, 33 vet. Lat.
which drew human observation and
human homage. The cross is the throne
of Christ. In the phrase Sc? vt|/u6ijvai
the aorist is used in accordance with
Greek usage by which an aorist infinitive
is employed to express the action of the
verb even though future after verbs
signifying to hope, to expect, to promise,
and such like. Thus Iph. in Aul., 462,
olu.0.1 -yap viv Utreuo-cu, where Markland
needlessly changes the aorist into the
future. Nicodemus could not see the
significance with which these words were
filled by the crucifixion. What would be
suggested to him by the comparison 01
the Messiah with the brazen serpent
might be something like this: The Son
of Man is to be lifted up. Yes, but not
on a throne in Herod\'s palace. He was
to be conspicuous, but as the brazen
serpent had been conspicuous, hanging
on a pole for the healing of the people.
His elevation was certain, but it was an
elevation by no mere official appoint-
ment, or popular recognition, or heredi-
tary right, but by plumbing the depths
of human degradation in truest self-
sacrifice. There is no royal road to
human excellence, and Jesus reached the
height He attained by no blare of
heralds\' trumpets or fiaunting of banners
or popular acclaim, but by being sub-
jected to the keenest tests by which
character can be searched, by passing
through the ordeal of human life in this
world, and by being found the best, the
one only perfectly faithfulservantof God
and man.—Ver. 15. The words ut|
aTT-ó\\r|Ta.i óXX\' of the T.R. are omitted
by Tisch., W.H., and R.V. Further, the
same editors replace the words <U avTÖv
by iv aiiTÜ, and the R.V. translates
" that whosoever believeth may in Him
have eternal life," in accordance with
Johannine usage, which does not support
the rendering " believeth in Him". This
is the object to be accomplished by the
" elevation " of the Son of Man, vi*.t
that whoever, Jew or Gentile, believea
that there is life in Him that is thus
exalted, may have life eternal.—Vet.
16. Several conservative theologians,
peison. This person He describes as " He
that came down out of heaven," adding
as a further description " the Son of
Man " [who is in heaven]. This descrip-
tion identifies this person as Jesus Him-
self. He claims therefore to have a
unique qualification for the declaration
oftruthabout heavenly things, and this
qualification consists in this, that He and
He alone has had direct perception of
heavenly things. He has been in heaven.
By " heaven " it is not a locality that is
indicated, but that condition which is
described in the prologue as irpos rbv
8eóv. And when He speaks of coming
down out of heaven He can only mean
manifesting Himself to those who are on
that lower level from which they had not
been able to ascend to the knowledge of
heavenly things. In short, we have here
the basis in Christ\'s own words of the
statement in the prologue that the Word
was in the beginning with God, and
became flesh to be a light to men. Why
is ó vlos tou avQpuirov introduced ? It
identifies the person spoken of, and it
suggests that He who alone had the
knowledge of heavenly things now wore
hunian nature, was accessible, and was
there for the purpose of communicating
this knowledge. The words added in
the T.R., ó uv cv tü oipavil, affirm that
although He had come out of heaven
He was still in it, and they show that a
condition of being, not a locality, was
meant by "heaven".—Ver. 14. If the
Son of Man alone has this knowledge,
hovv is it to be disseminated and becoine
a light to all men ? This is answered
in the words, kou xaBuis Mucr."); . . . tov
avSpuirov [modern editors read Mwvo-fjs;
80 also in LXX]. The emphatic word
is taaiere. When Moses made the brazen
•erpent, he did not secrete it in his tent
and admit a few selected persons to view
it, but vtyutrt töv óipiv, gave it an eleva-
tion at wnich all might see it. So must
the Son of Man, the bearer of heavenly
light and healing, <ii|/u0TJvai, that all rnay
see Him. The " lifting up " of the Son
of Man is interpreted in xii. 33 to mean
His lifting up on the cross. It was this
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EYArrEAION
717
<4- I9-
aiutaoK. 17. oü yap aireoreiXeK ö 6fas tok uloy sutou *lf tok
KOCrpoi\', IKO KpiVT) TOK KoV/XOK, &XX\' "vd <rü)9fj Ó KOtTJXOS 8t\' auTOU.
18. & irioreüW cis aÜTOK oü KpiKCTai • 4 8è p.rj morcuuK t^St) tional
/ • 1 « \' 9xn               « «c* constr.;
KEKpiTcu, oti (iTj ireirioreuKeK eis to   OKop.a tou /xokoyei\'Ous uiou im Bur
*» A • i« e f » f \'       « % i « >\\ *\\ « > \\ ton, 4741
tou Qeou. 19. auTrj be eaTiK rj Kpio~is oti to «pus e\\rj\\uö«i\' «is tok winer,
(00-p.OK, Kal r\\ydTrr\\<Tai> ol aVBpwTTOi pvdXXoK to ctkÓtos, rj to <püs \' 11 Jo\'. v. 11.
Neander, Tholuck, Westcott, are of   KÖVpos. John repeats his favourite word
opinion that the words of Jesus end with    kóVixos three times in this verse that
ver. 15, and that from vv. 16-21 we have    there may be no possibility of missing
an addition by the evangelist. There is    his point, that so fat as God\'s purpose
much to be said in favour of this idea.    was concemed, it was one of unmixed
The thoughts of these verses are ex-    love, that all men might be saved. The
planatory rather than progressive. Vv.    emphasis was probably due to the
16 and 17 repeat the object of Christ\'s    ordinary Messianic expectation which
mission, which lias already been stated.    limited and misrepresented the love of
Vv. 18 and ig declare the historie    God. Westcott remarks on this verse:
results in faith and unbelief, results    " The sad realities of present experience
which at the date of the conversation    cannot change the truth thus made
were not conspicuous. Vv. 20 and 21    known, however little we may be able to
exhibit the causes of faith and unbelief.    understand in what way it will be accom-
The tenses also forbid us to refer the    plished". It might on similar grounds
passage directly to Jesus. In His Ups    be argued that because God wills that
the present would have been more    all men be holy in this life, all men are
natural. To John looking back on the    holy.—Ver. 18. ó irio-Ttvuv . . . tov
finished story aorists and perfects are    fleoG. Expansion of previous verse. God
natural. Also, the designation " only    sent His Son not to judge but to save;
begotten son " is not one of the names    and whoso accepts the Son and His
by which Jesus designates Himself, but    revelation is notjudged. It is no longet
it is used by the evangelist, i. 18 and    " every Jew," nor " every one chosen by
1 John iv. 9.—ovtu yap f)yó.Trr\\crtv . , .    God," but every one that believeth. All
Jidt|v aiuviov. The love of God for the    here is spiritual. Although judgment
world of men is the source of Christ\'s    was not the object it is the necessary
mission with all its blessings. It was    result of Christ\'s presence in the world.
this which prompted Him to " give,"    But it is a judgment very different from
that is, to give not solely to the death of   that which the Jews expected. It ia
the cross alluded to in ver. 14, but to all    determined by the attitude towards
that the world required for salvation,    Christ, and this again, as afterwards
His only begotten Son. " The change    shown, is determined by the moral con-
from the aorist (öiró\\T)Tai) to the present    dition of the individual.—ó (at| mo-iiiiw
(<?Xtl) is to be noted. the utter ruin being    tjStj KÉKpiTai, " he that believeth not is
spoken of as an act, the possession of   already judged ": not only is left under
life eternal as an enduring experience "    the curse of his own evil actions ; but,
(Meyer, Weiss, Holtzmann).—Ver. 17.    as the next clause shows, lies under tho
oi yap airco-TciXcv ... Si\' avToï. For    condemnation of not believing.—tjSij
whatever the result of Christ\'s coming    KcxpiTai, he is already judged: it is not
has been, in reveating a love of sin and    some future assize he doubtfully awaits
bringing heavier judgment on men, this    and which may or may not convict. He
was not God\'s purpose in sending His    is judged, and on aground which to John
Son. The Jewish idea was that the    setms to indicate monstrous depravity,
Messiah would come " to judge," i.e., to    Sti p,T] irrn-io-Tcviccv . . . tov Oeoü. Not
condemn the world.—Kpivu and kito-    to perceive the glory of this august
Kpivu, though originally distinct, are in    Being whom John so adored, not to
the N.T. sometimes identical in mean-    receive the revelation made by the Only
ing, the result of judgment so commonly    Begotten, is proof not merely of human
being condemnation ; cf. crime. But    infirmity and passion, but of wickedness
although the result is judgment, the    chosen and preferred in presence of re-
bringing to light a distinction among    vealed goodness.—Ver. 19. This il
men and the resulting condemnation of   further explained in the following, a.vn\\
many, yet the object was Xva o-uS^ o    . . . to <fniv. The ground of the con-
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7i8 KATA IQANNHN                             Mi.
uProv.zzlI.4JK yop irovripa. aÜTÜK Ta êpya. 20. iras yap 4 " 4>aOXa irpaWwr
v\'. 13. \' jjuo-ei to 4>ws, Kal ouk Ipx«Tai irpès to <|>ws, ïfo |1T| cXeyxOfj to ïpya
▼ Tabit züi. aÜToC \' 21. ó oè \'iroiwe t^jk dX^OciaK Êpxerai irpos to $ws ra
«fjcu\'epwOjj aÜTOu Ta ëpya, Sn  cV 6ew eVriv eipya.cru.eVa."
demnation lies precisely in this, that    prehensive phrases which perhaps lose by
since the coming of Christ and His    definition. " To do the tiuth " is at any
exhibition of human life in the light of   rate to live up to what one knows ; to
the holiness and love of the Father,    live an honest, conscientious life. John
human sin is no longer the result of   implies that men of this type are to be
ignorance, but of deliberate choice and    found where the light of Christ has not
preference. Nothing can be done for a    dawned: but when it dawns they hail
man who says, " Evil, be thou my good ".    it with joy. He that doeth the truth
The reason of this preference of darkness    comes to the light that his deeds may be
and rejection of Christ is that the life is    manifested, 8ti iv 9eii eoriv elpyo.o-u.cva.
evil, r^v yap k. t. X.—Ver. 20. The prin-    Is oti expressive of a fact or declara»
ciple is explained in this verse. Under-    tive of a reason ? Must we translate
lyins; the action of men towards Christ    " manifested, that they are," etc, or
during His historical manifestation was    " manifested, because they are," etc. ?
a general law: a law which operates    The R.V. has " that" in the text, and
wherever men are similarly invited to    " because" in the margin. Godet and
walk in the light. The law which governs    Westcott prefer the former ; Lücke,
the acceptance or refusal of light is given    Meyer, Weiss and Weizsacker the latter.
in the words ttós yap 6 <t>atiXa . . . cpya    It is not easy to decide between the two.
aÜToO. 4>aü\\os, originally " poor,"    On the whole, the latter interpretation il
" paltry," " ugly" ; ol <{iav\\oi, " the    to be pre\'erred. This clause gives the
vulgar," "the common sort". In    reason of the willingness shown by the
Polybius, 4>av\\a TrXota, iroXireia <|>avXa,    man to have his deeds made manifest:
badly constructed ; <j>aCXos T|yeawv, a   and thus it balances the clause rjv yap
foolish general, and in xvii. 15, 15 it    irovrjpa aÜTciv to épya, which gives the
is opposed to deliberate wickedness.    reason for evil doers shunning the light.
Dull, senseless viciousness seems to be    He who does the truth is not afraid of
denoted. Here and in ver. 29, irpdo-o-fiv    the light, but rather seeks increased light
is used with 4>aOXa, and iroictv in the    because his deeds have been done èv 6eü ;
next verse with aXi]6«iav, on which    that is, he has not been separated from
Bengel remarks: "Malitiaest irrequieta;    God by them, but has done what he has
est quiddam operosius quam veritas.    done because he conceived that to be the
Hinc verbis diversis notantur ". Where   will of God. Where such light as exists
a distinction is intended, wpairo-civ    has been conscientiously used, more il
expresses the reiterative putting forth of   sought, and welcomed when it comes.
activities to bring something to pass,    " Plato was like a man shut into a vault,
iroictv the actual production of what is   running hither and thither, with his poor
aimed at. Hence there is a slight hint    fiickering Taper, agonizing to get forthe,
of the busy fruitlessness of vice. Paul,    and holding himself in readinesse to
as well as John, uses irpao-o-civ, in certain    make a spring forward the moment a
passages, of evil actions. The person    door should open. But it never did.
thus defined uio-eï Tè <j>is, " hates the    \' Not manie wise are called.\' He had
light," instead of deligliting in it, KalovK    clomb a Hill in the Darke, and stood
épxerai irpos to $ü«, and does not bring   calling to his companions below, \' Come
himself within its radiance, does not    on, come on, this way lies the East: I am
seek to use it for his own enlighten-    avised we shall see the sun rise anon\'.
ment; "va u,$| èXeyx^fi TO *PYa »«tov,    But they never did. What a Christian
"lest his works be convicled " and so   he would have made. Ah I he is one
put to shame. According to John there    now. He and Socrates, the veil long
is moral obliquity at the root of all    removed from their eyes, are sitting at
tefusal of Christ. Obviously there is, if   Jesus\' feet. Sancte Socrates, ora pro
Christ be considered simply as "light".    nobis " (Erasmus to More in Sir T.
To refuse the ideal he presents is to    More\'s Household). Holtzmann quotes
prefer darkness.—Ver. 21. óScirouir...    from Hausrath : "As a magnet attracts
" On the other hand, he who does the    the metal while the dead stone lies un-
truth "... This is one of John\'s com-    moved: so are the children of God drawn
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EYATTEAION
to—26.
719
22. Metoi rauTa ^XSec é \'It)(toOs Kal ol u-aöriTal auToü ets tJ}»»
w louSaiac yfjc. xal èkc! 8iéVpi.(3£ u.£t\' aÜTÜf Kal ^|3aiTTi^£t>.
23. tji» 8è Kal \'luaVrTjs p>airTi£<ue cV Aïiw ^yyu9 toö ZaXeip., 5ti
1 üSaTa iroXXa 1\\v £K£i • Kal TrapEyiyoiro Kal É,p,aTTTi£oiTO. 24. Touirw
yap TJf p£pXr)(AcVos £Ïs Tril» <£uXokt)k ó \'luaerns. 25. \' yefETo o"1*
J^rncris £K tüv (iaSrjTÜi\' \'l aiaVyou |J.£Ta "louSaiuv l ir£pl Kadapicrp,oO -
26. Kat tjXÖoi\' irpos roy \'ludVirn.i\', xal ttww auTÜ, "\'Pa|3/3l, ós rji/
(ji£Ta aoG ucpav tou \'lopoaVou, w cru peu.apTupï]Kac,, ÏO€ outos
1 lavSaiov in fc$<=ABL, adopted by T.Tr.W.H.R.
Adi. wi*
yü here
and ia
Mk. i. 5
only. Cpj
Acts zti.
1; xxiT.
»4-
Ps. xxxii.
6. Nah.
i. 13. Re*
1.15.
Mt. ir. ia
xir. 3.
Succoth" (Henderson\'s Palestine, p.
154). The reason for choosing this
locality was otl vSaTa iroXXa tjv ètceï,
" because many waters were there,\'; or
much water; and therefore even in
summer baptism by immersion could be
continued. It is not " the people\'a
refreshment" that is in view. Why
mention this any more than where they
got their food ?—xal irapcyivovTo, the
indefinite third plural, as frequently in
N.T. and regularly in English, " they
continued coming ".—Ver. 24. ovirw
yup . . . o \'loüdvvïis, " for not yet had
John been cast into prison ": a clause
inserted for the sake of those who might
have gathered from the synoptic narrative
that John was cast into prison immedi-
ately after the temptation of Jesus, Mk.
i. 14, Mt. iv. 12. John having been
present with Jesus through all this
period can give the sequence of the
events with chronological precision.—
Ver. 25. cycVcro ovv £i]tt|o*is . . •
There arose therefore—that is, in con-
sequence of the proximity of these two
baptisms—on the part of John\'s disciples
[Ik, cf. Herod. v. 21 and Dionys. Hal. viii.
p. 556] a questioning, or discussion, with
a Jew about purifying, that is, generally,
including the relation of those two
baptisms to one another, and to the
Jewish washings, and the significance of
each. The trend of the discussion may
be gathered from the complaint to the
Baptist, ver. 26. As the discussion was
begun by the disciples of John, it would
seem as if they had challenged the Jew
for seeking baptism from Jesus. For
their complaint is (ver. 26) \'Pa(3(3£ . . .
irpos aviTÓv. That Jesus should baptise
as well as John they could not under-
stand. Really, the difriculty is that Jesus
should have all o wed John to go on
baptising, and that John should not him-
self have professed discipleship of Jesus.
But so long as John saw that men were
by the Logos and come to the Light".
Cf. chap. xviii. 37.
Vv. 22-36. The ministry of Jesus in
Judaea a/ter He left Jerusalem. This
falls into three parts: (1) a brief account
of the movements and success of Jesus
and the Baptist which provoked a cora-
parison between them, 22-26; (2) the
Baptist\'s acceptance of the contrast and
final testimony to Jesus, 27-30; (3) the
expansion by the evangelist of the
Baptist\'s words, 31-36.—Ver. 22. |«toi
TavTa, subsequent to the ministry in
Jerusalem Jesus and His disciples came
«U tt)v \'lovSaïav yr|v, " into the Judaean
country," the rural parts in contradis-
tinction to the metropolis. " Nam quum
ex Judaeae metropoli exiret Jesus, non
poterat simpliciter dici proficisci in
Judaeam; . . . maluimus ergo terri-
torium convertere quam terram," Beza.
So in Josh. viii. 1 (Codex Ambrosianus),
" I have given into thy hand the King of
Gai kclI tt|v iróXiv axiTOv Kal tt|V ytj»
a-ÜToü ". Cf. also John xi. 54.—kcu cick
StcVpipIcv, " and there He spent some
time with them" ; whether weeks or
months depends on the interpretation of
iv. 35.—Kal ePaVirriJev, that is, His
disciples baptised, iv. 2.—Ver. 23. tjv 8è
«al . . . 6kcï. And John also was
baptising, although he had said that he
was sent to baptise in order that the
Messiah might be identified; which had
already been done. But John saw that
men might still be prepared for the
reception of the Messiah by his preach-
ing and baptism. Hence, however, the
questioning which arose, ver. 25. The
locality is described as Alvuv iyyvq toO
JaXeip.. " The Salim of this place is no
doubt the Shalem of Genesis xxxiii. 18,
and some seven miles north is \'Ainün
[= Springs], at the head of the Wady
Far\'ah, which is the great highway up
from the Damieh ford for those coming
from the east by the way of Peniel and
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720                         KATA IÜANNHN                           m.
PaitTiJei, xal irdires Ipxoirai irpos aÖToV.™ 17. \'AireKpiOij
*\\<a&wr\\s Kol ïtirep, " Oü SuVaTai arOpurros Xap.pdVcii\' oü8èv, i&.r
fxr) -p SeSofitVok aÜTÜ £K toG ouparoG. 28. aürol ü/jlcls u.01 p.ap-
TupeÏTe 8ti ttiroK, Oük tïp.1 ^yoi ó Xpicrros, d\\\\ 5ti d-7recrra\\u.eVos
ill.» U. tifiX tp.irpoaöei\' ^Kfivou. 29. 6 ?x<""\' tV •\'"H"]»\') "fuu<}>tos larlv
Eph.v.25. Ó 8è <j)l\\o$ TOÜ KUU.<f>lOU, i €OTT|KO)S Kal &KOU<l»> aiJToO, XaP? XalPtl
8id Tril\' <t>ufr|i\' toG fuu,$iou. 30. out») ouf r| xaPa ï \'M ireirXr^poiTai.
the Middle Ages, pp. 170, 180. The
similar function of the Hindu go-between
or ghatak is fully described in The City
of Sunshint. The peculiar and intense
gratification [x^piJL xa\'p«S intensely
rejoices, see especially Lücke, who
renders " durch und durch "; Weizsacker,
" freut sich hoch " ; R.V., " rejoiceth
greatly "] of this functionary was to see
that his delicate task was crowned with
success ; and of this he was assured when
he stood and heard the bridegroom
directly welcoming his bride ["voice of
bridegroom " as symbol of joy, Jer. vii.
34, xvi. 9].—aÏTt] ovv t| xaPa ^1 fy-H
ircirXTJpwTai. This is the joy which
John claims for himself, the joy of the
bridegroom\'s friend, who arranges the
marriage, and this joy is attained in
Christ\'s welcoming to Himself the people
whom John has prepared for Him and
directed to Him. Cf. 2 Cor. xi. 2, where
Paul uses similar language. It is not
John\'s regret that men are attracted to
Jesus: rather it is the fulfilment of his
work and hope. This was the God-
appointed order.—Ver. 30. ixctvov 8cï
avgdveiv, Ipi Si cXaTToWöai. Paley
translates, " it is for Him to go on grow-
ing and for me to be ever getting less,"
and adds, " the language seems to be
solar". In the Church Calendar, no
doubt, John the Baptist\'s day is Mid-
summer Day, whileour Lord\'s "natalitia"
is midwinter, but scarcely founded on
solar considerations of the day\'s increase
after Christmas and decrease after 24th
June. Rather John is the morning star
" fidelis Lucifer " whose light is eclipsed
in that of the rising sun (cf. Bernard\'s
" Lucet ergo Johannes, tanto verius
quanto minus appetit lucere," and
Éuthymius, iXaTTovcr6ai wc t|X(ov
dvaTclXavroc cwo-^ópov). If the style
of the following verses is any clue to
their authorship we must ascribe them to
the evangelist. Besides, some of the
expressions are out of place in the
Baptist\'s lips: e.g., tt|V p,opTvpiav ai-rov
oüSclt Xaupam could scarcely have been
said at the very time when crowds were
led by his preaching to accept the
Messiah he might well believe that he
terved Christ better thus than by follow-
ing in His train.—Ver. 27. His answer
sufficiently shows that it was not rivalry
that prompted him to continue his
bapiism.—ov Sijvarai . . . oiipavov. The
general sense is obvious (cf. Ps. lxxv. 6, 7,
cxxvii. 1 ; jas. i. 17 ; 1 Cor. iii. 7), but
did John mean to apply the principle
directly to himself or to Jesus ? Wetstein
prefers the former : " non possum mihi
arrogare et rapere, quae Deus non
dedit ". So Calvin, Beza [" quid cona-
mini meae conditioni aüquid adjicere ? "],
Bengel [" quomodo audtam ego, inquit,
homines ad me adstringeie ?"], and
Lücke. But, as VVeiss points out, it is a
justification of Jesus which the question
of the disciples demands, and this is
given in John\'s statement that His
popularity is God\'s gift. But John
avails himself of the opportunity to
explain the relation he himself holds to
Jesus.—Ver. 28. oütoI vpcts . , .
Ïkcïvo-u. John\'s disciples should have
been prepared for what they now see
happening. Hehademphaticallydeclared
that he was not the Christ, but only His
forerunner (i. 19-27, 30).—Ver. 29. ó
«X">v tt|v vup.<)>T|v . . , The bride is the
familiar O.T. figure expressive of the
people in their close relation to God (Is.
liv. 5, Hos. ii. 18, Ps. xlv.). This figure
passes into N.T. Cf. Mt. xxii. 2, Eph.
v. 32, Jas. iv. 4.—i «xw, he that has and
holds as a wife. Cf. Mk. vi. 18, Is. liv.
i 1. lxii. 5.—vu|*4>£os ïo-TÏv, it is the bride-
groom, and no 011e else, who marries the
bride and to whom she belongs. There
is only one in whom the people of God
can find their permanent joy and rest;
one who is the perennial spring of their
happiness and life.—ó ii <f>t\\os tov
wp<f>fov, the friend, par excellence, the
groomsman, irapavijfi$ios, wp^ayuv09»
or in Hebrew Shoshben, who was em-
ployed to ask the hand of the bride and
to arrange the marriage. For the stand-
ing and duties of the Shadchan and
Shoshben see Abraham\'s yewish Lift in
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EYAITEAION
721
«7—34.
intivoy Set * aui&vtir, luk 8è IXarroBo-flai. 31. * & HvwQtv lpx<5u.€i<os, • Intnmi.in
M t. vi, 2Sr
• Irrdvco irdrrtiic Io-tic. 6 we ^k rijs yy\\l, I* ttjs y*Ïs lo-ri, Kal Ik xiü. 32,
T»J9 yf\\S XaXïï • 6 *Ik toü oüpafou tp^ójjieios, lirdcca irdcT&Ji\' lort,1 in ! Cor.
, „ , ,                 \\ »                    .                      »         \\ _«                   >         iii, 6,7.
32. kcu o eupaxe Kat ijKouac, touto |iaprupCi • xai Tr)i\' fiapTupiac b viü. 33.
auToG * oüSels Xap.f3aVei. 33. ó Xafju>> aÜToü Trji\' iiap-rupiac, 47. phn
iofyp&yurev 5ti \'ó Oeos dXnOr^s (mr. 34. 8c yctp dWarEiXev ó c Lk. xix.
Qeös, tcL pr|fj.aTa tou 6«o0 XaXeï • ou yap Ik (ittpou SiSuctik è ©eos 2 fóca?\'
sensefreq.
f vii. 18. Rom. lil
in Goipp. d ivl. 28. e i. 12. Ii. liii. 1.
1 ciravu ttovtwv tori omitted in ^D vet. Lat., etc, but found in J^cABL. The
words are omitted by W.H., but are almost necessary as a balance to ck t^s yt]? co-ti.
* o 8«os omitted in fc^BCL I, 33, and theiefore by Tisch., W.H.and Weiss j T.R.
in ACD vet. Lat.
lirdvu iravTuv iart. He lives in a higher
region than all others and is not limited
by earthly conditions.—Ver. 32. The
result is ó lupaxc . . . papTvpcu Seeing
and hearing are equivalent to having
direct knowledge. The man who is of
earth may be trusted when he speaks of
earth: he who is from heaven testifies
to that of which he has had experimental
knowledge (cf. ver. 13), and might there-
fore expect to be listened to, but tt]»
iiaprvpiav av-rov oiiSeis Xa^fSdvci. The
Kal which connects the clauses implies
the meaning " and yet ". This statement
could not have been made when crowds
were thronging to Jesus\' baptism. They
flocking to Him. The precise point in
the Baptist\'s language to which the
evangelist attaches tliis commentary or
expansion [" theils erklarende, theils
erweiternde Reflexion," Lücke] is his
affirmation of the Messiah\'s superiority
to himself. To this John adds (ver. 31):
He is superior not only to the Baptist
but to ali, lirdvoi iravTwv èu-riv, the
reason being that He comes from above,
avb>6ev ; which is the equivalent of Ik
rov ovpavov in the latter part of the
verse. These expressions are contrasted
with Ik rijs yijs, tne ordinary earthly
origin of men, and they refer Christ\'s
origin to a higher and unique source:
unique because the result of this origin are the reflection of the evangelist, who
- •                              sees how sporadically the testimony of
Christ has been received. Yet it has not
been universally rejected: ó Xapüiv
iio
aXt|9i]s Io-tiv. He who received His
testimony sealed that God is true.
cn£pav. means to stamp with approval,
to endorse, to give confirmation. Wet-
stein quotes from Aristides, Platonic, L,
p. 18 : Alo-xivr|s |iapTvpct nXaTuvi . , .
Kal rr)v tovSc p.apTvpiav uo-ircp lirur-
$pay£{jcTai. But he who believes Christ
not only confirms or approves Christ\'s
truthfulness, but God\'s. tv yap airéo--
tciXcv . . . XaXcï. For Christ is God\'s
ambassador and speaks God\'s words.
This is a thought which pervades this
Gospel, see viü. 26, 28; xv. 5, etc.
" He that sent me," or " the Father that
sent me," is a phrase occurring over
twenty times in the Gospel and is char-
acteristic of the aspect of Christ pre-
sented in it, as revealing the Father.—
Ver. 34. The reason assigned for the
truth and trustworthiness of Christ\'s
words is scarcely the reason we expect:
ov Yap . . . rivcvua. John bas told us
that Christ is to be believed because He
universal (cf. ver. 13). The results of
origin, whether earthly or heavenly, are
traced out in a twofold direction : rh the
kind of life lived and in the words spoken.
On the one hand ó Ik ttjs yrjs . . . lort.
The first Ik expresses origin : the second
moral connection, as in xviii. 37, xv. ig :
he whose origin is earthly is an earthly
person, his life rises no higher than its
source, his interests and associations are
of earth. Another result is given in
the words Ik T-ijs yï* XaX«ï, from the
earth his ideas and his utterance of
them spring. A man\'s talk and teach-
ing cannot rise above their source. So
far as experimental knowledge goes
he is circumscribed by his origin. In
contrast to persons of earthly origin
Itands 6 Ik tov ovpavov lpxó^.evo;; ipx-
is added that not only his origin but his
transition to his present condition may
be indicated. His origin in like manner
determines both his moral relationships
«nd his teaching. The one is given in
46
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KATA IQANNHN
722
ni. 35-3*
rv.»o; xiii. to OeOpa. 3S- \'ó TraTrjp ayairif toc uUr, koi irarra SeSwKev * éV
hfnd.HI.a8. rfj x£1Pl auTOÜ. 36. 6 moreuW ets tok vibv t\'xei £(or|K atojnoc • 4
19;          Sè &irei8wK tü utü ouk \' ó^erai JwriK, dXX\' ij \' opvri tou 6coS ueVei
lxxxix.48. , , , „
i Rom. i. 18. eir auTOK.
testifiesof what Hehath seen andheard:    does not prove, the proper Divinity of
now, because the Spirit is given without    Christ. It is the favourite designation
measure to Him. The meaning of the    in this Gospel. The love of the Father
clause is contested. The omission of for the Son is the reason for His giving
ó 6tós does not materially affect the    to Him the Spirit: nay, it accounts for
sense, for o fltós would naturally be    His committing all things to His hand;
supplied as the nominative to SiSokti,    irdvTa Se\'Suxev iv Tfj xf LPl o,vtov, that is,
from toB 6eo0 of the preceding clause.    to possess and to rule. " Facit hic amor,
There are four interpretations. (1)    quo Filium amplexus nos quoque in eo
Augustine, Calvin, Lücke, Alford, sup-    amplectitur, ut per illius manum nobis
pose the clause means that God, instead    bona ?ua omnia communicet"—Calvin,
of giving occasional and liinited supplies    But Calvin does not make themistake of
of the Spirit as had been given to the    supposing that the words signify " by
prophets, gives to Christ the fulness of   means of His hand " \\ cf. Beza. God has
the Spirit. (2) Meyer thinks that the    made Christ His plenipotentiary for this
primary reference is not to Christ but    world and has done so because of His
that the statement is general, that God    love. It was a boon then to Christ to
gives the Spirit freely and abundantly,    come into this world and win it to Him-
and does thus dispense it to Christ. (3)    self. There is no history, movement, or
Westcott, following Cyril, makes Christ    life of God so glorious as the history of
the subject and understands the clause    God incarnate.—Ver. 36. o irio-revuv
as meaning that He proves His Messiah-    . . . itt\' ai-róv. Christ has been repre-
shipby giving the Spirit without measure.    sentcd as Sovereign, commissioned with
f4) Godet makes to irveï|ia, the subject,    suprème powers, especially for the pur-
not the object, and supposes the meaning    pose of saving men and restoring them
to be that the Spirit gives to Christ the    to God. Hence " he that believeth on
words of God without measure. The    the Son hath eternal life". He who
words of ver. 35 seem to weigh in favour    through the Son finds and accepts the
of the rendering of A.V.: " God giveth    Father has life in this very vision and
not the Spirit by measure unto Him ".    fellowship of the Suprème ; cf. xvü. 3.
The R.V. is ambiguous. <k pcTpov, out    But " he that refuses to be persuaded,"
of a measure, or, by measure, that is,    lit. " he that disobeyeth ". Beza
sparingly. So Iv iiirpif in Ezek. iv. 11.    points out that in N.T. there is a twofold
Wetstein quotes : " R. Achan dixit:    airciSeia, one of the intellect, dissenting
etiam Spiritus S. non habitavit super    from truth presented, as here and in
Prophetas nisi mensura quadam: quidam    Acts xiv. 2 ; the other of the will and
enim librum unum, quidam duos vatici-    life, see Rom. xi. 30. But will enters
niorum ediderunt". The Spirit was given    into the former as well as the latter. ^
to Jesus not in the restricted and occa-    ópyJ| toü 8«o5, the wrath of God denotes
sional manner in which it had been    " the fixed and necessary hostility of the
given to the O.T. prophets, but wholly,    Divine nature to sin "; what appears in
fully, constantly. It was by this Spirit    a righteous man as indignation ; and
His human nature was enlightened and    also the manifestation of that hostility in
guided to speak things divine; and this    acts of retributive justice. This is the
Spirit, interposed as it were between the    only place in the Gospel where it occurs;
Logos and the human nature of Christ,    but in Rev. vi. 16, we have "the wrath
was as little cumbrous in its operation    of the Lamb " ; also xvi. 19, " the wine ot
or perceptible in consciousuess as our    the fury of His wrath " ; also xiv. 10, xi.
breath which is interposed between the    18, xix. 15. In Paul "the coming wrath"
thinking mind and the words which utter    is frequently alluded to; as also " the
it.—Ver. 35. ó iraTTip . . . airoü. These    day of wrath," "the children " or
absolute expressions, "the Father," "the    "vessels" of wrath. On the refuser of
Son," are more naturally relerred to the    Christ the wrath of God, instead of
evangelist than to the Baptist. Th\'.s    removing from him, abides, |uvu; not,
absolute use of " the Son " as a designa-    as Theophylact reads, |uv«i, " will
tion of Christ certainly suggests, if it    abide".
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EYArfEAlON
IV. i-s.
7*3
IV. I. \'flS ouV iyvu) \'6 Küpios, Sn TjKOucav ol ♦apuraïoi, Sn tW.ij; ri
Inaoüs irXeïoi\'cis b p.uOr)Tas b TTOieZ Kal /3cnrTi£si rj \'lwaWr|S • 2. (* KOI- freq. In
Toiye \'It)<toOs d aÜTÓs oük è|3dirri£ei\', dW ol p.a0r|TCH aÜTOÜ •) 3. bCp.Actt
"d<J>Y)K£ ttji\' \'louoatay, Kal dirrjXös irdXie eis t^k raXiXaiaf. c\'o\'ns\'tr.
aÜTOf 8iepv£<T0at Sld Trjs ïupiapeias.1 5" \'PX£Tat 1 Acts xit.
oue «is iróXii\' ttjs Iap.apeia$ Xtyop-crijc Zu^dp, l Tr\\i)<riov tou 27\'only.
d 1 Cor. i.
13. • Mk. i. 14. f Num. xxxiii. 37. Josh. xiL 9.
1 lapapias Tisch. and W.H.
Chapter IV. Vv. 1-42. fesus leavts    sion which this statement would make:
Salim and the south for Galilee, and is    Kcuxoivf . . . avTOv. xatroiyt is slightly
received by the Samaritans on His way.    stronger than " although," rather
—Vv. 1-4 account for His being in    "although indeed". Hoogeveen (Dt
Samaria; 5-26 relate His conversation    Particulis, p. 322) renders " quanquam
with a Samaritan woman ; 27-38 His    re vera" ; seealso Paley, Greek Particles,
consequent conversation with His own    pp. 67-8. toi is the old form of t$,
disciples ; 39-42 the impression He made    " hereby," "truly," "in fact ". The
upon the Samaritans. The circumstances    clause is inserted to remind us, as Bengel
which brought our Lord into Samaria    says, that " baptizare actio ministralis
seem to be related as much for the sake    (cf. Paul\'s refusal to baptise). Johannes
of maintaining the continuity of the    minister sua manu baptizavit, discipuli
history and of exhibiting the motives    ejus, ut videtur, neminem ; at Christus
which guided His movements as for the    baptizat spiritu sancto." So too Nonnus,
sake of introducing the incident at    who says that the king did not baptise
Sychar.—Ver. 1. The first verse gives    with water. " By leaving the baptism
the cause of His leaving Judaea, to wit,    of water to the apostles, He rendered
a threatened or possible collision with    the rite independent of His personal
the Pharisees, who resented His baptis-    presence, and so provided for the main-
ing.—\'Qs ovv éyvcj . . . rj \'ludvvijf. o«v    tenance of it in His Church after His
continues the narrative with logical    departure," Godet.—Ver. 3. On this
sequence, connecting what follows with    coming to the ears of Jesus a<f>TJKt Tt|v
what goes before ; here it connects what    \'lovSaiav, He forsook or abandoned
is now related with the popularity of   Judaea. The verb is used of neglecting
Jesus\' baptism, iii. 22, 26.—& Kilpios,    or dismissing from thought, hence of
so unusual in this Gospel that some    forgiving sin ; but there is here no
editors read \'It]o-oïs, for which there is    ethical sense in the word, and it may be
scant authority. But where the evangelist    translated " left ". — «ol airrjXSc irdXiv,
is not reporting contemporary speech    "again" in reference to the visit to
but speaking for his own person Kvpios    Galilee already narrated, i. 44, ii. 1.
is natural.—lyvu rightly rendered in the    Jesus feared a collision with the Pharisees
modern Greck translation by IfxaBtv ; the    at this early stage, because it could only
knowledge that comes by information is    mar His work. He refuses to be hurried,
meant.—Sri TjKovo-av, that the Pharisees    and remains master of the situation
had heard, the aorist here, as frequently    throughout. He therefore retired to
elsewhere, representing the English    Galilee, where He thought He would be
pluperfect. What they had heard is    hidden. Cf. ver. 44.—Ver. 4. {Sci . . ,
given in direct narration under an intro-    Za|xapc(a;. The fSei is explained by the
ductory Sti, and hence not the pronoun    position of Samaria interposed between
but \'Introüs appears as subject: " Jesus    Judaea and Galilee. Only the very
is making and baptisine more disciples   sensitive Jews went round by Peraea.
than John ". — p.a0T)Tas iraifZ (cf.    The Galileans were accustomed to go
pa8i)Tev\'craT£ PairTi£ovT€S, Mt. xxviii.    through Samaria on their way to the
ig), " disciples " being here used in the    feasts at Jerusalem (Josephus, Antiq., xx.
wider sense and not involving permanent    6, 1). Samaria took its name from the
separation from their employments. The    city Samaria or Shomron, built by Omri
Pharisees had resented John\'s baptising,    as the capital of the kingdom of Israet
much more that of Jesus, because    (1 Kings xvi. 24). After being destroyed
more popular.—Ver. 2. Here John in-    by Hyrcanus, the city was rebuilt by
serts a clause corrective of one impres-    Herod and called Sebaste in honour
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KATA IQANNHN
IT.
724
(Gen. xuPl\'ou " ° ÊSukck "laxwp \'iwatj^ tw utü auToü. 6. t|» 8« èxe!
xzziü. 19;                         i##»                *i           «h                      « * a «*             \'
xlviii. 22. ttijy*) tou laxup. o ouv lr)crou$ "KCKOiriaKus ck i-qs oooiiropiac.
i 1 Mac. vi! \' èxaOéXero outus iir\\ Trj irnyfj. wpa $jf 60V1 Ikttj. 7. "Epx«Tcu
xi.a6. \'yuk^1 ^K T^S Zapapeias k arrXrjo-ai uSup. Xe\'yei auTrj 4 \'ItjctoGs,
Heb. ii.
17. j Exod. ii. ij. k Geo. xxir. 10. Exod. ii. 16.
of Augustus. The territory of Samaria    used. Whether in this verse 6 lirl rg
in the time of Christ was included in the    irn,yrj is to be rendered " at," keeping
tetrarchy of Archelaus and was under    wtjyü in its strict sense, or "on" as if
the procurator Pontius Pilate. Herod    for $pécm is doubted ; but the former is
Antipas\' domain marched with it north    certainly the more natural rendering;
and east.—Ver. 5. €px«Taioiv . . . t£    cf. Aristoph., Frogi, 191, where iirl with
vl« avTov. " So He comes to a city of    accus. gives rise to misunderstanding of
Samaria called Sychar." XtYop^T\'. <ƒ•    sitting "on" an oar instead of "at" it.
xi. 16, xi. 54, xix. 13, etc. In the    Jacob\'s well lies ten minutes south of
Itinerary of ferusalcm (a.d. 333) Sychar    the present village \'Askar, and a good
is identified with \'Askar, west of Salim    spring exists in \'Askar. This has given
and near Shechem, the modern Nablus,    rise to the difficulty: Why should a
The strength of the case for \'Askar,    woman have come so far, passing good
according to Prof. G. A. Smith (Hist.    sourcesof water supply? Most probably
Geog., p. 371), is this: " That in the    the reason is that this well was Jacob\'s,
fourth century two authorities indepen-    and special virtue was supposed to attach
dently describe a Sychar distinct trom    to it; or because in the heat of summer
Shechem ; that in the twelfth century at    other wells and streams were dry. The
least three travellers, and in the thirteenth    real difficulty is: Why was there a well
at least one, do the same, the latter also    there at all, in the neighbourhood of
quoting a corrupt but still possible    streams ? Possibly Jacob may have dug
variation of the name ; that in the    it that he might have no quarrelling with
fourteenth the Samaritan Chronicle men-    his neighbours about water-rights. As
tions another form of the name; and    a stranger with a precarious tenure he
that modern travellers find a third    might find this necessary. Travellers
possible variation of it not only applied    agree in accepting as Jacob\'s well here
to a village suiting the site described by    mentioned the Ain-Jakub, or Bir-et-
the authorities in the fourth century,    Jakub, some twenty minutes east of
but important enough to cover all the    Nablus.—ó ovv \'l»]cro5s . . . ïxri). It
plain about the village". The difficulty    was "about," <ls(Theophylact callsatten-
regarding the initial Ayin in the name    tion to this as a mark of accuracy), the
\'Askar is also removed by Prof. Smith.    sixth hour, that is, midday (the Jews
See further Conder\'s Tent-work, i. 71.    dined on Sabbath at the sixth hour, see
Sychar is described as irXtjcriov . . .    Josephus, Vita) (see on c. i. 40); and
oÏtoï, near the " parcel of ground"    they had probably been walking for
(particella, Httle part; the Vulgate has    several hours, and accordingly Jesus
"praedium," estate) which Jacob gave    was tired, Kcxoiriaicu? (kótt-os. excessive
to Joseph his son ; according to Gen.    toil), fatigued (Wctstein quotes ov yap
xlviii. 22, where Jacob says, " I have    i| óSoiiropCac. ras <t>\\e\'Pas Koiricï d\\Xa ra
given thee one portion (Shechem) above    vcüpa), and was sitting thus, tired as He
thy brethren " ; cf. Gen. xxxiii. 19.    was (outus, in the condition in which He
Shechem in Hebrew means "theshoul-    was, that is, tired as He was. Elsner
der," and some have fancied that the    thinks it only indicates consequence
shoulder being the priest\'s portion, the    [nihil aliud quam consequentiam signi-
word came to denote any allotment.    ficat] and should be omitted in trans-
Gesenius, however, is of opinion that    lating. So Kypke, who cites instructive
the word was transferred to a portion of    instances, concludes : " solemne est
land, on account of the shape resembling    Graecis, praecedente participio, voculam
the back across the shoulders.—Ver. 6.    ovtus pleonastice ponere". But in all
•Jjv Si ixeï irr)YT| tov \'laxuf}. Both itijyij    his instances ovtus precedes the verb),
and <f>péap are used in this context; the    at the well (cf. Josephus, Ant., v. 1;
former meaning the spring or well of    o-TpaTcnre8tvcrapfvov« lirX tivi flYÏJ).
water, the latter the dug and built pit or    As to the hour, two circumstances con
well. In ver. 11 4>P£aP >s necessarily    firm the opinion that it was midday
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fr-io.                             EYAITEAION                               725
" Aós fAoi irittv. x 8. ot yop |ia6i)Tal aórofl dir€Xrj\\u8«i<roi\' els T^iM Gen. xxiv.
iróXic, ïco m rpocjias dyopdawai. 9. Ae\'yei oiV <xütw ij y\\ivr\\ r\\ Xau,a- m pi. here
peïns, " ° nis cru \'louSaïos wc ° icap\' iflOÜ melv cutcis, oÜot|S 2 Chron.\'
yuccuxos ZafxapctViSos ; " oü yap auyxpücrai \'louSaïoi Zap-apeiTats.2 n viii. 48.
10. \'AireKpiÖT) \'lt)croOs Kal etirec aürfj, "El tjoïis ttjc p8wpeac toü 2 Kings
6eoü, Kol Tis iarw 6 \\iyuv 0-01, Aós p.01 metc, au &v ijTTjaas o.ütoc, 0 o™y1n
Actsiii.2;
ix. 2. Jas. i. 5. [1 Jo. v. 15. Mt. xx. 20.] p Here only in Gospp.
1 ireiv in Tisch., W.H.; iriv in Lachmann.
a This clause, a supposed gloss, omitted in fc$*D, found in ^aABCL.
poses the mistake of some commentators
regarding the words uttered by Jesus:
" Teni li lishtoth ". The reason of the
woman\'s surprise is given by the Evange-
list in the words ov yap o~uyxpüvTai
\'lovSaCoi Zau,ap«(Tais. " For Jews have
no dealings with Samaritans." Zvyxpó>
o-0ai literally signifies " to use together
with," so that the sense -here might be
that the woman was surprised that Jesus
should use the same vessel she used; rather
it has the secondary meaning " to have
intercourse " or " dealings with " ; simi-
larly to the Latin utor, see Hor., Ep., i.
xii. 22, " utere Pompeio Grospho," and
xvii. 13, "regibus uti," to make a friend
of, or " be on terms of intimacy with ".
The classical phrase is oto-iv oipic 4irio,-
TpoipaL, Eurip., Helena, 440. The later
tradition said: " Samaritanis panem
comedere aut vinum bibere prohibitum
est". Of course the hostile feeling ran
back to the days of Nehemiah. And see
Ecclus. 1. 25, 26. " With two nations is
my soul vexed, and the third is no nation:
they that sit upon Mount Seir and the
Philistines, and that foolish people that
dwelleth in Sichem." For the origin of
the Samaritans see 2 Kings xvii., and cf.
Farrar\'s hifi of Christ in loc. Tristram,
Land of Israël, 134.—Ver. 10. \'AircKptói)
. . . ïéup tüv. " If thou knewest;" the
pathos of the situation strikes Jesus.
The woman stands on the brink of the
greatest possibilities, but is utterly un-
conscious of them. Two things she did
not know: (1) rf)V Supcav tov 6cov, the
free gift of God. This is explained in
the last words of the verse to be " living
water "; but in its first occurrence it is
indefinite: " If thou knewest the freeness
of God\'s giving, and that to each of His
children He lias a purpose of good".
But in Gods direction the woman
cherished no hope. (2) She did not
know t£s Io-tic ó Xcyuv o-oi, A<5s p.oi
irietv. So long as she thought Him an
ordinary Jew she could expect nothing
from Him. Had she known that Jesus
First, that apparently there was no
intention of halting here for the night,
as there would have been had it been
evening. And, second, while it is truly
urged that evening is the common time
for drawing water, it is obvious that only
one woman had come at this time, and
accordingly the probability is it was not
evening. See also Josephus, Ant., ii. II,
1, where he describes Moses sitting at the
weil at midday wearied with his journey,
and the women coming to water their
flocks.—Ver. 7. jfp^CTai • • • üSoip,
apparently this clause is prepared for by
the preceding, " There comes a woman of
Samaria," that is, a Samaritan woman,
not, of course, " from the city Samaria,"
which is two hours distant from the well,
avTX-vjaai vSup, infinitive and aorist,
both classical; cf. Rebecca in Gen.
xxiv. 11, etc, having her iSpïa on her
shoulder or on her head, £7705 itti rjj
KdpaXjj <fxov(ra> Herod., v. 12; and Ovid\'s
" Ponitur e summa fictilis urna coma ".
[Elsner] óvrXos is the hold of a ship
where the bilge settles: óvtXc\'u, to bale
a ship; hence, to draw water. To her
Jesus says, Ais aoi irictv, the usual for-
mula; cf. Suoru irieïv, Pherccr;"\' s, Frag.,
67, and Aristoph., Pax, 49.—Ver. 8. ot
yap |xa$r|Tal . . . ayopacuori. This
gives the reason for the request. Had the
disciples been present they would have
made the request: an indication of the
relations already subsisting between the
disciples and the Lord. Probably the
five first called were still with Him.
That the disciples had gone to buy in
Sychar, shows either that the law allowed
trading with Samaritans, or that Jesus
and His disciples ignored the law. But
the woman is surprised at the request of
Jesus.—Ver. g. irws o-v \'louSaïos &v.
How did she know He was a Jew ?
Probably there were slight differences in
dress, feature and accent. Edersheim
says " the fringes on the Tallith of the
Samaritans are blue, while those worn
by the Jews aie white". He also ex-
-ocr page 738-
KATA IQANNHN
726
rv.
kcu êSuKef 8.v (roi q uSwp gfiy. II. Aeyei aflrö ^ yurrj, " Ktipie,
out£ ócTXrjfia ?x£ts> Kai TO P^°P ^<rrl Pa9ó \' ir<S0ci\' oSv ?xets T^
uSwp to Jöi\'; 12. p.T) ad uei£ui\' et toG irarpos rtfiüv \'laKw(5, os
é\'SuKei\' •^fiti\' to <f>peap, Kal aÜTÖs \' 1% aÜTOu ëirie, Kal ot utol aüroG,
Kal Ta 6peppaTa aÜToG;" 13. \'AireKpiöt] é \'itjo-oGs Kal etiree aÖTfj,
" nSs ó irifwi\' ^k toG uSaTOS toÜtou, 8n|/Vjcret TrCtXii\' • 14. os 8\' af
iriT| ^K toG 6\'SaTOS ou iyw 8(icra> aüïw, ou p.ï) 8iv|frj<rj) x «ïj tok aïwra •
dXXa tó üSwp 8 8ü3o-u auTÜ, yen}o-£Tai tv auTw TnyT) üSaTos dXXo-
peVoL\' tis Ju!|f alucioi\'. 15. Atyti irpos auTo? tj yufi), " Ku\'pie,
8ós p.oi toGto to üSup, tca jatj Sixj/óüi, u.T]Sè cp^wpai s \' èi<0aoe ivrWtlv."
16. Aeyei aÜTrj ó \'bjcroGs, ""Yirayc, (pufnaOK Toe aVSpa o-ou, Kal
(\'Gen. rxvi
\'O.
r tv. 13,1^.
Mt. xxvi.
«7.
I Ver. 16.
Six times
in Lk. and
Acts, and
nowhere
else.
1 8n|/Tj<ret in {^ABDL.
s8i6Px«>(iai in Tisch., W.H., R.V.
was the bearer of God\'s free gift to
men, she would have asked of Flim.
orii olv ffTïjcras avróv, arv is emphatic.
You would have anticipated my re-
quest by a request on your own behalf.
And instead of creating difficulties I
would have given thee living water.—
v8wp £wv, by which the woman under-
stood that He meant spring water.
What He did mean appears imme-
diately. Ver. 11. Xeyci oipt^ . . . to
£üv; She addresses Him with Kvpi«,
perhaps fancying from His saying, " If
you had known who it is that says to
you," that He was some great person
in disguise. But her answer breathes
incredulity: ovtc avTXr)pa £Xct\'- She
began her sentence meaning to say,
" You neither have a bucket, nor is the
well shallow enough for you to reach
the water without one," but she alters
its construction and puts the second
statement in a positive form. The depth
of the well is variously given. Conder
found it 75 feet.—iró6«v . . . She is
mystified. utj o*v p.ct£wv . . . 6pcu.u.aTa
atiTov. Jesus had spoken as if inde-
pen den tly of the well He could procure
ïivi ng water: but even Jacob (claimed
by the Samaritans as their father, and
whose bones lay in their midst), great
as he was, used this well.—Opcppo/ra.
" What is nourished." Kypke adduces
several instances in which it is used of
" domestics ". Plato, Laws, 953 E, uses
it of "nurslings of the Nile," the Egyp-
tians. But Wetstein adduces many in-
atances of its use in the sense of " cattle".
Theophylact thinks this points to the
abundant supply of water.—Vv. 13, 14.
Jesus in reply, though He does not quite
break through the veil of figure, leads
her on to think of a more satisfying gift
than even Jacob had given in this well.
—irös 6 irivwv . . . £ut]V aluviov. He
contrasts the water of the well with the
water He can give; and the two char-
acteristic qualities of His living water
are suggested by this contrast. The
water of Jacob\'s well had two defects:
it quenched thirst only for a time, and
it lay outside the town a weary distance,
and subject to various accidents. Christ
offers water which will quench thirst
lastingly, and which will be "in" the
person drinking, iv aw^ irifyr\\ vSaTos
aXXopevov cis £ur|v atuviov. For this
figure put to another though similar
use, see Marcus Aurelius, vii. 59, and viii.
51, with Gataker\'s notes. The living
water lastingly quenches human crav-
ings and is within the man, inseparable
from him, and always energetically and
afresh shooting up.—Ver. 15. The
woman, with her mind still running on
actual water, says Kvpie . . . avrKtlv.
She is attracted by the two qualities of
the water, and asks it (1) tva pr) 8u|>S,
(2) pT|8è épxupai ev8d8« ovtXüi\'.—Ver.
16. To this request Jesus replies
"Yirayi, d)uvr|o-ov . . . èvflaSe. Hil
purpose in this has been much debated.
Calvin thinks He meant to rebuke her
scurrility in mockingly asking for the
water. This does not show Calvin\'s
usual penetration. Westcott says that in
the woman\'s request " she confessed by
implication that even the greatest gift
was not complete unless it was shared
by those to whom she was bound. If
they thirsted, though she might not
thirst, her toilsome labour must be con-
-ocr page 739-
EYAITEAION
727
ix—ai.
Mi eV9i8e." 17. \'AwffcpiOi) ^ ymi\\ Kal etiree, " O uk ?xu aySpa."
Aéyci auTi) 6 \'Iïjo-oGs, " KaXws «Tiras, "Oti óVSpa oük lx*»\' 18. Ttivrt
•yap óVSpas co-x<S * Kat r5f ov êxci$> oük ëcrri o-ou dWjp • touto
&Xt)0«S eïpr]Kas." 19. A<?yei outw tj yu*^I> " Kupi«> \'©««p» 5ti tMt.xil.19i
irpo<f>^rns el o-u. 20. ol iraWpes iqu.wi\' Iv toutoi t2 óp» irpo?CKu\'- ctc.iL\'49.
•n^o-a>>* Kai óp.cïs Xcyerc, Sn éV \'kpo<ro\\üu,oi9 ^otik ó tottos, óirou
iet irpocrttuveiv." 31. Ae\'yei auTJ) é \'lr]crou9, " rüVai, morcuardV
pvoi,1 óti Ipxrrai (Spa, Stc outc eV tü Spei toutu outc cV \'ltpo<joXuu,on
1 T.R. in AC*, but wivtcvi p.01 Tvvai in ^BC\'DL.
to the fancy of " the critical school"
that the woman with her five husbands
is intended as an allegorical representa-
tion of Samaria with the [seven] gods of
the five nations who peopled the country.
See 2 Kings xvii. 24-31. Consistently the
man with whom the woman now lived
would represent Jehovah. Holtzmann,
shrinking from this, suggests Simon
Magus. Heracleon discovered in the
husband that was not a husband the
woman\'s guardian angel or Pleroma
(Bigg\'s Neoplatonism, 150).—Ver. 19.
The woman at once recognises this
knovvledge of her life as evidence of a
supernatural endowment.—Kvpic 8cupd
8ti -irpo<J>iJTn,s et <n3. Cf. ver. 29 and ii.
24. flcopw is used in its post-classical
sense. It is not unnatural that the
woman finding herself in the presence of
a prophet should seek His solution of the
standing problem of Samaritan religion.
His answer would shed further light on
his prophetic endowment, and would
also determine whether He had any light
and hope to give to a Samaritan.
Josephus (Antiq., xiii. 3, 4) narrates that
a disputation on this point before
Ptolemy Philometor resulted in the
death according to contract of the two
Samaritan advocates, they not being
able to prove their position.—Ver. 20.
ol iro.Tc\'pes . . . 8<ï irpoo-Étuvttv. Our
fathers worshipped in this mountain,
Gerizim, at whose base we are standing,
etc. On Gerizim were proclaimed the
blessings recorded Deut. xxviii. Sanballat
erected on it a rival temple (but see the
Bible Dict. and Josephus) which was
rased by John Hyrcanus, B.c. 129. A
broad flat surface of rock on the top of
Gerizim is still held sacred by the few
Samaritans who now represent the old
race and customs. Especially consult
G. A. Smith\'s Hist. Geog., p. 334, who
shows that Shechem is the natural
centre of Palestine, and adds: "It was
tinued still." Jesus, reading this thought,
bids her bring the man for whom she
draws water. The gift is for him also.
But this meaning is too obscure. Meyer
thinks the request was not seriously
intended: but this detracts trom the
simplicity of Christ. The natural in-
terpretation is that in response to her
request Jesus gives her now the first
draught of the living water by causing
her to face her guilty life and bring it
to Him. He cannot give the water
before thirst for it is awakened. The
sure method of awaking the thirst is
to make her acknowledge herself a
sinful woman (cf. Alford).—Ver. 17.
The woman shrinks from exposure
and replies ovk ?xm &v8pa, " I have
no husband". A literal truth, but
scarcely honest in intention. Jesus at
once veils her deceit, xaXüg eliras, etc,
and disposes of her equivocation by
emphasising the avSpa. Thou hast well
said, I have no husband.—irtvre yop . . .
ttpijKOf. " He whom thou now hast is
not thy husband: in this [so far] you
said what is true." In Malachi\'s time
facility for divorce was producing
disastrous consequences, and probably
many women, not only in Samaria but
among the poorer Jews, had a similar
history to relate. The stringency with
which our Lord speaks on this subject
suggeststhat matters were fastapproach-
ing the condition in which they now are
in Mohammedan countries. Lane tells
ns that " there are certainly not many
persons in Cairo who have not divorced
one wife if they have been long married,"
and that there are many who have in the
course of ten years married twenty or
thirty or more wives (cf. Lecky\'s
European Mor ah for the state of matters
in the Roman world). Jerome, Ep. ad
Ageruch, 123, mentions a Roman woman
who had had twenty-two husbands.
Serious attention need scarcely be given
-ocr page 740-
728                               KATA IQANNHN                                 IV.
m With «cc. • irpoo-KUK^crcTC TÖ iraTpi. 22. * üfiets irpovKUKClTC 8 ofin otSoT« •
etc, and Vjp.eïs irpoCTKUi\'OÜfxo\' o olSap.ey • 5ti r) " awTTjpia £k TW louSaiwc
writern; i<nlv. 23. dXX\' epx«Tai <3pa Kal pup ta-rip, St€ 01 AXtjOi^oI Trpoo--
Thayer. KUPijTai irpOCTKU^crouo-i T(S TraTpi èV irfeufiaTi Kal dXT]0eia • Kal y&p
xvii. 27. ó ttottjp toioutous JijtïÏ tous irpoc/KUPOüVTas 00x61». 24. nyeüp-a ó
w Here only ,            , N                      „              ,v,            ,                \\ >\\ a \' c ~
in John. ©tos • Kaï tous irpoo-Kurourras aiiToe, iv nveupaTi Kal dX^Beia, oei
71.77; Trpoo-Kuveïp." 25. Atyei aurü rj yupf), " OiSa 5ti x Meomas
only9in è\'pxïTai •" (6 Xcyójxcpos XpiCTTÓs •) " Stop IX6t) ÈKeicos, dpayyeXeï
Gospp.
X Here and i. 42 only.
by this natural capital of the Holy Land,
from which the outgoings to the world
are so many and so open, that the
religion of Israël rosé once for all above
every geographical limit, and the charter
of a universal worship was given ". iv
\'Icpoo-oXu^iots may either mean that the
place of worship, the temple, is in
Jerusalem, or that Jerusalem is itself
the place—more probably the latter.—
Ver. 21. r-iivai, irio-Tevo-oV poi . . . t$
irorpt. One of the greatest announce-
ments ever made by our Lord; and
made to one sinful woman, cf. xx. 16.
—tpX\'Tai upa a time is coming; in ver.
23 Kol vvv io-Tiv is added. A great
religious revolution has arrived. Localism
in worship is abolished, ovt£ iv tü Spti
tovtu, etc, " neither in this mounta\'.n
nor in Jerusalem," exclusively or pre-
ferentially, " shall ye worship the
Father". What determines cnis " hour " ?
The manifestation of God in Christ, and
the principle announced in ver. 24 and
implied in t£ Trivrpï; for God being abso-
lutely " the Father " all men in all places
must have access to Him, and being of a
like nature to man\'s He can only receive
a spiritual worship. Cf. Acts xvii. 29.—
Ver. 22. vueïs irpotncvveiTe 6 ovpk otSaTC.
The distinction between Jewish and Sa-
maritan worship lies not in the difïerencc
of place, but of the object of worship.
The neuter refers abstractly to the object
of worship. " You do not know the
object of your worship ; " suggested by
the rij) «arpÉ of the preceding clause.
Cf. Acts xvii. 23. T|p<ïs irpoo-KDVoüp.ev o
otSaucv. The Jews worshipped a God
who had made Himself known to them
in their history by His gracious and
saving dealings with them. That it is
this knowledge which is meant appears
in the following clause: Sti r\\ <ruiTT)pia
ck tüv MovSaCuv èo-riv, that is to say,
God has manifested Himself as Saviour
to the Jews, and through them to all.
" A powerful repudiation of the theoiy
which makes the author of this Gospel a
Gentile of the second century with a
Gnostic antipathy to Judaism and Jews,"
Reynolds.—Ver. 23. There is this great
distinction between Jew and Samaritan,
aXX\' ÊpxtTui upa . . . Kal aXrjOcia, but
notwithstanding that it is to the Jews
God has especially revealed Himself as
Saviour, the hour has now come when
the ideal worshippers, whether Jew or
Samaritan, shall worship the one uni-
versal Father in spirit, not in either
Gerizim or Jerusalem, and in truth, not
in the symbols of Samaritan or Jewish
worship, iv irvevpaTi koX dXTjdeia. Two
defects of all previous worship are aimed
at; all that was local and all that was
symbolic is to be left behind. Worship
is to be (1) iv irvevaari [on iv here, see
Winer, 528], in the heart, not in this place
or that. The essential thing is, not that
the right place be approached, but that
the right spirit enter into worship. And
(2) it is to be iv a\\T|6cia, in correspond-
ence with reality, both as regards the
object and the manner of worship. The
Samaritans had not known the object of
their worship: the Jews had employed
symbolism in worship. Both these de-
fects were now to be removed. Kal 7ap
ó iraTT|p . . . avTOV. Kal yap is not
merely equivalent to yip, but must
De rendered, " For of a truth". The
characteristics of the ideal worshippers
have been declared; and now, in con-
firmation, Jesus adds, " For of a truth
the Father seeks such for His worship-
pers".—Ver. 24. The reason of all
this is found in the determining state-
ment irv<vp.a 4 0cós, God is Spirit. Cf.
God is Light ; God is Love. The pre-
dication involves much; that God is
personal, and much else. But primarily
it here indicates that God is not corporeal,
and therefore needs no temple. Karely
is the fundamental fact of God\'s spiritu-
al ity carried to all its conclusions. Cf.
James i. 27 ; Rom. xii. 1.—Ver. 25. Thii
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EYAITEAION
7»9
aa—29.
trjjüi\' itAvra.\'\' 26. Atyei «xütjj ó \'Irjo-oüs, "\'Eyó et(«, 6 XaXwr
aoi." 27. Kol 7lirl toutu rjXÖoe ol p.aflr|Tai aü-roS, koI è0auu.ao-av * 7 Cp. PM.
8ti |i€Ta yufaiK&s eXdXsi • oüSeis u.eWoi elire, " * Ti £t|T€Ïs ;" fy etc.
" Ti XoXeïs (i«t\' auTTJs ; "                                                                                       E- »33-
28. \'a^tjkci\' ouc ttjc üSpi\'av aürfjs ij yu,^1> Ka\' AiniXGïF eis "rt|e xzzTtt.ii
TróXif, Kaï X^yei toIs dk0p(5irois, 29. " Acute, ï8eT« aVÖpuirop, 8s
> cBavnatov in ^ABCDGKL; T.R. in ESU.
have said, Each time that the man pro»
longs converse with the woman [that is,
his own wife] he causes evil to himself,
and desists from words of Thorah and in
the end inherits Gehinnom" (Taylor,
Pirke Aboth, p. 2g ; see also Schoettgen
in loc). But although the disciples
wondered ovScls (ju\'vtoi etirc, " no one,
however, said " ti ÏT|T€ts, " what are yon
seeking?" nor even the more general
question t£ XaXets p.«T\' oiyijs, " why are
you talking with her ? " Their silence
was due to reverence. They had already
learned that He had reasons for His
actions which might not lie on the
surface.—Ver. 28. aaSTJKev ovv . . . tj
•vvvt). " The woman accordingly," that
is, because of the interruption, " left her
pitcher," forgetting the object of her
coming, in the greater discovery she had
made; and also unconsciously showing
that she meant to return.—xai airrjXScv
... 6 Xpio-T«5s; and went to the city
and says to the men, easily accessible
because lounging in groups at the hottest
hour of the day, " Come, see a man who
told me all I ever did ". The woman\'s
absorption in the thought of the prophet\'s
endowment causes her to forget the
shame of the declaration which had con-
vinced her. She does not positively
affirm that He is the Christ, but says
p.f|Ti oJt<5s Jotiv o XpicrTÓs; This is
what grammarians call the " lentative "
use of |m)ti. The A.V. " I3 not this the
Christ ? " is not so correct as R.V. " Can
this be the Christ ? " The Syriac has
" Is not this perhaps the Christ ?"
The Vulgate has " Numquid ipse est
Christus ? " In some passages of the
N.T. (Mt. vii. 16, Acts x. 47) p^ri \'s
used in questions which expect a more
decided and exclusive negative than the
simple (iij, " certainly not," " not at
all ". But here and in Mt. xii. 23 mere
doubt expresses itself, doubt with rather
a leaning to an affirmative answer (ef.
Hoogeveen, Doctrina Partic., under
fiTJn; and Pape\'s Lexicon, where it is
rendered " ob etwa "). The Greek com-
mentators unite in lauding the skill with
which the woman excites the curiosity of
the men and leads without seeming to
freat statement rather overwhelms and
ewilders the woman. \'IXtyyiao-e irpès
to tüv pr)8é>"r<i>v ïit|/os, Euthymius, after
Chrysostom. Somewhat helplessly she
appeals to the final authority, 0180 Sri
Mccrortas . . . irdvra. The Samaritan
expectation of a Messiah was based on
their knowledge of Deut. xviii., and other
allusions in the Pentateuch, and on their
familiarity with Jewish ideas. He was
known as Hashab or Hathab, the Con-
verter, or as El Muhdy, the Guide. For
the sources of information, see Westcott\'s
Introd. to Gospels, chap. ii., note 2. " It
appears from Josephus (Ant., xviii. 4, 1)
that in the later years of the procurator -
ship of Pilate, there was an actual rising
of the Samaritans, who assembled on
Mount Gerizim, under the influence of
these Messianic expectations. Who
can say that they may not have been
originally set in motion by the event
recorded in the Fourth Gospel ?" San-
day. It was His prophetic endowment
which this woman especially believed in,
" He will teil us all" ; and for Him she
was willing to wait.—Ver. 26. The
woman\'s despairing bewilderment is at
once dissipated by the announcement
è-yió etu.i, ó XaXüv col. " I that speak to
thee am He." This declaration He was
free to make among a people with whom
He could not be used for political ends.
" I think, too, there will be feit to
be something not only very beautiful,
but very characteristic of our Lord,
in His declaring Himself with greater
plainness of speech than He had Him-
self hitherto done even to the Twelve,
to this dark-minded and sin-stained
woman, whose spiritual nature was just
awakening to life under His presence
and His words " (Stanton, Jewish and
Christian Messiah, p. 275).—Ver. 27.
But just at this critical juncture, lirl
toijtij), " on this," came His disciples
zal iBavfiaa-av. The imperfect better
suits the sense; " they were wonder,
ing ": the cause of wonder being 8ti
|mt& ywaiicos cXdXci, " that He was
speaking with a woman"; this being
forbidden to Rabbis. " Samuel dicit: non
salutant feminam omnino." " The wise
-ocr page 742-
730                            KATA IQANNHN                              IV.
eXiri (xoi iraWa 80-a tVoiTjo-a • * p.T|Ti outiSs fortc 6 XpurnSs; *
30. \'EjfjXOov oJi» *!k Ttjs ir<5\\ews, Kal fjpxoero irpos aÜTÓV.
31. \'Ec 8è kT<S |i£Ta^u -i)p<ÓTuiv aÜToe oi paOrjTai, X£yoirc$,
"*Pa00l, <}.<£>€." 32. \'O 8è eW oötoÏs, "\'EYi> Ppüo-n- ?x»«
<j>ay£tv, fjv üp.e?s oök oïSoTe." 33. "EXryOK o3k ol p.a6r|Tai wpos
aXXï\'jXous, " Mtjtis \'fyeyntv aoT(5 $ayelv;" 34. Ae\'yei aÜTOis 4
\'irjaoOs, "\'Ep-oy Ppwjiu é\'oTii\', *ïi>a iroiü to 0eXr|u.a toö Tr<fp.x|/avTÓs
p.e, Kai TeXtKüo-w aÜToG to êpyov. 35. oöx up.eïs Xe\'yeTï, 8ti*£ti
T£Tpap.T]fóV ecrri, Kal ó 6cpio-p.es Ipxerai; [8oó, Xe\'yw üp.ïv,
\'\'Eirctpare tous ó<}>0aX|i.oüs üjxük, Kal OcrfcracrOe Tas x°^PaS> °Tt
• xrill. 35.
b Only here
with cv;
cp. Acts
xiii. 43.
c Constr.
ver. 7.
d Constr.
xv. 12.
Lk. i. 43,
etc, Bur-
ton, 213.
e crt... «al.
Gen. vil.
lead. [Euthymius says: to 82 |n|Ti
ovtós lernv 6 Xpio-Ti5s j avrX rov, prJTTOTe
ovtos ccttlv; vTTOKpivETai. ya.pt otov
rrriSia-Ta^eLv, wtTTC irap\' outwv yevÉcröai
rrjv Kptcriv.]—Ver. 30. c£ij\\9ov ovv . . .
irpos ovtcV. The men, moved by the
woman\'s question, left the city and were
coming to Jesus.—Ver. 31. But mean-
while tv t$ ucto.£v, between the woman\'s
leaving the well and the men\'s return to
it, the disciples, having brought the
purchased food, and observing that not-
withstanding His previous fatigue Jesus
does not share with them, say \'Pap[5l
d)ayc. But in His conversation with the
woman His fatigue and hunger had dis-
appeared, and He replies (ver. 32) iyi>
Ppücriv . . . ovk otSaTC. John does not
distinguish between ppücis and ftpüpa,
eating and the thing eaten, cf. ver. 34;
Paul uses both words in their proper
sense, 1 Cor. viii. 4, vi. 13. Weiss and
others, strangely enough, maintain that
Ppüo-if has here its proper meaning " an
eating ". The pronouns are emphatic :
I am refreshed by nourishment hidden
firom you. The proof of which they at
once gave by asking one another Mjjtis
TJvtypcev aiTÜ <|>aytïv ; " Surely no one
can have brought Him anything to
eat ? " Winer, p. 642, adds " especially
here in Samaria". Perhaps evidence
that Jesus had such an appearance
as would not forbid any one offering
Him food. But we must keep in view
the easier manners of Oriental life.—
Ver, 34. Jesus answers their question
though not put to Him: \'Epov fSpüpa
. . . tö tpyov. Westcott thinks the
telic use of Tva can be discerned here ;
" the exact form of the expression em-
phasises the end and not the process,
not the doing and finishing, but that I
may do and finish". Lücke acknow-
ledges that it is not always easy to
distinguish between the construction of
ovtt) or tovto with tva and with Sti,
but that here it is possible to discrim-
inate; and translates " Meine Speise
bestent in dem Bestreben," etc. It is
much better to take it as the Greek com-
mentators and Holtzmann and Weiss
take it, as equivalent to Tè iroüjcrai.
See especially 3 John 4. [" Sometimes,
beyond doubt, tvo is used where the
final element in the sense is very much
weakened—sometimes where it is hard
to deny that it has altogether vanished."
Simcox, Grammar, 177.] The idea that
mental or spiritual excitement acts as
a physical stimulant is common. Cf.
Plato\'s Xtjywv éo-riao-is, Tim., 27 B;
Thucydides, i. 70, represents the Co-
rinthian ambassadors as saying of the
Athenians pvjTf iopTïjv SXXo ti T)yeïo-9<u
t) Tè to St\'ovTa irpa|ai. See also Soph.,
Electra, 363, and the quotations in
Wetstein; also Browning\'s Fra Lippo
Lippi, " to find its [the world\'s] meaning
is my meat and drink ". Jesus dTes not
say that His meat is to bring living
water to parched souls, but " to do the
will of Him that sent me, and to ac-
complish His work ". First, because
throughout it is His aim to make
Himself a transparency through which
the Father may be seen; and second,
because the will of God is the ultimate
stability by fellowship with which all
human charity and active compassion
are continually renewed.—Ver. 35. o*x
vfiets XcycTf, etc. These words may
either mean " Are you not saying ? " or
" Do you not say ? " that is, they may
either refer to an expression just used by
the disciples, or to a common proverb.
If the former, then the disciples had
probably been speaking of the dearness
of the provisions they had bought, and
congratulating themselves that harvest
would lower them. Or sitting by the
well and looking round, some of them
-ocr page 743-
EYAITEAION
731
30—39.
VeuKai eïcri \'irpos Oepiojièi\' tJ8ï). 36. Kal h6 9epi£uy p.icrOoi\' g Acts iii.
\\a;ipdi/ei, Kal awdyei Kapirof eis Swrje aiüvio» • Ico Kal 6 cnrctpa»\' ii. 23.
óp.oü x<"PÏ] Kai ° 8ïpiW>\'- 37- t* Y^P to"1-*? 4 Xóyos iariv ó 1 dor. bc.
1 dXrjOicos, Sti aXXos èo-Tii» ó cnreipo»\', Kal aXXos ó 6epi£wv. 38. eyii li. 6.
»/ \\.-o\'»        k»>\'-                  \'               »\\\\                  iMic.vi.15.
dTreoreiXa up.as öepiteif o ou\\ up.eis KïKomaKaTe • aAXoi kcko- j xix. 35. >
iridKacu, Kal uu.eïs eïs tok koitok auTÖK eïo-e\\ï|\\u0aTe." 39. \'Ek 8è 5.
tïjs iróXeus cKeiVrjs iroXXo! éiriVreuo-ae els auToe rü>v 2ap.apeuw, j0\'sh.
Sid Tor Xóyoy ttjs Yu,,alKOS iiapTupou(JT)s, "*Oti ehri p.01 irdira oora xxl \'I3-
life eternal.—ïva i cnreipuv ouov XatpD
xal £ 6ep££<ov, "that sower and reaper
may rejoice at one and the same time ".
Here among the Samaritans this extra-
ordinary spectacle was seen, Jesus the
Sower and the disciples the reapers
working almost simultaneously. So
quickly had the erop sprung that the
reapers trod on the heels of the Sower.—
Ver. 37. iv yap tovt<ji. For in this,
«\'.«., in the circumstances explained in
the following verse, namely, that I have
sent you to reap what others sowed, is
the saying verified, "one soweth and
another rsapeth ".—6 Xó-yos, " the say-
ing"; cf. 1 Tim. i. 15, iii. 1, etc.—
dXijSivds without the article is the predi-
cate and scarcely expresses that the
saying receives in the present circum-
stances its ideal fulfilment, rather that
the saying is shown to be genuine; the
saying is aXXos Écrrlv ó cnrcipuv xal
aXXos o Ocp^uv, various forms of which
are given by Wetstein; as, aXXoi fièv
crireipovcriv, aXXoi 8\' av ap^crovrai, " sic
vos non vobis " ; cf. Job xxxi. 8 ; Micah
vi. 15 ; Deut. vi. n. [" It was objected
to Pompey that he came upon the
victories of Lucullus and gathered those
laurels which were due to the fortune and
valour of another," Plutarch.]—Ver. 38.
The exemplification in our Lord\'s mind
is given in ver. 38, where the pronouns
iy<i and vpas are emphatic. " I sent
you to reap." When ? Holtzmann
thinks the past tenses can only be ex-
plained as spoken by the glorified Lord
looking back on His call of the twelve as
Apostles. That is, the words were not
spoken as John relates. But may not
the reference be to the baptising of many
by the disciples in the preceding months ?
This would be quite a natural and obviou3
reference. The work in Judaea which
justifies the preterites was now alluded
to, because now again the same division
of labour is apparent. The Samaritans
come not because of anything the dis-
ciples had said while making purchasea
in the town, but because of tbeir Master\'a
may have casually remarked that they
were four months from harvest. In
this case the time of year would be
determined. Harvest beginning in April,
it would now be December. But the
phrase ovx vjiets \\4yert is not the
natural introduction to a reference to
8ome present remark of the disciples;
whereas it is the natural introduction to
the citation of a proverb (Matt. xvi. 2).
That it is a proverb is also favoured by
the metrical iorm éti T«Tpa|M|vóV Itrn
Kal o 6epio-(io9 épx*Tat. No tracé of
such a proverb has been found, but that
some such saying should be current was
inevitable, the waiting of the husband-
man being typical of so much of human
life. (Wetstein quotes from Ovid (Heroid.,
xvii. 263), " adhuc tua messis in herba
est," and many other parallels.) If this
was a proverbial expression to give en-
couragement to the sower, we cannot
infer from its use here that the time
was December. Our Lord quotes it for
the sake of the contrast between the
ordinary relation of harvest to seed-time,
and that which they can recognise by
lifting their eyes.—JirópaTf tovs o<j>0a\\-
pous vpüv. . . . Your harvest is already
here. What the disciples see when they
lift their eyes from their food is the crowd
of Samaritans ripe for the kingdom
and now approaching them. In Samaria
a long time might have been expected
to elapse between sowing and reaping;
but not—Xcvxat elo-i . . . the lields
are already ripe for cutting. [Xevxai
Wetstein illustrates from Ovid, " maturis
albescit messis aristis ".]—^Ver. 36. Kal
i ScpCtuv . . . W. H. close ver. 35 with
8cpi<rp.oV and begin 36 rjSr) & 6fpC(uv.
Already, and not after four months
waiting, the harvester has his reward
and gathers fruit to life eternal. The
reaper has not to wait, but even now
and in one and the same action rinds his
reward (<ƒ. 1 Cor. ix. 17) and gathers
the great product of this world which
nourishes not merely through one winter
till next year\'s erop is gathered but to
-ocr page 744-
732                            KATA 1GANNHN                              IY.
ILk. t. 3. c\'-rroinCTa." 40. \'fis aiïv r\\\\6av irpos aÜTOP ol XapapetTat, \' TJpcÓTW»
«i. 40. auTOf m p.EÏeai irop* auTots \' *ai ° tfj.cii\'ev eVe! 8üo T|u.€pas. 41. Kat
40. \'iroXXü irXeious lirMrreucrae 81a tok Xóyof aü-roii, 42. rtj T€ yuvotKi
IXEyof, "*Oti oÜKtTi Sta ri)v <r?|y XaXtar morcuop.ei\' • outoI vip
&KT]KÓap.ey, Kal ot8a|j.ef Óti outÓs i<rriv dXr)9ói$ 6 a&m)p Toü KÓapou,
6 XplOTOS." *
• Mk. 1.14. 43. McTa 8è Tas 8uo rjue\'pas ^|T|X6£f iKtZBtv, Kal * d-nTJXÖti\'2 els
ttjk TaXiXaiaf. 44. afros yap ó \'lt)<roGs ÉaapTupTjertc, Sti irpo^Tijs
1 o XpioTof omitted in fc^BC vuig. and Memph.; found in AC\'DL.
* Omit icat airnXOtv with N^CD, T., Ti., W.H.
talk with the woman.—Vv. 39-42 briefly
sum up the results of the Lord\'s visit.—
Ver. 39. Out of Sychar many of the
Samaritans believed on Ilim. This
faith was the result of the woman\'s
testimony, Sta töv \\6yov ttjs Yvvaiicos
(iapTupoCcrr|s; her testimony being, tXiri
uot iravra Sera «irotT)o-a.—Ver. 40. Their
faith showed itself in an invitation to
Him to remain with them ; in compliance
with which invitation, impressive as com-
ing from Samaritans, He remained two
days.—Ver. 41. The result was that
TroXXeJ irXetovs, a far larger number than
had believed owing to the woman\'s
report now believed oiot rbv \\6yov avTov,
on account of what they heard from Jesus
Himself. This is a faith approved by
John, because based not on miracles
but on the word of Christ.—ovkcVi . . .
Kal ofSapcy. No longer do we believe
on account of your talk [XaXtóV, not
Xóyov], for we ourselves have heard and
know. This could only be said by those
who went out first from the city, not by
those many more who afterwards believed.
They feit that their faith was now firmer
and stronger, more worthy to be called
faith. This mature belief expressed itself
in the confession oCtos ècr-nv a\\r)Sü$ ó
auTTjp tov kócuov o XptoT&. The title
" Saviour of the World " was of course
prompted by the teaching of Jesus Him-
self during His two days\' residence. To
suppose, with several interpreters, that
it is put into the mouth of the Samaritans
by the evangelist is to suppose that
during these two days Jesus did not
disclose to them that He was the Saviour
of the World. (" It probably belongs not
to the Samaritans but to the evangelist.
At the same time it is possible that such
an epithet might be employed by them
merely as synonymous with \' Messiah\' "
—Sanday.]
Doubt has been cast on the historicity
of this narrative by Baur, who thinks the
woman is a type of susceptible heathen-
dom ; and by Strauss, who thinks it was
invented for the purpose of showing that
Jesus personally taught not only in
Galilee, Judaea, and Perea, but also in
Samaria. " How natural the tendency
to perfect the agency of Jesus, by repre-
senting Him to have sown the heavenly
seed in Samaria, thus extending His
Ministry through all parts of Palestine;
to limit the glory of the apostles and
other teachers to that of being the mere
reapers of the harvest in Samaria; and
to put this distinction, on a suitable
occasion, into the mouth of Jesus I "
Holtzmann\'s idea of this section of the
Gospel is similar. The fictitious character
of the narrative seems to be mainly
based on its great significance for the
life of Christ. As if the actual events oi
His life were not significant. Stress too
is laid on the circumstance that among
simple peoples all striking incidents,
conversations, recognitions, take place
at wells. In other words, wells are
common meeting-places, therefore this
meeting at a well cannot have taken
place.
Vv. 43-54. Jesus passes into Galilee
and there heals the son of a nobleman.—
Ver. 43. McTot 8è tols Svo riucpas. " And
after the two days," see ver. 40.—è|-rjX8ev
ixiültv, " He departed thence," »\'.«.,
from Sychar.—At Tt|V TaXiXatav, " into
Galilee," carrying out the intention which
had brought Him to Sychar, iv. 3.—
Ver. 44. The reason for His proceeding
to Galilee is given in ver. 44.—ovtos
yap ó \'l-Tja-oCf <uapTvpr)orev, " for Jesus
Himself testified". The evangelist
would not have presumed to apply to
Jesus the proverbial expression, irpo<^ij-
tt]» . . . oAk fx"> Dut Jesus Himself
used it. The saying embodies a common
observation. Montaigne complained that
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EYAITEAION
♦O— 46.
733
eV Tf} !8ia irarpiSi Ti|irjK oük Ix«i. 45- p"Ot« ouV TJX6eK els TT)!» p Lk. I». «4,
TaXiXaiai\', * è\'Se\'£aiTO outoc ol ToXiXaloi, it&yrra. éwpaicÓTcs & éirou q L 11.
i\\<rtv iv \'lepoaoXufiois cV Tg copTt) * Kal auTol yap rj\\(W els t}|i>
iopTrji».
46. *HX0«k ovv 6 \'irjo-ous \'iraXip els tt)c Kaefi ttjs ToXiXotas, öirou \' H. 1.
»\'         *»©        •               »♦          «o \\ * * « «> » /w          \' Here ouly
ciroirjve to uoup oiyov. Kal tjk tis paciXiKos, ou o uios Tjo-flem iv as subst.
with this interpretation. It merely con.
tinues the narration: " when, then, He
came into Galilee". The immediate
result of His coming was not what He
anticipated, and therefore iS4£avro is
thrust into the emphatic place, " a wel-
come was accorded to Him by the
Galileans ". And this unexpected result
is accounted for by the fact stated, iravTa
éwpaKÓ-rc; ... ds ttjv iopTrjv; they had
been at the Passover at Jerusalem, and
had seen all He had done there. " They
received Him ... on account of His
fame in Jerusalem, the metropolis, which
set them the fashion in their estimate of
men and things " (Alford). According to
John\'s usual method of distinguishing
various kinds of faith, this note is inserted
to warn the reader that the reception
was after all not deeply grounded, and to
prepare for the statement of ver. 48.
[rjXflov, and even cVoltictcv, may be ren-
dered by pluperfects.]—Ver. 46. rjXOcr
ovv o \'It|o-oOs. May we conclude from
the circumstance that no mention is made
of the disciples until vi. 3, " that they
had remained in Samaria, and had gone
home " ? irdXiK èXfleiv means " to re-
turn " ; here with a reference to ii. 1.
The further delinition of Kavö, óirov
i-rro(r|o-c t6 SSwp oTvov, is to identify the
place, to prepare for ver. 54, and to re-
mind us He had friends there. Weiss
and Holtzmann suppose the family of
Jesus was now resident at Cana. That
we have no reason to suppose. From
the period of the r..inistry in Galilee now
beginning, the Synoptists give many
details: John gives but one. $jv tis
fiacriXiicos. Euthymius gives the mean-
ings of fSatriXiicrfs thus : fjao-iXiicas êXe\'-
Ycto, t| is (k Yt\'vovs PacriXiKoC, fj ds
d£tu>p.a Tl KCKTT|)iévos, a<j>\' ovrrep ÈKaXeÏTo
patriXiKos, r\\ üs «irT|p€TT|s pacriXiKÓs.
Kypke gives examples of its use by
writers of the period to denote soldiers
or servants of a king, or persons of royal
blood, or of rank and dignity, and thinks
it here means " vir nobilis, clarus, in
dignitate quadam constitutus ". Lampe
thinks it may imply that this man was
both in the royal service and of royal
blood. Lightfoot nuggests that this may
m his own country he had to purchase
publishers: while elsewhere publishers
purchased him. The difficulty lies in
the present application of the saying. If
Galilee was His " fatherland," now can
He use this proverb as a reason for His
going there ? To escape the difficulty
Cyril, foliowed by Calvin, Grotius, and
many more, says Nazareth was His
iraTpis, and here [ava-yKaiav iroicÏTai
T$|v airoXoviav ttjs TrapaSpop,rjs] he
assigns the reason for His passing by
Nazareth. iroTpis can be used of a
town as in Philo\'s Leg. ad Caium,
Agrippa says eo-ri Sc poi \'Icpoo-óXvpa
irarpis (Kypke). See also Achilles Tat.,
22; Lk. iv. 23. But the objection is
that Lk. tells us He did go to Nazareth.
Origen says Judaea was the TraTpis rüv
wpo<(>t|Tiv ; and Lücke, VVestcott, Reith,
and others believe that Judaea is here
meant; and that Jesus, by citing the
proverb, gives the reason for His rejec-
tion in Jerusalem. But this is out of
place, as He had tong since left Jeru-
salem. Meyer thinks the meaning is
that Jesus left Galilee in order to sub-
stantiate His Messianic claim in Jeru-
salem, and this having been accom-
plished, He returns with His credentials
to His own country. This agrees with
ver. 45, " having seen the miracles which
He had done in Jerusalem". Weiss
interprets the words as meaning that
Jesus leaves Samaria, where honour had
come unbidden, in order to evoke faith and
honour where as yet He had none: thus
continuing the hard work of sowing and
leaving to the disciples the glad harvest-
ing. This is ingenious ; but the obvious
interpretation is that which finds in the
statement (w. 43,44) a resumption of the
narrative of w. 1-3, which had been
interrupted by the account of the Lord\'s
experience in Samaria. That narrative
had assigned as the reason for our
Lord\'s leaving Judaea and making for
Galilee, His own over-popularity, which
threatened a collision with the Pharisees.
To avoid this He goes to Galilee, where,
as He Himself said, there was little risk
of His being too highly honoured.—Ver.
45. Neither is ovv of ver. 45 inconsistent
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KATA IQANNHN
IV.
734
Kcnrepmouu.. 47. OUT09 dKouo-as 8ti \'Incrc-j?, tJkci i* rijs \'louSaiaf
eis ttjk TaXiXaiay, dirrjXOs irpos aü-rov, Kal r|pcuTa airöv \'va KaTa(3fj
1 a Mac. vii. Kal id<rr)Tai aÓToD rbv uldV • * rjjjieWe yap &-noOfr\\uK€iv. 48. tltttv
»yi. 30. 1 ouv b \'IijctoGs irpos auTèc, ""\'Ede p.T] (rnp.aa Kal rlpaTa "8ijt«, o4
|xf| irioreucrriTï." 49. Ac^et Tp°S auToc 6 fJaatXiKos, " Küpie,
KaTaP>]0i irplc diroöai\'eïf tö iraiSiop jxou." 50. Ae\'yei outu 6
\'1x1(702;, " riopEuou - & ulós o~ou £jj." Kal «irioreuo-ïK 6 öVOpwiros
tü Xóyu (I elitev aÜT<5 ó \'lt)cro5s, Kal tiropeüe-ro. 51. t)8t) 8è aurou
» With ace. KaraPatcoiTOS, ol SoüXoi aÜTOÜ dirrjiTTjo-ai\' * aÜTÜ, Kal ÜTTiiyveiXar
here and . ,              ,, m        e A            »« »            »>_ *a          ♦          > 1 m
Actsxxiii. XeyofTes, On o irais o-ou Jjj. 52- EiruöeTO ouc irap auTuic
rr)v wpaf cc if KOfiij/oTtpow 2axe \' Ka^ «ïlrot\' aÜTÜ, "*Oti x^S upac
1 vTTijvTTicrav (always used in John, xi. 30, 30; xii. 18) found in ^BCDKL.
have been Chuza, Herod\'s chamberlain.
Most probably he was an officer of
Herod\'s court, civil or military. His
prominent characteristic at this time is
given in the words, oï ó ulos ^o-9cvei tv
Ka<f>apvaovp,. The place is named be-
cause essential to the understanding of
what follows.—Ver. 47. Having heard
8ti \'Itjo-oBs tJkci, "that Jesus has come
into Galilee," he traces Him to Kana,
and begs Him not simply to heal his son,
but pointedly tva Karap,), to go to Caper-
naum for the purpose. He considered
the presence of Jesus to be necessary
[" non putat verbo curare posse," Melan-
chthon] (contrast the centurion of Matt.
viii.); and, being a person of standing,
did not scruple to trouble Jesus. Jesus
neither refuses nor grants the request at
once, but utters the reflection: Ver. 48.
tav p,T) crnu,cïa . . . iricrreOaTiTf. Not
as a propriet uttering truth, but as a
miracle worker He is sought in His own
country: Samaria had received Him
without miracle, as a Prophet. To seek
for a sign, says Melanchthon, " est veile
certificari alio modo quam per ver-
bum". repoTa here only in John,
though frequent in Acts. Faith rooted
in "marvels" Jesus put in an inferior
place. But the father in his urgent
anxiety can only repeat his request (ver.
49) Ka-rdS-nöi irplv airodavciv tu iraiSiov
uióv. " Duplex imbecillitas rogantis, quasi
Dominus necesse haberet adesse, nee pos-
set aequeresuscitaiemortuum" (Bengel).
But Jesus, unable to prolong his misery,
says iropcvov • <5 «l<5s crov £fj. He did not
go with him. His cures are independent
of material media and even of His pres-
ence.—Ver. 50. And now the man be-
lieved t$ \\6y<( <f [or tv] ctircv avT$
o "It]o-o€s. His first immature faith hai
grown into something better. The
evident sincerity of Jesus quickens a
higher faith. On Christ\'s word he
departs home, believing he will find his
son healed.—Ver. 5t. And while already
on his way down [tjStj showing that he
did not remain with Christ until from
some other source he heard that his son
was healed], his servants met him and
gave him the reward of his faith.—ó irat*
trov £jj, an echo, as Weiss remarks, of
the words of Jesus, ver. 50. The ser-
vants seeing the improvement in the
boy and not ascribing it to miracle, set
out to save their master from bringing
Jesus to Capernaum.—Ver. 52. &mj8eT0
oiv . . . KonxJ/órepov é"X*- " Amoenum
verbum, de convalescente, puero prae-
sertim "—Bengel. Theophylactexplains
by ^irl to péXnov Kal cvpcüo-TOTcpoy
p,€Tt)\\8ev ó irats: Euthymius by to
^aóVcpov, tó KoucjxjTEpov, as we speak of
a sick person being " easier," " lighter ".
The best illustration is Raphel\'s from
Epictetus (Diss., 3, 10), who bids a
patiënt not be too much uplifted if the
physician says to him Kop.i|;ws «x"ï> y°u
are doing well. The servants name the
seventh hour,»\'.«., 1 p.m. of the previous
day, as the time when the fever left him.
[Accus. of time when, rare; Winer ex-
plains as if it meant the approximate
time with a ir€p£ or üo-ei understood;
Acts x. 3; Rev. iii. 3.] And this the
father recognised as the time at which
Jesus had said " Thy son liveth". The
distance between Cana and Capernaum
is about twenty-five miles, so that it
would appear as if the father had need-
lessly delayed on the road. But he may
have had business for Herod or for him.
self on the road, or the beast he rode
may have been unequal to the doublé
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4T-54- V. i.                     EYAfTEAION                               735
é/3Sójj.T]>\' d<ttrJKCK airov o nupe-rós." 53. "Eyvui aiïv & irarr)p, 3ti Ir
eKci\'rj] Tjj «Spa, iv fl elTttv aÜTÜ 6 \'incroCs, "*Oti 6 ulos <rou £tj."
Kal ciriaTcuacf aÜTus Kal rj oiKia aurou SXt). 54. w toCto iraXif w ii. i-r».
StuTepoi\' cn)(j.eIoi\' ÈiroiTjacK ó \'ItjctoCs, Ikdüv Ik ttJ5 \'louSaias cis
rijf TaXiXaiai\'.
V. 1. META TaGra ?je lop-ri) * tuk \'louSaiui\', Kat (W^n ó \'iqaoSs
«opTT] without article
11) eopTt) ^CEFHL Memph. Theb. Cyr.-Alex. Tisch.
ABDGK Orig. Chrys. Tr.W.H.R.
journey. At any rate it seems illegitimate
to say with Weiss that " yesterday"
means before sundown; or to ascribe
the father\'s delay to the confidence he
had in Jesus\' word. The discovery of
the coincidence in point of time produces
ahigher degree of faith, iirio-Tevtrtv avi-os
Kal t| olxïa avTov oX-rj. Tlie cure brings
into prominence this distinctive pecu-
liarity of a miracle that it consists of a
marvel which is coincident with an ex-
press announcement of it.—Ver. 54.
TOÜTO iróXlv . . . T7)V faXiXaiav. iraXtv
SciÏTcpov a common pleonasm, " again a
second " ; cf. xxi. 16. In Mt. xxvi. 42,
iróXiv Ik StuTepou ; and Acts x. 15. By
this note John connects this miracle with
that at the wedding, ii. 1-10, of which he
said (ii. 11) TavT-nv i-jroir\\ae apX\'\'lv T"v
vtiftcioiv ó \'lT]a*o\\)s. It does not mean
that this was the second miracle after
this return to Galilee, although the words
might bear that interpretation. Why
this note? Bengel thinks that attention
is called to the fact that John relates
three miracles wrought in Galilee and
three in Judaea. Alford supposes that
John wishes to note that as the former
miracle had called forth the faith of the
disciples, so this elicited faith from a
wider circle.
Not only Strauss, Baur, and Keim but
also Weiss and Sanday suppose that this
is the same healing as is recorded in
Mt. viii. 5-13. But the difïerences are
too great. In the one it is a Gentile
centurion whose servant is paralysed;
in the other it is the son of a (probably
Jewish) court official who is at the point
of death from fever. In the one the cen-
turion insists that Jesus shall not come
under his roof; in the other the supplicant
beseeches Him to do so. The half-faith
ot\' the father is blamed; the extraordinary
faith of the centurion is lauded.
Chapters v.-xi. depict the growth of
the unbeïiet of the Jews. In this part of
the Gospel three Judaean miracles and
one in Galilee are related in tuil, and
the impulse given by each to the hatred
of the Jews is pointed out. These
miracles are the healing of the impotent
man (chap. v.), the miraculous feeding
(chap. vi.), the cure of the man bom
blind (chap. ix.), and the raising of
Lazarus (chap. xi.). This section of the
Gospel may be divided thus:—
1.  Chaps. v. and vi., Christ manifests
Himself as the Life fïrst in Judaea, then
in Galilee, but is rejected in both places.
2.  Chaps. vii. to x. 21, He attends the
Feast of Tabernacles and manifests II im-
self by word and deed but is threatened
both by the mob and by the authorities.
3.  Chaps. x. 22 to xi., Jesus withdraws
from Jerusalem but returns to raise
Lazarus, in conscquence of which the
authorities finally determine to slay Him.
Chapter V. Jesus in Jerusalem
manifests Himself as the Life by com-
municating strength to an impotent man.
—Ver. 1. ptToi TOÜTa, "after this";
how long after does not concern the
narrative.—r\\v copTT] twv \'IouScuwv. See
critical note. Even if the article were
the true reading, this would not, as
Ltlcke has shown, determine the feast
to be the Passover. Rather it would
be Tabernacles, see W.H. ii. 76. We are
thrown upon general considerations ;and
that these yield a very uncertain result
is shown by the variety of opinion ex.
pressed by commentators. The feasts
we have to choose from are: Purim in
March, Passover in April, Pentecost in
May, Tabernacles in October, Dedica-
tion in December. It is chiefly between
Purim and Passover that opinion is
divided, because some feast in spring is
supposed to be indicated by iv. 35.
Against Passover it is urged that in chap.
vi. another Passover is mentioned ; but
this is by no means decisive, as John
elsewhere passes over equally long
intervals of time. Lampe, Lightfoot,
Grotius, Whitelaw, and Wordsworth
argue for Passover: Tischendoif, Meyer,
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736                         KATA IQANNHN                           ny
> Neb. lil. i. «Is \'lepoo\'ó\'Xuu.a. 1. "Eoti 8è tv toïs \'lepoo-oX<{p.ots firl rfj *irpo-
PaTiKfj KoXujiPr\'jflpa, r) £>TriXeyou,cVr| \'EBpalorl Brjfleo-ock,1 irtvrt
btfk. i. 30. oroas éxoucra\' 3- tv Taurcus \'kot^keito TrXrjOos ttoXu r&v &o-9e<-
S3-
voüvriitv, TucpXüe, x^XSk, ir^pdv, tK%e\\oji.lv(i>v t))v toO uSotos Kin)<xu\'.*
4. ayytXos yap KaTa Kaipoi< Karifiaivev tv ttj KoXuu,Bi}8pa, Kal
irdpaaae to uSbip • ó oui/ TrpÜTOS éu,|3as fiera tt)!» Tapa^Tji» tou
uSqtoï, üyir)5 eyiycTO, (J SrjTroTe KaTeixeTO Koo-r|u,aTi.8 5. \'Hi» 8é
\'tis acOpcuTTOs titel TpiaKo^TaoKTU Irn * i^iav tv ttj dadekcia.
6. toCtok ih&tv 6 \'iTjaoGs KaTaKEip.ci\'oi\', Kal ycoó; ón ttoXuk tjStj
c III. 1.
i viii. 57 i
xl. 17.
1 Btiflto-So ACI Syr. Cur. Pesh. Orig. Chrys. Bt|8£o8a (or BT|Ea9o) NL 33. Bijfl.
<rai8a B vuig. Memph. Theb. Syr. Harcl.
* €K8ex°l«v<»\' T TOU vSotos kivtjo-iv in A*C*DI vet. Lat. codd. plur. syrr. (Pesh.
Harcl. Hier.); omitted from ^A*BC*L and by recent editors.
» Ver. 4 found in AC\'EFGHIKL vet. Lat., etc, but omitted from fr$BC*D vuig.
Memph. Theb. Arm. and by recent editors. But Oscar Holtzmann pronounces it
necessary for the understanding of the narrative ; and it is quite in keeping with the
Jewish conception of the ministry of angels.
Godet, Farrar, Weiss, and others strongly
favour Purim; while Lücke seems to
prove that no sure conclusion can be
reached. [For a full and fair presentation
of opinions and data see Andrew\'s Life
of our Lord, p. 1895717.] The feast, \\vhat-
ever it was, is mentioned here to account
for Jesus being again in Jerusalem.—
Ver. 2. Ioti Sè tv toïs \'Upoo-oXü|ioi$.
From the use of the present tense Bengel
concludes that this was written before
the destruction of Jerusalem [" Scripsit
Johannes ante vastationem urbis "]. But
quite probably John considered the pool
one of the permanent features of the city.
lts position is more precisely defined in
the words lir\\ ttj irpoPaTucfj, rendered in
A.V. " by the sheep market" and in
R.V. " by the sheep gate ". Others read
«oXv^p-rjOpa., and render "by the sheep-
pool a pool " ; Weiss, adopting this
reading, supplies oUia or some such
word: " there is by the sheep-pool a
building ". But this does some violence
to the sentence; and as the " sheep
gate " is mentioned in Neh. iii. 32, ril.
3g, the reading, construction, and render-
ing of R.V. are to be preferred.—r\\ 4iri-
Xcyo(j.^vT| \'EBpaurrl Brjèeo-Sa. The pool
has recently been identified. M. Ciermont
Ganneau pointed out that its site should
not be far from the church of St. Anne,
and in 1888 Herr Shick found in that
locality two sister pools, one fifty-five
and the other sixty feet long. The former
was arched in by five arches, while five
corresponding porches ran alongside the
pool. By the crusaders a church had
been bvrilt over this pool, with a crypt
framed in imitation of the fiv porches
and with an opening in the floor to get
down to the water. That they regarded
this pool as that mentioned here is shown
by their having represented on the wall
of the crypt the angel troubling the
water. [Herr Shick\'s papers are con-
tained in the Patestine Quarterly, 1888,
pp. 115-134, and 1890, p. ig. See also
St. Clair"s Buried Cities, Henderson\'s
Palestine, p. 180.] The pool had five
porches. Bovet describes the bath of
Ibrahim near Tiberias : " The hall in
which the spring is found is surrounded
by several porticoes in which we see a
multitude of people crowded one upon
another, laid on couches or rolled in
blankets, with lamentable expressions ol
misery and suffering ". Here lay irXijSos
tüv do-SevovvTwv, and these were of three
kinds, it»(>Xwv, x^Xwv, £r]pcjv.—Ver. 3.
2k8cxojiIvuv . . . vootjjioti. See critica!
note.—Ver. 5. tjv 8^ tis avSpuiros . . •
ao-Oevtto.. " And there was a certain man
there who had spent thirty-eight yeais in
his infirmity: " Irr) (\\<ov, cf. v. 6 and viii.
57; and Achil. Tat., 24. How long he had
lain by the water is not said. To find in
the man\'s thirty-eight years\' imbecility a
symbol of Israel\'s thirty-eight years in the
wilderness is itself an imbecility.—Ver. 6.
Jesus when He saw the man lying and
had ascertained (yvovs, having learned
from the man or his friends) that already
he had passed a long time (in that in-
firmity) says: 6lX<is vy\\.r\\% yev€o-8ai|
" Do you wish to become whole
-ocr page 749-
EYAITEAION
737
2—13.
Xpórav £x£l> ^fy" oötw, "©éXfis 4yiT|s ywMtu;" 7. aireKpiOr)
aÖTÜ 6 dadcfüf, " Kupie, aVSpoairoi\' oük ?xu> ""a óray *Topox9rj to e Ezek.
üSup, pdXXr) p.6 eïs Ti|f KoXup.j3r\']9pav\' • \' Ir w 8è êpxojiai èyi), aXXos f Mk. il\'. 19,
irpo èfioü KaTU,8atVei." 8. Aéyei aÜTw ó \'Irjuoüs, "\'"Eyeipai,1 apoy g Mk. ii. 11
TOf h Kpa/3(3aTÓi\' aou, Kal irepnraTti." 9. Kat eö6i<a<s èy^eeTO üyirjs h Mk- »\'• 4.
4 aVOpuiros, Kal rjpe t6v Kpd(3(3aTo^ aÜToü, Kal rrepicirdTCi. \' rj y I Mk. ill. i.
8£ <rdPJ3aTO>\'\' èf Iksictj ttj r|u.s\'pa. 10. "EXeyoi* auy oi \'louSaïoi i J°>h. vl.
Ti TeöêpaTreufxcVu, " Iuf3f3aTÓv ^otii> \' oük Ifeori col dpai Toe
Kpaf3paToi>." 11. \'ATrexpiOt) auTois, "\'O kiroiTjo-as ue * üyifj, k rer. ij ;
«VeiKÓs u.01 etirci\', *Apoc top Kpdj3^aTÓK aou, Kal Tfepiirdrei."
12. \'HpwTrjo-ai\' oSv aÜTof, "Tis lonp ó aVOpwiros ó ei-n-wk o-oi,
\'Apoi> tok Kpdp^aTÓV o-ou, Kal irepiirdrei;" 13. \'O 8« ïaöels oÖk m wii. 59.
gSei tis lt<rn.y 6 ydp \'itjcroüs " l£éveuvev, ó^Xou oeros iv t2 tóitw. j4.mgl"
1 cyfipc as in fr^ABCD; restored by modern editors in all places of its occurrence.
Intrans. in Eph. v. 14, etc.; vide Thayer, cp. ver. ai.
(healthy) ?" This question was put to    fore said to him that had been healed,
attract the man\'s attention and awaken    ZdppaTÓv ia-Tiv, " It is Sabbath ". ovk
hope. But the man is hopeless: it is    «fleo-ri o-oi &pai t4v Kpdpf3a.Tov. The
not a question of will, he says, but of   law is laid down in Exod. xxiii. 12 ; Jer.
opportunity. His very weakness enabled    xvii. 21. " Take heed to yourselves and
others to anticipate him; iv u épxop.ai    bear no burden on the Sabbath day;" cf.
cyw,"while I am coming,"he could.then,    Neh. xiii. 15. The rabbinical law ran:
move alittle, but not quickly enough. At    "Whosoever on the Sabbath bringeth
each bubbling up of the water, apparently    anything in, or taketh anything out from
only one could be healed. The aXXos    a public place to a private one, if he hath
wpo if.ov ita-afScuvei was a great aggra-    done this inadvertently, he shall sacrifice
vation of his case.—Ver. 8. The impo-    for his sin ; but ifwilfully, he shall be cut
tent man having declared his helpless-    off and shall be stoned" (Lightfoot in
ness, Jesus says to him, "Eyetpt, a    loc).—Ver. 11. The man\'s reply reveals
command to be obeyed on the moment    a higher law than that of the Sabbath,
by faith in Him who gave it. Cf. vi. 63,    the fundamental principleof all Christian
and Augustine\'s " Daquod jubes, et jube    obedience: \'O iroirjcras . . . ircpiiraTfi.
quod vis ". Ipov rbv Kpafjpa-rcSv o-ov,    He that gives life is the proper authority
"take up your pallet". xpdpfiaTos is    for its use.—Ver. 12. As the healed man
the Latin grabatus, and is late Greek;    transferred the blame to another, ^p<i-
see Rutherford\'s New Phryn., 137; and    ttjo-ov . . . ircpiirord. "Who is the
McLellan\'s Greek Test., p. 106, for re-    man," rather, " the fellow ? " d óvSpoiros
ferences and anecdote. He was com-    used contemptuously. As Grotius says:
manded to take up his bed that he might    " Quaerunt non quod mirentur, sed quod
recognise that the cure was permanent,    calumnietur".—Ver. 13. But the man
No doubt many of the cures at the pool    could give them no information. Hedid
were merely temporary. irepiirdi-u    not know the name of his healer. d yap
"walk," ability was given not merely to   \'lr)<roJs i^tvtvatv, "for Jesus had with-
riss, but to walk. The cures wrought by    drawn " or " turned aside ". ckvcvu,
Christ are perfect, and do not only give    from veiiw, to bend the head, rather than
some relief.—Ver. 9. xalcüSlus . . . Im-    èicve\'w, to swim out. Cf. Judges iv. 18
mediately on Christ\'s word he became    (where, however, Dr. Swete reads ?k-
strong, and took up his bed and walked:    kXivov), xviii. 26. See also Thayer and
rjpe aorist of one act, ircpKiraTti im-    Wetstein. The reason why Jesus took
perfect of continued action. Ver. 10    Himself away, and the explanation of
should begin with the words tjv Si    His doing so without observation, are
o-d(3(3aTov, as this is the starting-point    both given in SxXov Svtos iv ry rdirip.
for what follows.—Ver. 10. " It was a    He did not wish observation and it was
Sabbath on that day," the Jews there-    easy to escape in the crowd.—Ver. 14.
47
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KATA IQANNHN
73»
v.
14. Merd TaÜTa cfipuncei aurbv ó \'ino-ous iv t(S fcpö, Kat etiree aÜTw,
""l8e óyifjs yéyoeas • (it|k^ti dp-dprai/e, tra uf) yelpév ti ctoi
yéVrjTai." 15. \'AirfjXöee ó óVOpuiros, Kat deï)yyei\\e TOÏs \'louSaiois,
on \'irjo-oOs 1l<mv ó kTfoir|o-as ouTèc üyiTJ.
16. Kat Sta touto cSiuKOf Toe \'\\i\\aouv ol \'louSaloi, Kat Qr\\rovv
aurbv diroKTeïcai,1 Sti TaÜTa èiroiet Iv crafjpd-ru). 17. 6 8è \'irjcroGs
11. 40.
k ver. 15;
vii. 13.
n 11. 10.
O vii. «3; x. , ,„
35. Mt. epya£op.ai
r. 19.
O auTots, " \'O iran^p uou " é\'us apTi Ipyd^crai, Kayu
18. Aid touto oüV u,dXXor è£r|Touv aÜTÓe ol \'louSaioi
diroKTEÏi\'ai, Sti oü póvov *c\\ue tö <rd(3(3aToi\', d\\Xd Kal irarcpa
1 The clause Kat . . . airoKTcivai is found in A, but not in fr^BCDL, and is sup-
posed to have been derived from ver. 18. But jiaXXov in ver. 18 is pointless unless
this clause be read.
Though the healed man had failed to
keep hold of Jesus, Jesus does not lose
hold of him, but £i5picrK£l airóv iv t<d
Upü, "finds him," as if He had been
looking out for him, cf. i. 44, 46, " in the
temple," where he may have gone to
give God thanks. Jesus says to him
\\Zt vyiijs ytyovas . . . ye\'vrjTai. \\lt\\ksti.
dfiapTave, present imperative, " continue
no longer in sin". x€\'Pov- There is
then some worse consequence of sin than
thirty-eight years\' misery and useless-
ness. Apparently Jesus feared that health
of body might only lead the man to
further sin. His physical weakness was
seemingly the result of sin, cf. Mark ii.
5-10. Jesus is not satisfied with giving
him physical health. Oscar Holtzmann
observes that we have here the two lead-
ing Pauline ideas, that the Saviour frees
from many O.T. precepts, and yet that
His emancipation is a call to strive
against sin (Johan., p. 60).—Ver. 15.
dn-TjX.0ev d avSpuirog. " The man went off
and reported to the Jews that the person
who healed him was Jesus. He had
asked His name, and perhaps did not
consider that in proclaiming it he was
endangering his benefactor.—Ver. 16.
The consequence however was that " the
Jews persecuted Jesus," ^Siukov, not in
the technical sense ; but, as the imperfect
also suggests, they began from this
point to meditate hostile action; cf.
Mark iii. 6. Kal 4£ijtovv ovitov diroK-
Tctvai, on the ground that He was a
Sabbath-breaker, and therefore worthy
of death ; Sti. raü-ra Èiroici iv <rappÜTa>.
The plural and the imperfect show that
the cure of the impotent man was not
the only case they had in view. Their
allies in the provinces had made them
acquainted with similar cases. It would
almost seem as if He was in the habit of
thus signalising the Sabbath.—Ver. 17.
In some informal way these accusations
were brought to the ears of Jesus, and
His defence was: \'O ira-rijp p.ov . . .
ipyd£op,ai. " My Father until now
works, and I work " ; as if the work of
the Father had not come to an end on
the seventh day, but continued until the
present hour. Nay, as if the characteristic
of the Father were just this, that He
works. Philo perceived the same truth ;
iravcTat oüScttotc iroiwv d 6cof a\\V
ucircp lSiov tó Kaïciv irvpos Kal xiovos
to ij/^xeiv, ovtu Kal ©eoü to iroistv.
God never stops working, for as it is the
property of fire to burn and of snow to
be cold so of God to work (De allegor.,
ii. See Schoettgen in loc). Jesus means
them to apprehend that there is no
Sabbath, such as they suppose, with
God, and that this healing of the im-
potent was God\'s work. The Father
does not rest from doing good on the
Sabbath day, and I as the Father\'s hand
also do good on the Sabbath. In charging
Him with breaking the Sabbath (ver. 18),
it was God they charged with breaking it.
But this exasperated them the more " be-
cause He not only was annulling (iKvt,
\' laws, as having binding force, are likened
to bonds, hence Xvciv is to annul, subvert,
deprive of authority,\' Thayer) the Sab-
bath, but also said that God was His own
Father, making Himself equal to God ".
The Jews found in ó iraTijp u.ov (ver. 17)
and the implication in Kayu lpyd£op.ai
a claim to some peculiar and exclusive
(ÏSiov) sonship on the part of Jesus; that
He claimed to be Son of God not in the
sense in which other men are, but in a
sense which involved equality with God.
Starting from this, Jesus took occasion tq
unt\'old His relation to the Father so far\'
as it concerned men to know it.
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EY^ITEAION
739
14—32.
pï8ioc éXryc to> Qtbv, Ivov laurby itoiuk tü 6«ö. 10. tm»(rM* p Rom. vM
*                                  32. i Cor
ouV d \'itjo-oOs Kal elirtv aÜTots, " \'Aji^v dp,r)y Xeyu öjue, oü SüfaTai vii. 2.
& ulos iroiclf \' d.|)\' tauToG ouSÈf, Èdy lir) ti p\\eTrr| to^ TrciTepa q viü.28;ir
iroiourra * a yap o" exeixos iroirj, TauTa Kat o mos oaouu; iToiei.
20.  \'6 ydp iraTT)p 4>i\\et tof utof, Kal Tfdrra oeiKkuo-ii» aÜTÜ a aÜTÖSriv. 9.
iroieï • Kal " fiei^oca tout<üi> Sci^ei oütü êpya, ïea üu.eïs 9auu,a£r|T€. 3 xiv. ia.
21.  ÜCTiTep yap ó iraTT|p èycipu toüs vtKpous Kal £uoiroieï, \' cu\'ra t xi. 25.
Kal 6 ulo; 0U9 8c\\ei Jwoiroieï. 22. ° oü8è ydp ó TraTrjp «pi«i" hv"\',?7\'
The passage ig-30 divides itself thus:
vv. ig, 20 exhibit the ground of the
Son\'s activity in the Father\'s activity
and love for the Son; w. 21-23, the
works given by the Father to the Son
are, generally, life-giving and judging;
w. 24-27, these works in the spiritual
sphere; w. 28-29, in the physical
sphere; and ver. 30, reaffirmation of
unity with the Father.—Ver. 19. The
fundamental proposition is oi SvvaTai
<5 vlos iroteïv a$\' cavToïi ovScv. M The
Son can do nothing of Himself." This
is not, as sometimes has been supposed,
a general statement true of all sons, but
is spoken directly of Jesus. Suvarai is
moral not physical ability—though here
the one implies the other; but cf. ver.
26. So perfect is the Son\'s sympathy
with the Father that He can only do
what He sees the Father doing. He
does nothing at His own instance. That
is to say, in healing the impotent man
He feit sure He was doing what the
Father wished done and gave Him
power to do.—& yup . . . iroicï, as
Holtzmann observes, the force of the
repetition lies in ófioCus, panter, " in
like manner ".—Ver. 20. And the Son
is enabled to see what the Father does,
because He loves the Son and shows
Him all that He Himself does. The
Father is not passive in the matter,
merely allowing Jesus to discover what
He can of the Father\'s will; but the
Father Seikwo-iv, shows Him, inwardly
and in response to His own readiness to
perceive, not mechanically but spiritually,
all that He does; iróvra apparently
without limitation, for iroicï is habitual
present as <j>i\\tt in previous clause, and
cannot be restricted to the things God
was then doing in the case of the im-
potent man. Besides, a merely human
sonship scarcely satishes the absolute 6
iranjp and 6 ihós of this passage.—Kal
pcCtova . . . 0avua£i)Tt, the Father
through the Son will do greater works
than the healing of the impotent man;
cf. jdv, iaj "that ye may marvel";
this seems an inadequate motive, but
ver. 23 explains it. In the following
passage, spiritual quickening is meant
in w. 21-27, while in w. 28, 29, it is
the bodily resurrection that is in view.—
Ver. 21. ucrircp yap . . . tuoirout.
This is one of the " greater works"
which the Father shows to the Son.
The Jews believed in the power of God
to give life and to raise the dead; see
Deut. xxxii. 39; 1 Sam. ii. 6; Is. xxvi
19. In our Lord\'s time there was in use
the following prayer: " Thou, O Lord,
art mighty for ever; Thou quickenest
the dead ; Thou art strong to save; Thou
sustainest the living by Thy mercy;
Thou quickenest the dead by Thy great
compassion; Thou makest good Thy
faithfulness to them that sleep in the
dust; Thou art faithful to quicken the
dead. Blessed art Thou, O Lord, who
quickenest the dead." There is there-
fore no need to ask, what quickening of
the dead is here meant ? What was
meant was that the power which they all
believed to be in God was likewise in the
Son. He quickens ous 6e\\«i, «.#., no
matter how dead the person is; even
though he has lain as long useless as the
impotent man. The question of the
human will is not touched here, but it
may be remarked that the will of the
impotent man was consulted as the prime
requisite of the cure.—Ver. 22. But not
only does the Son quicken whom He
will, but He also judges; ovBi yap . . .
vi$. " For not even does the Father
judge any one, but has given all judgment
to the Son." "For since He knows
Himself to be the sole mediator of true
life for men, He can also declare that all
those who will not partake through Him
of this blissful life, just therein experience
judgment whereby they sink into death."
Wendt, ii. 211; and cf. ver. 27. oiSi yap
introduces the fresh statement, that He
judges, not only as the reason for what
goes before, but on its own account also,
as an additional fact to be noticed. It
would seem an astonishing thing that
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740                            KATA IQANNHN                               V.
oüSt^a, aMa tV Kpioxv irao-aK SISukc t§ uiQ» 33. Iko woW*?
Tijiütn Tor uloe, Ka0b>s Tip-waï TOP iraTepa. £ jiï| n/Jiwr top uièc,
ou Tiu.a top TTCLTtpa top Trcla>J/ai\'Ta auTÓV. 24. \'Afir]P dur)P Xlyu
óate, Sti ó top Xóyoi\' u.ou &kou<iip, Kal itiotcuuk tü irepAJiaiTi |xc,
v 1 Jo. iii. ê^ei Jur^ altSpioP • Kal «ts Kpurti\' oük ?px«Tai, d\\\\a T p.cTa|3É\'f3r|K£P
Ik toC Samrou els Trir \\uir\\v. 25. \'Autjc è.\\Lr\\v Xt\'yw üjxlv, Sti
wiv. 33. w?px«Tai upa Kal pup ècrrii\', ore ol pexpol aKoucroprail Ttjs $wp»JS
1 aKovo-ovTai in ADf ; okoucto-uo-vv in B, adopted by T.Tt.W.H.R. So in ver. 28.
even "judgment," the allotting of men
to their eternal destinies, should be
handed over to the Son. But so it is:
and without exception, ttjv «pio-iv wéio-av,
" all judgment," of all men and without
appeal.—Ver. 23. This extreme pre-
rogative is given to the Son Iva itólvtcs
tiu.cüo~l tov vtov . . . This is one pur-
pose, though not the sole purpose, of
eommitting judgment to the Son ; that
even those supremely and inalienably
Divine prerogatives of giving life and
judging may be seen to be in Hint, and
that thus Deity may be honoured in and
through Him. The great peril threaten-
ing the Jews was that they should deny
honour to the Son, and hereby incur the
guilt of refusing honour to the Father.
In denouncing Him for breaking the
Sabbath they were really dishonouring
the Father. ó ut| tiuwv . . . avToV. u,t]
tiuwv a supposed case, therefore p.r\\: oü
Tip,a actual negation. To dishonour the
Father\'s messenger is to dishonour the
Father. Having explained the relation
of His work to the Father\'s, and having
declared that life-giving and judging are
His prerogatives, Jesus now, in vv. 24-
30, more defmitely shows how these
powers are to be exercised in the spiritual
regeneration, and in the resurrection and
final judgment of men. Vv. 24-26.
The voice of Jesus gives life eternal.
&u.t]v, dprjVi however incredible what I
nowsay mayseem.—Ver. 24. irbvXóyov
u.011 clkovwv ; it was through His word
Jesus conveyed life to the impotent man,
because that brought Him into spiritual
connectlon with the man. And it is
through His claims, His teaching, His
offers, He brings Himself into connection
with all. It is a general truth not con-
fined to the impotent man. But to
hear is not enough: Kal ttkttcvwv rif
irejulravrC p-c, belief on Him that sent
Jesus must accompany hearing. Not
simply belief on Jesus but on God. The
word of Jesus must be recognised as a
Divine message, a word with power to
fulfil it. In this case, by the very hearing
and believing, <xci {urgv alwviov. As
the impotent man had, in his believing,
physical life, so whoever believes in
Christ\'s word as God\'s message receives
the life of God into his spirit. F\'aith has
also a negative result; cis xplo-iv ovk
cpXCTai [cf. ovk èfltXóv-rcuv vpüv c\\8cïv
(It KpC<riv, quoted from Demosthenes by
Wetstein. Herodotus also uses the ex-
pression]. Literally this means "he
does not come to trial " ; but has it not
the fuller meaning "come under con-
demnation " ? Meyer says " yes ": Godet
says " no ". Meyer is right. Thisclause
is the direct negative of the former: to
come to judgment is to come under
condemnation, cf. iii. 19, aSn) Sc ioriv
t\\ Kptais, etc. a.Wa ^itrafii^nKtv Ik tov
0avdrov cis ttjv £u>tjv. The perfect shows
(1)   that the previous «?x« is an actual
present, and does not merely mean " has
in prospect" or "has a right to"; and
(2)  that the result of the transition con-
tinues. Had the impotent man not
believed and obeyed, he would have re-
mained in his living death, in now a self-
chosen and self-rixed condemnation : but
accepting the life that was in Christ\'s
command, he passed there and then from
death to life.—Ver. 25. \'Au.t|v . . . in-
troducing a confirmation of the preced-
ing statement, in the form of an an-
nouncement of one charactertstic of the
new dispensation; cpxcTai upa Kal vvv
Io-tiv, cf. iv. 3. In this already arrived
" hour " or epoch, the message of God
is uttered by the voice of Jesus, rijs
4>uvr)s tov vloü tov ©eoü and ol vck-
pol, they who have not made the transi-
tion spoken of in the preceding verse,
aKouo~ovT<n, shall hear it; Kal ol olkov-
cravTcs H^o-ovtoi, [or gijo-ovo-iv], not " and
having heard shall live," nor " and
when they hear shall live"; but "and
those who have heard [or hear] shall
live ". The insertion of the article in-
dicates that not all, but only a certain
class of the vcxpot are meant: all the
-ocr page 753-
EYArfEAION
741
*3—*7-
toG uloG toG Ocou, Kal 01 aKOu<ratTï$ j^aorrai.1 26. ücrrrep y&p ó x I. is.
irairjp ê\'xa ^toric eV éau-rw, outojs cSoiKe Kal tu ulü 5<»V ?X€t" ^ xvii> *
..                « «» r «             , . v T /             . . ,, yGen.zviil
<auTu> • 27. itai €§ouaiaf couKef au-rw koi \' Rpiatf irottic, öti uiös 35.
1 Modern editors read Jijaovo-i with J^BDL i, 22, 33.
dead hear but not all give ear (Weiss).
aKovo-ovcrtv in the former clause means
hearing with the ontward ear, aKovcravTcs
hearing vvitli faith. The question, how
can the spiritually dead hear and believe ?
is the question, how could the impotent
man rise in response to Christ\'s word ?
Perhaps psychologically inexplicable, it
is, happily, soluble in practice.—Ver. 26.
The 26th verse partly explains the
apparent impossibility.—ucnrcp yap . . .
i\\*iv iv cavTÜ. " The particles mark
the f act of the gift and not the dcgreet of
it" (Westcott). As the Father has in
Himself, and therefore at His own com-
mand, life which He can impart as He
will: soby His gift the Son has in Himself
life which He can communicate directly
to whom He will.—iv iavrip [similarly
used Mk. iv. 17, John iv. 14, etc] excludes
dependence for life on anything external
to self. From this it follows that what is
so possessed is possessed with uninter
rupted fulness, and can at will be im-
parted.—cSukc, "thetensecarries usback
beyond time," says Westcott. This is
more than doubtful; although several in-
terpreters suppose the eternal generation
of the Son is in view. That is precluded
both by the word " gave "[ which " denotat
id quod non per naturalem generationem,
sed per benevolam Patlis voluntatem est
concessum," Mt. xxviii. 18 Lk. i. 32 ;
John iii. 34, vi. 37, Lampe] and by the
context, especially by the last clause of
ver. 27. The opinions of the Fathers
and Reformers are cited in Lampe. See
further Stevens, Johan. Theol., p. 60.—
Ver. 27. Not only has the Father given
to the Son this great prerogative, but
Kal i£ou(riav . . . avfipüirov èo-Ti.
Kphriv iroitïv, like judicium faccre, and
our do judgment, is used by Demosthenes,
Xenophon, Polybius, etc, in the
sense " to judge," " to act as judge ".
This climax of authority [although xat
is omitted before Kpioav by recent editors
on good authority] is based upon the
fact öti vlos avSpüirov i<rtl. [Strangely
enough, Chrysostom ascribes this
punctuation to Paul of Samosata, and
declares it to be an inconsequence. He
himself begins ver. 28 with this clause,
and reads " marvel not at this, that He
is the Son of Man ".] The absence of
the article condemns all interpretations
which render these words " the Son of
Man " and understands that Jesus claims
the prerogative of judgment as the
Messiah. Where " the Son of Man "
means the Messiah the articles regularly
appear. Besides, direct allusion to the
Messianic functions would here be out
of place. The words must be rendered
" because He is a son of man," that is,
a man. How is this a reason for His
being Judge of men ? Various explana-
tions are given: the Judge must be
visible since the judgment is to take
place with human publicity (Luther;
Maldonatus, Witsius), because as man
the Son carries out the whole work of
redemption (Meyer, etc), because men
should be judged by the lowliest and
most loving of men (Stier), because the
Judge must share the nature of those
who are brought before Him (Westcott),
because only as man could Jesus enter
into the sphere in which the judicial
office moves or have the compassion
which a judge of men should possess
(Baut), because the judgment of
humanity is to be a homage rendered
to the holiness of God, a true act of
adoration, a worship ; and therefore the
act must go forth from the bosom of
humanity itself (Godet). But un-
doubtedly Beyschlag is right when he
says: " The eternal love condemns no
one because he is a sinner ; as such it
does not at all condemn; it leaves it to
men to judge themselves, through rejec-
tion of the Saviour who is presented to
them. The Son of Man is the judge of
the world, just because He presents the
eternal life, the kingdom of heaven to
all, and urges all to the eternal decision,
and thus urges those who continue un-
believing to a continuing self-judgment"
(Neittcst. Theol., i. 290). ByHisappear-
ing in human form as God\'s messenger,
and by His offer of life eternal, He
necessarily judges men. As His offer of
life to the impotent man tested him and
showed whether he would abide in death
or pass into life: so are all men judged
precisely by that appearance among
them in human form which stumbles
them and tempts them to think His
claims absurd, and which yet as the em-
-ocr page 754-
7 2                          KATA IQANNHN                             v.
z Ace. of      AyOpt&nou èern. 28. p.rj * 0auu,a£eTe ToGto \' Sti ëpxrrai upa, iv
vii. 9;       Y) TravTes ol èi\' T0I9 u.vm,(ieïois ÜKoucrorrai Ttjs a^uerjs auToG, 29. Kat
Jude 16.    tKTTopEÜcroi\'Ttti, ol ra ttyaöa Tron\'jcrai\'T€9, ets drauTacrii> £tt>rjs \' 01 Sc
Acts vii.                                                   . , ,
31. Com-  Ta <pau\\a TTpajapTes, ets afaaractf Kpwrewe,. 30. ou öurajiui
mon\'y ,     . , - c j \' 3 - \'S/ a> j \' \' < 1
with ini.   eyiü iroieiy air ejjtauTOu ouotv. xaous aKOuu, KOIKH • Kat tj xpiats
b Dan. xii.   IQ tu,ï) SiKata toni\' • Sti oü d £tjtÜ to Oe\'Xrjfia TO £U.OC, dXXct TO
ever. 19.      ÖtXrjixa toG TrepJmi\'TÓs (i« iraTpós-1 31 • \'Eotf £y£» (JtapTupi irepï
d vii. 18;
1 Modern editors omit irarpos in accordance with fc^ABDK.
bodied love and life of God necessarily
judges men. Therefore p.Tj 6avp.a£cTe
toSto.—Ver. 28. And another reason
for restraining surprise is Sti cpxcTm
«po, etc. It has been proposed to
render this as if Sti were explanatory of
tovto, do not wonder at this, that an
hour is coming. But (1) toüto usually,
though not invariably, refers to what
precedes; and (2) when John says " Do
not wonder that " so and so, he uses ut|
8avp.der os Sti without tovto ; and (3)
the ordinary rendering suits the passage
better : Marvel not at this [that my voice
gives life] because a time is coming when
there will result from my voice that
which if not really greater will strike you
more sensibly. The bodily resurrection
may be said to be greater than the
spiritual as its consummation, comple-
tion, and exhibition in results. Besides,
the Jews of our Lord\'s time looked upon
the resurrection as the grand demonstra-
tion of God\'s power. But here the ol iv
Tots p.vT)u.eiois shows that the surprise is
to be occasioned by the fact that even
the physically dead shall hear.—navrtt
. . . Kpïo-Eoq. That the resurrection is
alluded to is shown by the change from
ol vcxpoi of ver. 25 to ol tv Tote p,vi]p.c{ois.
Some rise to life, some to icpio-iv, which
from its opposition to £<nijv must here be
equivalent to KaTaicptciv. If it is asked
with regard to the righteous, With what
body do they come? much more may
it be asked of the condemned. The
entrance into life and into condemnation
are determined by conduct; how the
conduct is determined is not here stated.
For the expressions deiining the two
types of conduct see on chap. iii. 20, •<!.
That the present reception of life is the
assurance of resurrection is put strikingly
by Paul in 2 Cor. v. 5. The fact that
some shall rise to condemnation dis-
closes that even those who have not the
Spirit of God in them have some kind 01
continuous life which maintains them in
existence with their personal identity
intact from the time of death to the time
of resurrection. Also, that the long
period spent by some between these two
points has not been utilised for bringing
them into fellowship with Christ is
apparent. In what state they rise or to
what condition they go, we are not here
told. Beyond the fact of their condem-
nation their future is left in darkness, and
was therefore probably meant to be left
in darkness.—Ver. 30. This judgment
claimed by Jesus is, however, engaged
in, not in any spirit of self-exaltation or
human arbitrariness, nor can it err,
because it is merely as the executor of
the Father\'s will He judges.—ov Svvapai
. . . oüSe\'v. The first statement of the
verse is a return upon ver. ig, " The Son
can do nothing of Himself" ; but now it
is specially applied to the work of judg-
ment.—kcldüc, aKovu xpivu. As He said
of His giving life, that He was merely
the Agent of God, doing what He saw
the Father do : so now He speaks what
He hears from the Father. His judgment
He knows to be just, because He is con-
scious that He has no personal bias, but
seeks only to carry out the will of the
Father. In vv. 31-40 Jesus substantiates
these great claims which He has made
in the foregoing verses. He refers to the
papTvpta borne by John the Baptist, by
the works given Him by the Father, and
by the Father in Scripture.—Ver. 31.
\'Eav cyu p.apTVpü . . . a\\i)0rjs. Jesus
anticipates the objection, that these great
claims were made solely on His own
authority [iyva tovs MovSaiovf evBvp.ov-
ulvovs av-riöeïvcu, Euthym.]. The Jewish
law is given by Wetstein, " Testibus de
se ipsis non credunt," or " Homo non
est fide dignus de se ipso," and cf. Deut.
xix. 15. The same law prevailed among
the Greeks, papTvpeiv yap ol vófioi ovk
tdicriv aïiTov tavTa» (Demosth., De Cor.,
2), and among the Romans, " more
majorum comparatum est, ut in minimis
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a8-35.                            EYAITEAION                               743
IfiauToü, f\\ fiaprvpUi pou oük forir dXrjOrfS. 32. \' aXXos corlv éeriii. 18,
fiapTupüc ircpï cpou, Kal olSa Sti aXTiOrjs icriv t| papTupïa t|K
pap-rupel ircpl tpou.
33. "\'Yp.eis dirïordXKaTe irpos ,la>dv>\'r|v, Kal peuapTupnKe \' Tg f xviü. 37.
d\\t)6tca • 34. Èyw Sc oü irapa dvGpüirou tt|v pap-rupiav XapPdew, g ps.cxxiriL
dXXd xaüra Xe-yai ïva üjiets ctwÖïjtc. 35. e\'Kcïros tjv\'ó Xuxvos ó vi\'20.
Kaïóficvos Kal \'\' fyaivwv, opeis 8è rjOcXrjo-aTC dYaXXiao-flrjvai x irpès Mta.7.
1 ayaWiaerivoi in fc$AD; T.R. in BL.
rebus homines amplissimi testimonium
de sua re non dicerent" (Cicero, pro
Roscio, 36, Wetstein). Grotius says :
" Romani dicunt ncminem idoneum
testem esse in re sua ". But how can
Jesus say that if His witness stands
alone it is not true ? Chrysostom says
He speaks not absolutely but with
reference to their suspicion [irpès ttjv
ckcivuv Jiróvoiav\']. And on occasion He
can maintain that His testimony of
Himself is true, chap. viii. 13, where He
says " Though I witness of myself my
witness is true," and demands that He
be considered one of the two witnesses
required. Here the point of view is
different, and He means: Were I stand-
ing alone, unauthenticated by the
Father, my claims would not be worthy
of credit. But SXXos èo-rlv o paprup&v
wcpl cpov (on the definite predicate with
indefinite subject vide Winer, p. 136).
" It is another that beareth witness ot
me," namely, the Father [o-npaivci rèv
cv toïs ovpavot; ovra dcov Kal flaTcpa,
Cyril, Melanchthon, and the best modern
interpreters, Holtzmann, Weiss, West-
cott]. Grotius, following Chrysostom
and Euthymius, says " facillimum est ut
de Johanne sumamus, quia de eo sunt
quae proxime sequuntur ". Against this
is (1) the disclaimer of John\'s testimony,
ver. 34 ; (2) and especially the accentu-
ated opposition of vpets, ver. 33, and iyw,
ver. 34. For other reasons, see Lücke.
Of this witness Jesus says 0I80 8ti . . .
èfiou. Why this addition ? Is it an
overflow of satisfaction in the unassail-
able position this testimony gives Him ?
Rather it is the offset to the supposition
made in ver. 31, " my witness is not
ttue". [Cyril 8 interpretation is in-
exact, but suggestive ; povovov\\^ tovto
8i8d<TKuv, Sti Ocos Iv dXtjSivos, olSa,
4>-no-iv, èpavTÖv, Kexapiapcvov Sè oviScv
1 rioTTjp cpeï ircpl epov.]—Ver. 33.
Before exhibiting the Father\'s testimony
Jesus meets them on their own ground :
v\'pcïs, ye yourselves, dirc<rrdXKaTc irpos
\'luavvr|v, sent, by the deputation men-
tionedchap. i., to John; which they would
not have done had they not thought him
trustworthy (Euthymius). The perfect
is used, indicating that the resu\'t
continued; as the perfect pcpapTvprjKC
indicates that " the testimony preserves
its value notwithstanding the disappear-
ance of the witness".—tjj aXnÖeïa to
the truth, especially of the Messianic
dignity of Jesus.—Ver. 34. iyu> 8e oi
. . . but for my part I do not depend
upon a man\'s testimony. In what sense
is this to be taken ? In iii. 11 XapPdveiv
Tt|V pap-nipiav means " to credit testi-
mony," but this sense does not satisfy
the present use. Grotius says, " Hic
Xap^avu est requiro, ut infra 41, 44, ubi
in opposito membro ponitur £t)Tcïv ut
idem valens ". So too Lücke. Godet
and Westcott prefer to emphasise the
article, " the testimony," "the only real,
infallible, unexceptionable testimony,"
I do not accept from man. The sense
is: You sent to John and he testified to
the truth ; but the testimony which I for
my part accept and rely upon is not that
of a man. The testimony which con-
firms Him in the consciousness that He
is God\'s messenger is not a human but
a Divine testimony.—&XXa TavTO Xc-yu
but this I say, that is, this regarding the
truth of John\'s testimony I now mention
ïva Opeis cruOiJTc, for your sakes, not for
my own, that even on a man\'s testimony
you may be induced to believe.—Ver. 35.
ÈKttvos tjv ó Xvxvos i Kaïopcvos Kal
<|>a(vuv, " He was (suggesting that now
the Baptist was dead) the lamp that
burneth and shineth ".—o Xvxvos ; for
the dilference between Xvxvos a lamp
and Xapirds a torch, see Trench,
Synonyms, p. 154, and cf. Xauira8>}-
Spopia the Athenian torch-race. The
article " simply marks the familiar piece
of household furniture" (Westcott).
" The article simply converts the image
into a definition " (Godet). " The article
points him out as the definite light which
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744                             KATA IQANNHN                              V.
iConstr. cp. üpac Ir t<S 4>wtl auToC. $6. ly&> 8è I)(u •rijf jjiapTupiai\' |ici£u tou
\'luaWou • Ta vip «PYa & êSuKe\'1 jjloi ó iroTrjp Iva TtXeicuo-u aÜTa,
auTa Ta ?pva a «Y^ Trol<">> fiapTupïï irepl e^c-G Sti ó TraTr}p jxe
airéoTaXKe • 37. Kal ó ir£u,<|/as fie itaTrjp, aÜTO? 2 uep.apTiipr|Ke Tfcpi
j Exod. èiioG. oute 4tDi\';]i\' . auTou dxriKÓaTe iriüiroTe, oüVe J cZSoc auToG
xxvn. 17. \'
éupdxaTE. 38. Kal top \\6yov auToG ouk ?xeTe p-éVorra «V uijlIV,
*Ps. cxix.2.5n ov &iri<TTti\\ev intivos, toutw uucïs ou moreiieTe. 39. k\'Ep«u-
l Mi. iii. 9. vStc 3 Tas YPa<f>^S, Sti üp.eïs \' SoKCiTe b auTo.lt; £ur|e aldiviov ?x£"\'\'
1 SeSuKev in fr^BL r, 33.            8 (Ktivof in fr^BL. The difference here is slight.
» epavvoTe in NB* i Tr.Ti.W.H.
could have shown them the way to salva-
tion, ver. 34" (Weiss). Others find a
reference to Ps. cxxxii. 17, T|Toï(iacra
Xv^vov t£ Xpto-T^ aov. Grotius and
Lücke think the reference is to Ecclus.
xlviii. I, Kat avto-nr] \'EXias irpo<j»iTï]S £t%
irvp Kal ó Xó-yos olütoü ws Xap/iras t kuleto.
In the mediaival Latin I lymns the Baptist
is " non Lux iste, sed lucerna ". [Cicero,
pro Milone, 21, and elsewhere, calls
certain illustrious citizens "lumina,"
but with a somevvhat different signifi-
cance.] — <5 Ktuófitvos, " burning and
shining are not two different proper-
ties," Meyer; a lamp must burn if it
is to shine.—iSueïs 8l •qBeXrjcraTt ayaX-
XiacrG?]vai irpós upav Èv tcj cj>wtl avrov ;
the expression seems intended to
suggest the thoughtless and brief play
of insects in the sunshine or round
a lamp. [" Wie die Mücken im Sonnen-
scheinspielen,"Hausrathin Holtzmann.]
Like children following in a bridal pro-
cession, dancing in the torchlight: the
type of sentimental religionists revelling
in their own emotions.—Ver. 36. iyi> 8c
" But I" in contrast to the viicts of ver.
33, t\\<o i-fjv uapTvplav ucl£ü>, " have the
witness which is greater," i.e., of greater
weight as evidence than that of John.—
Ta Yap ëpya . . . airccrraXKC, " the
works which the Father cSukc [or as
modern editors read SéSwKcv] to Him "
comprise all that He was commissioned
to do, but with a more special reference
to His miracles. Lücke well says, " He
who looked at the miracles as separate
and individual displays of supernatural
power and did not view the entire mani-
festation of Christ in its solidarity, was
bound to find the miracles without signifi-
cance and the latter incomprehensible ".
The épya are cited as evidence, chaps. x.
25, 38, and xiv. 11; evidence as here to
the fact that the Father had sent Him.—
Ver. 37. But over and above the evidence
of the works Kal o ireji^as pt ira-rijp,
airos ucp.apTvpr]Kc, "And the Father
who sent me has Himself also testified".
Where and how this testimony of the
Father\'s separate from the works has
been given, is explained, vv. 38 and 40
But, first, Jesus states how it has no
been given: outc <£<üvïjv avrov . .
lupaxaTf. It is not by coming into your
midst in a visible form and speaking as
I speak that the Father has testified.
" His voice you have never heard: His
form you have never seen." It is not
by sensible sights and sounds the Father
has given His testimony. [This inter-
pretation is however ignored by most:
by Meyer, who thinks the reference is to
their insensibility to the revelation of
God in Scripture; by Westcott, who
says "the Jews by their disbelief ot
Christ failed to hear and see Him";
by Godet, who finds "a declaration 01
man\'s natural impotence to rise to the
immediate and personal knowledge of
God". Reference to the baptism is put
out of the question by iriiiroTf. The
reference to the two chief forms of
prophetic revelation (Weiss) is too re-
mote.]—Ver. 38. Kal Tèv X670V . . .
you have not heard His voice—as you
have heard mine (ver. 25)—and His word
which you have heard, and which has
been coming to you through all these
centuries, you do not admit to an abiding
and influential place within you.—tov
\\6yov avTov is God\'s revelation, which
the Jews were conscious they had re-
ceived; but though the word of God
had come to them, they did not have it
" abiding in " them ; cf. 1 John iii. 15; a
phrase which in John denotes permanent
possession and abiding influence. God\'s
message does no good until it inwardly
possesses those to vhom it comes. The
proof that the Jews had not thus received
itis: STiovdiréVrMiXev . . . "whomGod
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EYAITEAION
36—47\'
745
Kal m intlvat tltnv at (lapTUpoüo-at irepl èfiou • 40. Kal ou ÖeXeTe m 1 Pet. i.
ÈXÖeIV irpós u,e, ïva T,ur\\v ïxriTe- 41, " Aó£ay irapd dkOpuiruv ou n 1 These,
Xap.£dVu\' 42. d\\X\' ËyfUKa üp.ds, 3ti "ttji\' dydirr|f toG GeoG oök vt ij.
Êxeté «f ^outoÏs. 43. iy&i è\\y]\\uQa iv tü ó|/du.aTi toG iraTpó? pou,
Kal oü Xajxjüdi\'CTe p.6 • écu\' dXXos é\'XOy] ÈV TÜ óvóu.aTi tü loiw,
èkeÏpov XijiJieo\'Oe.1 44. irws Wvewfl* UU.EÏ; iriaTeGo-ai, Sofaf irapd
d\\XV)Xwt> Xajj.pói\'oi\'Tes, Kal tJ|k 0O$ai> ttji\' irapd toG p póVou OcoG p xvii. a. 1
»<*«                       »a~«>*                     \'         < « a * * Tim. ii.
ou £t]Teité ; 45. p.r) ookeite oti eyw KaTrjyopiicru opuf \'irpoSTOf 17. Jude
,           >             ,                              < «                             . « . « . \\ <                 35-i Coi.
TTOTEpa • HM1 O KaTÏ]yOpWr UjlUI\', M(ÜCTT)S, EIS Of UU.EL9 ï|\\TTlKaTE. viii. 6.
46. ei ydp firioTEuETE Mucrjj, EmorEueTe &v e\'u.oi • irepl ydp é\'p.oG Matx.13.
eVeIVos è*Ypat|/Ef. 47. eï SÈ toÏs ÈKEtfOU r ypdu.u.acrii\'ou irioreueTe, r 2 Tim. Mi.
. , « ./                                      »>                                                                       •}• Ebüj.
T7ws tois Euois prj paai moTEuo-ET€ ;                                                                      «i 1.
1 Xi)pt|/ccr6c in j^ABDL, adopted in modern editions.
hath sent, Him ye believe not". Had
the revelation or word of God in law
and prophets possessed them, they would
inevitably have recognised Jesus as from
the same source, and as the consumma-
tion of the message, the fulfilment of the
promise. Not that the Jews held their
Scriptures in no esteem, no, (ver. 3g),
ÊpcvvaTc tos ypa<f>as; the indicative is
to be preferred, " Ye search the Scrip-
tures "; the reason being Sti vpet? Sokcitc
cv avTais Êwtjv aiuviov e\\eiv, " because
you suppose that in thcm you have life
eternal"—already it is hinted, by the
emphatic vuetc, implicitly opposed to a
contrasted iyii, and by the emphatic ev
oirats suggesting another source, that
eternal life was not to be had in the
Scriptures, but in something else. But
it is of me these Scriptures themselves
into which you search testify. Kal «Kitvai
. . . cuov, " They testify that in me
is life eternal; and yet you will not come
to me that you may have life."—Ver. 40.
Kal ov . . . (\\i]rt. The true function of
Scripture is expressed in the words,
• xilvai clcriv al papTvpovo-ai irepl cp.ov :
they do not give life, as the Jews thought;
they lead to the life-giver. God speaks
in Scripture with a definite purpose in
view, to testify to Christ; tl Scripture
does that, it does all. But to set it on a
level with Christ is to do both it, Him,
and ourselves grave injustice.
This closes the description of the three-
fold witness to Christ, and in w. 41-47,
He exposes the source of their unbelief.
This exposure is introduced by a dis-
claimer on His part of any chagrin
at the want of homage and acceptance
He received.—Ver. 41. Aogav irapa
avSpuiruv ov XapPavu, not " glory from
men I am not receiving," not quite
" glory from men I do not seek," but
rather, that which is in my judgment
glory, I do not receive from men: not
what men yield me is my glory.
Ambition is not my motive in making
these claims.—Ver. 42. óXX\' cyvuKa . . .
but I know you, etc.; that is, I know
why you do not receive me; the reason
is that you have not the love of God
in yourselves, and therefore cannot ap-
preciate or understand one who acts in
concert with God ; if therefore they did
offer Him homage, it could not be God
in Him they vvorshipped (Holtzmann).
[The motive of Jesus in making His
claims is a subject inviting inquiry and
full of signilicance.] —Ver. 43. tyw
èXrjXvOci . . . It is just because I have
come in the Father\'s name that you do
not receive me. Not really loving God,
they could not appreciate and accept
Jesus who came in God\'s name, that is,
who truly represented God. But 4 ar
SXXos «X8n . . . Xijij/eo-Be, " if another
come in his own name," and therefore
seeking only such glory as the Jews
could give, him ye will receive; <ƒ. Matt.
xxiv. 5, 23, 24. " He did not say, \' If I
had come in my own name,\' because the
thing was so inconceivable." Mason,
Conclitions o/our Lord\'s Life, etc.,p. 90.
Possibly Jesus had here in view Anti-
christ (see Bousset\'s Antichrist, 133); but
neither Bar Cochba nor any other definite
Pseudo-Christ. Schudt mentions sixty-
four.—Ver. 44. The Jewish inability to
believe arose from their earthly ambition :
irüs Svvao-6c . . . ov JijTcn-e. The root
of their unbelief was their earthly idea of
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746 KATA IQANNHN                              VL
«Deut.xxx. VI. I. META TdÖTa &irf)X9ei\' 6 \'irpoOs *iriptw rfjs 6oX<£a,err)S ttjs
Pe\'ra and ToXiVaias tt)s Ti0epid8os •    2. Kal r)KoXou6ci aÖTw S^Xos ttoXÜs,
Sophodes\' on lupwv1 auToü2 t& cttjjkÏoi a ciroi» b cm rutv do-öefouirui\'.
kHereonly. 3- dfviXöc 8c cis to öpos ó \'irjcroGs, Kal CK6Ï tKa6t)TO firra TUT
1  cupuv in XTA Chrys.; eBewpovv in BDL.
2  avrov omitted in fc^ABD it. vuig. syr.
glory, what they could win orbestow. This        Chapteb VI. jfesus miraculously
incapacitated tliem from seeing the glory   furnishes a meal for 5000 men with
of Christ, which was divine and heavenly,    womcn and children. and thus manifest!
which men could not give or remove.    Himself as the Brcail from heavtn. This
The glory irapa aXXyjXuv is contrasted    provokes the crisis in Oalilee.—Vv. 1-13.
with that irapa toü uóvav Otov i\'rorn the     The miracle narrated.—Ver. 1. ucto.
only God, the only source, arbiter, and    ravTa, John\'s indefinite note of time,
dispenser of praise. Seeking credit as    Tlie interval between chap. v. and chap.
religious men from one another, they    vi. depends on the feast alluded to, y. 1.
necessarily habituated themselves to cur-     If it was Purim, only a month had
rent ideas, and blotted out Divine glory    elapsed ; if it was Passover, a year. In
from their mind.—Ver. 45. u-fj Sokcïtc    any case Jesus had left Jerusalem, the
. . . These words bear in them the mark    reason being that the Jews sought to
oftruth. They s;iring from Jesus\'own    slay Him (vii. 1).—a-n"ij\\8ev ó \'I170-0C5,
consciousness of His intimacy with the    " Jesus departed," but whence ?
Father. To suppose that the Jews feared    Evidently from Capernaum and the
He would accuse them, is to suppose    neighbourhood; cf. Mt. xiv. 13, Mk. vi.
that they believed Him to have influence    30, Lk. ix. 10.—ire\'pav . . . TiPepiaSos,
with God. Chiefly in view is the fact    " to the other side of the Sea of Galilee,
that Moses will accuse them. They    of Tiberias". In xxi. 1 it is called
thought they were defending Moses\' law    simply rijs Ti(3tpia8os. The second
in accusing Christ for Sabbath-breaking:    title may here be a gloss, either by the
but, on the contrary, they were them-    evangelist himself or by a later hand, to
selves open to the accusation of Moses;    distinguish the lake from Merom, or
llf tv <l|uti ^XtriKaTc, in Vulgute "Moy-    possibly because the latter name wal
ses in quo vos speratis ".—Ver. 46. They    more familiar to some of John\'s readers
will be accused by Moses because their    than the former. [Pausanias, v. 7, 3, calls
unbelief in Christ convicts them of un-    it \\i|i.vt) TiPepis.] Grotius, foliowed by
belief in Moses, cl yap . . . Ipot. Had    Meyer, says: " Proprius denotat lacus
they believed the revelation made by    partem quae ab adsito oppido, ut fieri
Moses and understood it, they would    solet, nomen habet proprium". Con-
necessarily have believed in Christ.     sequently he thinks of Jesus as crossing
" Disbelief in me is disbelief in him, in    the Jordan below the lake. This is
the record of the promises to the patri-    groundless. The town Tiberias was
archs, in the types of the deliverance    only built by Herod about the year 20
from Egypt, in the symbolic institutions    a.d. (Smith\'s Hist. Geog., 448). The
of the Law, in the promise of a prophet    exact locality where the following scène
like to himself; for it was of me (the    is laid seems to have been at the north-
order is emphatic) he wrote," Westcott.    east corner of the lake, not far from
—Ver. 47. The converse is true, and    Bethsaida Julias.—Kal 4jko\\ov8ci . . .
true with an a fortiori conveyed by the    öo-Bcvouvtwv. "A great crowd foliowed
contrast between ypafjiuao-iv and pi^uaci.     Him," out of Galilee into Gaulanitis, the
If the writings you have had before you    reason being Sti iwpuv [plural although
for your study all your life, and which    ^Ko\\oii0ei is singular], " because they had
you have heard read in the Synagogues    seen the miracles which He was doing
Sabbathafter Sabbath, have not produced    [imperfect of continuous action] on the
faith in you, and enabled you to see God    sick ".—iiri with genitive denotes the
and appreciate His glory, how shall ye    object towards which action is directed,
believe the once heard words of one    cir\' oïkov, homewards, etc. Meyer, Weiss
whose coming was prepared for, and His    (and Holtzmann) take it as meaning
identification made easy by all that    " among".—ó,vtjX6c Si cis to ópos <J
Moses wrote ?                                                    \'l-no-ovs, " and Jesus went up," from the
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EYAITEAION
I-*.
747
\\ia(h)rüv aÜTOu. 4. fjy Sè iyyus \' TO iracr^a i\\ ioprr) tüv \'louSaiuK. c li. 13.
5. d èrrdpas ouf 6 *It)<tous tous ó<J!8aXp.ous, Kal Ocacau.cvos 3ti itoXus d xvii. 1.
óxXos * cpx<Tai irpos auToe, Xt\'yei irpos tov «friXiinroe, "\' flóötf 10.
dyopdcrop.ei\'\' dp-rous, ivo. «fKtyuaif outoi;" 6. ToGto Sè ëXeye i. 40.
ireipd£wi\' aüróV • aüros yop flBci Ti cp.eXXc iroieïi\'. 7. direnpiöi] Hl \'njk.
aurü ♦iXiinros, " Aioucoiriui/ Srjf cipiwe dproi ouk dpKOÜViv aÜTois,
Iva Ikckjtos aÖTUi\'2 \' Ppaxu Tl Xdpr]." 8. Aeyei aÜTw «Is «k TÜk\' ziv.99.
1 ayopao-ojitv feebly authenticated ; oyopacru|i«v in fr^ABDEFG, etc.
* ^ABL 33 omit avrwv.
level of the Jordan and the lake, to the
higher ground on the hill ; «al ïxtl
. . . airov, " and there sat down with
His disciples," having apparently left
the crowd behind, for the sitting down
with the disciples indicated that rest
and peace were expected.—Ver. 4. But
another crowd was to be accounted for,
as ver. 4 intimates, tjv Si iyyt/s . . .
\'lovSaiuv, " now the Passover, the
Jewish feast, was at hand". [Grotius
says: " Hoc ideo interjicit, ut intelligatur
tempus fuisse opportunum ad eliciendam
multitudinem, et quo melius cohaereat
quod de herba sequitur". Godet\'s
account of the insertion of this clause,
that it was meant to show that the near-
ness of the Passover suggested to Jesus
the idea "we will keep a Passover here,"
is plainly out of the question.]—éirdpa?
ovv . . . Jesus therrfort (or better,
" accordingly " ; ouv connects what He
saw with the foregoing statement).—Ver.
5. iroXvs óxXos cpx<Tcii, not the same
crowd as was mentioned in ver. 2, else
the article would have been inserted, but
a Passover caravan coming from some
other direction, and probably guided to
Jesus\' retirement by some of those who
had foliowed in the first crowd. Seeing
the crowd approaching, He initiates the
idea of givingthem ameal. Thesynoptic
account is different.—Xéyei irpès tov
♦ïXiirirov. Why to Philip ? The
question was put to Philip not because
he happened at the moment to be nearest
to Jesus (Alford); nor, as Bengel
suggests, because he had charge of the
commissariat, "fortasse Philippus rem
alimentariam curabat inter discipulos " ;
nor "because he knew the country
best "; nor only, as Euthymius says, ivo
ttjv airopiav ófioXayTJo-af, aKpi^ccrTcpof
KaTQ|id8T) tov pitXXovTos ytveVSai
6aO|xaTo? to |xcyt8o; ; but Cyril is right
who finds the explanation in the character
Of Philip and in the word ircipaCuv of
ver. 6 [yupvaijuv cis irforiv rbv p.o0i^Tiiv].
Philip was apparently a matter-of-fact
person (xiv. 8), a quick reckoner and
good man of business, and therefore
peihaps more ready to rely on his own
shrewd calculations than on unseen
resources. This weakness Jesus gives
him an opportunity of conquering, by
putting the question irdBtv ayopdo~u|ur
apTovs j " Whence are we to buy
bread ? " [lit. loaves]. irc50€v may either
mean "from what village," or "from
what pecuniary resources ". Cf. ir<58«v
yop «otoi piord ; Soph., Philoct., 1159.
—Ver. 7. Philip swiftly calculating
declares it impossible to provide bread
for so vast a multitude, Aiokoo-iuv . . .
XóPt). " Two hundred denarii worth oi
loaves are not enough for them that each
should receive a little." " Denarius "
means containing ten; and originally
the denarius contained ten asses. The
as was originally an ingot of copper,
cus, weighing one lb.; but long before
imperial times it had been reduced to
one ounce, and the denarius was reckcned
as equal to sixteen asses or four sesterces,
and taking the Roman gold piece like
our sovereign as the Standard, the
denarius was equivalent to about g^d.,
which at that time was the ordinary
wage of a working man; sufficiënt
therefore to support a family for a day.
If half was spent in food, then, reckoning
the family at five persons, one denarius
would feed ten persons, and 200 would
provide a day\'s rations for 2000 ; but as
Philip\'s calculation is on the basis not ot
food for a whole day, but only for one
meagre meal, a short ration (ppoxv ti),
it is approximately accurate. There were
between five and ten thousand mouths.
See Expositor, Jan., 1890.—Ver. 8. With
the same matter-of-factness as Philip
«ts . . . rWTpou, " one of His disciples,
Andrew, the brother of Simon Peter," a
description apparently inserted in forget
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748                               KATA IQANNHN                                VL
fia0T)TÓJc auToC, \'ArSpéas 6 d8eXcj>os Zipuyo? flerpou, 9. ""Eoti
iv. 43. 1 h 1rai8dpioi\' IV (ü8(, 8 «xcl 1Te\',"\'\'E apTOus KpiÖiV ous Kal 8u\'o o\\Jmpi.a •
7. fob. dXXd toCto ti t\'oTii\' e-ïs TotrouTOus;" 10. Etire 8è 6 \'Itjo-oOs,
i Tob.Ü. 1. " rioir)o-aTe tous dvBptiirous avaweoriti»." t(¥ 8è x°PT°s woXus !•>
xii. 15. tw T(5irctf. dveTTecrov \' ouc 01 aVSpc; tok dpi6u,OK &ati2 ircKTaKi<r-
\' xxvL 27. \' X^101, II- ^aPs M tous apTOus o \'irjcroüs, Kal J eüxaPl0T»1<TaS
6, etc. Si^Sukc toÏs u,a0r)Taïs> ol 8è paönmi8 tois dya.Keip.eVois * ójioius
1 avcireo-av in all good MSS.                 2 uo-» in ATA Cyr.; ut in fc^BDL.
* T.R. in fr$cD, but tois p.a6TjTais, 01 Se paSrjTai omitted in fc$*ABL 1,33.
words apparently were added from the Synoptical Gospels.
The
given for two reasons: (1) that there
might be no unseemly crowding round
Him and crushing out of the weaker ;
and (2) that they might understand they
were to have a full meal, not a mere bite
they could take in their hand in passing.
Obedience to this request tested the faith
of the crowd. They trusted Jesus.—
ifv Sè x°PT°s woXvs iv rif Tdiru, " now
there was much grass in the place," con-
trasting with the corn-lands and olive-
yards of the opposite shore, where the
large crowd could not easily have found
a place to lie down. Mark rather brings
out the contrast between the colours of
the dresses and the green grass (vi. 39):
ciréValev avTois dvafcXlvai iravras avp..
iróVia o-vp.iróo~ia lirl tw xXiupw \\6pTtf.
Kal avcirco-av irpaarial irpacriaï, like beds
of flowers.—dvcirco~ov [better dv^ircaav]
ovv ot óVSpcs . . . the men reclined, not
counting women and children (x«>pl«
yvvaiKÜv Kal iraiSiuv, Mt. xiv. 21), in
number about five thousand; the women,
though not specified, would take their
places with the men. Some of the chil.
dien might steal up to Jesus to receive
from His own hand.—Ver. 11. Facing
the vast and hungry crowd Jesus took up
and gave thanks for the slender provision,
«XapE Sè [better tXap«v ovv] tovs apTovs,
the loaves already mentioned, Kal cvxa-
pioTTJo-as [Phrynichus says cvxapiorcïv
ovScls tüiv SoKipcdV ciircv, dXXa \\cipLV
«IStVai; and Rutherford says Polybius
is the first writer who uses the word in
the sense of " give thanks "]. Pagans,
by libation, or by throwing a handful on
the household altar, gave thanks before
a meal; Jews pronounced a blessing,
a\'/iacj-fiós or cüXovia. (Luke xxiv. 30,
Mt. xiv. ig, and especially 1 Tim. iv. 4.
See also Grotius\' note on Mt. xxvi. 27.)
Ilaving given thanks Jesus SilSuKf . . .
toïs dvaKciuïvois. The words added
from the Synopt\'sts give a tulier account
fiitness that it has already been given, i.
41, supplementing Philip\'s judgment, cf.
xii. 22, Xéyci ovtu, " says to Him " [the
dative still holds its place after \\tyti, and
has not quite given way, as in modern
Greek, to irpds vith accusative, cf.
ver. 5]. "Eo"Ti iraiSapiov fv uSc.
" There ishere one little boy." [tv is re-
jected by modern editors. May it not
have been rejected because unnecessary ?
At the same time it must be borne in mind
that although in Mt. (viii. ig and xxvi.
6g) els is used as an indefinite article—
as in German, French, etc.—it is not so
used in John. The Vulgate has " est
puer unus hic". Meyer thinks it is
inserted to bring out the meagreness of
the resources, " but one small boy ".]—
Ver. 9. S êx«i • • • o\\j/opta. The
Synoptic account speaks of these pro-
visions as already belonging to the
di-ciples.—KpiOivovs, the cheapest kind
of bread; see Ezek. xiii. ig, and the
extraordinary profusion of illustrations
in Wetstein, among which occurs one
from the Talmud : " Jochanan dixit, hor-
deum factum est pulchrum. Dixerunt
ei: r.uncia equis et asinis " ; and from
Livy, " Cohortibus, quae signa amiserant,
hordeum dari jussit ".—Kal 8uo oi|;dpia,
in Mt. xiv. 17, \'ixflvas, see also John xxi.
10.—ó apiov is whatever is eaten with
bread as seasoning or "kitchen," hence,
pre-eminently, fish. So Athenaeus, cited
by Wetstein. In Numbers xi. 22 we
have to 8i|/os ttjs 6aXao-o-r]s.—dXXa
TaÜTo ti ioriK els too-ovtous ; exhibiting
the helplessness of the disciples and in-
adequacy of the means, as the background
on which the greatness of the miracle
may be seen.—Ver. 10. The moral
gvound for the miracle being thus pre-
pared Jesus at once says, iroi^o-o/re tovs
«v0puirovs Avaireo-etv. [For the form of
speech cf. Soph., Philoct., g25, kXvciv
. . . a« . . . iroifi. ] This ordei was
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EYAfTEAION
749
9—>7«
nat cV tuk ityapiw Saof ^OcXof. 12. <is Sè lwe-n\\r\\cr8i](rav, \\iyti
T019 u.a0ï]Ta~5 outoO, " ZuyayayeTC Td ircpio-o-cuo-aira k KXdcru.aTa,
im (xi^ ti diróXrjTai." 13. lufrjyayor oue, Kal iyéfiiaav SuScKa
Kotpïvous KXatr/j.aTwf Ik tÜv WcVt« \' dpTwe tük KpiOiVaip, a m èirepio--
acuac toIs PePpwxóo-ii». 14. o\'t oiïv óVOpuiroi ISóWts 8 £iroir)o-e
CTTjfieloi\' 6 \'Itjo-oüs,1 «Xeyoi\', "*Oti outos lo-Tif dXnflcSs 6 irpotp^Trjs ó
lpxóp.ei\'09 «Es toi\' KÓo-pof." 15. \'irjaoGs oue yeous oti n p.IXXoucrti\'
epXcadai Kal "dpira^eii/ auTor, "ea Tronjcrwa-ii\' afrol» (3acriXt\'a,
11 Of<xwpi|0*« irdXtf etg to opos 0.ÜT09 fióVos.
16. Qsoc<>d\\jna iyivtro, KaTefSrjo-ai\' ol p.a9>]Tai auroC iitl ttjk
OdXaacrai\', 17. Kal è/jijSufTes eïs to" TrXolov, rjpxoeTO irlpae rfjs 9aXaV-
ot)ï cïs Kaïrepfaouu.. Kal aKOTia -»j8rj èyeyóVei, Kal ouk 8 è\\r)\\u8£i
k Ezek. xüi
>9-
1 2 Kingsiv.
m Tob. iv.
n i. 40, etc.
o Acts viii.
3?-
p E.xod. ii.
15. Hos.
xii. 12.
Mk.vi 46.
q Only in
Gospp. in
N.T.
Judith
xiii. 1.
1 o Itjo-ous omitted in fc^BD.                     2 to omitted in fr^BL 33.
\' ovirw in modern editions as in fc^BDI. 33.
baskets with nothing to carry Sn them
does not appear.
Vv. 14-25. The immediate impression
made by the miracle and the consequent
movements of Jesus and the croud.—
Ver. 14. The conclusion drawn from
the miracle by those who had witnessed
it, was that this was " the beginning of
that reign of earthly abundance, which
the propliets were thought to have foie-
told". See Lightfoot, Hor. Heb., 552.
This at once ibund expression in the
words ovtÓs toriv . . . köVuok. " This
is indeed," or "of a truth," as if the
subject had been previously debated by
them, or as if some had told them He
was " the prophet who should come into
the world," o 2pxó|ievo«, used of the
Messiah by the Baptist (Matt. xi. 3)
without further specification; but John
adds his favourite expression ils töv
KóVpov. That the people meant the
Messiah (cf. Deut. xviii. 14-rc,) is shown
by the action they were prepared to take.
—Ver. 15. For Jesus perceived that they
were on the point of coming and carrying
Him off to make Him king. ó.pird(civ,
to snatch suddenly and forcibly (derived
from the swoop of the falcon, the apin);
hence, the Harpies). This scène throws
light on the use of apird£ovcriv in Matt.
xi. 12. Their purpose was to make Him
king. Their own numbers and their
knowledge of the general discontent
would encourage them. But Jesus óvf-
Xupt|0-c irdXiv cU to Spos avTos póVos,
" withdrew again (cf. ver. 3) to the
mountain," from which He may have
come down some distance to meet the
of what actually happened. But curiosity
as to the precise stage at which the
multiplication occurred, or whether it
could distinctly be seen, is not satisfied.
They all received Scrov TJ8e.\\of, not the
Ppax» ti of Philip; and even this did
not exhaust the supply; for (ver. 12) is
Si tv€ir\\iio-9T|o-av, when no one could eat
any more, there were seen to be KXao-para
irepicrcreiJcravTa, pieces broken off but not
used. These Jesus directs the disciples
to gather Ivo |iij ti itróXtiTai, " that
nothing be lost ". The Father\'s bounty
must not be wasted. Innnite resource
does not justify waste. Euthymius
ingeniously supposes the order to have
been given ivo. pt| Só|tj qSavTao-ïa tis to
Y«v(5ptvov; but of cotirse those who had
eaten already knew that the provision
was substantial and real.—Ver. 13.
Zwijyayov oSv . . . PcPpuxóViv, the
superabundance, the broken pieces of
the five loaves which were in excess of
the requirements, a «irepicre-eiio-c, filled
SuScKa Kodnvovs, that is to say, far
exceeded the original five loaves.—
KÓéivos [French, Coffin, petit panier
d\'osier; cf. our "corfin" and "coffer"],
a large wicker basket or hamper used in
many countries by gardeners for carrying
fruit, vegetables, manure, soil; and iden-
tified with the Jew by juvenal (iii. 14),
"Judaeis quorum cophinus foenumque
supellex ". (See further Mayor\'s note on
the line, and Sat., vi. 541.) This gives
colour to the idea that each of the
apostles may have carried such a basket,
which would account lor the twelve.
But why they should have had the
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750                            KATA IQANNHN                              Vl
irpos oütous 6 \'l-no-oüs, 18. rj re 0<£Xacrora ivifwu fuy£Ko» irvEovTOS
t Cp. Jon. i.r SiT]Y6i\'f>£T0. 19. " At)XaK(5T£s ouv <is oraStous elKoo-iir^rre f[
1 lik. vi. 48. TpidKorra \'OeupoGai tov \'iTio-oSe TrcpiiraToGcTa " êirl tAs 0aXdo-o-ris>
Lk. viii.                                      \'              ,                                 \'                                           \'
29. Jas. Kat T èyyus ToO irXoiou yivofxtyav koi w Ê<|>oP^0ï]o-at\'. 20. 6 oe
t Mk. vi. 49. Xeyei auToIs, " \'Eycó et|JLi • u,rj <j>oj3Eto-0E." 21. "HOeXov o8i< XaP«ïi\'
ujobix. 8. » » » » v «              ^»^w           ^\\«              #                 *
v With gen. auToy ei$ to ttXoiov, Kal euöcws to ttXoiov iyivero «iri n]S vtjs eis
iii. 23; xi. - , .
18; cp. iv. T|v \\nrt\\yov.
wllk. xxiv. 22. Trj È\'iraupioi\' 6 SxXos é 4o~nr)Ki>s irÉpav "rijs 0aXdWns, 182)1\'*
on irXoidpioi\' SXXo oÜK t)v ^kei ei jat) Iv èkeIVo eIs ê è^e\'(3r]aai\' 01
|xa0T)Tai aÓTofl,2 Kal 5ti ou owEicrfjXOe rots iiaÖrjTais aÖTOÜ ó \'lr|o-ous
» eiSov read by T.Tr.W.H.R. as in ABL vet. Lat, etc.
* The clause ckelvo . . . ovtov is deleted by modern editors with fe^cABL.
crowd. Now He detached Himself even
from His disciples. [(ir) irope\'xuv f.T)Sè
tovtois öi{>op)j,T)V, Origen.] The Syn-
optic account is supplementary. The
disciples remained behind with fragments
of the crowd, but, when it became late,
they went down to the sea, and having
got on board a (not "the") boat, they
were coming across to Capernaum [Mark
says Jesus told them to go to Bethsaida,
but that is quite consistent, as they may
have meant to land at the one place and
walk to the other] on the other side, and
it had already become dark, and Jesus
had not, or " not yet," come to them, and
the sea was rising owing to a strong
wind blowing.—Ver. 19. IXTiXaKóVcs
ovv ws crraSiovs clKociirevTC ^ TpiaKoVTa.
The Vulgate renders"cum remigassent
ergo," and modern Greek cKuirT]XaTir]o-av,
rightly; see Aristoph., Frogs, 195; and
other passages in Elsner. The stadium
was about 194 (Rich gives 202) yards,
so that nine rather than eight would go
to a mile. The disciples had rowed
about three miles. [The best discussion
of the direction they were taking is in
the Rob Roy on the Jordan, p. 374.]
dcupovcri tok \'Itjo-ovv TTEpiiraTOvvTa êirl
T7js 6a\\do-o-T)? " they see Jesus walking
on the sea ". It has been suggested that
this may only mean that Jesus was walk-
ing " by " the sea, eirv being used in this
sense in xxi. I. But that itri can mean
" on " the sea is of course not questioned
(see Lucian\'s Vera Historia, where this
incident is burlesqued; also Job ix. 8,
where, to signalise the power of God,
He is spoken of as 6 ircpiiraTÜv <ïis eir\'
cSd<f>ovs cirl 6aXdo-o-T|s). Besides, why
should the disciples have been afraid had
they merely seen Jesus walking on the
shote? They manifested their fear in
some way, and He says to them, \'Ey«J
clp,i, I am He, or It is I.—Ver. 20. Hear-
ing this, ij8eXov ovv XaP«tv ovtov cl; to
irXotov, by which Lücke, Holtzmann,
Weiss, Thayer, and others suppose it is
meant, that they merely wished to take
Him into the boat, but did not actually do
so. The imperfect tense favours this
sense ; and so do the expressions rjfleXov
iridvai aÜTÓv, vii. 44 ; and t)9«\\ov avrbv
épuT^v, xvi. 19 j whereas two of the
passages cited against this meaning by
Alford are in the aorist, a tense which
denotes accomplished purpose. On the
other hand, the imperfect may here be
used to express a continuous state of
feeling, and accordingly the A.V., follow-
ing the Geneva Bible, against Wiclif and
Tindale, rendered " they willingly re-
ceived Him ". So Grotius " non quod
non receperint, sed quod cupide ad-
modum ". So, too, Sanday: " The stress
is really on the willingness of the dis-
ciples, \' Before they shrank back through
fear, but now they were glad to receive
Him \' ". And this seems right. The
R.V. has " they were willing therefore to
receive Him into the boat". The xai
with which the next clause is introduced
is slightly against the supposition that
Jesus was not actually taken into the
boat (but see Weiss in loc.); and the
Synoptic account represents Jesus as
getting into the boat with Peter. The
immediate arrival at the shore was evi-
dently a surprise to those on board.
Sanday thinks that the Apostle was so
occupied with his devout conclusions that
he did not notice the motion of the boat.
Vv. 22, 23, and 24 form one
sentence, in which John describes the
observations made by the crowd the
following morning and their consequent
-ocr page 763-
EYAITEAION
75»
18—26.
ets to irXotdpiov, dXXa poVoi ot |ia9t]Tal aÜToG dirfjXUot\', 23. a\\Xa
81 x rjXöe irXoiapia «V TiPepidoos eyyus Tofl tÓttou ottou tijjayoi\' TOK
apTov, eüxapiorr]o-avTOS T0"\' Kupiou • 24. St« ouv et8ev ó o^Xos Sti
\'incroCs oük " êcTU» èkcI oü8è ol u,aör|Tal aÜToü, tre\'pTprai\' Kal aü rol x L 40, «te.
els to irXoia, Kal tJXÖov els KaTrepvaoujx, JnToüires tov \'itiaoOc.
25. Kal eópóvTes 00X01» irepav tt]s 6aXao-<rr)s, ciirov aürü, " \'Pa0|31,
irÓT€ uSe y y^yoi-as ; " 26. \'AireKpiSi^ oütoïs ó \'Irjo-oüs Kol «iirtr, y Lk. x. 32.
"\'Ajatjv dp.r|v Xt\'yw üuie, \' (ijTCÏTe\' pc, oüx Sti «ISeTe arjaeïa, dXX\'sir.48.
1 8c omitted in BL 33.
action. The observations they made are
described under iS<uv, which never finds
its verb, but is resumed in 8t« ovv elScv
of ver. 24; and their consequent action
is described in the main verbs of the
sentence tvepTjo-ov (ver. 24) Kal $X8ov.
With the unconscious but accurate ob-
servation of a fishing population in such
matters, the crowd had noticed that there
was only one boat lying on the beach at
that point, and further that the disciples
had gone away in it and had not taken
Jesus with them. But in the morning,
having presumably passed the night in
the open air, and having gathered at the
lake-side below the scène of the miracle,
they found that neither Jesus nor His
disciples were there. Apparently they
expected that the disciples would have
returned for Jesus, and that they might
find both Him and them on the shore.
Disappointed in this expectation, and
concluding that Jesus had returned by
land as He had come, or had left in one
of the Tiberias boats, they themselves
entered the boats from Tiberias, which
had been driven ashore by the gale of
the previous night, and crossed to Caper-
naum. This account of the movements
and motives of the crowd seems to give
each expression its proper force. The
fact parenthetically introduced, ver. 23,
that boats from Tiberias had put in
on the east shore, is an incidental con-
firmation of the truth that a gale had
been blowing the night before. What
portion of the belated crowd went back
to Capernaum in these Tiberias boats
we do not know.—evpóvres avrov irepav
Tijs 8aXó(r<rT)s, having found Him on the
other side of the lake, that is, on the
Capernaum side, klirov . . . y4yova$,
" they said to Him, Rabbi, when camest
thou hither ? " " Quaestio de tempore
includitquaestionem de modo" (Bengel).
For this use of yéyovas cf. ver. 10 ; and
Cebes, Tabula,irpos TÖvlaTpovyivducvos,
and Lucian, Asinus, Jir«l Si irXi)<r(ov ttjs
irdXcus €vtYÓvetp.«v (Kypke). They came
seeking Him, but were surprised to find
Him. To their question Jesus makes no
direct reply. He does not teil them of
His walking on the water.
In w. 26-65 we have the conversation
arising out of the miracle. The first break
in it is at ver. 41. From ver. 26-40 Jesus
explains that He is the Bread of Life.__
Ver. 26. \'Ajitjv . . . cxopTao-flijTt. In this
pursuing crowd Jesus sees no evidence of
faith or spiritual hunger, but only of carnal-
ity and misunderstanding. Ye follow me
ovx Sti eïSrrc o-i]ucia, " not because you
saw signs," not because in the feeding
of the 5000 and other miracles you saw
the Kingdom of God and glimpses of a
spiritual world, d\\X\' Sti c^dycTe ix rav
dpTwv xal £xopTao-8nT€, Dut because you
received a physical satisfaction. This
gave the measure of their Messianic
expectation. He was the true Messiah
who could maintain them in life without
toil. Sense clamours and spirit has no
hunger.—\\opraXtiv, from x°pT0s, means
" to give lodder to animals," and was
used of men only " as a depreciatory
term". In later Greek it is used freely
of satisfying men ; see Kennedy\'s Sources
of N.T. Greek, p. 80; Lightfoot on Phil.
iv. 12.—Ver. 27. ipydjtcröe . . . ijtïv
Scicrei. " Work not for the meat which
perisheth." 4pyd£op.ai means " I earn
by working," " I acquire," see passages
cited by Thayer in voc. The food which
He had given them the evening before
He called fjpwo-iv diroXXvptVnv: they
were already hungry again, and had
toiled alter Him for miles to get another
meal. Rather must they seek ty|v
ppüariv . . . aluviov, the food which
abides els £ut)v aluviov, that is, which is
not consumed in the eating but rather
grows as it is enjoyed. Cf. iv. r4. This
fyou ó vlos tov dv9puirov vuïv 8wo*ci.
He does not call Himself " the Prophet,"
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KATA IQANNHN
VI.
7P
iHtr.J; Sn ify&ytTf in tuc apruv Kal * ixQprtfvtqrc. tf. * lpy&Lta6€ (iJ|
J«s. li. 16. ri]v fipüiuiv Tr|f diroXXup.t\'i\'rjl\', dXXa tth> Pptöcuv tt)»» p.eVouo-ai\' tig
«i.           5WV alojviov, r\\v ó u\'109 toG dydpuirou óu-n" Suaet • toCtok yap ó
only; cp. iraT^jp * èo-cppdYitref 4 0e<Ss-" 28. Elirof ouc irpès aörbv, "Ti
Wetstein                 1 « a , <, , a       \\ *            «         «»             1,         \'o
on Mt. ttoioujaïi\', ica <-pyal,iou.e9a t& epya tou 0eou; 29. AireKpiür)
• iil. 33. o Irjcroiis Kaï eiirev aöTois, Toutó eori to epYOi\' tou ©tou, ifo
ixxvi. 39. irioTïuo->]Te 2 «is ÓV dirétrrciXei\' ckcikos." 30. Etirov ouV aü-rü, " Ti
dNum.viii. .          ~ %                 > w              *            f        r                \'> s<r^
,i.           ouk ttoleis cru ctt]p.etoi\', if a ibup.ïi\' Kal marcuo-up.o\' o~oi; Tl tpya^r);
e\'i3.34Bur-3l- ol iraWpes rjp.wi\' to \' p.dera ë^ayoi\' eV ttj èpiiu.u), KaOcós «Vti
amf\' r.| Y6YP0rtrl^l\'0,\'>\'"APT0\'\' ^K T0" ouPai\'0" ë8oiK««\' aÜToïs (po/veii\'." 32,
f Exod. xvi. Eïirei\' ouV aÜTOÏs ó \'lujcroOs, " \'Ap-Tp» dp.rp\' Xéyfci 6p.ll\', Oü Mucttjs
j* Heb\' oc\'SuKef3 ójuk tok apTOv ük tou oüpafoG • dXX\' 6 iraTijp p.ou oiSuaii\'
gPs.lxxviii.
24.
1  Toiup.cv in all modern editions as in ^ABL.
2  T.Tr.W.H.R. read irto-TevriTc following ^ABL i, 33.
3  «SuKfV in BDL ; 8t8. in ^AT.
as they had called Him yesterday,
because this would have excited false
expectations; but in calling Himself the
Son of Man He supgests His sympathy
with all human wants and at the same
time indicates to the initiated that He
claims the Messiahship. The guarantee
is given in the vvords toütov yap . . .
6 »«ós, " For Him hath the Father, God,
sealed ". By giving the Son the miracle
of the previous day and other signs to do,
the Father has sealed or authenticated
Him as the Giver of that which nourishes
life everlasting. [F\'or the idea, approved
by Delitzsch, that the seal refers to the
stamping of loaves with the name of the
maker, see O. T. Student, Sept., 1883,
and Expositor, 1885. Elsner with more
reason cites passages showing that a
person ordering a banquet gave his seal
to the slave or steward commissioned to
provide it: and thus that Christ here
declares " se a Patre constitutum esse
ad suppeditandum Ecclesiae salutarem
cibum ". The various meanings of the
word are given by Suicer.] Some at
least of the crowd are impressed; and
conscious that their toil was, as Jesus said,
commonly misdirected, they ask Him
(ver. 28) t£ iroiovpcv [better, iroiwpcv]
tva €pva£üj^u*?a Ta «pYtt T0V ötoü ; that
is, how can we so labour as to satisfy
God ? What precisely is it that God
waits for us to do, and will be satisfied
with our doing ? To which Jesus, always
ready to meet the sincere inquirer, gives
the explicit answer (ver. 29) tovto <<tti
. . . Ikcïvo«. If God has sent a messenger
it is because there is need of such inter-
position, and the first duty must be to
listen believingly to this messenger. To
this demand that they should accept
Him as God\'s ambassador they reply
(ver. 30) tï ovv iroieïs ..." Judaeis
proprium erat signa quaerere," 1 Cor. i.
22, Lampe. Grotius and Lücke think
this asking for a sign could not have
proceeded from those who saw the
miracle of the previous day. But Lampe
rightly argues that they were the same
people, and that they did not consider
either the miracle of the previous day or
the ordinary cures wrought by Jesus to
be sufficiënt evidence of His present
claim.—Ver. 31. This is proved by the
suggestion added in ver. 31. ol iro/rcpcs
. . . (j>avtlv ; they demanded that He as
Messiah should make good His claim by
outdoing Moses. Schoettgen and Light-
foot quote from Rabbinical literature a
relevant and significant saying: "Qualis
fuit redemptor primus (Moses) talis erit
redemptor ultimus (Messias). Redemptor
prior descendere fecit pro iis Manna, sic
et Redemptor posterior descendere faciet
Manna, sicut scriptum est," Ps. lxxiii.
16. See other instructive passages in
Lightfoot. According to this expecta-
tion that the Messiah would feed Hts
people supernaturally the crowd now
insinuate that though Jesus had given
them bread He had not fulfilled the ex-
pectation and given them bread from
heaven. (For the expression " bread of
-ocr page 765-
EYAITEAION
aj—37.
753
vfdv rbv apror <èk toG oüparoü rbv h èX^divóv. 33. 6 y&p ap-ros toO h 1.9, etc.
©sou èariv \' 6 Ka.Tafia.ivuv in tou oüpafoG, Kol Jufn» 818065 tü i iil. ij.
KÓo-u.0)." 34. Elirof 031» irpès aÜToi», " Küpte, ir«£rroT« 805 i^u.if top
aproy toGtoc." 35. Etire Sè aÜTOÏs 6 \'Itjo-oGs, "\'Eyci e£p.i ó dpToj
•rijs J<tffjs \' ó èpxóp.ei\'os trpis p.e oü p.r) Treii\'dcn) • Kal 6 mcrrciW ets
tjiè J ou U.T) oujirjar]1 rruiroTe. 36. d\\\\\' etiroc uu.ïe 3ti Kal tuipaKaré i lv. 14.
(16, Kal ou irio-TeucT*. 37. kirai\' o biouo-i. p.01 ó iraTrjp, irpès ipi itli.3\'.\'
1 8nh»-« \'n T.Tr.W.H.R. following «AB*D.
heaven " see Exod. xiv. 4 and Ps. lxxviii.
23, 24.) To this challenge to fulfil
Messianic expectation by showing Him-
self greater than Moses Jesus replies
(ver. 32), oü Moxrijs . . . aXn|8ivdV. A
doublé denial; not Moses, but " my
Father" s the giver, and although
the manna was in a sense " bread
from heaven" it was not " the true
bread from heaven," tov SpTOv ck toB
oüpavou tóv öXtjÖivóv. This my Father
is now giving to you; ó yo-P apTOS . • . t$
KÓo-(i<{).—Ver. 33. Moses therefore could
not give this bread, since it comes
down out of heaven. It is characterised
bytwo attributes: (1) it is & KaTaPaivoiK
ix toS ovpavov, that which cometh down
out of heaven—not, as Godet renders,
" He who cometh down from heaven ";
at least the request of ver. 34 shows that
those who heard the words did not take
them in this sense; (2) the other charac-
teristic of the bread of God is that it
giveth life to the world; a fuller life-
giving power than that of the manna is
implied ; and it is of universal application
and not merely to their fathers. Hearing
this description of " the bread of God "
the crowd exclaim (ver. 34) Kitpic, irai\'-
tot« Sos \'nptv tov apTov tovtov, precisely
as the woman of Samaria had exclaimed
Kvpic Sós p.01 tovto to SSup, when Jesus
had disclosed to her the properties of the
living water. And as in her case the
direct request brought the conversation
to a crisis, so here it elicits the central
declaration of all His exposition of the
bearing of the miracle : \'Eyu clpi & apTos
Trjf £u>TJs. [It is not impossible that
some of them may have had a glimmering
of what He meant and uttered their re-
quest with some tincture of spiritual
desire ; for among the Rabbis there was
a saying, " In seculo venturo neque edunt
neque bibunt, sed justi sedent cum coronis
suis in capitibus et aluntur splendore
majestatis divinae ".] " I am the bread
of life," "I am the living bread" (ver.
51, in a somewhat different sense), " I
am the bread which came down from
heaven" (ver. 41), or, "the true bread
from heaven "—all these designations
our Lord uses, and that the people may
quite understand what is meant, He
adds o ipxópevos . . . iiwotc. The
repetition of the required action 6 ipx&-
u.<vo«, and o irio-Tcvotv, and of the result
oi pt| ireivao-T|, and ov p.T| Si\\|/ijo~n, is for
clearness and emphasis, not for addition
to the meaning. The "believing" ex-
plains the " coming " ; and the " quench-
ing of thirst" more explicitly conveys
the meaning of " never hungering," that
all innocent and righteous cravings and
aspirations shall be gratified. The " com-
ing" was not that physical approach
which they had adopted in pursuing Him
to Capernaum, but such a coming as
might equally well be called "believing,"
a spiritual approach, implying the con-
viction that He was what He claimed to
be, the medium through which God
comes to man, and man to God.—Ver.
36. But although God and this perfect
satisfaction were brought so near them,
they did not believe: öW ttirov . . .
irioTtvcTe. Beza, Grotius, Bengel,
Godet, Weiss, etc, understand that
etirov refers to ver. 26. Euthymius,
preferably, says cUo« toïto pr^vai
p.èv, p.^| ypa^TJvai Z{. Lampe gives the
alternatives without determining. Un-
doubtedly, although the reference may
not be directly to ver. 26, the jupaKaT*
means seeing Jesus in the exercise of
His Messianic functions, doing the works
given Him by the Father to do. But
seeing is not in this case believing. It
was found very possible to be in His
company and to eat the provision He
miraculously provided, and yet disbelieve.
If so, what could produce belief ? Might
not His entire rnanifestation fail to
accomplish its purpose ?—Ver. 37. No;
for iriv & SiSwo-i . . . 4j£ti. " Everything
which the Father gives "; the neuter is
used as being more universal than the
masculine and including everything
48
-ocr page 766-
KATA IQANNHN
754
VI.
rj^ti • Kal r&v lpx<5|iefov ïrpds fic °" H^I ^Pd\\«* ?£«• • 38. 8ti koto-
IIt. 34. pépriKa Ik toG oüpavou, loöx "\'a woiffl to 0e\\T)u.a to Ijxèf, dX\\d tÓ
6Ar]|xa tou tetpityavTÓs (ie. 39. touto 8^ Itrn to Q£kr\\}i.a tou
m Constr. ireu^aTÓs U£ iraTpos,1 "\'m Trói» 8 Se\'Suke u,oi, uA diroXéVüi l£
ver. 29,                                                                                                                                         •
reff.         auTou, dXXd &va<TTt\\<T(a aÜTÓ eV nTïj coxdTT) ïjpepa. 40. touto 8^*
54; vi\'i. \' &rri to 0e\\if][ia tou ire\'p.^oi\'TÓs (ie,3 °lva Tras 6 Ocupuc tok utoi» Kat
• ver. 39. irioTïuui\' €is auTof, lx*) £<<>V alwi<iov, Kal draarr|<7ü> aütoc eyj) " -rij
éo-xdrn ij(j,^pa." 41. \'EY<5yyu£ot\' ouv 01 \'louSaloi irepl aÜTou, Sti
1 iraTpos omitted in £$*ABCD, etc.                * All authorities read yap.
* tou ire(Jn|/avTos pt in AEGH ; tou irarpos pon in fr^BCD.
which the Father determines to save
from the world\'s wreek, viewed as a
totality. Cf. ver. 39, avoxTTijcru avró :
and the collective neuter, as in Thucyd.,
iii. 16, to iirióV for tovs èmóvTas.
Lampe thinks the neuter is used, "quia
hae personae spectantur ut reale pecu-
lium, haereditas, merces, genus, semen,
sacerdotium, sanctuarium Domini".
What is meant by SiSuo-i ? It is an act
on God\'s part prior to the " coming" on
man\'s part; the coming is the result of
the giving. Calvinistic interpreters have
therefore identified the giving with e1ec-
tion. " Donandi verbum perinde valet
ac si dixisset Christus, quos elegit Pater,
eos regenerat"—Calvin. " Patrem dare
filio est eligere"—Melanchthon , and
similarly Beza and Lampe. On the
other hand, Reynolds represents a number
of interpreters vvhen he says, " It is the
present activity of the Father\'s grace that
is meant, not a foregone conclusion".
This identifies the Father\'s "giving"
with His " drawing," ver. 44. It would
rather seem to be that which determines
the drawing, the assigning to Jesus of
certain persons who shall form His king-
dom. This perhaps involves election
but is not identical with it. Cf. xvii. 6.
Euthymius replies, from a Semi-Pelagian
point of view, to the objections which
arise from an Augustinian interpretation of
the words. The purpose of the verse is to
impart assurance that Christ\'s work will
not fail. Kal tov èpxó|ievov . . . <f£<o.
Grotius thinks the " casting out " refers
to the School of Christ; Lücke thinka
the kingdom is referred to. It is scarcely
necessary to think of anything more than
Christ\'s presence or fellowship. This
strong asseveration oi p.T| eitfldXw, and
concentrated Gospel which has brought
hope to so many, is here grounded on
the will of the Father__Vv. 38, 39. Sti
Ko,Ta0É[3T)ica . . . \'fjplpa. Everywhere
Jesus forestalls the idea that He is speak-
ing for Himself, and is uttering merely
human judgments, or is in any way
regulated in His action by what is
arbitrary: it is the Suprème Will He
represents. And this will requires Him
to protect and provide for all that is
committed to Him. ïva iröv o Sc\'Sujkc
pot, on this nominative absolute, see
Lücke or Raphel, who justify it by many
instances. The positive and negative
aspects of the Redeemer\'s work, and the
permanence of its results, are indicated.
On avao-Tiioru . . . T|(xepa, Bengel says:
" Hic finis est ultra quem periculum
nullum," and Calvin finely: " Sit ergo
hoc animis nostris infixum porrectam
esse nobis manum a Christo, ut nos min-
ime in medio cursu deserat, sed quo ejus
ductu freti secure ad diem ultimum oculos
attollere audeamus ". It is a perfect and
enduring salvation the Father has de-
signed to give us in Christ.—Ver. 40.
In ver. 40 Jesus describes the recipients
of salvation from the human side, iris ó
Otcupwv tov ulèv Kal itiotcuuv els aÜTÓv,
the latter, " believing," being necessary,
as already shown, to complete the former.
The neuter iriv necessarily gives place to
the masculine. Kal dvao-Tijo-u ovitöv lyïa
T-jj £0-xa/rrj Tl^\'pa. This promise recurs
like a refrain, vv. 39, 40, 44, 54; each
time the iyó is expressed and emphatic,
" I, this same person who here stands
before you, I and no other". Christ
gives His hearers the assurance that
in this respect He is superior to Moses,
that the life He gives is not confined
to this present time. In itself it is a
stupendous declaration.
Vv. 41-51. In this paragraph we are
first told how the Jews were staggered
by our Lord\'s affirming that He had
come down from heaven; second, how
Jesus explains that in oider to under-
stand and receive Him they must be
-ocr page 767-
EYAITEAION
755
3»-45.
ctiref, ""Eyw «u,t i ap-ros 6 KdTaf3as Ik tou oüpayoü.* 42. Kal
IXeyoi\', "OuxoCt<5s ianv \'itio-oGs 6 utès *lcu<rï)<f>, ou ^(itis oTBajiei\'
Toe iraWpa Kal ttji\' u/r|Tlpa; ttws ouV \\£y«i outos, "Oti in tou    phys.
oupacoG KaTapV{3r)Ka;* 43. \'AircKpidt) 08V 6 \'l-no-oGs Kat ïIttck    xviii.ioj
outoïs, " Mr] Y<>YY"iÏT€ r1"\' o\\Xt|Xuk. 44. oGSels SüVaTai ÏKOtlv    Acts xvi.
Trpós u.e, lav p.T| ó Tra-rrip ó Trcp.i)/as p.c p éXkuot) outok, Kal iyit n tv. 40,4«,
AfaffT^au auTornTfj èo-xórr) tjuipa. 45. lori Y«Ypau>rt^,\'°>\'^ T<»S    37.\' «\'<:•\'
irpocpijTais, * Kal laoirai irdn-es * 8i8aKTol toG 6eoG.\' flas ouc 6    13. \' \'
taught of God; and third, how He
reiterates His claim to be the Bread of
Lite, adding now the explanation that it
is His flesh which He will give for the
life of the world.—Ver. 41. \'EyóyYutov
. . . ovpavov. " The Jews," not as we
might expect, " the Galileans," probably
because John identifies this unbelieving
crowd with the characteristically un-
believing Jews. tyóyyvt,ov in Exod.
xvi. 7-9, 1 Cor. x. 10, etc, has a notc of
malevolence, but in John vii. 32 no such
note. " Murmur " thus corresponds to
it, as carrying both meanings. The
ground of their murmuring was His
asserting \'Eyu «i|ii . . . oüpavoü. Cf.
ver. 33, ó KaToPoCyuv, and ver. 38, kotb-
PtpT)Ka. Lücke says: " When John
makes the descent from heaven the
essential, inherent predicate of the bread,
he uses the present: when the descent
from heaven is regarded as a deiïnite
fact in the manifestation of Christ, the
aorist". They not merely could not
understand how this could be true, but
they considered that they had evidence
to the contrary (ver. 42), koI IXiyov, Oi\\
. . . KaTopEpT|Ko; the emphatic T|p.cïs
more clearly discloses their thought.
We ourselves know where He comes
from. The road from heaven, they
argued, could not be through human
birth. This was one of the real difficulties
of the contemporaries of Jesus. The
Messiah was to come " in the clouds,"
suddenly to appear; but Jesus had
quietly grown up among them. From
this passage an argument against the
miraculous birth of our Lord has been
drawn. The murmureis represent the
current belief that He had a father and
mother, and in His reply Jesus does not
repudiate His father. But He could
not be expected to enter into explana-
tions before a promiscuous crowd. As
Euthymius says: He passes by His
miraculous birth, " lest in removing one
stumbling block He interpose another ".
To explain is hopeless.—Ver. 43. There-
fore He merely says Myj vo-w^en p,rr\'
&\\Xif\\oiv. That was not the way to light.
Nor could He expect to convince all of
them, for oiSeis . . . i\\Kv<rn avróv,
" no one can come to me unless the
Father who hath sent me draw him".
{Xkvciv has the same latitude of mean-
ing as " draw ". It is used of towing a
ship, dragging a cart, or pulling on a
rope to set sails. But it is also used,
xii. 32, of a gentle but powerful moral
attraction ; " I, if I be lifted up, éXküo-io,
will draw, etc". Here, however, it is an
inward disposing of the soul to come to
Christ, and is the equivalent of the
Divine teaching of ver. 45. And what
is affirmed is that without this action of
God on the individual no one can come
to Christ. In order to apprehend the
significance of Christ and to give our-
selves to Him we must be individually
and inwardly aided by God. [Augustine
says: "Si trahitur, ait aliquis, invitus
venit. Si invitus venit, non credit, si non
credit, nee venit. Non enim ad Christum
ambulando currimus, sed credendo, nee
motu corporis, sed voluntate cordis
accedimus. Noli te cogitare invitum
trahi: trahitur animus et amore." And
Calvin says: " Quantum ad trahendi
modum spectat, non est ille quidem
violentus qui hominem cogat externo
impulsu, sed tarnen efficax est motus
Spiritus Sancti, qui homines ex nolentibus
et invitis reddit voluntarios ". All that
Calvin objects to is that men should be
said " proprio motu " to yield themselves
to the Divine drawing. Cf, a powerful
passage from Luther\'s De libero Arbitrio
quoted in Lampe ; or as Beza concisely
puts it: " Verum quidem est, neminem
credere invitum, quum Fides sit assensus.
Sed volumus quia datum est nobis ut
velimus."]—Ver. 45. In confirmation
of His assertion in ver. 44, Jesus, as
is His wont, cites Scripture: t<rn
YCYpappivov Iv toU Trpoij>TJT<us, that is,
it is written in that part of Scripture
known as " the Prophets ". The passage
cited is Is. liv. 13, where, in describing
Messianic times, the prophet says," Thy
-ocr page 768-
KATA ÏQANNHN
75*
VI.
11 18.          iKouo-as irapi T08 iraTp&s Kal p-aOwv, êpxcTat trpo\'s |U * 46. * oüx
iTii.39 ii. ÓTt tok iraTtpa tis j<üpaK«>\' ei p.r) \'2 Stv irapa tou SeoG, oStos
iiApcLKt TOV iraTtpa. 47. dp.r)!\' du.rji\' Keyu uuay, ó moreuW cl; cp.è,
t iCor. 1.5. ?xei £wf|i\' alwriof. 48. cyu eipa 6 apTos Tijs £uf|S- 49. oi
waTcpcs ü/iüf ëcpayoe tó p,aWa éV ttj èpr}u.w, Kat &irif)avov •
»»». «6, 51. 50. oStÓs eVni\' ó cIpTOS ó €K tou oüpai\'oü KaTapaifUf, t»>a Tis * c\'5
aÜToG 4>dyr) Ka\' M-^| diroOanj. 51. iyti eïp.i ó apTos ó £ün\', 6 ck tou
VTiii. 16,17. >           «             a * *j               a\'ï           ~             * »              »\'              1»
Mt. x. :8. oupavou KaTapag\' tac tis «payfl ck touto tou apTou, £rjaeTai * «ts
34. \' t6k aiim. " Kaï ó apTos " oc oV èyi) S<io*<i>, tj o-d,p£ p.ou èo-tu\', t)k
1 Here and in v. 58 tijo-u is read in j^DL 33.
children shall all be taught of God,"
«rovTai iróvTts SiSaKToi tou GcoS, and
what this being taught of God means
He more fully explains in the words iris
ovv . . . paBüv, " every one who has
heard from the Father and has learned
comes to me ". Both the hearing and
the learning refer to an inward spiritual
process. The outward teaching of Scrip-
ture and oi\' Christ Himself was enjoyed
by all the people He was addressing;
but they did not come to Him. It is
therefore an inward and individual illu-
mination by the special operation of God
that enables men to come to Christ.
Whether these verses teach " irresistibie
grace" may be doubted. That they
teach the doctrine which Augustine
asserted against Pelagius, vis., that
power to use grace must itself be
given by God, is undeniable. That is
affirmed in the statement that no one
can come to Christ unless the Father
draw him. But whether it is also true
that every one whom God teaches
comes is not here stated; the Kal
p.a8uv introduces a doubtful element.
[Wetstein quotes from Polybius Siatf^pci
to padetv tov póvov a.Kovo*ai.]—Ver.
46. Lest His hearers should suppose
that in Messianic times direct know-
ledge of God was to be communicated,
He adds, ov\\ oti tov irai-epa tis éwpaicfv,
it is not by direct vision men are to learn
oi God. One alone has direct perception
of the Father, o Siv irapa tov ö«ov, He
whose origin is Divine ; not 6 a.ir€0\'Ta\\-
Eivot irapa OcoS, a designation which
elonged to all prophets, but He whose
Being is directly derived from God.
Similarly, in vii. 29, we find Jesus saying
lyui olSa avróv Sti irap\' qvtoS clui Kal
liteïvós pc aircVTti\\«v, where the source
of the mission and the source of the
being are separately mentioned. To\'
refer this exclusive vision of the Father
to any earthly experience seems out of
the question. No one who was not
more than man could thus separate him-
self from all men. See i. 18. Having
thus explained that they could not believe
in Him without having first been taught
of God, He returns (ver. 47) to the affir-
mation of ver. 40, ou.i)v . . . lurjs. Their
unbelief does not alter the fact, nor
weaken His assurance of the fact. This
consciousness of Messiahship was so
identitied with His spiritual experience
and existence that nothing could shake
it. But now He adds a significant con-
firmation of His claim.—Vv. 49, 50. ol
irarcpts . . . |vf| airoOavrj, " Your fathers
ate the manna in the desert and died:
this is the bread which comes down out
of heaven, that a man may eat of it and
not die". In other words : The manna
which was given to your fathers to main-
tain them in physical, earthly life, could
not assert its power against death, and
maintain them continually in life. Your
fathers died physically. The bread which
comes down from heaven does not give
physical life; it is not sent for that
purpose, but the life which it is given
to maintain, it maintains in continuance
and precludes death. Taken in connec-
tion with the context, the words inter-
pret themselves. Godet however says:
" Jesus, both here and elsewhere, certainly
denies even physical death in the case of
the believer. Cf. viii. 51. That which
properly constitutes death, in what we
call by this name, is the total cessation
of moral and physical existence. Now
this fact does not take place in the case
of the believer at the moment when his
friends see him die." This seems to
misrepresent the fact of death for the
sake of misrepresenting the present pas-
sage.—Ver. 51. In ver. 51 Jesus adds
two fresh terms in explanation of the
living bread, which, however, through
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EYAITEAION
757
4»-54.
iyi, Swcru 6-rrip tt)ï to5 KoVpou ïufjs."1 5». \'Ep&xpvTO o8i> * wpos w «7>!>t ta 71
dXXriXous ot \'louoaïoi Xéyorres, " nüs SuVaTai outos »ipï>\' ooükcu ttji» etc, «tri
.                          alsoused;
o-dpica 4,aY«ï\'\';" S3- Etirei» ouV aÜToïs o \'lïjaous, " Ap{jK dpq»\' commonljr
», « * »* *                       »         y              «f- «ifl»               * thesimple
Xeyw ufiiv, ia» prj <payT|Tï tt)v aapxa tou uiou tou dvBpwirou, Kal dativo,
/                    ^                                    „             »\\>«          *                   a «         \'          * xiii- 18
iriTjTe aurou to cupa, ouit cx^tc i«ur)i\' ef «auTois. 54- ° Tpuyuf and Mt.
\\              »                           v           l                                    »          T               "              v v             » /                           * .1 *         XXIV. 38
pou Tr)f rrdpica, «ai irifw»\' p-ou to cupa, «x£l l*"ll\' oiwiaoK, Kal «Y** only.
1 Instead of tj o-op| pow . . . £wi)ï BC DL 33 read i| «rap? pov co-tiv vir«p t. to»
tcoapov 5«"is> adopted by W.H.R. Tisch. adopts the readmu; of fc$, v-n-ep tt|S to»
Koo-pov £cut)s, t] tropl pou «OTiv. Weiss is too positive in saying, " Die Wotte sind
unbedingt und zu streichen ". T.R. gives the most intelligible sentence.
their want of apprehension, increased
their difficulty. The first is iy<i ctpi
. . . tui)s- In giving this explanation
He slightly akers the designation of
Himself as the Bread : He now claims
to be not " the bread of life," but ó ap-rot
d lüv, "the living bread ". Godet says:
" The manna, as not itself living, could
never inipart life. But Jesus, because
He Himself lives, can give life." That
is correct, but is not the full meaning.
ó lüv contrasts the bread with the Ppüo-is
airoXXvplvT|; and as " living water " is
water running from a fountain in per-
petual stream, and not a measured
quantity in a tank, so " living bread " is
bread which renews itself in proportion
to all needs like the bread of the miracle.
The second fresh intimation now made
is ó apTOï Sv iyii Sucrw t| crap£ pou {orriv
, . . This intimation is linked to the
foregoing by a doublé conjunction nal d
óp-ros 8e, "and besides" indicating, ac-
cording to classical usage, a new aspect
or expansion of what has been said.
The new intimation is at first sight an
apparent limitation : instead of " I am
the bread," He now says " My flesh is
the bread ". Accordingly some interpre-
ters suppose that by " flesh " the whole
manifestation of Christ in human nature
is meant. Cf. i Xdyoï <rap£ «v«V«to.
Thus Westcott says: "The life of the
world in the highest sense springs from
the Incarnation and Resurrection of
Christ. By His Incarnation and Resur-
rection the ruin and death which sin
brought in are overcome. The thought
here is of support and growth, and not
of Atonement." To this there are two
objections. (1) If crópS is equivalent
to the whole manifestation of Christ in
the flesh, this is not a new statement,
but a repetition of what has already
been said. And (2) the Swo-w compels
us to think of a giving yet tuture.
Besides, the turn taken by the con-
versation, w. 53-57, seems to point
rather to the atoning sacrifice of Christ.
[So Euthymius: Trjv crravpuo-iv aÜTOu
irpocTT)paiv«i. to S«, $jv iyü Sucro, to
CKOiJaiov tp.4>aivei TOV tolovtou 7rd0OVt.
So too Cyril: \'Attoöv^ctkw, ^tjo-Iv, virtp
T.a-vTtuv, tva irdvras twoiroirjcrw 81\'
tp-a-UTov, Kal avTiXvrpov ffjs airdvTwr
ffapKos ttjv êpTjv éiroiir)crdpT)V. Bengel
says : " Tota haec de carne et sanguine
Jesu Christi oratio passionem spectat".
Beza even finds in 8üo-w the sense
" offeram Patri in ara crucis".] The
giving of His flesh, a still future giving
which is spoken of as a definite act, is,
then, most naturally referred to the
death on the cross. This was to be
vtté p rfj« tov KÓcrpov {a>T)t, " for the sake
of the life of the world ". virfp when
used in connection with sacrifice tenda
to glide into avrl; see the Alcestis of
Eurip. passim and Lampe\'s note on this
verse. Here, however, the idea of sub-
stitution is not present. It is only hinted
that somehow the death of Christ ii
needed for the world\'s life. This state-
ment, however, only bewilders the
crowd; and the next paragraph, w.
52-59, gives expression to and deals with
this bewilderment.—Ver. 52. \'Epaxovro
. . . The further explanations sprang
from a fresh question put not directly
to Jesus, but to one or other of the
crowd. They differed in their judgment
of Him. Some impatiently denounced
Ilim as insane: others suggesting that
there was truth in His words. The
discussion all tended to the question
irüs Uvarai , . . cpaycïv. He had only
spoken of " giving " His flesh for the
life of the world : but they not unreason*
ably concluded that if so, it must be
eaten. Their mistake lay in thinking of
a physical eating.—Vv. 53, 54. dm
ovv . . . -f|p.t\'pq.. Instead of explaining
the mode Jesus merely reiUrates the
statement. The reason of this is that
-ocr page 770-
758                           KATA IQANNHN                              VI.
&va<rrff(TU airbv nTtj ^o-x^t») *WPt- 55\' ^ Y*P °&pl F10" A^lGös1
«o-Ti * Ppio-is, Kal rè alp.a p,ou dXYjOüs èori iróoris. 56. ó Tpoiyoii\'
(xou T<|i\' acipKa, Kal iriVui\' fiou to atpa, * eV èuol péVei, KayJ) Ie auTw.
57. KaOüis direVreiXé\' fiï *6 Juk iraTr)p, xdyu £a> 81a tok irarlpa •
Kal ó Tpwywi\' p.«, KaKeifos £r}o-eTai 81 èp.^. 58. oStos i<mv ó apTos
ó ÈK toO oüpakoO KaTaPds • oü Kaöus ê\'<J>ayoi/ ol ïrciTepes üpür to
patra, Kal dir6\'9acoi\' • è Tpwywi\' toutoi\' TÖy apTOi» ^\'jcrcTai eis tok
alS^a." 59 TaÜTa clttev iv owayuyT) 8i8do-Ktüc iv Kaïrepwaoup..
60. floXXol ouk dKoucrai\'Tes ^k T<if p.a8r|Twi\' aÜToG (Iirof, "*ïkXt|-
n w. 40, 44,
54; vii.
37, «c.
y Dan. 1.10.
2 Freq.in
John.
a Heb. iii.
12. 1
Thess. i.
10. Rom.
ix. 26.
b Gen. xxi.
11. Deut.
i.17. Jer.
vi. 10.
1 For aXtjOus in both occurrences aXijOnc. is read in fr^cBC.
stitutes spiritual life. For in Christ man
reaches the source of all life in the
Father (ver. 57), Ka6üs ènreo-TeiXt\' p.< o
lav iraTTjp ... 81\' i\\ui. The living
Father has sent Christ forth as the
bearer of life. He lives 81a töv irarépa,
not equivalent to Sia toü irarpós, through
or by means of the Futher, but " because
of," or " by reason of the Father". The
Father is the cause of my life ; I live
because the Father lives. [Beza quotes
from the Plutus of Aristoph., 470, the
declaration of Penia that uóvnv \'AyaOSv
airóvTwv ovo-av at-r£o,v èpè \'Yatv, 81\' lp.e*
T€ Jüvtos vaas.] The Father is the
absolute source of life ; the Son is the
bearer of that life to the world; cf. v.
26, where the same dependence of the
Son on the Father for life is expressed.
The second member of the comparison,
introduced by koC (see Winer, p. 548;
and the Nic. Ethics, passim), is not, as
Chrys. and Euthymius suggest, K&yu tjü,
but Kal ó Tpuyuv ue, K&Kctvos £i]0"CTai
(better £fjo-ei) 81\' epi. (For the form of
the sentence cf. x. 14.) Every one that
eateth Christ will by that connection
participate in the life of God.—Ver.
58. outós èo-Tiv . . . atüva. These
characteristics, now mentioned, identify
this bread from heaven as something of
a different and superior nature to the
manna.—Ver. 59. With his usual exact
specification of time and place John
adds ravTi . . . tv KaaSapvaovp. Lampe
says: " Colligi etiam inde potest, quod
haec acciderint in Sabbato " ; but the
synagogue was available for teaching on
other days, and it is not likely that on a
Sabbath so many persons would have
foliowed Him across the lake.
Vv. 60-71. The crisis in Galilee.—
Ver. 60. rioXXol ovv . . . axovciv; many
of His disciples [i.c, of the larger and
more loosely attached circle of Hts fol-
lowers, as distinct from the Twelre, ver.
their attention was thus more likely to
be fixed on the necessity of using Him
as the living bread. The difficulty of
the statement disappears when it is
perceived that the figure of speech is
not to be found in the words " flesh "
and " blood," but in the words " eating "
and " drinking ". The actual flesh and
blood, the human life of Christ, was
given for men; and men eat His flesh
and drink His blood, when they use for
their own advantage His sacrifice, when
they assimilata to their own being all the
virtue that was in Him, and that was
manifested for their sakes. As Lücke
points out, the o-o.p| Kal atpa form
together one conception and are equiva-
lent to the pc of ver. 57. If alpa stood
alone it might refer especially to the
death of Christ, but taken along with
o-óp? it is more natural to refer the
doublé expression to the whole mani-
festation of Christ; and the "eating
and drinking " can only mean the com-
plete acceptance of Him and union with
Him as thus manifested. [rpiiyu,
originally the munching of herbivorous
animals, was latterly applied to ordinary
human eating.]—Vv. 55, 56. This is
further shown in w. 55, 56. r\\ yap aapt
|iov óXyiBüc, [better aX-nO.js] cari ppücris,
" For my flesh is a genuine food and my
blood is a genuine drink"; with an
implied contrast to those things with
which men ordinarily endeavour to
satisfy themselves. The satisfying,
genuine character of Christ as the bread
consists especially in this, that ó Tpuyuv
. . . èV ifi.01 p.c\'vti KÖ/yu Iv avTÜ. He
becomes as truly assimilated to the life
of the individual as the nourishing
elements in food enter into the substance
of the body. The believer abides in
Christ as finding his life in Him (Gal. ii.
20) ; and Christ abides in the believer,
sontinually imparting to him what con-
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EYArTEAION
55-«4.
759
pós t<mv oBtos 6 Xoyos• tis 8ufOTai oütoü axoucir;" 6l. * EïSws c illi. i.
8è ó \'Incrous èV \' eau™, Sn yoyyu£ouo-i rrepl toutou ot paOrjTal aÜTcm, Mk. v.\'ja
ctirci\' aÜToïs "ToGto üfias CTKOfSoXiJei; 62. tdr out» OcoipfJTt tok ia.
uliV tou dk9pojT7ou &fa|3aiVorra Sirou rjc to irpoVcpoi\'; 63. to
TVcGitd èori tö £cooir<HoGV, rj o~dp| oük citfieXeï oüoeV * Ta pi^LiaTa
& èyio XaXai1 upAf, Trt\'eGfj.d ècrn Kal Jciirj &ttii>. 64. dXX\' ticric i£
Ouüf Tifts ot oü mo-reóoucnf." "HiSei yap 4<| dpyjis é \'ino-oGs, dxrl^oaljr.
tifss furie 01 (ir) iriOTfuorrcs, icai tis cctu» O irapaöcuow auTOf. freq.
1 X«XaXr|Ka in fr$BCD it. vuig., etc.
67] having heard the foregoing utterances,
said SxX-rjpó? ioriv oOtos o Xóyos. ZkXt|-
pós is rather "hard to receive" than
"hard co understand". Abraham found
the command to cast out Hagar cricXripós,
Gen. xxi. n. Euripides opposes otcXnp\'
iXuflij, distasteful, uncompromising truths
to uaXSaica \\|icv8ij, flattering falsehoods
(Frag., 75, Wetstein). The Xóyos re-
ferred to was especially, ver. 58, ovtos
iarriv ó ap ros o\' é« tov ovpavov KaTafSds
as is proved by vv. 61, 62. But this
must be taken together with His state-
ment in ver. 51, that He would give His
flesh, and the development of this idea
in w. 53, 54, tis Svvtvrai avTov dxoueiv ;
"who can listen to Him ? "—Ver. 61.
This apparently was said out of the
hearing of Jesus, for ver. 61 says «ISus
Si ó \'ItjeroSs ^v éauTw, " Jesus knowing
in Himself," that is, perceiving that they
were murmuring, He intuitively under-
stood what it was they were stumbling
at, and said tovto vuii? . . . irpoVcpov;
" Does this saying stumble you ? If
then ye see the Son of Man ascending
where He was before-------" What are
we to supply ? Either, Will you not be
much more scandalised ? Or, Will you
not then be convinced ? According to
the former, the sense would be: If now
you say, how can this Man give us His
flesh to eat ? much more will you then
say so when His flesh wholly disappears.
But the second interpretation gives the
better sense: You will iind it easier to
believe I came down from heaven, when
you see me returning thither. Cf. iii.
13 ; xiii. 3. You will then recognise also
in what sense I said that you must eat
my flesh. to irvcvpa ia-ri to (uo-iroiovv,
T) o-apf ovk wa>«\\«; oiSiv. It was there-
fore the spirit animating the flesh in His
giving of it which pioiited ; not the ex-
ternal sacrifice of His body, but the
spirit which prompted it was efficacious.
The acceptance of God\'s judgment of
sin, the devotedness to man and perfect
harmony with God, shown in the cross,
is what brings life to the world; and it
is this Spirit men are invited to partake
of. It is therefore not a fleshly but a
spiritual transaction of which I have been
speaking to you. [Bengel excellently:
" Non sola Deitas Christi, nee solus
Spiritus sanctus signiücatur, sed universe
Spiritus, cui contradistinguitur caro".]
Ta pijuaTa . . . iemv, His entire dis-
course at Capernaum, and whatever other
sayings He had uttered, were spirit and
life. It was through what He said that
He made Himself known and offered
Himself to them. To those who believed
His words, spirit and life came in their
believing. By believing they were brought
into contact with the life in Him.—Ver.
64. But Tivès oü irioTtvovaiv, and there-
fore do not receive the life. This Jesus
said -rjSïL yap . . . oAtov, for Jesus knew
from the first who they were that believed
not.andwhoitwaswhoshouldbetrayHim.
" Hoc ideo addidit Evangelista, ne quis
putet temere judicasse Christum de suis
auditoribus," Calvin. Euthymius says
it illustrates His forbearance. è| apx^s,
from the beginning of His connection
with individuals. Weiss supposes it
means from the beginning of their not
believing. He gave utterance to this
knowledge in ver. 26. He even knew
who it was who should betray Him.
This is said in anticipation of w. 70, 71.
This declaration raises the question,
Why then did Jesus call Judas to the
Apostolate? Holtzmann indeed sup-
poses that this intimation is purely apolo-
getic and intended to show that Jesus
was not deceived in appointing Judas. It
is unnecessary to increase the diiiiculty
by supposing the 4{ apxrjs to refer to the
time previous to his call. Jesus saw in
Judas qualities fitting him to be an
Apostle; but seeing him among the
others He recognised that he was an
-ocr page 772-
760                            KATA IQANNHN                              VL
65. Kal éXeye, "Aio toGto ctpT]Ka üjiÏk, Sn oüoels Stfwrai AOciV
Trpós |xe, «"de fit] -p Se8op,eVov aü-rü \' sk tou iraTpo? pou." 66. \'\'Ek
toutou iroXXol diTf|\\9oi\' tük uaOrjTÜi\' auToü \' cis t& iirivu, Kal o<Wtv
(iet\' auToü ircpieTruToui\'. 67. cIitck oue & \'irjcroGs rots StSScxa, " Mr)
Kal ófxeïs 6^\\«Te ü-n-dyeu»; * 68. \'AireKpiöt) ouf oGtw It\'jxuf ruVpos,
" Kupic, irpos Tiva dircXeucoueOa; h prjuaTa £wtjs aiunou ?xcl$ *
69. Kal ïjp.cïs ire-n-ioTeuKap.ïi\', Kal £yi\'üjKau,£i< Sti aè et é Xpioros 6
ulos toG ©ïoO tou Jürros."\' 70. \'AircKpi0r| auroïs 6 \'l-rjo-oGs,
" * Ouk lyi) up.as tous 8<ü8eKa t!|eXe$<ifi.r|ir, Kal è| 6jimv tt$ 8ia|3oXog
e Cp. iii. »7,
ixix. 12\',
viii. 31.
Heb. 1.38.
g xviii. 6;
xx. 14.
Mk. xiii.
16. Gen.
xix. 17.
h Acts v. 30.
izv. 16;
xiii. 18.
1 o Xpio-Tos . . . (uvtoi only in inferioi authorities; o ayios tov 6tov (without
t. Jwvtos) in fc$BC*DL. Cp. Mk. i. 24; Acts iii. 14.
anfaithful man. To suppose that He
called him in the clear knowledge that
he would betray Him is to introducé an
unintelligible or artificial element into
the action of Christ. [Neither Calvin
nor Beza makes any remark on the clause.
Bruce, Training of the Twclvc; and
Reith, in loc, should be consulted.]
Jesus already recognised in what manner
His death would be compassed: by
treachery. The fact stated in ver. 64,
that some of His own disciples could yet
not believe in Him, illustrates the truth
of what He had said, ver. 44, that no one
can come to Him except the Father draw
him.—Ver. 65. He therefore points this
out, Sta tovto . . . irarpós p.ov. All
that brings men to Christ is the Father\'s
gift.—Ver. 66. Ik tovtov, "on this";
neither exclusively " from this time"
«ktotc (Euthymius), "from this moment
onwards " (Lücke), nor exclusively "on
this account," but a combination of both.
Cf. xix. 12. Here the time is in the
foreground, as is shown by the ovik 4ti
following. Lampe has: " Qui ab illo
tempore Iesum deserebant, clare indica-
bant, quod propter hunc sermonem istud
fecerint ". iroXXol óirtjXBov cis to oirivu
. . . irepwirarovv. Many of those who
had up to this time been following Him
and listening to His teaching, returned
now to their former ways and no longer
accompanied Jesus. [oirio-w Sc voet uoi,
Kal tov irpoTcpov (3tov aïirwv, cis ov irdXiv
iireo-TpoJ/av, Euthymius.] ds to iirCaru
occurs xviii. 6, xx. 14 ; also Mk. xiii. 16.
But the most instructive occurrcnce is
in Ps. xliv. 18, ovk airco-n) cis to cWtcrw
4\\ KapSCa -f)|xüv, where the literal sense
passes into the spiritual meaning,
apostasy, abandonment of God.—Ver.
67. This giving up of their adherence
to Christ was probably manifësted in an
immediate and physical withdrawal trom
His presence. For He turned to the
Twelve with the words : p.T| xal vjicïs
öc\'Xctc virayciv; " Sciebat id non
facturos," Lampe, who adds six reasons
for the question, of which the most im-
portant are: " ut confessionem Ulam
egregiam eliceret, qua se genuinos
discipulos Jesu esse mox probaturi
erant " ; and " ut edoceret, se nonnisi
voluntarios discipulos quaerere ". Pro-
bably also that they might be con-
firmed in their faith by the expression
of it, and that He might be gladdened.
—Ver. 68. Simon Peter answered in
name of all, Kvpic . . . [üvtos. He
gives a threefold reason why they re-
mained faithful while others left. (1)
irpos Tiva aircXcvcrdficSa; " To whom
shall we go away ?" implying that
they must attach themselves to some one
as a teacher and mediator in divine
things. They cannot imagine that any
one should be to them what already
Jesus had been. (2) Especially are they
bound to Him, because He has words of
eternal life, pijuaTa £ut)S aluvlov «xcis.
They had experienced that His words
were spirit and life, ver. 63. In them-
selves a new life had been quickened by
His words, a life they recognised as the
true, highest, eternal life. To have re-
ceived eternal life from Christ makes it
impossible to abandon Him. (3) Kal t|ucIs
(ver. 69), " we for our part," whatever
others think, ircirio*TCVKap,cv Kal éyv<i-
Kapcv " have believed and know," cf.
I John iv. 16, T]p.els èyvuKaucv Kal
ircirio-TruKaficv, which shows we cannot
press the order [cf. Augustine\'s "credimus
ut intelligamus"] but must accept the
doublé expression as a strong assevera-
tion of conviction: we have believed
and we know by experience 81-1 o-v cl . . ,
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65-7i. vil. i-3.              EYAITEAION                               761
Arm»;" 71. "EXeye 8è top \'louSap Ziuupos \'lo-KapiwTT|p • outos yap
{jpeXXcp oütÓp TropaSiSoVai, «is wp Ik top owSeko.                                « mV***)
VII. I. KAI * TrepieTrarei 6 \'itjaoCs u.£Ta Taüro Iv Tfl TaXiXoio • b v. 16.
-                    v                                                       ExOQ. Ui
ou yop T^GeXef iv rfj \'louSaio irepiiraTeip, on cJrJTOup oütop ot 15. ja.
louöaioi diroKTcifai. 2. Hp oe tyyus t) eopi-r) tui\' Iouooiup 1) c Deut. xri.
•o-KT]foirr)Yio. 3. etirop oup irpos oütop 01 uBeX^ol auTou, " M«rd- xx\'iii. 34.\'
pT)9i «WtGöep, Kol uirayt ets ttjp \'louoai\'op, !pa Kol ot uo9t)TOi cou ai> * t
Jerusalem.—Vv. 14-36. He teaches, and
discussions regarding Him are evokcd.—
V. 37-end. His manifestation on the last
day of the Feast, and the consequent action
of the Sanhedrim.—Ver. 1. Having de-
scribed the crisis in Galilee the evangelist
proceeds to describe the various opinions
and discussions held regarding Jesus in
Jerusalem. See Sanday, p. 144. In
chap. vi., a Passover was said to be at
hand; but Jesus did not go to it, but con-
tinued to go about teaching in Galilee,
•n-epicn-ó/rei ó \'Itjorovs pcTa tovto Iv tjj
r~a\\iAaia. Although appropriate to a
single school, ircpiiraTCiv denoted gener-
ally the going about of a teacher with
his disciples; hence, " to dispute," or
" to discourse ". ircpCiraTos in Aristoph.,
Frogs, 907 and 918, means "a philo-
sophical discussion or argumentation ".
John assigns a reason for Jesus remain-
ing in Galilee; this, according to Holtz-
mann and Weiss, proves that he con-
sidered the Judaean ministry the rule,
the Galilean the exception. But the
assigning of a reason may be accounted
for by the unlikelihood of Jesus remain-
ing in Galilee after what was recorded
in chap. vi. His reason for remaining in
Galilee, even after His rejection there,
was the active hostility of the Jews,
iX,yyrovv auTÖv ot \'lovSaïoi airoKTtïvai.
See ver. 18. Things were not yet ripe
for His exposing Himself to the hostility
of the authorities.—Ver. 2. But occasion
arose for His abandoning His purpose
to remain in Galilee. r\\v Sk . . .
o-Ki]voirrry£a. In Hebrew JTiSpH 3H
(Lev. xxiii. 34), the Feast of Succoth, or
Booths, in Greek o-KtivoirijvCa, the fixing
of tents; so called because in this Feast
the Jews commemorated how their fathers
had dwelt in tents, and been fed and
cared for as if in a settled condition. It
was one of the great Feasts, and as it
feil in October and Jesus had not at-
tended the previous Passover, it might
seem desirable that He should go up to
Jerusalem now.—Ver. 3. The desirable-
ness of doing so is urged by His brothers,
flirop . . . «$ kóo-|im. The reason they
i ayios tov 0eov occurs in Mk. i. 24, Lk.
vi. 34; cf. Acts iii. 14, iv. 27, 30; Rev.
iii. 7. The expression is not Johannine;
but the idea of the Messiah as conse-
crated or set apart is found in x. 36, 8p o
rioTrip ^ viao-t. Peter\'s confession here is
equivalent to his confession at Caesarea
Philippi, recorded in the Synoptic
Gospels.—Ver. 70. aireKpiön . . . eoriv;
this reply of Jesus to Peter\'s warm-
hearted confession at first sight seems
chilling. Peter had claimed for him-
self and the rest a perfect loyalty; but
this confidence of Peter\'s carried in it a
danger, and must be abated. Also it
was well that the conscience of Judas
should be pricked. Therefore Jesus
says: Even in this carefully selected
circle of men, individually chosen by
myself from the mass, there is not the
perfect loyalty you boast.—i% vpüv ets
SiópoXo\'s Io-tiv. Even of you one is a
devil. Lücke, referring to Esth. vii. 4
and viii. 1, where Haman is called ó
Siq(3oXo5, as being " the slanderer," or
" the enemy," suggests that a similar
meaning may be appropriate here. But
Jesus calls Peter " Satan" and may
much more call Judas " a devil". Besides
in the present connection "traitor" is
quite as startling a word as "devil".—
Ver. 71. Using the knowledge brought
by subsequent events John explains that
Judas was meant, t\\tyt Si tóv \'lovSav
lip-wvos \'lo~KapiuTr|v [better MaxapiuTov,
which shows that the father of Judas was
also known as Iscariot], ÏXeyt with the
accusative, meaning " He spoke of," is
classical, and see Mk. xiv. 71. The
word " Iscariot" is generally supposed
to be equivalent to nYHp tó"1^, Ish
Keriyoth, a man of Kerioth in the tribe
of Judah (Josh. xv. 25). Cf. Ishtob, a
man of Tob (Joseph., Ant., vii. 6, 1,
quoted in Smith\'s Dict.). The name
Judas now needs no added surname.
Chapters VII.-X. 21. Jesus at the
Feast of Tabernacles, and subsequently
in Jerusalem.
Chapter VII. At the Feast.—Vv. i-
13. The circumstances of Hit visit to
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762                          KATA IQANNHN                          va
d Fut. indk. d 0eup^a<ijcri\' tc\\ êpya o-ou a iroieTs • 4. oüSels yap * eV Kptnrrü Ti
classics iroiïi, Kal triTeï aÜTo; iv irappncria clcou. ei toOto iroieïs>
aftcr iva;                                                            r \' •
freq.in N. fyavipuaav utaujav TU KÓcrjiiü." 5. OüSè ycip " °t aScXc^ol auTOU
ton, 199. eirtoTeuoi\' ets aÜTÓf. 6. Aevet ouV aürots 6 \'iticroüs. " h \'O Katpós 6
e xviii 20;,,,             .                                 \'                                          \'                          1«
commonly ep.os ouTTto irdpeo-Tir • o 8e Katpós ó üjitTepos wafTOTe e\'orii\' eTOtuos.
I xi. 54! Col. 7. \' ou 8u\'™to 1 ó KtSaaos fjncreïf ófids \' ^fiè 8è fitcret, Sti iy&i fiapTupw
6Mk. ul.ti, irepl auTou, Sn Ta êpya auroS irofTjpd cotik. 8. up.eis k dydPujTe
ao.          ets Tfif eoprr|i\' TauTtji\' " • eyu ouiru • dmpaiyu eis ttjk eop-rrji\' TauTtjf,
j iii. 19; xv. 6ti ó xatpos ó èp.os ouiru \' TreirX^puTat." 9. TauTa 8è tirriiv aÜTots,
k Ftch. xiv. ëp.etfei\' iv ttj TaXtXata.
xii. 20. \' IO. \'fls 8è attfiï)oa.v ol dSeXcJtol aü-rou, tot€ Kal oütos ivifiri cis
kik. 1. 32.
1 Mk. i. 15.
1 6cupi)o-ovo-i in ^cB*DL.
1 Tavri)V deleted in modern editions on authority of fcs}c«BDKL.
• o«k is read in NDKM vet. Lat. vuig. Memph. Arm. Tr. Ti. Meyer, Weiss; omra
in BLT syr. Theb. Goth. vuig. codd. aliq. W.H. R.V.
advanced was "that Thy disciples also
may see Thy works which Thou doest".
Kat ol |iafh|Tat o-ov seems to imply that
lince the Feeding of the Five Thousand
in April, Jesus had been living in com-
parative retirement, perhaps at Nazareth.
At Jerusalem, all who were attached to
Him would be found at the Feast; and
the brothers recognise that He would
then have an opportunity of putting His
claims to the proof. " No one," they
say, " who seeks public recognition con-
fines his activities to a hidden and
private corner." Iv irappTjo-icj, as in xi.
54, means " openly " or " in public," and
is in direct contrast to tv Kpvirrip. Hav-
ing laid down the general law, they then
apply it to Him, " if (or \'since,\' not ex-
pressing doubt) Thou doest these things,
show Thyself to the world". Lücke,
following Euthymius, thinks doubt is im-
plied in ei; but this implies an ignorance
on the part of the brothers which is in-
conceivable.—Ver. 5. It is indeed added
ovSi yap . . . aviroV, " For not even did
His brothers believe in Him"; but this
does not mean that they did not believe
He wrought miracles, but that they had
not submitted to His claim to be Messiah.
They required to see Him publicly ac-
knowledged before they could believe.
Therefore this clause is introduced to
explain why they urged Him to go to
Jerusalem.—Ver. 6. His answer was
6 Katpós ó cp.os ovirtt irdpccmv . . .
ÏTotpos. The time for my man:.festation
to the authorities as Messiah is not yet
come; but no time is inappropriate or
unsafe for you to show yourselves.—Ver.
7. The reason of the different procedure
lies in the different relation to the world
held by Jesus and His brothers. ov
Svvotcu . . . 40-Tiv. There is no danger
of your incurring the world\'s hatred by
anything you do or say; because your
wishes and actions are in the world\'s
own spirit. But me the world hates,
and I cannot at random or on every
occasion utter to it my claims and pur.
pose, because the very utterance of these
claims causes it to be conscious that its
desires are earthly (see chap. vi. passim).
This hatred of the world compelled Him
to choose His time for manifesting Him-
self.—Ver. 8. vp.eïs . . . ireirXijpuxai
" Go ye up to the feast. I go not up yet
to this Feast, for my time is not yet
fulfilled." His time for manifesting Him-
self publicly was not yet come, and
therefore He did not wish to go up to
the feast with His brothers, who were
eager for some public display. Had He
gone in their company He would have
been proclaimed, and would have ap-
peared to be the nominee of His own
family. It was impossible He should go
on any such terms.—Ver. 9. He there-
fore remained where He was.—Ver. 10.
\'fiï Si avcpr]o-av . . . KpvWT$. " But
when His brothers had gone up, then He
also went up to the Feast, not openly,
but, as it were, in secret." That is to
say, He went up, but not at His brothers\'
instigation, nor with the publicity they
had recommended. [Of course if we
read in ver. 8 tyai ovk avafWrw a change
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♦-i«.                          EYAITEAION                            763
rr)v iopTr\\v, oü ^>avtpC>s, d\\X\' ds iv Kpuitrü. II. Ol ouV "louSaio*
c^TOUf aÜTüv iv Tg ^opTT), Kol tKtyov, " nou itrrXv ckcIkos;
12. Kal m Yoyyu<rp.os iroXOs irtpi auToü fji» éf tois SxXois. oi f/Av m lx. iS.
«fXcyoi», " "Oti dyoöós ^<mi\' • ™ aXXoi 8« «Xcyo»\', " Ou • dXXd TiXava
töi/ ó^Xok." 13. "OüSclf (itKTOi Trappricn\'a èXdXei ircpl aÜToG, 810 n lx. u.
röf 4>ó/3ov TÜc \'louSaiuv.
14. "H8t) 8è Tïjs ^op-rijs * u.co-oü<7r)S, &i>ljïi\\ 6 \'ItjctoOs «ÏS TO lep&V, o Exod. xiL
Kal è8i8a(JKc. 15. Kal cdaüu-a^of ot \'louSaïoi Xcyoi^-cs, " nüs outo; «.\'
\'Ypdp.jj.aTa ot8«, u.r) u.Cfia6r)Ktfc ; " 16. \'AirCKptórj aÜToïs o \'Irjaoüs u.x\'xix.
«al flirt v, " \'H ifir) SiSaxt) oök ëorii\' ip.r), dXXd toü ir^p.\\Jiarrós fit • m. 15. ""\'
of mind must be supposed, although not
the " inconstantia " allegedby Porphyry.]
Vv. 11-13. Disappointment at Jesus\'
non-appearance. — Ver. II. Ol oir
\'lovSatot . . . Ikcïvos ; " the Jews,"
possibly, as usual in John, the authorities
(so Meyer, Weiss, etc), and thus in
contrast to the óx^oi of ver. 12 ; but ver.
15 rather indicates that the term is used
more generally. They looked for Him,
expecting that He would appear at least
at this third feast. They asked iroO itrriv
htnrot; which Luther, Meyer, etc,
think contemptuous; but IkcIvo* cannot
thus be pressed. Cf. 1 John passim.—
Ver. 12. Among the masses (Iv toT«
SxXois) there was y°YYvo\'H\'0S woXüs
regarding Him; not "murmuring," as
R.V., but rather " whispering," sup-
pressed discussion in low tones, in
corners, and among friends ; " halblaute
Mittheilung entgegengesetzter Ansich-
ten " (Holtzmann), " viel im Volke über
ihn herumgeredet " (Weizsacker). Speci-
mens of this talk are given : at plv . . .
SxXav. " Some said, He is a good
man," aya9ós, pure in motive and seek-
ing to do good. " But others said, No :
but He misleads the multkude" (Mt.
xxvii. 63, Lk. xxiii. 5), that is, seeks
to ingratiate Himself with the people
to serve His own ends.—OüSels . , .
\'lovSaïuv. " No one, however, talked
openly about Him, for fear of the Jews."
Uittil the Jews, the authorities, gave
their decision, neither party dared to
utter its opinion openly.
Vv. 14-36. The teaching of Jesus at
the Feast of Tabirnactes. [Spitta sup-
poses that the original place of para-
graph w. 15-24 was at the end of chap.
v.] So far as reported this teaching
is found in three short statements: (1)
in justification of His authority as a
teacher ; (2) in assertion of His Divine
origin ; and (3) of His approaching de-
parture. This threefold teaching elicited
expressions of opinion from three parties:
(1) from "the Jews" (15-24) ; (2) from
inhabitants of Jerusalem (25-31); (3)
from the officers sent to apprehend Him
(32-36).—Ver. 14. "HStj 8è ttjs coprfjt
p.co-ovo-T|s. " But when it was now mid-
feast," i.e., the fourth day. pfo-oCv is
commonly used in this sense: \'np.lpa
u.co-ovo~a, midday; Sc\'pos pecrovv, mid-
suminer.—avept) . . . 4StSao-Kc. "Jesus
went up to the temple and taught "; see
xviii. 20 ; He did not go to Jerusalem to
seclude Himself and worship in private,
nor did He go to proclaim Himself
explicitly as Messiah. He went and
taught. His teaching astonished the
Jews, and they asked riü? ovtos ypcip.-
p.ara otSf u.t| iuu,o.8y]kus; It is not His
wisdom that astonishes them, for even
uneducated men are often wise; but
His learning or knowledge. YP°rlrlaTa
(Acts xxvi. 24) " included the whole
circle of rabbinical training, the sacred
Scriptures, and the comments and tradi-
tions which were afterwards elaborated
into the Mishna and Gemara" (Plumptre,
Christ and Christendom). But it cannot
be supposed that Jesus made Himself
acquainted with these comments. His
skill in interpreting Scripture and His
knowledge of it is what is referred to.
What the scribes considered their pre-
rogative, He, without their teaching,
excelled them in.—Ver. 16. But though
not received from them, it was a derived
teaching. He is not self-taught. \'H <p.T)
SiSaxt . . . (it. The teaching which I
give has not its source in my know-
ledge but in Him that sent me. " Der
Autodidakt in Wahrheit ein Theodidakt
ist," Holtzmann. The truest self-
renunciation is the highest claim. That
this claim was true He proceeds to show
(1) from the conviction of every one who
desired to do God\'s will, ver. 17; and
(2j from His own character, ver. 18.—
Ver. 17. liv rit . . . XaXfi. " If any
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764                            KATA IQANNHN                            Vil.
«MtjVJi-«-17- M» Tts 8Ai) tö "S^Xrjfia aÜToC Tronie, yviiartjai irepl Tijs
25-            8t8ox»is, \'irÓTcpoc èk tou Scoö i<mv, ft ivu dir* juatiToS XaXu.
f Hcre only o.,.»»         -\\\\« \\ © »>         . »t.              « « c.«         «
in N.T., Iö. o a<f> eauTou XaXuv, tt|I\' oo£ay TT]V löiai\' £t|tïi • o 8e £t]T<iii\' tt|i»
Job.         Zó£av toO ir«,/*i|/ai\'Tos aürèi\', outos dX^Si^s lori, Kal dSiKia ^r oötü
oük ëoTii\'. 19. oü M<i>o-f)s SlScMttv1 6fi.lv tok vójiov, koI oüSels l£
• Rom. ü. öpAf * iroiet toV róp.oi\' ; Ti u,e ^t|teïtï diroKTeti-ai; " 20.\'"AireKpiflTj
t viit 4». o SxXos Kal etire, " Aaijiório" êv^eic. • tis «re ÜTjTet dTfOKTeïcoi;"
21. \'AircKpidt) ó \'irjo-oGs xal clirev aÜToïs. "*Ee {pyor e/iroinaa, Kal
1 touK«i> in BD ; StSuxcv in fc^LT.
man wilteth to do His will, he shall
know concerning the teaching, whether
it is of üod (or from God) or I speak
frora myseif." As Jcsus everywhere
asserts (v. 46, xviii. 37), he who thirsts
for God will recognise Him as God\'s
messenger; he who hungers for righteous-
ness is filled in Jesus; he who is of the
truth hears His voice. The teaching of
Jesus is recognised as Divine by those
whose purpose and desire it is to be in
harmony with God.—Ver. 18. There
are also two different kinds of teachers :
the one d$\' javToü XaXüv, speaks his own
mind, teaches his own ideas, does not
represent God and reveal His mind;
because he tt|V SiS£av ttjv IBiav Et)T€1,
" seeks his own glory," which of course
cannot be reached by representing him-
self to be merely the herald of another\'s
glory. The other style of teacher is
describ :d in the words ó Sè (r]TÜr . . .
Itrnv. Plainly He who seeks the glory
of Him whose ambassador He is, has no
interest in falsifying tnatters to advance
His own interests. If His aim is to
advance the glory of Him who has sent
Him, He will truthfully deliver His
message ; &Xi)6ifc itrri., Kal aSna\'a . . .
and injustice, dishonesty, is not in Him.
The application of this general principle
to Jesus was obvious.—Ver. rg. oi
Mmotjs . • • óiroKTetvai. The connec-
tion is not obvious, but seems to be
this: You reject my teaching, but that
is not surprising, for you reject Moses\'
also (cf. v. 39, 45-47). " Did not Moses
give you the law ?" or, " Hath not
Moses given you the law ? " [the point of
interrogation should be after the first
vdpov; none after the secondJ. " Yet
none of you keeps it. If you did you
would not seek to kill me." Was there
not a former revelation of God which
should have prevented you from thus
violently rejecting my teaching ?—Ver.
ao. This, «ome of the crowd think
mere raving. He is a monomaniac
labouring under a hallucination that
people wish to kill Him.—AaipoViov
. . . airoKTctvai; This question, repudi-
ating the idea that any one seeks
to slay Him, needs no answer and
gets none.—Ver. ai. Jesus prefers to
exposé the unjustifiable character of the
hostility which pursued Him (ver. 16).
Referring to the miracle wrought at
Bethesda, and which gave occasion to
this hostility, He says tv Ipyov . . .
<ra(3|5aTcu. One single work I did and ye
all marvel [are horrified or scandalised];
for this same object, of imparting health,
Moses gave you circumcision, an ordi-
nance that continues through all the
generations and regularly sets aside the
Sabbath law. If circumcision is per-
formed, lest the law of Moses be broken,
are ye angry at me for making a man
every whit whole [or rather, for making
an entire or whole man healthy] on the
Sabbath day ? The argument is obvious ;
and its force is brought out by the anti-
thetical form of the sentence: the Iv
ipyov oi the healing of the impotent man
is contrasted with the continuous ordi-
nance of circumcision, and so the aorist
is used of the one, the perfect of the
Other. In ver. 23 trtp\\.roy.r[V Xap.|3av«i
is contrasted with oXov avOpwirov vyif},
the partial and symbolic with the complete
and actual soundness. The argument is
all the more telling because a " vis medi-
catrix," as well as a ceremonial purity
(but vide Meyer), was ascribed to circum-
cision [" praeputium est vitium in cor-
pore "]. Wetstein quotes from a Rabbi
a singularly analogous argument: "Si
circumcisio, quae fit in uno membrorum
248 hominis, pellit Sabbatum, quanto
magis verum est, conservationem vitae
Sabbatum peilere ? " The parenthesis
in ver. 22, oix oti . . . trarcpuv, is ap-
patently thrown in for accuracy\'s sake,
lest some captious persons should divcrt
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EYAITEAION
765
\'7—*7-
Trderes 0auu,d£ere. 22. * 81a touto Muarjs Sc\'StiKte upa? tt|k irepi- a Lev. zil.
TOfifji\', oüx Óti Ik tou Muct^us folie, d\\V £k t<Sc TraTepü/- Kal iv irii. 10.\'
<ra0|3aT<i> irepiTeficeTe dVSpwiroi\'. 23. et irepiTO/i^i\' XaftpMyci df8pw-
wos Ik craP/3dT<o, "ya ur) \\u6fj ó rop.05 Müjaewg, èp.01 * xoXSts Sti t3Mtcc. lil.
SXoe aV6pa>7rof uyi-f) éiroiT)o*a ft» craPfJaTu; 24. \' p.f) xpiVe-rs kot w Deut. i.
oijfii\', dXXa tJ|i» SiKtuay npiaiv KpifaTC."\' 25. "EXeyoi» ouc Tii\'es tü. 9.
èx tw lepotroXupuiw, "Oü)( °"T<$S fow tv Jtjtouo\'ii\' diroKTïïfai;
26.   Kaï Ï8e irapprjijta XaXeï, Kal oGoèe aÜTÜ Xfyouai. x p,rjiroTe x Gen. xlvü.
dXnöüs êyvüxjav oi dpxoires> Sn outo; io-nv dXrjOüis a ó Xpurrds; ÜL24.
27.  dXXd toütoi\' oïSufiev iróöeK ëariK • 6 Sè Xpioros ÓTaK tpv^Tai,
1 KpiViTt in BDL; xpivaT* fc$Xr*.
1 a\\i)0ue deleted by modern editors as in ^ BDKL.
and cf. oUCav olxilv, paSt£civ 086V,
•n-co-ftv in-waara, etc.
Vv. 25-31. Opinion of inhabitants of
yerusalem regarding Jesus. Knowing
the hostility of the authorities, they ex-
press surprise that Jesus should be al-
lovved to teach openly; and wonder
whether the authorities themselves can
have changed their opinion about Him.
This they fïnd it difficult to believe,
because on the point of origin Jesus does
not satisfy Messianic requirements.—
Ver. 25. *EX«yov ouv, in consequence of
the bold denunciation which they had
heard from the lips of Jesus. tivcs Ik
rütv Mcpoo\'oXvp.iTtüv [or \'lepoaroXvficiTÜv,
or \'ltpo<roXvn«tTÜv], distinct ï\'rom the
óxXos of ver. 20, which was unaware of
any intention to kill Him; but them-
selves not so familiar as the Galileans
with the appearance of Jesus, and there-
fore they asked: Ovx o vtos . . . \\iyowi.
Or the words may only be a strong way
of expressing their astonishment at the
inactivity of the authorities. p.ijiroTt
dXi)6üs . . . ó Xpio~r<5« ; " Can it be that
the rulers indeed know that this man is
the Christ ? " But this idea, again, is at
once dismissed, a\\Xa toïtov . . . èo-tÏv.
" Howbeit we know this man whence He
is: but when the Christ comes, no one
knows whence He is." There was a
general belief that the Christ would
spring from David\'s line and be born in
Bethlehem; see ver. 42. The words " no
one knows whence He is " must refer to
the belief encouraged by the Apocalyptic
literature that He would appear suddenly
" in the clouds " or " from the sun ". Cf.
4 Ezra vii. 28, xiii. 32, Apoc. Baruch
xiii. 32; with Mr. Charles\' note; and
othei passages cited in Drummond\'s
attention from the argument by objecting
to the statement that Moses had " given "
them circumcision. The reference of Sia
tovto in the same verse is obscure. Some
editors join these words with 6avp.ajjc-rc ;
but although in Mk. vi. 6 Sia follows
8av,i.d£eiv, this construction does not
occur in John. Besides, John frequently
begins his sentences with Sia toOto ; and
if ver. 22 begins with Muo-tjs, such a
commencement is certainly abrupt. Re-
taining Sia toOto as part of ver. 22, the
words might be understood thus: " I have
done one work and ye all marvel: there-
fore (be it known unto you) Moses has
given you," etc, »\'.«., " I will remove
your astonishment: you yourselves per-
form circumcision," etc. See Winer,
p. 68. So Holtzmann, and Weizsacker,
who renders: "Darum: Moses hat
euch," etc. This gives a good sense,
but surely the ellipsis is too severe.
Holtzmann\'s reference to vi. 65 tells
rather against it, for there <ïpT|Ka is
added. May 810 toüto not mean, "on
this account," ».«., for the same reason as
I had in healing the impotent man, did
Moses give you circumcision ? I did one
work of healing and ye marvel. But
with a similar object Moses gave you
circumcision. This seems best to suit
the words and the context. He adds to
His argument the comprehensive advice
of ver. 24. (i-J) xpCvcTc Kar\' o\\|/iv . . .
Kp(vaT<. "Judge not according to ap-
pearance: " kot\' 8\\|/iv, according to what
presents itself to the eye ; the Pharisaic
vice. In appearance the healing of the
impotent man was a breach of the
Sabbath-law. No righteous judgment
can be come to if appearances decide.
For Kp(o-iv KpCviiv, cf. Plato Rep., 360 E ;
-ocr page 778-
766                         KATA IQANNHN                          vu.
y xil. 44. oöSclg yii\'UCTKei ïró&tv tariv. 28. \'"EKpa^ev ouv Iv TÜ \'epü SiSoaicwy
xxii. «3. 6 \'irjo-oOs koI Xéyuf, " Kduè oTSaTe, Kal oïSotc ttóÖev etui • Kal * dir
* Heb. x. 12. èfiauToü ouk eXi\'jXuOa, dXX\' larie * dXnOiyos ó ir^(i<|>as p.«, óf uueïs
14. \' \' ouk oïSaTe • 29. cy£> &* oiSa auTof, Sri \'Trap\' aÜToG tlui, KdKtifós
b vi.46, etc.         . / \\ n              vv .             * »_4 « j                % »e *
c Freq. in P-e direo-TeiXei\\ 30. EJtjtoui\' ouk auTOf mao-ai • koi ouocis
johnialso »/n\\         j » » «        r            ~          • J w          >\\ \\ /a        r «             t_ «
Acts iü. 7; ïTrepaXef «ir outok ttjc x€lPa> 0Tl ouirw e\\r|Autfei t) upa auTOu.
COT.ZL33.31\' rioXXol oè ck tou S^Xou «\'irioreuo-ai\' cis oÜTof, koi IXeyoi\',
ao.Vta"1 "*0ti ó Xpurros OTar IX9r), p\'in1 irXetoi\'a ar)u.eta toutwi\'* iroi^aci
e Attrac. cp. * wV outos ^irotTjcref;" 32. "Hkouo-oc 01 ♦aptcralot. tou ó^Xou
Zeph. Ui.            ,„                    * , .                        , , ,__ »          , .            „           ,
11.          yoyYu£oiTOS Trepi aurou touto • Kat dTTeo-TïiAai\' ot Vapicaioi koi
,               ol dpxicpeïs üirtjptTas, Iva \' mdo-uaie aÜTcV. 33. etirev ouv aürots
( Is. liv. f. 6 \'ItjooCs, ""Eti \'pKpoe xpóyof fi€Ö\' üjiüf clp.1, Kal üirdyu irpos toc
1 tovtiov omitted in J^BDL.
1 |iT| in NBDL.
result, not the cause, of His knowledge.
These statements exasperated the Jews,
(ver. 30) \'EJijrovv ovv oütov iriao-at.
They sought to seize or apprehend Him.
iria£u, Doric and Hellenistic for iric\'tju,
" I press "; in later Greek " I catch "
(xxi. 3), "I arrest," ver. 32, etc. But
ovScls «Tre(3aXev " no one laid hands [or,
* his hand,\' R.V.] upon Him, for His
hour was not yet come " ; the immediate
cause being that they were not all of one
mind, and feared resistance on the part
of some of the people.—Ver. 31. For,
iroXXol . . . Here as usual alongside
of the hostility evoked by the deeds and
words of Jesus faith also was evoked ;
faith which suggested covertly that He
might be the Messiah. ó Xpio-i-os Stm
ïX8t), " When the Christ comes will He
do more signs than this man has done ?"
Vv. 32-36. The Sanhedrim takes
act ion regarding Jesus.—Ver. 32.
"Hicovorav . . . avToV. The Pharisees,
perceiving that many of the people were
coming under the influence of Jesus,
determined to put a stop to His teach-
ing, and persuaded the Sanhedrim [ol
apxiepcLï Kal ol <t>apicraïoi] to send
ofheers to apprehend Him.—Ver. 33.
clirev oBv oütoTs [avToïs omitted by
modern editors] in pixpov xp^fov • . •
irtpij/av-ra p.«. Seeing the servants of
the Sanhedrim [ovv], Jesus said to the
crowd: " Yet a little while am I with
you, and then I go to Him that sent
me ". The " little while " is prompted
by the actively hostile step taken by the
Sanhedrim. The utterance was a word
of warning. virayu does not convey any
sense of secrecy, as has been alleged.
[It has been supposed that töv •n-ep.xj/avra
Messiah, 279 ff. Different sections of
the community may have had different
expectations. The surmises of the Jeru-
salemites came to the ears of Jesus, and
stirred Him to further and more emphatic
statements, "Eitpa£ev ovv tv rif Up$.
From the repetition of the words " in the
Temple," Westcott gathers that a break
occurred between this scène and the last;
but this idea seems to be precluded by
the continuity of the conversation. Jesus
takes up the words of the doubters, Kop. J
otSaTi . . . Some interpreters think
there is a touch of irony in the first
clauses; thus Weizsacker translates:
\'* So ? mich kennet ihr und wisset wo
ich her bin? Und doch bin ich," etc.
Similarly Lücke and Godet. But this
is unnecessary. Jesus concedes their
ability to identify Him as the carpenter
of Nazareth. This knowledge they had ;
but the knowledge which they had not
was of far greater importance. To know
my native place and to be able to recog-
nise me as Jesus is not enough; for I am
not come at my own prompting. To
deduce from your knowledge of my
origin that I am a self-constituted
prophet and therefore not the Messiah,
is to mistake ; for I am not come of
myself. To know me apart from Him
that sent me is empty knowledge. He
that sent me has a real existence, and
is not a fancy of mine. You indeed do
not know Him ; but I know Him because
from Him I have my being and He has
sent me. Weiss rightly observes that
5ti (ver. 29) does not include K&Ktivos
pi itr^o-TfiXcv under its government.
Jesus knew the Father because He was
from Him; but His being sent was the
-ocr page 779-
EYAITEAION
767
»8—37.
^{fi^avrA pc. 34. k Jr)T^(T£T^ p.e, Kal oux tifrqatr* • «ai Sirou tïfiX h Hot. t. 6
cyu, üfxels oö 8uWo-8£ èXGetc." 35. Etiroi\' oüv 01 \'louSaioi irpès
iaurous, " rioS OUT09 peXXci iropeuecr9ai, OTl T^fJiels oux «üpr|crou.ef
00x61»; p.T) eïs Tf)f \' Siao-iropar t6p \'\'EXXrji\'ü»\' fieXXei iroptjucaOai, i Jai. 1.1. 1
Kol 8iSri(TK€iï\' tous EXXïjyas; 36. Tij •lo-rii\' outos ó Xdyos óv etirc, Deut.
Zt)TT)acTtf fic, Kaï oux sup^ceTe • Kat, Oirou ciui cyu, ujms 00 j xii. 30. It,
SuVaade èXSeif;"
37. \'Ef 8è Ttj «!o-x<£tt| r||J.cpa kTÏj pcyaXl) rijs ^oprrjs ctorrJKCi 6 k xix. ji.
It)o-ous, Kal £Kpa£c \\tyuiv, " \'E&v ns 8nJ/a, IpxcVOu irpós u.e Kal 16.
ut is a Johannine addition; chiefly
because of ver. 35. But this misunder-
standing proves nothing ; for the people
never apprehended who was meant by
" Him that sent Him".]—Ver. 34. In
ver. 34 He views with pity (cf. "O
Jerusalem, Jerusalem," etc.) their too
late awakening to a sense of their need :
jT)TijcreTt\' |u Kal ouk evpijtrcTC. " The
tragic history of the Jewish people since
their rejection of Jesus as Christ is con-
densed into these words," Reith. Cf.
Lk. xvii. 22, "The days will come when
ye shall desire to see one of the days of
the Son of Man, and ye shall not see
it" ; also Lk. xix. 43, 44; and Is. lv. 6.
cïkos yap "troXXous . . . £t|tcÏv ai-rov
Boi)66v Kal paXXov aXicrKOucvwv \'lepo<ro-
Xvp.uK, Euthymius. Even though they
may then know where He has gone,
they cannot follow Him, Sirov elp.1 lya
vpeïs o-u Svvao-6c eXBetv, " where I am "
[not iTju, " I will go"], i.e., in the
presence of Him that sent me, " ye
cannot," as ye now are and by your own
strength, " come ". For the full mean-
ing see chap. viii. 21-24.—Ver. 35. This
was quite unintelligible to the Jews,
clirov ovv . . . èXOetv. The only mean-
ing they could put upon His words was
that, finding no reception among the
Jews of Judaea and Galilee, He intended
to go to the Jews of the Dispersion and
teach them and the Greeks among whom
they lived. The Siacnropa twv \'EXXijvwv
does not mean, as Chrysostom and
Euthymius suppose, the Gentiles 81a to
Suo-irapOai iravTaxov, but the Jews dis-
persed among the Gentiles, see Deut.
xxviii. 25, Jer. xxxiv. 17, 1 Pet. i. I, Jas.
i. 1 (cf. Schtlrer, Div. II., vol. ii., and
Morrison, fews under Roman Rille).
But the following clause, Kal SiSao-xciv
tovs "EXXtjvas, indicates that they sup-
posed He might teach the Greeks them-
selves ; thus ignorantly anticipating the
course Christianity took; what seemed
unlikely and impossible to them became
actual.—t£«j Imir oIto? ó XÓ70Ï . . .
The saying has impressed itself on theit
memory, though they find it unin-
telligible. How they could not go where
He could, they could not fathom. Cf.
Peter\'s " Lord, why can I not follow
Thee now ? " and the whole conversa-
tion, chap. xiii. 33-xiv. 6, " No one
comes to the Father bul through me ".
Vv. 37-44. jfesus proclaims His ability
to quetich human thirst with living water.
—Ver. 37. iv Si T-fl «o-xoTfl ^ucpa • • •
This exact specification of time is given
that we may understand the significance
of the words uttered by Jesus. The
Feast of Tabernacles lasted for seven
days (Lev. xxiii. 34, Neh. viii. 18), and
on the eighth day was " an holy convo-
cation," on which the people celebrated
their entrance into the holy land, aban-
doning their booths, and returning to their
ordinary dwellings. On each of the
seven feast days water was drawn in a
golden pitcher from the pool of Siloam,
and carried in procession to the Temple,
in commemoration of the water from the
rock with which their fathers in the
desert had been provided. On the
eighth day, which commemorated their
entrance into "a land of springs of
water," this ceremony was discontinued.
But the deeper spirits must have
viewed with some misgiving all this
ritual, feeling still in themselves a
thirst which none of these symbolic
forms quenched, and wondering when
the vision of Ezekiel would be re-
alised, and a river broad and deep
would issue from the Lord\'s house.
Filled with these misgivings they sud-
denly hear a voice, clear and assured,
\'Eóv tis SivJ/a, <px<o-6<i> irpóe uc Kal
ttlvctu : that is, whatever natura! wants
and innocent cravings and spiritual
aspirations men have, Christ undertakes
to satisfy them every one. To this
general invitation are added words so
enigmatical that John finds it necessary
-ocr page 780-
768                          KATA IQANNHN                          vil
Tnviru\' 38. 6 martuav els ifi.è, Ka9ai$ ttmv J| ypa<f>r|, irorajio!
lEzek.lil.3
Zech. xiv,
3. Prov.
xviii. 4.
m xii. 16;
xiii. 31;
XYii. 1.
1 in TTJs KOiXias auTou peuo-oucrik üSa/ros JütTOS.** 39. Touto Si
eTttï irepl tou ("li\'eü\'u.aTOs oS ËjisWov Xau-jSdyeip ot moreuorres «ÏS
aÜTÓi\' • outtü) ydp t/p n^eOjjio Ayioc,1 5ti ó \'ino-oOs oüSÉiru mè8o|do-8ï|.
40. iroXXot oSc in. tou S)(Xou dKou\'crarres top Xdyov,2 êXeyoi\', " OutÓs
i<rriv dX^öüs 6 Trpo^TjTrjs." 41. "AXX01 êXeyop, " Outos i<rnv 6
Xpiorós." "AXX01 oè tkeyov, " Mtj ydp éic ttjs TaXiXoias 6 Xpioros
n Pa. cxxxii,
IX.
0 Heb. xiii.
«4-
épXETat; 42. oüx%t ^ YP°"H e^lrïl\'i °ti b^k tou oWpu.aTos Aa(3lS,
Kal "diro Br/ÖXcÈp, ttjs kc5u.t)s oirou t/c AafilS, 6 Xpioros ?px«TOi;"
1 irvcvpa ayiov ScSoficvov in B Syr. (Harcl.-Hier). wrufta without addition in
NKTI1 Memph. Arm. Aeth. Cyr.-Alex. adopted by T.Tr.W.H.
1 t»v Xoyuv in all modern editions with ^BDL it. vuig.
to explain their reference.—Ver. 38. h
iricrT£\\Jü)v . . . (AvTOt. [The nominative
absolute is common.] No Scripture gives
the words verbatim. Is. lviii. 11 has:
" The Lord shall satisfy thy soul in
drought: and thou shalt be like a watered
garden, and like a spring of water whose
waters fail not". Cf. John iv. 14. The
words seem to intimate that the believer
ihall not only have his own thirst
quenched, but shall be a source of new
streams for the good of others (O. Holtz-
mann). A remarkably analogous saying
is quoted by Schoettgen from the Tal-
mud : " Quando homo se convertit ad
Dominum suum, tanquam fons aquis
vivis impletur, et fluenta ejus egrediuntur
ad omnis generis homines et ad omnes
tribus ". At the same time it is not easy
to see the relevancy of the saying if this
meaning be attached to it, and the saying
of John iv. 14 is so similar that it seems
preferable to understand it in the same
sense, of the inseparableness and inward-
ness of the living water. Those who
advocate the other meaning can certainly
find confirmation for their view in the
explanation added by John.—Ver. 39.
toüto . . . iSo£d<r9T), for these words
apparently refer to Pentecost, the initial
outpouring of the Spirit, when it once
for all became manifest that the Spirit\'s
presence did not turn men\'s thoughts in
upon themselves, and their own spiritual
anxieties and prospects, but prompted
them to communicate to all men the
blessings they had received. From the
little group in the upper room " rivers "
did flow to all. But the appended clause,
oviru vop V riveS|jia "Ayvov, is difncult.
The best attested reading (see critical
note) gives the meaning: "The Spirit
was not yet, because Jesus was not yet
[ovirw, not oiStTru] glorified ". 4So{do-9r)
with John signifies the entire process of
glorihcation, beginning with and includ-
ing His death (see chap. xii. 23, 32, 33);
but especially indicating His recognition
by the Father as exalted Messiah (see
chap. xvii. 1, 5, xiii. 31). Until He
thus became Lord the Spirit was not
given: and the gift of the Spirit at Pente-
cost was recognised as the grand proof
and sign that He had reached the posi-
tion of supremacy in the moral universe.
(See especially Acts ii. 32, 33.) The
Spirit could not be given before in His
fulness, be.cause until Christ no man
could receive Him in His fulness. Christ
was the lens in whom all the scattered
rays were gathered. And it is always
and only by accepting Christ as perfect
humanity, and by finding in Him our
norm and ideal, that we receive the
Spirit. It is by the work of the Spirit
on the human nature of Christ that we
are made aware of the fulness and beauty
of that work. It is there we see what
the Spirit of God can make of man, and
apprehend His grace and power and
intimate afnnity to man.—Ver. 40. The
immediate results of this declaration were
twofold. In some faith was elicited:
many of the crowd said: " This is of a
truth the prophet" ; others, going a step
further, said: " This is the Christ". On
the relation of " the prophet" to " the
Christ," see on i. 21.—Ver. 41. But
others, either honestly perplexed, or
hostile to Christ, and glad to find Scrip-
ture on their side, objected, u.t) ydp Ik
ttjs TaXiXaias ó Xpioros ipxcTai; " But
does the Christ come out of Galilee ? "
[Hoogeveen explains the yóp by resolving
the sentence into a doublé statement:
" Others said this is not the Christ: for
Christ will not come out of Galilee".
The ydp assigns the reason for the denial
-ocr page 781-
38-^g.                            EYATTEAION                               769
43. Zxicfia o$v i» tö óxXu tylvtro Si* aü-róV. 44. tii^s El ïjöeXor
è£ auTÜK piric£<roi aüroi», AXX\' ouoels \'eir^PaXee ^ir\' aÜToy Tas X£ïpaS. P ver. 30.
45. tjaBoc ouk 01 uirnpeTai irpos tous apxiepeis Kat tapumuwa. • «.
Kal etTroi» auTots eKetyoi, " Aioti oük \'rj-ydyeTe aÖTÓV;" 46. t xviii. 38.
*Air£Kpi8r)o-ai\' ot óirqpÉTai, " OüStiroTï outws èXaXTjo-ep acdpuiros,
t!)S outos ó aV0puiro$.\' 47. ATreKpiOTjo-ai» oCV oütoÏs ol $api<ra?oi,
" Mrj Kal üueis irïirXdVirjo-Se ; 48. p.17 ris cV tó>»> * ap^óyruv èmo-rcucrep sver.afi; 111.
ets aÖToy, fj 2k tüc <t>apio-aiuf; 49. dXX\' ó ó^Xos outos o p,r)
already hinted in the óAXoi Si intro-
ducing a contrary opinion to that already
expressed.J They knew that Jesus was
a Galilean, and this clashed with their
idea that the Christ was to be bom of
the seed of David and in Bethlehem ; an
idea founded on Micah v. 2; Is. xi. 1;
Jer. xxiii. 5. Bethlehem is here called
the Kwp.1] öirou r|v AcGÏS [or AaveïS,
which gives the same pronunciation],
because there David spent his youth;
1 Sam. xvi. 1, 4, etc.—Vv. 43, 44.
Zx^°T-a • • • X€\'Pos- On this verse
Calvin has the following pertinent re-
mark : " quaecunque dissidia emergunt
quum praedicatur Evangelium, eorum
causa et semen prius in hominibus late-
bant ; sed tune demum quasi ex somno
expergefacti se movere incipiunt, qualiter
vapores aliunde quam a sole procreantur,
quamvis nonnisi exoriente sole emer-
gant". To this divided state of opinion
He owed His immunity on this occasion.
Vv. 45-52. Anger of the Sanhedrim
en receiving the report of thcir officers.—
Ver. 45. tJX06v oïv . . . avToV. It now
appears that the oiStls of the preceding
clause applies evento the officers sent by
the Sanhedrim. They returned empty-
handed irpos tovs apxicpets «at ♦apio--
aiovs, that is, as the single article shows,
to the Sanhedrim, or at any rate to these
parties acting together and officially.
What follows indicates rather that they
were met as a court. They [tKttvoi
regularly refers to the more remote noun;
but here, although in the order of the
sentence the inn)p£rai are more remote,
they are nearer in the writer\'s mind,
and he uses ixelvoi of the priests and
Pharisees] at once demand (he reason of
the failure, Aiaxi oük TJyayeTe aÜTÓV;
"Why have ye not brought Him ?"
Apparently they were sitting in expecta-
tion of immediately questioning Him.
—Ver. 46. The servants frankly reply:
oiSérroTi . . . óVöpwiros. The testi-
mony is notable, because the officers
Of a court are apt to be entirely
mechanical and leave all responsibility
for their actions with their superiors.
Also it is remarkable that the same
result should have found place with
them all; for in view of the divided
state of public feeling, probably five or
six at least would be sent.—Ver. 47.
But their apology only rouses the in-
dignation of those who had sent them,
u/f| Kal vpets ireirXóvTjo-öe; Are ye also,
of whom better things might have
been expected, deluded ?—p.rj tis . . •
♦aptcraïuv; What right have sub-
ordinates to have a mind of their own ?
Wait till some of the constituted autho-
rities or of the recognised leaders of
religious opinion give you the cue. Here
the secret of their hostility is out. Jesus
appealed to the people and did not
depend for recognition on the influential
classes. Power was slipping through
their fingers.—&XX\' ó óxXos . . . elo-i.
" But this mob [these masses] that know»
not the law are cursed." This Pharisaio
scorn of the mob [or " am-haarets,"
which is here \'represented by oxXos]
appears in Rabbinic literature. Dr.
Taylor [Sayings of the Jcwish Fatkers,
p. 44] quotes Hillel as saying: "Ne
boor is a sin-fearer; nor is the vulgar
pious ". To the Am-haarets are opposed
the disciples of the learned in the law;
and Schoettgen defines the Am-haarets
as " omnes illi qui studio sacrarum
literarum operam non dederunt". The
designation, therefore, ó u.t] yivuo-Kuv
tov vópov, was usual. That it was
prompted here by the popular recogni-
tion as Messiah of one who came out of
Galilee, in apparent contradiction of the
law and of the opinion of the Pharisees,
is also probable. People so ignorant as
thus to blunder liriKo/rapaToC cltri.—
Ver. 50. To this strong expression one
of their own number (and therefore to
their great surprise), Nicodemus, the
same person who had visited Jesus
under cover of night, takes exception
and makes a protest. [Tisch. deletet
49
-ocr page 782-
770                            KATA IQANNHN                   vu. 50-53.
yivucrKuv Toe v&y.ov, firiKarapaTOi\' etca." 50. Ac\'yei NikÓ8t]|jios
irpös aÜTous, o i\\Bi>v yuxTos 2 irpas auTOK, e\'9 uc c£ aÜTÜf, 51. " Mi)
I Ut. xv. 11 ó rop.os T|fxaJi\' Kpivei \'tok aVOpwiroi\', èav fir) dKOucrrj trap\' aüroC
•npÓTepoK,8 Kal yr<S Ti itoicÏ;" 52. \'AireKpifltjcrai\' Kal «Titok aurü,
u 4 King» x. " Mt| Kal aö €K Trjs raXiXaias et; " lpeuvT\\<rov Kal "Se, Sri irpo-
<j)r|T7]S Ik rijs TaXiXaias ouk èvrjyepTai."* 53. Kal8 eVopeu\'On
cKaaros «U top oTkok ciütou.
1  «irapaToi adopted by T.Tr.W.H.R. as in fr$B 1, 33, and as the word appears in
the classics; but T.R. gives the word as used by the Sept. and in Gal. iii. 14.
2 wktos omitted by Tr.W.H.R.; W.H. read o c\\0uv wpos avrov vpoTtpor; Tisch.
omits the clause altogethei; MS. authority is divided.
* irpwTov in fr^BDKL I, 33.
• tytiptrai read by T.Tr.W.H.R. after fc^BDK it. vuig. Pesh. syr. Aegypt. Goth.
Arm. Aeth.
0 The closing words of the chapter, kqi ciropcvSi) cKaorot cis tov oikov avTov,
belong to the next paragraph, which is rejected by recent editors, and ends with
ver. 11 of chap. viii. at the words |it]p«ti apapravc. The entire paragraph is
awanting in s^ABCL (A and C are imperfect at this part, but a calculation of space
required shows they cannot have contained the passage); about seventy cursives ;
a, f, q, Theb. Goth., best Pesh. MSS., Memph., Arm.; Chrys., Cyr.-Alex. The
paragraph is first found in Codex Bezae, after which it appears in several uncials
and more than 300 cursives, in b*, c, e ; Vuig., Syr.-Hier., Aeth., etc. The Greek
commentators, Origen, Theodor. Mops., Chrysostom, Cyril, Theophylact, pass it by,
and Euthymius, although he comments on it, expressly says that in accurate MSS.
r) oi>x fvprjrai i] «PcXuTTai. It rather interrupts the narrative at this point, and
besides contains several words not elsewhere found in John: op6pov, o Xaos, 01
Ypafijiareis, avopapTrjTos. At the same time the incident may well be a genuine
tradition, and, as Calvin says, " nihil apostolico spiritu indignum continet," and
therefore " non est cur eam in usum nostrum accommodare recusemus". See
further in Spitta, Zur Gesch. d. Urchristentums, i. 194; Conybeare\'s article
in Expositor, sth series, ii. 405.
the clause & i\\titv vvkto? irpos ai-rtfv,
and no doubt it has quite the appearance
of a gloss. At the same time it is John\'s
manner thus to identify persons named.
And at xix. 39 the similar clause is not
deleted.] This was a bold step. For
he must have known it was useless; and
he might have persuaded himself to
evade all risk by silence. His remon-
strance is based on their implied claim
to know the law : u$| 4 viptos . . . irout;
their own action is suspiciously like a
violation of the law. " Does our law
ass judgment on the suspected person
efore it first hears him and knows what
he is guilty of doing ? " For the law
regarding trials see Deut. i. 16 and
Stapfer\'s Palestine, p. 108, on the ad-
ministration of justice. The construc-
tion is simple ; " the law " which the
Sanhedrim administered is the nomina-
tive throughout.—Ver. 52. This re-
monstrance is exasperatingly true, and
turns the bitterness of the Pharisaic
party on Nicod mus, pi) Kal . . .
ivTlYtpToi. " Art thou also, as well as
Jesus, from Galilee, and thus dis-
posed to befriend your countryman ?"
Cf. Mk. xiv. 70. By this they betray
that their own hostility was a merely
personal matter, and not founded on
careful examination. " Search and see,
because [or \' that\'] out of Galilee there
arises no prophet." That is, as Westcott
interprets, " Galilee is not the true
country of the prophets : we cannot look
for Messiah to come from thence".
They overlooked the circumstance that
one or two exceptions to this rule ex-
isted.
Chaptbr VIII.—Ver. 1. Kal iiropcvfc]
ÉKao-Tos . . . The position of these
words almost necessitates the under-
standing that the members of the San-
hedrim are referred to. But in this case
the contrast conveyed in the next clause,
\'Irjcrovs 8è ëirope-üfl-r), is pointless.—els rè
ópos tüv iKaiav, to the Mount of Olives.
Cf. Mt. xxiv. 3, xxvi. 30 ; Mk. xiii. 3.
Lodging probably in the house of
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vin. i-6.                        EYAITEAION                               771
VIII. I. \'IHIOY2 8è «iropcüOrj ct« *to ópos tuk \'EXaifir\' 2. • Zech. xiv.
k ópOpou 8t irtiXii\' * irapeyintro tls TO Icpov, Kal was 6 Xaès rjpxCTO b Esther ».
Trpog auTÓf * Kal d Kaöiaas éSiSaoxei\' aÜTOu\'s. 3. ayouai 8è ot xxiv. 1.
~          * .             -             .          , *               «1                 < Act»v.«.
Ypap.fiaT6i9 xai 01 vapicraioi irpos auTOH yuvaiKa iv poixeia c With ««
*KaT6iXT)|ip,^nji\', Kal arr\\aavrt<i outt)I\' iv f-io-u, 4. Xéyouo-n\' aÜTw,    1. Acts\'
" AiSiaKoXe, aüYn r\\ yurJ| KaT<Xij^0r| \' \' firauTO$(ópu p.oix<uop.lrn.    Acts xiii.
5. fV 8è tw v(5p.({) Moxri); TJp.ïi\' éveTCiXaTO Tas ToiauTas fXi9o|3o-   cmtimonljr
XetaOai2 • aö ouV Ti \\iye\\.%;" 6. Touto 8è IXeyor irctpd^orres    K\'
auToi\', tra k éxwo>l KaTriyopcti\' auTou. ó ik *It|o-oGs k<£tu Kut|ras, tu e ExoAxxIL
4.
f Num. v. 13. g 1 S»m. xxx. 6. Deut. xxii. 24. h xvi. ia. a Jo. ia.
1 KaTCiXriirrai is read by W.H.R., KaT«iXij(j>(H| by eaily editors. In the classics
both forms occur ; see Kypke and Veitch.
1 Xi6o£€iv in Tr.W.H.R.
specified when a betrothed virgin is
violated, Deut. xxii. 23, 24. And the
Rabbis held that where death simply
was spoken of, strangling was meant
[" omnis mors dicta in Lege simpliciter
non est nisi strangulatio "]. It is sup-
posed therefore that by tos toiqvtos
the accusers refer to the special class to
which this woman belonged. The words
themselves do not suggest that; and
it is better to suppose that these lawyers
who had brought the woman understood
" stoning " when " death " without
further specification was mentioned.
See further in Lightfoot and Holtzmann.
—tri ovv t£ Xc\'ycis ; " What then sayest
Thou ? " as if it were possible He might
give a decision differing from that of the
law.—Ver. 6. tovto Si . . . aiTov.
"And this they said tempting Him,"
hoping that His habitual pity would
lead Him to exonerate the woman. [" Si
Legi subscriberet, videri poterat sibi
quodammodo dissimilis," Calvin. irpoo--
eSÓKuv oti «beicrercu aiiT-fjs, Kal Xoiirov
7£ovo~i KaTTiyoptav kot\' aiTOv üs irapavó-
u.ü)s <)>ciSop,cvov TT)s airo tov vóu.ov
Xi6a£opcvir)s, Euthymius.] The dilemma
supposed by Meyer is not to be thought
of. See Holtzmann. Their plot was
unsuccessful; Jesus as He sat (ver. 2),
kótu Ku\\|ra« . . . yfjv, " bent down and
began to write with His finger on the
ground," intimating that their question
would not be answered; perhaps also
some measure of that embarrassment on
account of " shame of the deed itself and
the brazen hardness of the prosecutors "
which is overstated in Ecce Homo, p.
104. The scraping or drjwing figures
on the ground with a stick or the finger
has been in many countries a common
Lazarus, He returned to the city before
dawn (ver. 2) 5p8pov Si iraXiv iraprylvrro
«U to Upóv. Plato, Protag., 310 A,
reckons ópOpos a part of the night.—koi
•n-as ó Xaös ^pxCTO> \'•*•! those designated
6 óyXos in the preceding chapter.—Kal
KaflCcras, and He sat down and began to
teach them. But this quiet and profit-
able hour was broken in upon.—Ver. 3.
ayovtri Sè oi Ypa.jj.u.a.T£Ïs . . . KaTCl\\l)u-
|tevi)V. The scribes and the Pharisees,
who in the synoptics regularly appear as
the enemies of Jesus, bring to Him a
woman taken in adultery. In itself an
unlawful thing to do, for they had a
court in which the woman might have
been tried. Obviously it was to find
occasion against Him that they brought
her; see ver. 6. They knew He was
prone to forgive sinners.—Kal <mj<ravT«
. . . t£ Xtyets; " And having set her in
the midst," where she could be well seen
by all; a needless and shameless pre-
liminary, " they say to Him, Teacher,"
appealing to Him with an appearance of
deference, " this woman here has been
apprehended in adultery in the very
act ". «V avTo<f><ipc[> is the better read-
ing. Originally meaning " caught in
the act of the/t " (<)>wp), it came to mean
generally "caught in the act," red-hand.
But also, as the instances cited by Kypke
show, it frequently meant " on incon-
trovertible evidence," " manifestly".
Thus in Xen., Symp., iii. 13, lir\' avxo-
4>wpti) ciXtippai irXovfriwTaTOs wv, I am
evidently convicted of being the richest.
See also Wetstein and Elsner.—Ver. 5.
iv Si tü vop.ü . . . Xi6o^oXeïa6ai. In
Lev. xx. 10 and Deut. xxii. 22 death is
fixed as the penalty of adultery; but
" stoning" as the forra of death is only
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KATA IQANNHN
VIII.
772
SoktuXw lypa^iei\' els tï|C Y*)1\'" 7* ^s ^\' htifumr IpuTflires auTot»,
1 &raKut|/as etire iTpos aörous, " \'O Ayau,dpTr|TOS upvüc, J irpÖTOS tot
Xidoc lir\' aÖTfj paXeTU." 8. Kal ird\\it> Kttru Ku<|<as ëypa<|>ev ets "rijf
Y\'H»\'- 9- 01 8è, dKOuo-an-es, Kal üiro ttjs k oweiSrjo-e&is \' èXeyxópveWH,
è^pxoiro m ets Ka8eïs, apfdaeeoi Airè tük irpeo-|3uTepc«>K é\'us TW
èa\'xaTui\'\' Kal KaTeXeupdr) u,ótos ó \'lijo-oGs, Kal rj yu\\>r\\ iv platf
êoTÜira. 10. draxüij/as 8è ó \'Iricrous, Kal p.T]8eVa 0eao"dp.e>>os irXï)f
ttjs yuyaiKos, etirei" aö-nj, " \'H Y1"^)»1 \'n\'0" £l°\'u\' eKeTyoi ol KaTifyopoi
(tou2; ouSeis o-e KaT^Kpicei»; " II. \'H 8è et-Tree, " OüSets, Kupie."
Etire 8è aü-rij é Irjcrous, " OüSè iydt ae KaraKpiyo • iropeuou Kal
" p.t)K^Ti djxdpTai\'e."
iLk.xiii.n;
xx\'i. 28.
Job x. 15.
j Deut. xvü.
7-
k Wisd.xvn.
xx. Rom.
ü. 15.
1 xvi. 8.
m Mk. xiv.
IQ. Cp.
Rev. iv. 8.
«T.I4.
1 ckclvoi 01 Karijyopoi o-ov omitted by W.H.R.
lywaiTr.W.H.
expression of aeliberate silence or em-
barrassment. [oirep elu8ao~i iroXXdias
iroiciv ot |i.r) 6tAovT£s diroKpiveo-8ai ir pos
tovs IpwTwvTas aicaipa Kal avd^ta,
Euthymius.] Interesting passages are
cited by Wetstein and Kypke, in one
of which Euripides is cited as saying:
rf|V «riwirTiv toTs o-o<(>ois airoVpuriv etvai.
—Ver. 7. The scribes, however, did
not accept the silence of Jesus as an
answer, but " went on asking Him".
For this use of liripevco with a participle
cf. Acts xii. 16, itréfiivtv Kpovuv ; and see
Buttmann\'s N.T. Gram., 257, 14. And
at length Jesus lifting His head,
straightening Himself, said to them : \'O
avap.dpTT|Tos . . . PaXÉT», " let the
faultless one among you first cast the
stone at her ". avap.dpTT)Tos only here
in N.T. In Sept. Deut. xxix. ig, tva p,T|
0"VvairoXeo~ri d apapT<i>Xos tóv dva-
p.ópTr)Tov. It can scarcely have been
used on this occasion generally of all sin,
but with reference to the sin regarding
which there was present question ; or at
any rate to sins of the same kind, sins
of unchastity. They are summoned to
judge themselves rather than the woman.
—Ver. 8. Having shot this arrow Jesus
again stooped and continued writing on
the ground, intimating that so far as He
was concerned the matter was closed.—
Ver. 9. ol 8è . . . loypriov. " And
they when they heard it went out one
by one, beginning from the elders until
the last." [The words which truly
describe the motive of this departure, Kal
vwo rijs o-vveiSijo-eus iXcyx6Vcvot> are
deleted by Tr.W.H.R.] irpto-puWpwv
refers not to the elders by office but by
age. They naturally took the lead, and
the younger men deferentially allowed
them to pass and then foliowed. Thus
KaTfXet<j>8T| póvos . . . co-rüo-a. Jesus
was left sitting and the woman standing
before Him. But only those would retire
who had been concerned in the accusation:
the disciples and those who had pre-
viously been listening to Him would
remain.—Ver. 10. avaicv\\|ras . . . Jesus,
lifting His head and seeing that the
woman was left alone, says to her:
\'H yvvij . . . Ka-rlicpivcv; " Woman,"
nominative for vocative, as frequently,
but see critical note, " where are they ?
Did no man condemn thee ? " That is,
has no one shown himself ready to
begin the stoning ?—Ver. n. And she
said : " No one, Lord ".—Etire . . .
ópapTavc. " Neither do I condemn
thee," that is, do not adjudge thee to
stoning. That He did condemn her sin
was shown in His words priiccTi apdpTave.
Therefore Augustine says : " Ergo et
Dominus damnavit, sed peccatum, non
hominem ".
Vv. 12-20. Jezus proclaims Himself
the Light of the World.—Ver. 12. fldXiv
o5v. " Again therefore Jesus spake to
them\'
\' again " refers us back to vii.
37. Lücke and others suppose that the
conversation now reported toak place on
some day after the feast: but there is no
reason why it should not have been on
the same day as that recorded in chap.
vii. The place, as we read in ver.
20, was iv ™ yaijo<j>v\\aKC(j>, " in the
Treasury," which probably was identical
with the colonnade round the " Court of
the Women," or yvvaiKwvis, " in which
the receptacles for charitable contribu-
tions, the so-called Shopharoth ot
\'trumpets,\' were placed" (Edersheim,
Life of Christ, ii. 165). Edersheim sup-
poses that here the Pharisees would
alone venture to speak. This seems
-ocr page 785-
EYATTEAION
7—16.
773
13. ndXiK oZv 4 \'Irjtroüs oütoïs c\\d\\T)ae Xe\'yuK, " \'Eyii eïfu to <p<us
rou koVjxou • ó o.ko\\ou6üv èpol, oü p.rj Trepura-rrjcrei1 4V Tjj ctkotio,
aXX* ê£ei to <f>Gs TÏjs Jutjs." 13. EiTfOi\' ofiV aÖTw ot 4>apicrcuoi,
" Xu Trcpl creauTOu papTupeïs • r) uapTupia o-ou ouk «mi\' dXT|0ris."
14.   "AtreKpiÖTj \'Itjo-oOs koi etircp oütoïs, " Kap èy&> uapTupü ir«pl
JuauToG, dXirjÖr\'jg iarrw r\\ papTupia p,ou • Sti oI8a iróBec rj\\0oi>, Kal
irou uTrayco • upcïs 8è oük oiSaTE TróSev lpxop.cu, Kal irou uirdyu •
15.   u(j.«Ï9 °KaTct tJ)k <xdpKci Kp(pCTf • èyi) ou Kpifu ouSéVa. 16. 01C0r.1L
Kal iav KpiVu 8È iyl), rj Kpious ij èp.r| d\\r)Gi\']s 2 èaTic\' Sri ficVos OUK
1 «piiroTTicnj in ^BFGKL; T.R. in DEHM.
1 aXi]8ivir) in BDL 33 ; aXi)9i)« in ^.
were still in the region of pedantie rules
and external tests.—Ver. 14. Jesus
replies: kov . . . ïnróyu, " even if I
witness of Myself, My witness is true ".
The difference between Kal cl and cl Kaf
is clearly stated by Hermann on Viger,
822 ; Klotz on Devarius, 5ig ; and is for
the most part observed in N.T. On the
law regulating testimony, which was
meant merely for courts of law, see ver.
31. The expressed iya indicates that
He is an exception to the rule; the
reason being because He knows whence
He comes and whither He goes, 8ti otSa
. . . virayu. He knows His origin and
His destiny. He knows Himself, and
therefore the rule mentioned has no
application to Him.—ir<56ev rJX0ov cannat
of course be restricted to His earthly
origin. He knows He is from God, 80
virdyu refers to His going to God. Cf.
xiii. 3. Moreover, He is compelled to
witness to Himself, because vpets oiic
otSaTc . . . tiirayu. He alone knew the
nature of His mission, yet it behoves to
be known by all men ; therefore He must
declare Himself. They would no doubt
have replied, as formerly, vii. 27, Mk,
vi. 3, that they did know whence He
was. Therefore He reminds them that
they judge by appearances only: vpetc
Ka-ra tt|v arapKa KpivtTC. They had con-
stituted themselves His judges, and they
decided against Him, because " accord-
ing to the flesh " He was bom in Galilee,
vii. 52. " For my part," He says, " I
judge (condemn) no one " ; tyia oü Kpiv»
ovSc\'va. As if He said, " I confine
myself (ver. 16) to witnessing, and do
not sit in judgment," cf. iii. 17. " But
even if I do judge (as my very appear.
ance among you results in judgment, iii.
18-19, v. 22), my judgment is true; there
is no fear of its being merely superficial
scarcely consistent with the narrative.
The announcement made by Jesus was,
\'Eycj cip.i to <j>w5 tov KÓo-pov. Notwith-
standing Meyer and Holtzmann it seems
not unlikely that this utterance was
prompted by the symbolism of the feast.
According to the Talmud, on every night
of the feast the Court of the Women was
brilliantly illuminated, and the night,
according to Wetstein and others, was
spent in dancing and festivity. This
brilliant lighting was perhaps a memorial
of the Pillar of Fire which led the
Israelites while dwelling in tents. This
idea is favoured by the words which
follow and which describe how the in-
dividual is to enjoy the light inherent in
Jesus: ó iicoXovÖiv Ipoi, " he that
follows me ". Like the basket of fire
hung from a pole at the tent of the
chief, the pillar of fire marked the camp-
ing ground and every movement of the
host. And those who believe in Christ
have not a chart but a guide ; not a map
in which they can piek out their own
route, but a light going on before, which
they must implicitly follow. Thus ow
(t{| irepiira.TTJo-«i iv Tg ctkotio., " shall
not walk in the dark " ; cf. Mt. iv. 16.
The Messiah was expected to scatter
the darkness of the Gentiles, " Lux est
nomen Messiae " (Lightfoot), aXX\' cfei
to 4>ws ttjs £<Drjs, but shall have light
sufficiënt for the highest form of life.
The analogous <5 apTos Ttjs £utj$, Tè
üSup t. {. show that the light of life
means the light which is needful to
maintain spiritual life.—Ver. 13. To this
the Pharisees, seeing only self-assertion,
reply: Z« . . . aXT|0TJs. A formal objec-
tion; cf. v. 31. But the attempt to
apply it here only shows how far the
Pharisees were from even conceiving the
conditions of a true revelation They
-ocr page 786-
KATA IQANNHN
vin.
774
«pi, dXX\' lyl> Kal 6 Wp as pc iran^p. 17. Kal cV tü eópu Sc tü
üfi€Te\'pco yéypairrcH, °Tt ^uo "•\'\'öpu-rraji\' r| papTupia &Xt)6i^s e\'crrn\'.
18. èyu etp-L ó papTupüf irepl épauroG, Kal papTupci irepl èp.oü ó
irepi|/as pc iraTiiïp." 19. "EXeyoe ouV aurü, " l"loG èffTif ó iran^p
aou ; " \'AircKpidi) ó \'ino-oGs, " p Outc épè otSaTe, outc Tèf iraTcpa
pou \' cl èfiè flSeiTe, Kal tov TraTepa pou T|8citc af." 20. TaÜTa ra
pr^para i\\d\\r]crtv ó ItjctoOs cV TÜ \' ya£ocf>uXaKiü), oiSdcrKUP eV tü
Upü - Kal ouSels r iiriaatv auTOf, on \' ouiru È\\t]\\u6ci rj upa aüVoG.
21. EtircK oöV wdXu\' auToïs ó \'\\1\\o0Ss, " Eyi> uirdyw, Kal JijTTjacW
pc, Kal Ie rij dpapria öpóüc diroOaKclo-Oc • \' óirou èyit óirdyu, ópeïs
ou SüVaaOc IXOcïf." 22. "EXeyoc 06V ol \'louSuTai, " " Mt^ti dirOKTCfel
éauTov, oti Xtyei, " Oirou iya uirdyu, üpeïs ou SuVaaOc iXBelv;"
pvii. 38.
qMk.xü.41,
Neh. xiii,
5-.
r vu. 30.
• ii. 4; vii. 6.
3.9:
t xiii. 33.
o iv. 29.
er prejudiced, because I am not alone,
but I am inseparably united to the
Father who sent me." Cf. v. 30, " as I
hear I judge". In Pirqe Aboth, iv. 12,
R. Ishmael is cited: " He used to say,
judge not alone, for none may judge alone
save One ".—Ver. 17. Kal tv tü vópu
. . . iranjp. He returns from " judging "
to " witnessing," and He maintains that
His witness (ver. 18) satisfies the Mosaic
law (Deut. xvii. 6, xix. 15) because what
He witnesses of Himself is conrirmed by
the Father that sent Him. The nature
of this witness was given fully at v. $j-
47.—iyw cïpi 6 papTvpwv . . . Field
maintains the A.V. " I am one that
beareth witness," against the R.V. " I
am He that beareth witness " ; tym clpi
being equivalent to " There is I " or " It
is I". Misled perhaps by the Lord\'s
use of avSpuiruv (ver. 17), the Pharisees
ask (ver. ig): flov i<rr\\y o iranjp trov t
" Patrem Christi carnaliter acceperunt "
(Aygustine), therefore they ask where He
is that they may ascertain what He has
to say regarding Jesus ; as if they said:
" It is all very well alleging that you
have a second witness in your Father ;
but where is He ?" The idea of Cyril
that it was a coarse allusion to His birth
is out of the question, and Cyril himself
does not press it. Jesus replies: Outc
. . . fi\'SeiTt öV [or av ffSeiTc]. They
ought to have known who He meant by
His Father and where He was; and
their hopeless ignorance Jesus can only
deplore. They professed to know Jesus,
but had they known Him they would
necessarily have known the Father in
whom He lived and whom He repre-
sented. Their ignorance of the Father
proves their ignorance of Jesus.—Taïn-a
. . . lcpw- Onyato<J>., see ver. 12. Euthy-
mius, as usual, hits the nail on the head :
" ToSto " tol ira^pT]criao\'TiKd. lTre<n|-
(i-rjvaTO yap tov tóttov, Scikvvuv Ttjv
ira£pT)(riav tov SiSacrxaXov. " But no one
apprehended Him, because not yet was
His hour come." His immunity was all
the more remarkable on account of the
proximity to the chamber where the
Sanhedrim held its sittings, in the south-
east corner of the Court of the Priests.
See Edersheim\'s Li/e of Christ, ii. 165,
note.
Vv. 21-30. Further conversation with
the yews, in which yesus warns them
that He will not be long with them,
and that unless they believe they will die
in their sins. They will know that His
witness is true a/ter they have crucified
Him.—Ver. 21. Elircv ovv irdXiv. On
another occasion, but whether the same
day (Origen) or not we do not know,
although, as Lücke points out, the
aiiToïs favours Origen\'s view, Jesus said:
\'Eyw iirayw . . . «\\8ctv. This re-
peats vii. 34, with the addition " and ye
shall die in your sin "; i.e., undelivered
by the Messiah, in the bondage of sin
and reaping its fruit. He adds the
reason why they should not find Him
(cf. vii. 34): Sirov . . . {XOcïv. He goes
to His Father and thither they cannot
come, if they do not believe in Him.—
Ver. 22. As before, so now, the Jews
fail to understand Him, and ask: Mtjti
. . . lX6«ïv; "Will He kill Himself,
etc. ? " They gathered from the virdytt
that the departure He spoke of was His
own action, and thought that perhaps
He meant to put Himself by death
beyond their reach. Many interpreters,
even Westcott and Holtzmann, suppose
that the heil of suicides is meant by the
place where they could not come. This
is refuted by Edersheim (ii. 170, note);
and, besides, the meaning obviously is,
-ocr page 787-
EYAITEAION
77*
17—«6.
23. Kal elmv auTots, " \'Yfiets «k tS>v kcitw cVtÈ, lyui ïk tuk avta
«i|U \' Ü|XCÏS lx TOÜ KUdflOU TOUTOU £OTC, tyij OÜK elfil £K TOU KÓcTU-OU
rouTOu. 24. eiirof ouv A|UK Sti diroöofeïfföe èf Tats ófiapTiais öjiuf •
«"de ydp (ir) m<rreuorT)T« Sti èyw eïp-l> diroÖaeeïcrfle eV Taïs dfiapTiais
ipiW 25. *E\\eYoe ook aÜTÜ, " Zu t£s ei;" Kal «Tirey aiïroïs ó
*• m et v—.* 3 1 « 1 * \\ \\ •» ji *           r w \\\\\\m              \' v Gen. xliii.
Itjaoui, Tip\' apxrjf o Ti * Kat XaXiu upac 20. iroWa «x<"> ir£Pt ao. Dan.
üfiuW XaXfïy Kal KfMPCir • d\\\\\' ó ircu,t|(as p.e üXtjÖ^s èon, xdyu & w xvi. ia.
1 W.H. read on as one word and place point of interrogation at the end of the
clause.
Thou ? " To this Jesus replies: t*|v
apxt|v 8 ti Kal XaXü vutv. These
words are rendered in A.V. " Even the
same that I said unto you from the
beginning " ; and in R.V. " Even that
which I have also spoken unto you from
the beginning". The Greek Fathers
understood tt|V ipx^v as equivalent to
8\\us, a meaning it frequently bears ; and
they interpret the clause as an exclama-
tion, " That I should even speak to you
at all 1 " [öXüjs, 8ti Kal XaXü üaïv,
ir€piTT8v iernv. ava|ioi yip itrr* iravTÓs
X870V, üs ireipaoTai, Euthymius.] With
this Field compares Achilles Tatius, vi.
20, ovk dyairas Sti croi Kal XaXü; Art
thou not content that I even condescend
to speak to thee ? In support of this
rendering Holtzmann quotes from Clem.,
Hom. vi. 11, cl uf| irapaKoXov8cts ots
Xc\'yw, ti Kal tt)v apXT|V SiaXcYouai ; He
even supposes that this is an echo of
John, so that we have here an indication
of the earliest interpretation of the words.
This meaning does no violence to the
words, but it is slightly at discord with
the spirit of the next clause and of Jesus
generally (although cf. Mk. ix. ig).
Another rendering, advocated at great
length by Raphel (Annot., i. 637), puts
a comma after tt|v apxV and another
after ifi.lv, and connects ttjv apx?)v
with iroXXa ï\\u; "omnino, quia et
loquor vobis, multa habeo de vobis
loqui". Raphel\'s note is chiefly valu-
able for the collection of instances
of the use of ti|v apx^v. A third
interpretation is that suggested by the
A.V., and which finds a remarkable
analogue in Plautus, Captivi, III. iv. 91,
"Quis igitur ille est? Quem dudum
dixi a principio tibi " (Elsner). But this
would require \\iyia, not XaXü. There
remains a fourth possible interpretation,
that of Melanchthon, who renders
" plane illud ipsum verbum sum quod
loquor vobiscum". So Luther (see
Meyer); and Winer translates " (I am)
that as they had no intention of dying,
His supposed death would put Him
beyond their reach.—Ver. 23. But dis-
regarding the interruption, and wishing
more clearly to show why they could
not follow Him, and what constituted
the real separation in destiny between
Him and them, He says: \'Y(«ïs . . .
tovtov, "You belong to the things
below, I to the things above : you are of
this world, I am not of this world".
The two clauses balance and interpret
one another: "things below" being
equivalent to " this world". It was
because this gulf naturally separated
them from Him and His destiny and
because their destiny was that of the
world that He had warned them.—Ver.
24. flirov ovv . . . upüv. " Therefore
said I unto you, ye shall die in your
sins." The emphatic word is now
öiro8av£Ïo-9e (cf. ver. 12); the destruc-
tion is itself put in the foreground
(Meyer, Holtzmann). " For unless ye
believe that I am He, ye shall, etc."
What they were required to believe is not
explicitly stated (see their question, ver.
15), it is 8ti cyu ctp.i " that I am," which
Westcott supposes has the pregnant
meaning " that I am, that in me is the
spring of life and light and strength " ;
but this scarcely suits the context. Meyer
supposes that He means " that I am the
Messiah". But surely it must refer
directly to what He has just declared
Himself to be, " I am not of this world
but of the things above " [" namlich der
&Vu6cv Stammende ; die allentscheidende
Persönlichkeit," Holtzmann]. This
belief was necessary because only by
attaching themselves to His teaching
and person could they be delivered from
their identiiication with this world.—
Ver. 25. This only adds bewilderment
to their mind, and they, not " pertly and
contemptuously " (Meyer, Weiss, Holtz-
mann), but with some shade of im-
patience, ask : Zv tis ft j " Who art
-ocr page 788-
776                            KATA IQANNHN                            VUL
TjKouo-a irop* aÜToG, TaÜTa Xcyei» els rov K6<Tji.0¥.m 27. Oük fyvuo-af
Sn toc TraTepa aÜToIs IXe/ce. 28. Etirei\' oüV auTOÏ; é \'irjcrous,
" Otoi> \' üt|*ucrr|Te Tof ul&v tcO ct^ëpajTrou, TÓVe yfcjo-ïcrOe Sti «Vyei
eïp.i\' Kal air\' Èp.auToG iroiü oüoèf, dXXii Kaöu? tot\'8a£é p.e ó iraTi\'jp
(j.ou, TaÜTa XaXü. 29. Kal ó TTEU,\\J/as p,e, |xet\' èp.oü torii\' • oük dcjnjxé
p.e fxóvov ó iraTTjp, Sti èyü> Ta T dpeora aÜTu iroiw irdiroTe." 30.
TauTa aÜToG XaXoGiros iroXXol * èmcrreucrai\' «Is auróv.
31. "EXeye ouV ó \'Irjaoüs irpos tous TremoreuKÓTas auTw\'louSaious,
"\'Eac üu.ets *(1£ivt)T£ iv tw Xóyw t<S lp.ö, dXr^öóis (laörjTai pvou iari •
32. Kal yv\'ojcrecrSe jr)v dX^dciaw, Kal r\\ dX^ficta \'\'AeuOepuaei ójias."
1UL14.
y Exod. xv
26. Gen
xvï. 6.
Acts vi. 2
x ii. 11.
* xv. 9, 10.
b 3 Mac. 1.
2£. Rom
altogether that which in my words I
represent myself as being". To this
Meyer and Moulton (see his note on
Winer) object that tt)v ipx»]v only
means " omnino " " prorsus " when the
sentence is negative. Elsner, however,
admitting that the use is rare, gives
several examples where it is used " sine
addita negativa". The words, then,
may be taken as meaning " I am nothing
else than what I am saying to you : I
am a Voice; my Person is my teach-
ing ".—Ver. 26. iroXXa i\\o ..." many
things have I to speak and to judge
about you," some of which are uttered
in the latter part of this chapter.—aXX\'
6 ire(iv|/as . . . But—however hard for
you to receive—these things are what
are given me to say by Him that sent
me, and therefore I must speak them;
and not to you only but to the world eU
tov KÓcrjxov.—Ver. 27. His hearers did
not identify " Him that sent me " with
\'* the Father" : Ovk fyvwcrov . . .
iXcycv.—Ver. 28. Therefore (ovv) Jesus
said to them,"0Tov . . . tt|u, " when ye
have lifted up the Sonof Man, then shall
ye know that I am He ". i uo-iQT* has
the doublé reference of elevation on the
cross and elevation to the Messianic
throne, cf. iii. 14. The people were
thus to elevate Him and then they would
recognise Him, Acts ii. 37, etc. —Sti iyu
clp.i "that I am He," i.e., "the Son of
Man ". What follows is not dependent
on 8ti (aijainst Meyer, Holtzmann,
Westcott) ; the Kal air\' ipavToü begins
a new statement, as the present, iroiü,
shows. The sequence of thought is: ye
shall know that I am Messiah: and
indeed I now act as such, for of myself I
do nothing, but as my Father has taught
me, so I speak. This is the present
pioof that He was Messiah.—Ver. 29.
«al ó TT6p.it/as . . . iravTOTC His fidelity
to the purpose of the Father that sent
Him secured His perpetual presence
with Him. By His entire self-abnega-
tion and freedom from self-will He gave
room to the Spirit of the Father. Or, as
Westcott supposes, the Sti clause may
give the evidence or sign of the pre-
ceding rather than its cause; and the
meaning may be that the result of the
Father\'s presence is seen in the perfect
correspondence of theconduct of the Son
with the wil] of the Father.—Ver. 30.
Taüra . . . aÜTOv. " As He spake
these things many believed on Him,"
not only believed what He said, but
accepted Him as the Messenger of God.
The statement closes one paragraph and
prepares for the next, in which it is
shown what this faith amounted to
(Holtzmann).
Vv. 31-59. Discussion bttween Jesus
and the Jews regarding their paternity.
—Ver. 31. To those who have just been
described as believing on Him Jesus
went on to say, \'Eav ii(icts . . . vp.as.
"Ifyou"—ificï? emphasised in distinc-
tion from those who had not believed—
" abide in my word "—not content with
making this first step towards faith and
obedience—" then "—but not till then—
" are ye really my disciples."—Ver. 32,
Kal yvucrcafic . . . i(xas. By abiding in
Christ\'s word, making it the rule of their
life and accepting Him as their Guide
and Teacher, they would come to that
knowledge of the truth which only ex-
perimental testing of it can bring ; and
the truth regarding their relation to Him
and to God would turn all service and
all life into liberty. Freedom, a con-
dition of absolute liberty from all out-
ward constraint, is only attained when
man attains fellowship with God (who is
absolutely free) in the truth: when that
prompts man to action which prompts
God. [Cf. the striking parallel in
Epictetus, iv. 7. ets lui ovScl; 4|ov<rtat>
€X€t\' T)Xcv8epcimai viro tov 0cov, cyvuiKa
avTOV Tas JvToXat, ovkiVi ovSdt SovX«-
-ocr page 789-
EYAfTEAION
•7—39.
777
33.  \'Airtxp\\.0i]crav auTu, " * Iirs\'pfia *A|3padu, ècxu.ei\', Kal oüSen *8e
8ouXeuKau,ei> inóiroTe \' irös cru Xe\'yeis, "Oti tXeu\'öepoi yei\'ï]<Tecr6le;"
34.    AireicpiÖT) auToï; 6 \'ItjctoOs, "\'Au.tji\' dp.$)f Xtyiu ifiiv, Sn "iras
ó iroiwi\' tt\\v dfiapTiai\', 8ouX<5s l<ni Trjs au.upTia.9. 35. ó 8è 80OX09
oü p.eVei eV rp oiKia cis tov aïüfa • ó ulo; p-éVet cis Toe aïüra.
36.    èctK ouV ó utos êp.as ^Xeuöepuat), Sitws IXeuöepoi êo-eo-8e.
37.   018a Sti cnre\'pu,a \'Afïpaap. lorre- dXXd \' Jt)TeW p.e diroKTetyai,
óti ó Xóyos ó epos oü x(üPc^ ^" ÜH•^,\'• 38- h ^Y" 8 lupaKa irapd tü
TraTpi (lou,1 XaXu • Kal óp.eÏ9 06V 8 éupaxaTea irapd tw iraTpl8
öpiiv,3 iroieiTe." 39. \'AireKpiOijaaK Kal tlirov afirü, "\'O iraTrjp
1 pov omitted in BCL.                        * a t|Kov<raT« with ^cBCKL 1, 33.
• rot» iraTpos without vpwv in T.Tr.W.H.R.
Gal. 111.10.
d Gen. xv.
14.
e 2 Pet. ii.
19. Ja».
v. 15.
f Gen. xxi.
10. Gal.
iv. 22.
h v, 19 ; ziL
48>
6. The slave has no permanent footing
in the house : he may be dismissed or
sold. The transition which Paul himself
had made from the servile to the filial
position coloured his view of the Gospel,
Gal. iv. 1-7 ; but here it is not the servüe
attitude towards God but slavery to sin
that is in view. From this slavery only
the Son emancipates, tav ovv . . .
<(rco-0e. This implies that they were all
bom slaves and needed emancipation,
and that only One, Himself the Son,
could give them true liberty.—8vtg>s
i\\iv9epoi in contrast to the liberty they
boasted of in ver. 33. How the Son
emancipates is shown in Gal. iv. 1-7. The
superficial character of the liberty they
enjuyed by their birth as Jews is further
emphasisedin ver. 37.—Ver. 37. 0I80 . . .
vptv. " I know that you are Abraham\'s
seed; it is your moral descent which is
in question, and your conduct shows
that my word, which gives true liberty
(w. 31, 32), does not find place in you."
—06 xuPc\' *» vp,ïv. The Greek Fathers
all understand these words in the sense
of A.V., " hath no place in you ". Cyril
has 81a tt|V tvoiKïjo-ao-av tV ifi.lv
dpapTiav 8i)XaSï|, xa\\ tóVov ucrirep ovk
cuo-av, etc. So Euthymius and Theo-
phylact. Beza renders " non habet
locum," citing a passage from Aristotle,
which Meyer disallows, because in it the
verb is used impersonally. But Field
has found another instance in Alciphron,
Epist., iii. 7, in which x<»pctv is used in
the sense of " locum habere " (Otium
Norvic, p. 67). The common meaning
of \\wptiv, " to advance," is also quite
relevant and indeed not matenally
different. It is frequently used for
prosperous, successful progress. See
Aristoph., Pax, 694, and other passages
Ycuyqo-ai (te SuvaToi.]—Ver. 33. But
this announcement, instead of seeming
to the Jews the culmination of all bliss,
provokes even in the iMirio-revKÓTee.
(ver. 31) a blind, carping criticism:
lirtp^a. . . . yevijo-co-Se; we are the
seed of Abraham, called by God to rule
all peoples, and to none have we ever
been slaves. " The episodes of Egyptian,
Babylonian, Syrian, and Roman con-
quests were treated as mere transitory
accidents, not touching the real life of
the people, who had never accepted the
dominion of their conquerors or coalesced
with them," Westcott. Sayings such as
" All Israël are the children of kings "
were carrent among the people. How
then could emancipation be spoken of as
yet to be given them ?—Ver. 34. The
answer is: &|ir)V . . . dpapTiaf [ttjs
apapi-ïa? is bracketed by W.H.]. The
liberty meant is inward, radical, and
individual. " Every one who lives a
life of sin is a slave." Cf. Rom. vi.
16, 20; 2 Pet. ii. ig; Xen., Mem.,
lv- 5. 3 i Philo\'s tract " Quod omnis
probus sit liber," and the Stoic say-
ing " solus sapiens est liber ". The
relations subsisting Iv rjj oUCa in the
house of God, the Theocracy to which
they boasted to belong, must be deter-
mined by what is spiritual, by likeness to
the Head of the house ; " this servitude
would lead to national rejection," Eders-
heim. It behoves them therefore to
remember this result of the generally
recognised principle that sin masters the
sinner and makes him a slave (ver. 35),
»*\'*., " that the slave does not abide in
the house," does not permanently inherit
the promises to Abraham, and the blessed-
ness of fellowship with God; it is the
Son who abides for ever. Cf. Heb. iii.
-ocr page 790-
KATA IQANNHN
778
V1IL
itfiMV *A|3padu. i<rri." Alyei aÜTOÏ; 6 \'incrous, " Ei t^kco tou
\'APpaap. tjte,1 tci ?PYa tou \'Appaup. ciroieÏTe óf. 40. vOv hi
t,t)TelTé fie diroKTeti\'ai, aVflpwiroi\' 8s tt)v dXr|8eiae up.lv XeXaXïjKa,
Ii. 40.         V ^Kouo-a \'irapd tou ©coü • touto \'APpadp, oük iitoLi)(Tev. 41.
üpels iroieiTï Ta tpyo. tou iraTpos up.óii\'." Eiiroi> o3V aÜTÜ, " \'Hp.eis
Ik iropyeias oü Yeyeci^u.eöa2 • «ca traTepa ?xorl£l\'> T°v ©«^•\'•"
42. Etirev olV aÜTols o \'It)<toOs, " Et ó ©eos TfoTTjp üp.üi\' TJy, TJYairÓTe
j Num. xvi. ie lp.1 • ^Y" "Y^P ^k t0" ©£°ü lfrjX8oe Kal f)KU • ouoè Y°-p \'Air\'
kiv.4». Mt. tfiauToG IXr]Xu8a, dXX\' cxei^us p.e dirlcrTïiXe. 43. SiaTi TT|K XaXlA»
•rijf «p-V oü Yi*\'<>»0\'KtT£ S ón oü 8üVacr0e dKOuttv toc X^yok tok èp-oV.
1 Instead of t|rc . . . tiroifiTi ov W.H. read ttrn . . . iroiciTe. fort is found
in J^BDL ; «rottiTe without ov in ^\'BDEFG, with av in ^cCKL. Certainly
the intrinsically probable reading is that of T.R., especially when the niv Se of ver.
40 is considered.
8 T.R. in CA, but ovk cycv»r|eiip.tv in BD, adopted by Tr.W.H.R.
in Kypke; and cf. 2 Thess. iii. 1, tvo ó    I heard from God. It is murder based
Kóyos Tp^xt). " My word meets with    upon hostility to God. This is very
obstacles and is not allowed its full    different from the conduct of Abraham."
influence in you."—Ver. 38. " And yet    —avOpwwov seems to be used simply a»
the word of Christ justly claimed accept-    we might use " person "—a person who:
ance, for it was derived from immediate    certainly, as Lampe says, it is used " sine
knowledge of God," Westcott.—lyit o    praejudicio deitatis ". Bengel thinks it
[or a iyu, as recent editors read] . . .    anticipates dvSpuirdKTOVof in ver. 44,
iroieÏTe. " What I have seen with my    and Westcott says it " stands in contrast
Father I speak ; and what ye have seen    with of God . . . and at the same time
with your father ye do." He makes    suggests the idea of human sympathy,
the statement almost as if it were a    which He might claim from them (o
necessary principle that sons should    man), as opposed to the murderous spirit
adopt their fathers\' thoughts. The ow    of the power of evil".—Ver. 41. vpets
might be rendered " and so " ; it was    . . . vu.<iv. You do not the works of
because Jesus uttered what He had    Abraham: you do the works of your
learned by direct intercourse with His    father. And yet (ver. 37) He had
Father that the Jews sought to slay    acknowledged them to be the children of
Him. See w. 16-19. The iiipaxa (cp.    Abraham. The only possible conclusion
iii. 31, 32) might seem to indicate the    was that besides Abraham some other
knowledge He had in His pre-existent    father had been concerned in producing
state, but the next clause forbids this.—    them. This idea they repudiate with
iroietrc, if it is to balance XaXü, must be    indignation : \'Hpcïf . . . 8t6v. " We
indicative.—Ver. 39. To this ambiguous    were not born of fornication: we have
but ominous utterance the Jews reply:    one father, God " ; not "Abraham," as
\'O iraTtjp Tjpüv \'Appaap. J<tti, thereby    might have been expected, but " God " :
meaning to clear themselves of the    i.e., they claim to be the children of the
suspicion of having learned anything    promise, within the Theocracy, children
evil from their father. To which Jesus    of God\'s house (ver. 35).—Ver. 42. But
retorts: El tc\'kvo . . . ï-n-oieÏTe av. " If   this claim Jesus explodes by the same
ye were Abraham\'s children ye would do    argument: El i 8«os . . . üiréorciX».
the works of Abraham " ; according to    Were God your Father you would love
the law of ver. 38. If their on\'gin could    me, for I am from God.—l{4)X0ov Ik tov
be wholly traced to Abraham, then their    8eo0 expresses " the proceeding forth
conduct would resemble his.— vvv Si    from that essential pre-human fellowship
. . . iiroltjo-ev. " But now—as the fact    with God, which was His as the Son of
really is—you seek to kill me ; and this    God, and which took place through the
has not only the guilt of an ordinary    incarnation," Meyer. The meaning of
murder, but your hostility is rousedagainst    the expression is fixed by that with which
me because I have spoken to you the truth    it is contrasted in xiii. 3, xvi. 28. 4Jku it
-ocr page 791-
EYAITEAION
779
«ö-45.
44. dueis \' i< m iraTpos tou Sia/3óXou itrri, Kal tos 4möu|Has toü l lil. 5. 6.31.
iraTpos up-we 0CAET6 iroieie. CKCifOS dpppuiroKTOi\'OS tji> air apxr]S> ao.
Kaï tv tt] aXrjfeia oux taniKti\' • oti ouk cotik dXrjfcia tv auTu. 15. Gen.
STaf XaXjj tó \\J/eüSos, <èk tök loiwe XaXcI • Sn *<|>cu(m)s ëo-ri Kal ó o Prov. iix.
iraTTjp auTOÜ. 45. cyli Sc Sn ri\\v a\\-i)Beia.v Xëyw, oü mcrreucTc\' uoi. 1.10, etc.\'
Gen.iii. 5.
are admissible (see Lücke).—Kal tv i-g
a\\i|6cia o&x tarn\\Ktv, " and stands not in
the truth ". R.V. has " and stood not" ;
so the Vulgate "et in veritate non
Stetit", W.H. adopt the same transla-
tion, reading ovk ïo-tt|ic€v, the imperfect
of ctt-^km, I stand ; but good reasons
against this reading are given by Thayer
s.v. ?orrr|K«v is the usual perfect of
To-ttijju with the sense of a present. The
reference therefore is not to the fall of
the angels, but to the constant attitude
of the devil; oük iupiKci, Euthymius.
" The truth is not the domain in which
he has his footing." Meyer, VVeiss. He
does not adhere to the truth and live in it.
The reason being, 5ti ... avrü, " because
truth is not in him ". There is not in
him any craving for the truth. He is
not true to what he knows. His nature
is so false that Srav XaXfj to \\|icvSo«
Ik tüv ISïcüv XaXct," whenever he speaks
what is false, he speaks of his own ".
" But the article may mean \' the lie that
is natural to him,\'\' Ais lie\' "(Piummer).—
<k tüv ISiuv means that he speaks out
of that which is characteristically and
peculiarly his (cf. Mt. xii. 34); " because
he is "—this is his character and desci ip-
tion—" a liar and his father," i.e., he is
himself a liar and the father of all Hars.
This is added to reflect light on the
first statement of this verse. So
Holtzmann and most recent inter-
preters. But Weiss rightly defends the
reference of avrov to ijicISos as in
A.V. Westcott proposes to translate:
" Whenever a man speaketh a lie, hf
speaketh of his own, for his father also
is a liar ". Paley renders : " When (one)
utters . . . he is speakingfrom his own,
because he is a liar, and (so is) his
father ". Westcott\'s translation makes
excellent sense and suits the context and
gives a good meaning to the \'iSïuv, but,
as he himself owns, the omission of the
subject (ÏTav XaXjj) is certainly harsh;
it may be said, impossible.—Ver. 45.
*Y«i> Si. " But I "—in contrast to the
devil—"because I speak the truth you
do not believe me." Had I spoken
falsehood you would have believed me,
because it is your nature to live in what
is false (cf. Euthymius).—Ver. 46. rit
added, as {XijXvSa cis tov KcVpov in xvi.
28, almost in the sense in which it is
used in the Dramatists, announcing the
arrival of one of the " personae " on the
stage, " I am come from such and
such a place and here I am". The
coming itself was the result of God\'s
action rather than of His own: ovSè
. . . aiTto-TEiXe. This is His constant
argument, that as He came forth from
God and was sent by Him, they must
have welcomed Him had they been
God\'s children. Their misunderstand-
ing had a moral root.—Smt( . . . ipóv.
They did not recognise His speech as
Divine, because they were unable to
receive the message He brought. " In
XaXctv (= loqui) the fact of uttering
human language is the prominent notion;
in Xt-ve iv (= dicere)itisthe words uttered,
and that these are correlative to reason-
able thoughts within the breast of the
utterer " (Trench, Synonyms, 271). All
His individual expressions and the very
language He used were misunderstood,
because there was in them a moral in-
capacity to receive the truth He delivered.
—Ver. 44. This was the result and evidence
of their paternity : iSucïs . . . [ToBirai-pos
is read by all recent editors]. " Ye are of
the father who is the devil." The trans-
lation, " of the father of the devil," i.e.,
the (Gnostic) God of the Jews, is, as
Meyer says, thoroughly un-Johannine.
Perhaps a slight pause belbre the cul-
minating words toü SiafSóXov would
emphasise them and show that this had
been in His mind throughout the con-
versation. Being of this parentage they
deliberately purpose [8é\\eT€] and not
merely unintentionally are betrayed into
the fulfilment of his desires. Their
origin is determined by the fact that
" from the first the devil was a man-
slayer ". To what does oir\' apxi}s refer ?
Since the beginning of the human race,
or since men first were killed ; not since
the devil\'s beginning. Cyril and some
others think it is the first murder, that of
Abel, that is in view (cf. 1 John iii. 15),
but far more probably it is the introduc-
tion of death through the first sin (Wisd.
ii. 23, 24). So almost all recent com-
mentators. Some think both references
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780                          KATA IQANNHN                         Vm
p xvi. 8-n.
46. tis l£ u(xGc p t\\^YXet r1* lr6Pl A^aprias ; «1 Se dXiqöeiae Xéyu,
SiaTi fificis ou iriOTeueW fxot; 47. ó uv Ik tou Qeou Ta pTJjiaTa tou
6eou aKouei\' 8id toGto üuels ouk dKOueTe, on «k tou Qeou ouk
tori." 48. \'AireKpiörjaai\' oui» 01 \'louSaioi Kol etirOK aÜTU, "Oi
q vil. 20.
r Deut.
xxvii. 16.
Trov.
xxviii. 7,
etc. Kom.
ii. 23. Lk.
xx. 11.
8 Hereonly;
cp. ver. 52
and Ps.
lxxxix.48.
t 1 Sam. xv.
11.
KaXus Xe\'you.ei\' T|u.eïs, 5ti Iau,apem]s et o-u, Kal * SaifióViop ê^fis ; "
49. \'AircKpiöij \'lijo-ous, "\'Eyoü Saip.óVioi\' ouk «x0\' °XXd Tiu.ó> Tèf
ira-T^pa (xou, KOI üu.eïs * aTi|i.d^6Te\' p.e. 50. lyi) 8^ oü £t)tw TT)»
8ó£aK p.ou • ïorii\' 6 JijTfii» Kol KpiVcor. 51. du-V dpji* Xeyw ujitc,
èdv tis tov Xóyoe Tèf Ijxbv Tïiprjo-T], SdVaToy ou u.t| \' 0eojprjcrr| els toc
alüi\'o." 52. El-nw out auTÜ ol \'louSatoi, " Nöf èycc5KO/i«c oti
Saip.óVioi\' Ê)(Eis- AJSpadjx direOace Kal ol irpo(|>TJTai, Kal au Xeyeis,
u Heb. ii. 9. \'EaV tis Toe Xóyoc p.ou \' mpi^o-j), ou |jlt| u yeucreTai * OacaTou cis rbv
1 yevcnr|Toi in fc^ACDL.
in Jewish tradition this is attributed to
Sammael. If therefore the term applied
by the Jews to Jesus was Shomroni—
and not Cuthi, \' heretic\'—it would
literally mean \' Child of the Devil,\' "
Edersheim. The ordinary interpretation
of " Samaritan " yields, however, quite a
relevant meaning. To His reiusal to
own their true Abrahamic ancestry
they retort that He is no pure Jew, a
Samaritan.—Ver. 49. SaiuoViov cx<i$,
possessed, or crazed. Cf. x. 20. To
.this Jesus replies : \'Ey£> . . . alüva.
The èyu is emphatic in contrast to the
expressed -tu.eïs of the last clause; " I
am not out of my mind, but all I do and
say springs from my desire to honour
my Father, while you for your part and
on this very account dishonour me".
This dishonour does not stir His resent-
ment, because (ver. 50) lyit . . . jiov,
" I am not seeking my own glory ". Cf.
v. 41. Nevertheless His glory is not to
be carelessly slighted and turned into
reproach (Ps. iv. 2) for Io-tiv ó £t)tüv
Kal Kpivuv, " there is who seeketh it and
judgeth " (vv. 22, 23).—Ver. 51. There-
fore the emphasis in the next verse,
precisely as in ver. 24 of chap. v., is on
" my word ".—lóv tis . . . alfiva, " if
any one keeps my word, he shall never
see death ". For nrjpctv see xiv. 15-23,
xv. 10-20, xvii. 6, 1 John and Rev.
passim; it is exactly equivalent to
" keep ". fiewpttv SóvaTov occurs only
here. It is probably stronger than the
commoner ISetv 8avaTov (Lk. ii. 26, Heb.
xi. 5), " expressing fixed contemplation
and full acquaintance" (Plummer);
although in John this fuller meaning is
sometimes not apparent.—Ver, 52. This
. . . au,apT(as ; Alford, who represents
a number of interpreters, says: " The
question is an appeal to His sinlessness
of li/e, as evident to them all, as a
pledge for His truthfulness of word ".
Calvin is better: " Haec defensio ad
circumstantiam loei restringi debet, ac
si quicquam sibi posse obiici negaret,
quominus fidus esset Dei minister",
Similarly Bengel.—cl Si . . . p.015 " If
I speak truth, why do you not believe
me ? " It follows from their inability to
convict Him of sin, that He speaks what
is true: if so, why do they not believe
Him ?—Ver. 47. He is believed by those
who have another moral parentage, ó S>v
. . . ia-ri. " He that is of God listens
to the words of God," implying that the
words He spoke were God\'s words.
Their not listening proved that they
were not of God. At this point the Jews
break in: Oi . . . cx<i?; " Say we not
well that Thou art a Samaritan and hast
a demon ? " " In the language in which
they spoke, what is rendered into Greek
by \' Samaritan \' would have been either
Cuthi, which, while literally meaning
a Samaritan, is almost as often used in
the sense of\' heretic,\' or else Shomroni.
The latter word deserves special atten-
tion. Literally, it also means \' Samar-
itan \'; but the name Shomron is also
sometimes used as the equivalent of
Ashmedai, the prince of the demons,.
According to the Kabbalists, Shomron
was the father of Ashmedai, and hence
the same as Sammael or Satan. That
this was a widespread Jewish belief
appears from the circumstance that in
the Koran Israël is said to have been
leduced into idolatry by Shomron, while
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4«-57.                          EYArTEAION                             781
aióW. 53. Tjtf) ad fict^uc et toü iraTpós ^(iök \'AfJpaau,, Sans*
AitiOav*; Kal ot irpo<j>rJTai &rriQavov • Tica o-eauTOv <ru iroiet;;"w
54. \'AireKpi\'Sr) \'irjo-oGs, " \'Eaf eyu SofdX,o>x èp.auToi\', rj 8<5fa (iou
wou8éV éWii\'* larii\' 6 TraTrjp [iou ó Sofajui\' p.e, * tv üfieis X£yeT«> *
Sti 0eos ufióii\'2 èo-rt, 55. Kal oük èyyuKaTe aÜTcV, èyw Se oTSa aÜTÓV •
Kal l&v3 eïirw Sti ouk oTSa aÜTÓV, ëaouai T Suoios up.aii\', i|<euo-TT]S • z
dXX\' ot8a aÜToi» Kal rbv Xóyoi\' aöroG Trjpü. $€>. "APpaap. ó iraTTjpa
iuüv T|ya\\XidcraTO \'ïca iStj \'tÏji\' rjjAepar tt/i» fjufJK\' Kal «tSe Kaï
i/ipi\\." 57. Etiroi\' oü? ol \'louSaioi irpos omtov, " rUeTrJKOiTa érn
ir. 11.
Eccles.lii.
19. iCor.
vii. 19.
lx. ia.
With gen.
here only;
cp.Heroa
iii. 37.
Burton,
217.
Ps. xxxiv
12. Lam.
ü. 16.
Gen. xxil.
18.
1 8o£a<r» in N\'cbBC\'D. • T.R. in NBD, t)u»v in ACL. »iw Tr.Ti.W.H.
fulfilment of His commission, the keeping
of His word."—Ver. 56. And as regards
the connection they claim with Abraham,
this reflects discredit on their present
attitude towards Jesus; for \'Af3paap, 6
iroTT)p lifiüv, " Abraham in whose
parentage you glory," ^yaXXiao~a,TO ïva
Ï8n tt)v 1\'ip.cpav tt|v èfiTJv, "rejoiced to
see my day". The day of Christ is
the time of His earthly manifestation;
Tïjs èlTlSr|(jiias avrov ttjs (ICTÖ 0-apKÓs,
Cyril. See Lk. xvii. 22-26; where the
plural expresses the same as the singular
here. " To see" the day is " to be
present" at it, " to experience " it; cf,
Eurip., Hecuba, 56, SovXciov TJpap ctStt,
and the Homeric vóo-tiu,ov fjpap ISe\'o-flai.
ïva ï&n cannot here have its usual
Johannine force and be epexegetical
(Burton, Moods, etc), nor as Holtzmann
says = Sti 8i|raiTo, because in this case
the tïSe Kallxapr) would be tautological.
Euthymius gives the right interpretation:
TJyaXX., TJyovv, iirc6vp.T)<rcv (similarly
Theophylact), and the meaning is
" Abraham exulted in the prospect of
seeing," or " that he should see ". This
he was able to do by means of the
promises given to him.—kou tlSe, " and
he saw it," not merely while he was on
earth (although this seems to have been
the idea the Jews took up from the words,
see ver. 57); for this kind of anticipa-
tion Jesus uses different language, Mt.
xiii. 17, and at the utmost the O.T.
saints could be described as iroppudcv
ISovtcs, Heb. xi. 13; but he has seen it
in its actuality. This involves that
Abraham has not died so as to be un-
conscious, ver. 52, and cf. Mk. xii. 26.—
Ver. 57. This, however, the Jews com-
pletely misunderstand. They think that
by asserting that Abraham saw His day,
Jesus means to say that His day and the
life of Abraham on earth were contenv
poraneous.—n«vnJKovra . . . iupaxat;
confirms the Jews in their opinion that
He is not in His right mind, Nïv tyvó-
Koficv . . . they seem to have now got
proof of what they had suspected ;
" antea cum dubitatione aliqua locuti
erant," Bengel. Their proof is that
whereas Jesus says that those who keep
His word shall never die, Abraham died
and the prophets ; therefore Jesus would
seem to be making Himself greater than
those most highly revered personages.—
Ver. 53. What did He expect them to
take Him for ?—Tiva o-cavTèv orii iroiets ;
For the p/f| <rir u,c££uv cf. iv. 12.—Ver.
54. To their question Jesus, as usual,
gives no categorical answer, but replies
first by repelling the insinuation con-
tained in their question and then by
showing that He was greater than
Abraham (see Plummer).—\'Eav iyi>
Sogajju. " If I shall have glorified myself,
my glory is nothing; my Father is He
who glorifieth me." He cannot get
them to understand that it is not self-
assertion on His part which prompts
His claims, but fulfilment of His Father\'s
commission. This " Father " of whom
He speaks and who thus glorifies Him is
the same tv ïip.eïs XiytT* 8ti ..." of
whom you say that He is your God ".
His witness therefore you ought to
receive; and the reason why you do not
is this, ovk iyvuxaTC ovptoV, iyi> Si otSa
aÜToV, "you have not learned to know
Him, but I know Him ". The former
verb denotes knowledge acquired, by
teaching or by observation ; in contrast
to the latter, which denotes direct and
essential knowledge.—Kal tav elirw . . .
TT|pü. So far from the affirmations of
Jesus regarding His connection with the
Father being false, He would be false, a
liar and like them, were He to deny that
He enjoyed direct knowledge of God.
" But, on the contrary, I know Him and
all I do, even that which offends you, is the
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KA TA IQANNHN             Vin. 58-59. IX
782
b». 5         outtu b ëx€t5, Kal \'APpadji Wpaxas ; " 58. EtireK aüroïs 6 \'li)<roG$,
"\'Ajifji\' d(AT)K X£yu óuïc, irplc \'A0paap. yEvcaSai, iy<6 tipt." 59.
cv.g. Rev. "Hpai» oui* Xi6ou$ \'va fi&ktotriv iic\' aurév • \'irjaoOs 8è Vi<pu0r|,
d xü. 36. \' Kal e\'êf]X0ei\' ck tou iepou, SieXöui\' 81a ulaou aüiw • Kal iraprjyei\'
i Mk. i. 16; outu;.1
ix. 9.            IX. 1. Kaï * mtpdywr elhtv avQpwirov tu^Xop bin ytkerfjs. ï.
47. \' \' Kal T|p<jjTr)o-ai\' aÜToi\' ol uaOnjal aüroG Xfyoires, " \'Paf}0l, tis
•Omit SicXSu
ovtm as in fr$BD vet Lat. vuig. T.R. is found in fc^cACL.
" Fifty years " may be used as a round
number, sufficiently exact for their pur-
pose and with no intention to determine
the age of Jesus. But Lightfoot (Hor.
Heb., 1046) thinks the saying is ruled by
the age when Levites retired, see Num.
\'v- 3> 39 • " Tu non adhuc pervenisti ad
vulgarem annum superannuationis, et
tune vidisti Abrahamum ? " Irenaeus
(ii. 22, 5) records that the Gospel (pre-
sumably this passage) and the Presbyters
of Asia Minor who had known John,
testified that Jesus taught till He was
forty or fifty. This idea is upheld by
E. v. Bunsen (Hidden Wisdom of Christ),
and even Keim is of opinion that Jesus
may have lived to His fortieth year.—
Ver. 58. The misunderstanding of His
words elicits from Jesus the statement:
irpiv APpaafji veveVöai, iyu f lp.1. " Before
Abraham was born I am." " Antequam
Abraham fieret, Ego sum," Vulgate.
Plummer aptly compares Ps. xc. 2, irpo
toB opr) yevT)8Tjvoi . . . <rv cl. Before
Abraham came into existence I am,
eternally existent. No stronger affirma-
tion\' of pre-existence occurs, and
Beyschlag\'s subtle attempt to evade
the meaning is unsuccessful.—Ver. 59.
What the Jews thought of the asser-
tion appeared in their action : ^pov . . .
ovtóv. Believing that He was speaking
sheer blasphemy and claiming equality
with the great " I Am," they sought to
stone Him. For this purpose there was
material ready to hand even in the
Temple court, for, as Lightfoot reminds
us, the building was still going on. " A
stoning in the temple is mentioned by
Josephus, Ant., xvii. g, 3," Meyer.—
\'lT|<rov$ Si cxpiipt) xal è^XBev. \'" But
Jesus went out unperceived"; on this
usage vide Winer, and cf. Thayer. Why
it should be supposed that tliere is any-
thing miraculous or doketic in this
(Holtzmann and others) does not appear.
Many in the crowd would favour the
escape of Jesus. The remaining words of
the chapter are omitted by recent editors
Chapter IX. I—X. 22. The healing
o/a man born blind and the discussions
arising out of this miracle.
Vv. 1-7. The cure narrated.—Ver.
1. Kal irapayuv. " And as He passed
by," possibly, as Meyer and Holtz-
mann suppose, on the occasion just
mentioned (viii. 59), and as He passed
the gate of the Temple where beggars
congregated; but the definite mention
that it was a Sabbath (ver. 14) rather
indicates that it was not the same
day. See on x. 22.—«XSev . . . ycvcrijs.
" He saw a man blind from birth," an
aggravation which plays a prominent
part in what follows. And first of all it
so impresses the disciples that they ask
t£s . . . ytvK7]9fli Their question im-
plies a belief, repudiated by Jesus here
and in Lk. xiii. 1-5, that each particular
sickness or sorrow was traceable to
some particular sin ; see Job passim and
Weber\'s Lchren d. Talmud, p. 235.
Their question seems also to imply that
they supposed even a natal defect might
be the punishment of the individual\'s
own sin. This has received five different
explanations: (1) that the pre-existence
of souls liad been deduced from Wisd.
viii. 20, " being good, I came into a body
undefiled"; (2) that metempsychosis
was held by some Jews (so Calvin, Beza,
and see Lightfoot, p. 1048); or (3) that
the unborn babe might sin, see Gen.
xxv. 26, Lk. i. 41-44; or (4) that the
punishment was anttcipatory of the sin ;
or (5) that the question was one of sheer
bewilderment, putting all conceivable
possibilities, but without attaching any
very definite meaning to the one branch
of the alternative. Acombination of the
two last seems to fit the mental attitude
of the disciples. The alternative that
the man suftered for his parents\' sin was
an idea which would naturally suggest
itself. See Exod. xx. 5, etc.—ïvo tv<^\\o«
Y«vvi)8ü; tva expresses result, not pur-
pose ; and the form of expression is " the
product of false analogy, arising from
-ocr page 795-
EYAITEAION
783
i-7.
ffjiaprev, outos ïj oi yorets outoO, *ïra TuepXoj yermjOfj ; " 3. *Air-e Bnrtoa,
CKpi0t) 6 "itjo-ous, " OuTe outos ^jiapTcc oüVe ol yorcïs aurou • dXX*
tra \'\' fyavepuBfi Ta êpya toG 6co0 d tv aüru. 4. «"uè1 8eï èpyd£ca6ai d 1 Jo. iy. a
Ta epya tou irep.i{<arTos ue eus rjp-cpa eorir • cpxeTai ru§, otc e Burton,
ouSeis SuVaTai tpya^eaöcu. 5. \' ÓTar iv tü koctjxu <S, <j>£s eip.1 tou f Lk. xl. 34.
Koapou. 6. TaÜTa ciirwr, CTrruo-e \' x\'1^01^ Kal êirotrjcre TTT]Xèr ek C *viU. &
tou TTTuajiaTOS, Kal èire-xpio-e * Tor irrjXor ém tous d$9aXp.ous tou
TucfïXoG, 7. Kal ctircr auTu, ""Yirayc riij/ai els Ttjr KoXuu.^9par TOÖ
ZiXudu.," S épurgreurrai, &Tr£OTa\\p.éVos- dirfjXOcr our Kal cVtyaTO,
Kal tjXÖc pXcSrur.
1 upas in fc^BD, adopted by recent editors.
5 circ8t)Kcv in BC. W.H.R. add uvtov with fc^ABL and delete rav tu^Xov, which
may have been introduced to make the sense clearer.
imitation of a construction which really
expresses purpose " (Burton, Moods, 218,
219).—Ver. 3. Both alternatives are
rejected by Jesus, Out« . . . aÜTov. And
another solution is suggested, tva . . .
oaitü. Evil furthers the work of God in
the world. It is in conquering and
abolishing evil He is manifested. The
question for us is not where suffering has
come from, but what we are to do with it.
Ver. 4. The law which is binding on all
men Jesus enounces.—cu.i Stt cpya£co-6ai
. . . Work, active measures to remove
suffering, are more incumbent on men
than resentful speculation as to the
source of suffering. As to God\'s con-
nection with evil, the practical man
need only concern himself with this,
that God seeks to abolish it. The time
for doing so is limited, it is {us r|u.cpa
cVtCv, " so long as it is day," that is, as
the next clause shows, so long as life
lasts. [On lus in N.T. see Burton,
Moods, 321-330.]—fpxtTM rvj, suggested
by the threats (vii. 59, etc.) and by the
presence of the blind man.—Ver. 5.
Stclv . . . Kderpov. We should have
expected lus and not Stuv, and the
Vulgate renders "quamdiu". But the
" when " seems to be used to suggest a
time when He should not be in the
world: "when I am in the world, I am
the Light of the World," as He immedi-
ately illustrated by the cure of the blind
man.—Ver. 6. TavTa clirur, »\'.«., " in
this connection," ïirrucrc xau-a\' • • •
" He spat on the ground and made clay
of the spittle," " quia aqua ad manum
non erat," says Grotius ; but that spittle
Was considered efiicacious Lightfoot
pioves by an amusing anecdote and
Wetstein by several citations. Tacitus
(Hist., iv. 81) relates that the blind man
who sought a cure from Vespasian begged
" ut . . . oculorum orbes dignaretur
respergere oris excremento". Probably
the idea was that the saliva was of the
very substance of the person. Tylor
(Prim. Culture, ii. 400) is of opinion the
Roman Catholic priest\'s touching with
his spittle the ears and nostrils of the
infant at baptism is a survival of the
custom in Pagan Rome in accordance
with which the nurse touched with spittle
the lips and forehead of the week-old
child. Virtue was also attributed to
clay in diseases of the eye. A physician
of the time of Caracalla prescribes
" turgentes oculos vili circumline coeno ".
That Jesus supposed some virtue lay in
the application of the clay is contradicted
by the fact that in other cases of blind-
ness He did not use it. See Mk. x. 46.
But if He applied the clay to encourage
the man to believe, as is the likely solu-
tion, the question of accommodation
arises (see Lücke). The whole process
of which the man was the subject was
apparently intended to deepen his faith.
—Ver. 7. The application of the clay was
not enough. Jesus further said: "Yirayc
. . . airco-raXpcVos. Elsner shows that
"wash into," vtyVai cis, is not an un-
common construction. But ver. 11,
which gives the same command in a
different form, shows that the man
understood that cis foliowed «iraye and
not vtyai. The pool of Siloam, supplied
from the Virgin\'s fountain (Is. viii. 6),
lay at the south-east corner of Jerusalem
in the Kidron Valley. On the opposite
side of the valley lies a village Silwan
-ocr page 796-
784                              KATA IQANNHN                                DL
8.01 oSV yciTOKCS Kol ot GeupoÜKTes auTèf to irpoVfpor Sti tu^Xos
§v, tkeyov, " Oüx outos e\'oTii\' ó Ka0iï p.eros Kal irpocaiT&i\';" 9.
"AXXoi IXcyof, ""Oti outÓs éVnc" ÖXX01 Se", ""Oti1 ópoios aÜTii
«"o-tik." \'Ekclcos éXeyef, "*Oti «yu eïjii." 10. "EXeyoc out» aÜTU,
k Mt. iz. 30. " nüs h &viu\\6r]ua.y ^ cou ot ó<j>8aXu.oi;" II, \'AircKpiSt) é\'Keïcos
Kal Eiirfc, ""AröpcüiTos Xeyó/xei\'os \'Irjaoüs TrrjXoe liroit)o-€, Kal lvi-
XPtcrt\' f-ou tous óèC\'aX|ious, Kal ctiré uoi, Yirayc £19 ttjc KoXuu.(3r)6paf
tou XiXuaji, Kal fiij/ai. diTtXOojv Sè Kal m|>uu.Ei\'os, df£^XEv|/a.
12. Elirok ouV auTW, " nou eVTif é\'Keii\'os;" Aé\'yei, " Oüx o!8a."
13. Ayouo-ie aÜTOi» irpos tous ♦apiomous, TÓV iroT£ TU<|>XóV.
14. tjc Sè aaPPaTOi», 3t« rbv irnXoy tiroiTjcrei\' é \'Itjo-oOs, Kal <Ww£ev
auToG tous o<t>6aXu.ous. 15. iraXii* ouV TjpuTUK auTÖP Kal ol
♦apio-aïot, irüs drsp>XEi|)ei\'. é 8c eiircf oÜtols, " ntjX&i\' tiré0t]K£p
1 Considerable variety of reading occurs in this clause; W.H.R. adopt oXXot
iXe-yov 0-u\\i> aXXa op.01.os airu ecttiv.
\' r]Vi»x8lo-o» read by Tï.Ti.W.H.R. with J^BCDEF.
representing the old name. The name
is here interpreted as meaning " Sent "
riTlTtïJ. missus; not rTÏ/^tÖ, missio
se. aquarum, Meyer]. The word
dirco-TaXpevos is so frequently used by
Jesus of Himself that, notwithstanding
what Meyer says, we naturally apply it
here also to Himself, as if the noiseless
Stream which their fathers had despised
(Is. vii. 6) and which they could tracé to
its source, was a fit type of Him whom
the Jews rejected because they knew
His origin and because he had no ex-
ternal force. His influence consisted in
this, that He was dirccrTaXpevos. The
blind man obeyed and received his sight.
Cf. Elisha and Naaman. From the
succeeding yeïtoves several interpreters
conclude that rjXSc means " came"
home. Needlessly.
Vv. 8-12. The people discuss the man\'s
identity.—Ver. 8. 01 ovv 7ttToves . . .
irpoo-aiTÜv s " The neighbours, then,"
who might or might not be at that time
near the man\'s home, " and those who
formerly used to see him, that he was
blind " [but irpoo-aiTTjs is raad instead of
TV<pXos by recent editors], " said, Is not
this he that sits and begs ? "—Ver. g.
" Others" but evidently of the same
description "said, This is he ". Besides
those who were doubtful and those who
were certain of his identity there was a
third opinion uttered: " He is like him ".
Naturally the opened eyes would alter
his appearance. The doubts as to his
identity were scattered by the man\'s
decisive lyü clu.t.—Ver. 10. This being
ascertained the next question was, ["lus
avcu\'x6i)o-dv o-ou ot o<j>6aXu.oC) In reply
the oured man relates his experience.
He had ascertained Jesus\' name from
some bystander; and it is noticeable
that he speaks of Him as one not widely
known: dvOpuiros Xcydu-tvos *lt|oroüs.
avc\'p\\ci|>a, " I recovered sight ". The
man, who now saw for the first time,
" uses the ordinary language of men,
though in strictness it was not applicable
to his own case," Watkins.
Vv. 13-34. Thé man is examined by
the Pharisees, who eventually excom-
municate him.—Ver. 13. "Ayovo-iv . . .
•nid>Xdv. " They," some of the neigh-
bours and others already mentioned,
" bring him who had formerly been blind
to the Pharisees," not to the Sanhedrim,
but to an informal but apparently
authoritative (ver. 34) group of Pharisees,
who were members of the court.—Ver.
14. The reason of this action was that
the cure had been wrought on a Sabbath.
[" Prohibitum erat sputum oculo illinere
Sabbato, sub notione aliqua medicinali,"
Lightfoot.]—Ver. 15. irdXiv . . . &vi-
(3Xcx|/cv. irdXiv looks back to the same
question put by the people, ver. 10; the
Kal serving the same purpose. Their
first question admits the man\'s original
blindness. The man\'s reply is simple
and straightforward.—Ver. 16. And
then the Pharisees introducé their
charge and its implication, OItos . • ,
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EYAÏTEAION
785
8—13.
jirl tous ocj>0aXu.ous (J.OO, Kal eVii|idu,rif, koi pXliru." 16. "EXeyof
08V e"k tuk <t>apicr<u&)K TifÈ;, "\' Outos 6 óf Gpwiros ouk eVti irapa\' »• »&
toO 6eoG, 5ti to cjuiS)3aT0i\' ou \' T»|peï." "AXX01 IXeyov, " nóisJ CP\'L*v-
SüVaTai aVÖpwiros du.apTa>Xös ToiaÜTa o~Tiu.£la rroiclf ; " Kal o-xicru,a
tJk éV aÜTols. 17. Aéyouox tw Tu<pX£ irdXif, "Zfi Ti Xtyets irepl
aÜToü, 3ti tJkois\'e\' o-ou tous ó<|>9aXu.ous;" \'O 8e eIitek, "*Oti
irpo<j)iiTT)s «Vtik." 18. Ouk E\'moTEUo-aK ouk ol MouSaioi TEpl aüroG,
Sn tu<£Xos f] e Kal aWf3\\£\\|/Ei>, ïus Stou Ècjjwfrpaf Toüs yOKEÏs aÜToü
toG dfa|3XÉ\\|/afTos, 19. Kaï TJpwYno-aK outous XeyoiTeSi " Outos itmv
ó uiüs uu.<jjv, k of up.EÏs XÉ\'yETE on tu^Xö? èyekrr|9ï); ttüs ouk apTi k rlil. 34.
PXeVei;" 2 O. \'ATT€Kpt8T)0-aK aÖToïs ol yOKEÏs auTOu Kal Eiirof,
" Oï8ap.EK 3ti oStos «otik ó uiès tju.uk, Kal oti tu<J>Xos iyevvr\\Bi) •
21. irüs 8È kGk PXe\'ttei, oük oi8au.EK\' tj tis yJkois\'ek aÜToG tous
o4>6aXu.ous, ^|x«ls ouk otSajAEK • aÜTÖs \'tjXikiok m ?xei\' ofiToflEph.lv. 13.
m        f               >»           » a. * \\ \\ J        »        - -w ~        *          «          « 10 vtii. 57;
EpuTT|0-aT€, auTos iTEpi outou \\a\\f)0-«i. 22. TauTa eiitok 01 yoKEis cp. Job
aÜTou, oti l<j>o(3oGfTO tous \'louSaious • t)8r) yd.p n <ruKfTJ0CMTO 01 n Dan. ii. q.
\'louSaioi, ïfa i&\\> tis oütok óu.oXoyT)o-T| Xpiorof, dirocrufaywyos 5. Act»
YEfT)Tai. 23. oio touto oi yofcis outou ciirof, Oti t)\\ikiok exel> xxiv. 9.
Is this your son ? Was he born blind ?
(for though you say this of him, vu.eï»
emphatic, we do not believe it). How
does he now see ? The first two questions
they unhesitatingly answer: This is our
son who was born blind. This answer
explodes the idea of collusion.—Ver. 21.
The third question they have not the
means of answering, or as ver. 22 in-
dicates, they shammed ignorance to save
themselves; and refer the examiners to
the man himself.—T|XiKiav éx«, n\'s
patents are no longer responsible for
him. Examples of the Greek phrase are
given by Kypke and Wetstein from
Plato, Aristophanes, and Demosthenes.
auTÖs irepl avTov [better cavTov]
XaXijcrci.—Ver. 22. TaÏTa . . . épiD-rVj-
o-aTE. The reluctance of the parents to
answer brings out the circumstance that
already the members of the Sanhedrim
had come to an understanding with one
another that any one who acknowledged
Jesus as the Messiah should be excom-
municated, o/iroo-uvdyuyos y<Vi|Tai. Of
excommunication there were three
degrees: the first lasted for thirty days ;
then foliowed " a second admonition,"
and if impenitent the culprit was punished
for thirty days more; and if still im-
penitent he was laid under the Cherem
f>x ban, which was of indefinite duration,
and which entirely cut him off from
intercourse with others. He was treated
TnpeT. The miracle is not denied, rather
afnrmed, but it cannot be a work of God,
for it has been done on Sabbath. Cf.
iii. 2 and v. 16. Some of their party,
however, inclined to a different conclu-
sion, riiis . . . iroittv; How can such
a work be done at all, whether on
Sabbath or any other day, by a sinner ?
This breach of the Sabbath law must
admit of explanation. It cannot arise
from opposition to God.—Kal crxio-u.a t\\v
«V avToïï, as before among the people,
vii. 43, so now among the authorities a
pronounced and permanent cleft was
apparent.—Ver. 17. Differing among
themselves, they refer the question to
the man, Iv ri XÉycis . . . "You, what
do you say about Him, on account of
His opening your eyes ? " The question
is not one of fact, but of inference from
the fact; the Sti means "in that,"
" inasmuch as," and the Vulgate simply
renders " Tu quid dicis de illo, qui
aperuit oculos tuos ? " Promptly the
man replies, irpo<^ïjTijs lirrtv.—Ver. 18.
It now appears that their previous ad-
mission of the fact of the miracle was
disingenuous and that they suspected
fraudulent collusion between Jesus and
the man; Ovk cVCo-Tcvcrav, " they did
not believe" his account (ver. 19), «<us
Stov . . . pXiirti; " until they sum-
moned his parents ".—Ver. 20. To
them they put virtually three questions:
SO
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786                         KATA IQANNHN                           «.
aÜTOK tpuTrjtraTe." 24. \'EiJxinjcraK ouV * Ik Icwrlpeg rbv avSpu-n-of
os TJK TutpXös, xal etirof aÜTw, "Aos $ó£av tu Oew • rjacts oïSauef
5ti 6 aVOpcoiro; outos dpapTioXós tonv." 25. \'AircKpi6r| ouV Ikiivos
Kal etirei\', " El dpapTojXós l<mv, oük otSa • Ik otSa, 8ti tu<|>Xos 2>f,
fipn pXtTHo." 26. Eïiroi\' 8« aura Ttakiv, "Ti €lTroir|0\'£\'aoi; irws
TJvoi.^\' o-ou toÜs o<}>0aXu.oüs;" 27. \'AireKpiönj aürois, " ETiroc vjj.Iv
ïJSt), Kal oük T|KoucraT€ • Ti ira^if 6c\\ctc dKoüW; a^] Kal uucïs
6eXtTe auToG u.a0T]Tal yevlaOai;" 28. \'EXoiSóp^craf ouV outoc, Kal
tlitov, " Xü et p.a0r)TT]S eVeirou • lepels 8è toö Muat\'us eVp-èV p.a6r|Tai.
29. TJpeïs olSap.ïi\' Sti Müxrjj XeXaX^KCf o ©eós • toötoc 8è oük
oïSau.cv Tró0ec ecrTic. 30. AircKpiSr) ó aVöpwiros Kal etirei\' aÜTots,
" \'Ev yap toutu öaupaoróV iimv, Sti iu,eïs oük oiSaTC iróöee coti,
Kal dft\'w^t pou tous d<f>0aXp.ous. 31. \'\' oïSap.ef Sè Sti dpapTCoXwe
ó ©eès oük uKoütt • dXX taf ti$ Ocoarc^Tgs fl, Kal to OcXrjua aÜTOÜ
iToiïj, toÜtou Akouei. 32. r £K Tou atüfos ouk T)Koüa0i], Sti fji\'oi£e\'
Tis é<t>0aXpoüs TuipXoü ytytvyi)iLévou. 33. ci pr] f|K outos irapa
e rer. iB.
p Zeen. ir.
12; Bix
times in
N.T.
qjM.lv. 3
v. 16.
r Here only;
cp. Lk. 1.
70, etc.
as if he were a leper. This, to persons
so poor as the parents of this beggar,
would mean ruin and death (see Eders-
heim, Life of Christ, ii. 183-4).—Ver-
24. Baffled by the parents the Pharisees
turn again, Ik StvTe\'pou, a second time to
the man and say : Aös Só|av t£ 0e$ . . .
to-Tiv. They no longer deny the miracle,
but bid the man ascribe the glory of it to
the right quarter ; to God : not to Jesus,
because they can assure him on know-
ledge of their own, t|u.cïs oïSapcv, that
He is a sinner.—Ver. 25. But they find in
the man a kind of independence and ob-
stinacythey are not usedto. El apapTuXdc.
. . . BAliru. He does not question their
knowledge, and he draws no express
inferences from what has happened, but
of one thing he is sure, that he was blind
and that now he sees.—Ver. 26. Thwarted
by the man\'s boldness and perceiving that
it was hopeless to deny the fact, they re-
turn to the question of the means used.
TC iiroitjo-t\' crot; At this the man loses
patience. Their crafty and silly attempt
to lead him into some inconsistent state-
ment seems to him despicable, and he
breaks out (ver. 27): Etirov . . . ytvt<r8ai.
No more galling gibe could have been
hurled at them than this man\'s "Are
you also wishing to become His
disciples ? "—Ver. 28. It serves its
purpose of exasperating them and bring-
ïng them to the direct expression of
their feelings. \'EXoiSóp^aav . . . e<rrCv.
" They reviled him." On ckcCvov Bengel
has: " Hoc vocabulo removent Jesum
• sese ".—Ver. 29. We know that
Moses was a prophet, commissioned by
God to speak for Him (for XeXdXnKcv see
Heb. i. 1); and if this man is commis-
sioned He must show proof of His being
sent from God, and not leave us in
ignorance of His origin.—Ver. 30. This,
in the face of the miracle, seems to the
man a surprising statement: \'Ev yap
xoiiT<|i, " why, herein is that which is
marvellous ". tö Oavpao-TcV is the true
reading. For the use of yóp in rejoinders
see VViner, p. 559, and Klotz, p. 242. It
seems to imply an entire repudiation of
what has just been said : "You utter an
absurdity, for ..." The marvel was
that they should hesitate about the
origin of one who had such power
as was manifest in the cure wrought on
him.—Ver. 31. This is elaborated in
ver. 31 : otSapcv . . . &kovci. They
themselves had owned it a work of God,
ver. 24; but God is not persuaded or
induced to give such power to sinners,
but only to those who do His will. This
man therefore, were He a sinner, would
have been unable to do anything, not to
speak of such a work as has never before
been done. Watkins expresses it as a
syllogism. (1) God heareth not sinners
but only those who worship Him and do
His will; (2) That God heareth this man
is certain, for such a miracle could be
performed only by divine power; (3)
This man, therefore, is not a sinner but is
from God.—Ver. 32. cktov alüivos, rather
"from of old " than "since the world
began ". Cf. Lk. i. 70, rüv Air\' al&vo*
itpoi»titwv, and Acts. iii. 21, xv. 18. To
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EYAITEA10N
787
«4-4«.
6cou, oÜk f|8üVo.To iroieïi> oüSéV." 34. \'AircKptórjo-ai\' Kal etiror
aÜTÜ, " "\'Ev djiapTÏai.s <ru iytwr\\8t]s 3\\os, Kal aü SiSaaKUis ^uSs ; " 1 Pi. II. 5.
Kal ° e£ej3a.Xoi\' aÜTèf c^u. 35- "Himmmw ó \'irjaoüs Sn è£éf5a\\oi> u 2 chron.
aü-roe t|a)\' Kal * tipwv o.ütoi\', ctircx aÜTÜ, " lu morcucis €i$ tok Lk. xz. ix
•O* toO Seou1;" 36. \'AireKpi0T) cVclros xaï ctirc, "Tis i<rri, V i. 4i)v4^\'"
xupic, ïca moTeuau cis auToV;" 37. Eittc Bè aura 6 \'irjaoCs, "Kal
êojpaKas aÖTÓc, Kal "6 XaXüf uera «roü, ckcÏkós cWik.\' 38. \'O Bè4 wHnfc
c$T), " rUorcuu, Kupic *\' 39. Kal TtpoatKiiyiftTtv aÜTÜ. Kal elircK ó
\'Itjo-ous, " Els Kpiua iyu> cis tok K<So-p.OK toütoi\' t)X0ok, Iva 01 jit|
SXcitoktcs PXciruoi, Kal ol pXeiroKTes TuipXoi yéVuirai." 40. Kat
rJKoucrav Ik tük <t>apio-aïcdv raüra ot órres uct\' aÜTou, Kal ctiror
aÜTÜ, " Mrj Kal rjaets tu<|>Xoi co-uck; " 41. EÏttck auTols 6 \'irjaous!
"El tu<|>XoI t)t€, oük &k zcIxctc duapTiav kük 8è XcyCTC, "Oti i rr. m, 14.
{SXciropcK\' rj oSc dpap-ua i5p.ii1 aeVci.
1 6cov in ALXrA Lat. (vet. vuig.) Syrr. (Pesh. Harcl. Hier.) Memph. Goth. Arm.
Aeth., but avBpwirov in fc^AB Theb., adopted by Ti.W.H.
xa« airov, " Thou hast both seen Him,"
no doubt with a reference to the blessing
of restored eyesight; Kal . . . foriv.
This direct revelation, similar to that
given to the Samantan woman (iv. 26),
was elicited by the pitiable condition of
the man as an outcast from the Jewish
cnmmunity, and by the perception that
the man was ripe for faith.—Ver. 38. \'O
8} . . . avrif. He promptly uttered his
belief and " worshipped " Jesus. In this
Gospel irpo<riruv«tv is used of the worship
of God : the word is, however, susceptible
of a somewhat lower degree of adoration
(Mt. xviii. 26); but it includes the ac-
knowledgment of supremacy and a com-
plete submission.—Ver. 39. Summing
up the soiritual significance of the miracle
Jesus said: EU Kpipa . . . ycvuKTai.
" For judgment," for bringing to light
and exhibiting in its consequences the
actual inward state of men ; " that those
who see not may see," that is, that those
who are conscious of their blindness and
grieved on account of it may be relievedj
while those who are content with the
light they have lose even that. With a
kind of sad humour He points out how
easily feit blindness is removed, but how
obstinately blind is presumed knowledge.
The blind man now saw, because he
knew he was blind and used the means
Jesus told him to use: the Pharisees
were stone-blind to the world Jesus
opened to them, because they thought
that already they knew much more than
He did.—Ver. 40. Some of the Pharisees
overheard His wcrds, and unconsciously
this there is no reply but abuse and dis-
missal.—Ver. 34. \'Ev apapTiais . . .
Jf{a>. " In sins thou wast who\'.ly bom,
and dost thou teach us ?" They refer
his blindness to sin, and reproarh him
with his calamity. Sin, they say, was
branded on the whole man; he was
manifestly a reprobate. Yet we, the
pure and godly, are to be taught by
such a man!—ilepaXov avrèv é£<i>, " they
cast him out," not merely from the
chamber, but from communion. This is
implied both in ver. 35 and al! that
Jesus says of the shepherds in the *bl)ow-
ing paragraph.
Ver. 35-X. 2i. The good and the
hireling shepherds.—Ver. 35. "Hxouo-ev
. . . The action of the Pharisees threw
the man on the compassion of Jesus:
" He heard that they had cast him out,"
and He knew the reason; therefore,
cvpuv aÜTov, " when He found him," as
He wished and sought to do, His fust
question was: Xv . . . ©£ov; Perhaps a
slight emphasis lies in the Tv. "Dost
thou believe in the Messiah ?"—Ver.
36. The man\'s answer shows that he
was willing to believe in the Messiah if
he could identify Him; and having
already declared Jesus to be a prophet,
he believed that He could teil him who
the Messiah was. It may be taken for
granted that although he had not seen
Jesus since recovering his sight, he
knew somehow that he was speaking to
the person who had healed him ; and
was perhaps almost prepared for the
great announcement (ver. 37): Kal «wpa-
-ocr page 800-
788                            KA TA IOANNHN                               X
X. I. "\'AMHN dpf|K \\{yu uptf, o p.f| ciotpx^fMVOS 81& T»js 611\'pos
eis t9|K aöXT)i- rüf irpoj3dTUK, dXXd dea/3aiVwK • dXXaxd6«K, iKclvos
b KX^trn]S eo-Tt Kal Xijcrrris\' 2. 6 8i eïcrcpxop.ei\'os 810 TÏjs öupas,
irotp.^f tem rStv irpo^aTUK. 3. toutio 6 d dupupos dpoiyci, Kal Ta
irpópaTa ttJ9 «pwrfjs aÜToG dKouei, Kal Ta ÏSia Trpó^ara KaXei \'kot\'
óeojxa, Kal \'è^dyci aura. 4. Kal Stoc tA "81a TrpópaTa1 • ÈKJ3dXr),
êp.irpoaröei\' aÜTÜK iropeueTai\' Kal t<x irpó|3aTa aÜTw dKoXouöeï, Sri
oiSacri Tï)f oJ)wkt|C aÜToü. 5. h dXXoTptu 8è oö fi$| dKoXoudrjcrucriK,
dXXd <J>«u£oktoi dir\' auToG • Sti oük oïSao-i, tuk dXXoTpiwc ttjk dMumfic"
a 4 Mac. i. 7,
b Obad. 5.
c Gen. iv. a.
1 Pet. ii.
d xvni. 16,
I7T
f Ezek. xx.
6. Cf.
Zech. lx.
16.
ÊMk. i. 12.
Job xix.
ij; 1
Kings viii.
4ii etc.
1 T.R. in AfA, but iravTa in ^caBDLX 1, 33.
from some other direction: dXXaxóflcv,
which is used in later Greek for the
Attic SXXoBev) is kX^tttijs xal Xu<rnj«, a
"thief " who uses fraud and a "robber "
who is prepared to use violence. That
is to say, his method of entrance, being
illegitimate, declares that he has no right
to the sheep.—Ver. 2. On the other
hand, o iï cltrcpxópevos . . . irpopaTuv,
"but he that entereth by the door is
shepherd of the sheep ". The shepherd is
known by his using the legitimate mode of
entrance. What that is, He does not
here explicitly state. The shepherd is
further recognised by his treatment of
the sheep, to iSia Trpó(3aTa xaXtï [better
<j>wvci] kot\' avopa, " his own sheep he
calls by name ". ïSia perhaps as dis-
tinguished from others in the same fold;
perhaps merely a strong possessive. As
we have names for horses, dogs, cows,
so the Eastern shepherds for their sheep.
[" Many of the sheep have particular
names," Van Lennep, Bible hands, i.
189. It was also a Greek custom to
name sheep, and Wetstein quotes from
Longus, o Sè Adtpvif ÈKaAecré Ttvas atirüv
ovop.ao-T£.]—Stov . . . aviToB. When he
has put all his own out of the fold, they
follow him, because they know his voice:
the shepherd walking in front as is still
the custom in ihe East. This method can-
not be adopted by strangers " because the
sheep know not the voice o. strangers ".
" There is a story oi a Scotch traveller
who changed clothes with a Jerusalem
shepherd and tried to lead the sheep;
but the sheep foliowed the shepherd\'s
voice and not his clothes." Plummer.
So that the shepherd\'s claim is justified
not only by his method 01 entrance but
by his knowledge oi the names of the
individual sheep and by their knowledge
of him and confidence in him. The
different methods are illustrated in
Andrewes and Laud, the former saying *
proved their truth by saying with in-
dignant contempt: p.i| Kal T|p.ctï tvcJ>XoC
i<rp.6v; To which Jesus, taking them on
their own ground, replies: El tv<|>Xo1
f\\rt, oük ctv «Ïx«t€ ajiapxiav. If ye were
ignorant, as this blind man was, aware
of your darkness and anxious to be rid
of it, your ignorance would excuse you:
but now by all your words and actions
you proclaim that you are satisfied with
the light you have, therefore you cannot
recefve that fuller light which I bring
and in which is deliverance from sin, and
must therefore remain under its bondage.
Cf. viii. 21.
Chapter X.—Vv. 1-21. The Good
Shcphcrd and the hirelings. This para-
graph is a continuation of the conversa-
tion which arose out of the healing of
the blind man. Instead of being intro-
duced by any fresh note of time, it is
ushered in by ap-Tjv dpr)v, which is never
found in this Gospel at the commence-
ment of a discourse. The subject also
is directly connected with the miracle
and its consequences. Jesus explains
to the excommunicated man who it is
that has power to give entrance to the
true fold or to exclude from it. As
usual, the terms and tenor of the teach-
ing are interpreted by the incident which
gave rise to it.—Ver. 1. \'A^v . . .
Xt)o-t«is. The aiXif, or sheepfold, into
which the sheep were gathered for safety
every night, is described as being very
similar to folds in some parts of our own
country ; a walled, unroofed enclosure.
The fiiipa, however, is not as with us a
hurdle or gate, but a solid dooi heavily
barred and capable of resisting attack.
This door is watched by a öupwpós
[door-guard, for root "or" vide Spratt\'s
Thucyd., iii. p. 132], who in the morning
opened to the shepherd. He who does
not appeal to the Övpwh,ós but climbs up
over the wall by some other way (lit.
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EYAITEAION
789
f—ia
6. Touttji\' t^)k * irapotuiae etirev aÜTOÏs 6 \'h|V08t\' Atttfc* M o4k I *rl. 35. •
»               < ♦ < >\\ »\\ > »                                                                  M»
eyrwcrar Tifa r)i> fi cXaAci auT0i$.
7. EiTrec oue iraXic afirois o \'Irjaoüs, "\'Ap^e dpjy Xeytu ip.lv, 8h
éy(i eïfii 1^ 0upa tüc irpo|3dT<«>i\'. 8. irdires Saoi irpo tjiou flXöoi\',
KXe\'-nrai etcrl Kal Xr|<xTai • dXX\' ouk ïJkouoxu» auiw tci irpó(3aTa. j Nam.
9. £yei eïp.i tJ 6upa • Si\' èu,oG Mr ns eio-Aflfl, arud^acrai, \' Kal k Acts x. m
cïacXsuo\'CTai Kal {{cXajaerai, Kat vojxr\\v cuprjcm. 10. ó «XtVrns xv/23. ,i
oük cpxcrai cl p.rj tra KXlt|ig Kal k 0uVrj Kal diroXcVg • éyu f^KBov *I9au
" Our guiding must be mild and gentle,
else it is not duxisti, but traxisti, draw-
ing and driving and no leading"; the
iatter, of u-hom it was said that he
" would never convince an opponent if
he could suppress him ". See Ottley\'s
Andrewcs, 159.—Ver. 6. The application
of the parable was sufficiently obvious ;
but TavTr|v . . . aÜTcus. irapoip.Ca
[irapa, oljios, out of the way or wayside]
seems more properly to denote "a
proverb"; and the I3ook of Proverbs
is named in the Sept. ai irapoipfai or
Trapoifjucu Za\\up.üvTOf; and Aristotle,
Rhetor., 3, 11, defines irapoi)iiai as
|icra<f>opai air\' eïSovs tir\' etSo«. But
irapoipua and irapaBoVij came to be
convertible terms, both meaning a longer
or shorter utterance whose meaning did
not lie on the surface or proverbial
sayings: the former term is never found
in the Synoptic Gospels, the Iatter never
found in John. [Further see Hatch,
Essays in Bibl. Greek, p. 64; and
Abbot\'s Essays, p. 82.] This parable
the Pharisees did not understand. They
might have understood it, for the terms
used were familiar O.T. terms ; see Ezek.
xxxiv., Ps. lxxx. But as it had been
spoken for their instruction as well as
for the encouragement of the man whom
they had cast out of the fold, (ver. 7)
•tirev ovv irdXiv, Jesus therefore began
afresh and explained it to them.—iyi>
tt(ii t| 6vpa tüv irpóp\'aTmv I, and no
other, am the door ot the sheep. [Cf.
the Persian reformer who proclaimed
himself the " Bab," the gate of life.]
Through me alone can the sheep find
access to the fold. Primarily uttered
for the excommunicated man, these
words conveyed the assurance that
instead of being outcast by his attach-
ment to Jesus he had gained admittance
to the fellowship of God and all good
men. Not the Pharisees but Jesus could
admit to or reject from the fold of God.
—Ver. 8. In contrast to Jesus, iravTts
, , , Xflortu, "all who came before
me," >.;., all who came before me,
claiming to be what I am and to give to
the sheep what I give. The prophets
pointed forward to Him and did not
arrogate to themselves His functions.
Only those could be called " thieves and
robbers" who had come before the
Shepherd came, as if in the night and
without His authority. It must have
been evident that the hierarchical party
was meant. [The inexactness of con-
trasting the "door" rather than the
Shepherd with the " thieves and robbers "
who came before Jesus, only emphasises
the fact that the reality was more pro-
minent than the figure in the mind of
the speaker.] Those, however, who had
tried to assume the functions of the
Shepherd had failed; because ovk
TJKOv<rav avTwv Ta irpa|3aTa, the people
of God had not listened to them. They
no doubt assumed authority over the
people of God and compelled obedience,
but the ttue children of God did not
find in their voice that which attracted
and led them to pasture. — Ver. 9.
iya . . . «vptjo-fi. With emphasis He
reiterates: "I am the door: through
me, and none else, if a man enter he
shall be saved, and shall go in and out
and find pasture ". Meyer and others
supply " any shepherd " as the nomina-
tive to clo-c\'XSn, which may agree better
with the form of the paraboüc saying,
but not so well with the substance.
Jesus is the Door of the sheep, not of
the shepherd; and the blessings pro-
mised, o-wBrja-tTai, k. t. X,, are proper
to the sheep. These blessings are three:
deliverance from peril, liberty, and
sustenance. For the phraseology see
the remarkable passage Num. xxvii. 15-
21, which Holtzmann misapplies, neglect-
ing the twenty-first verse. To " go out
and in " is the common O.T. expression
to denote the free activity of daily life,
Jer. xxxvii. 4, Ps. cxxi. 8, Deut. xxviii.
6.—Ver. 10. The tenth verse intro-
duces a new contrast, between the good
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79©                           KATA IQANNHN                               X.
I tt. 15,17, \'ya {wf|K ï\\wn, Kal Trepiaobv ë-^iinjiy. II. "Evu f\'pi 4 iroifif|K 4
37; xv. 13. KdXtfs • 4 iroifiTji\' 6 koXos tyj»\' \' T,UX^1\' «*ötou TiS/no-ip öirep tutv
xlix. 27. irpopdrwK. 12. o fiiaöuTÖs 8«, Kal ouk uk iroifiTji\', ou oük eïcrl ra
xiü. 17. Trpd{3aTa ï8io, 8eupcl toi> Xukop epxafxeyois Kal d<pir|o-i Ttt irpóPaTa,
1 Mac. vi. Kal (^cÜy« - Kal ó m Xukos dpird^ei aÜTa, Kal m 0xopm£«i Ta irpój3aTa.
xxiii. 1.\' I3- o St °uicf8<i>Tos 4>eu\'y«i,1 Sti (juctSutÓs tVri, Kal oü "uAei aÜTai
Mt. xii.30;
and see Thayer. o Exod. xii. 45. Lev. zxii. 10, etc. Ma. i. 20. p Wisd. xli. 13. Tob. z. 5.
1 The verse closes at o-KOpiri{«i, the following slx words being deleted in fctBDL
1, 33, but the clause must at any rate be mentally supplied.
the good shepherd, whoever he is, 1*»
vlivx^v . . . irpofidTuv, " lays down his
life for the sheep ". TiBevai rijv t|n»xijv
is not a classical phrase, but in Hip.
pocrates occurs a similar expression,
Maxauv y{ toi «Jruxiv KariBtro iv T"jj
TpuaSi, Kypke. Ponere spiritum occurs
in Latin. Of the meaning there is no
doubt. Cf. xiü. 37.—inrtp twv TTpoBaruv,
" for the good of the sheep," that is,
when the welfare of the sheep demands
the sacrifice of life, that is freely made.
Here it is evident Jesus describes " the
good shepherd " as revealed in Himself.
—Ver. 12. ó picÖwTós Si [8J is omitted
by recent editors] . . . irpófJara. In
contrast to the good shepherd stands
now not the robber but a man in some
respects better, a hireling or hired hand
(Mark i. 20), not a shepherd whose
instincts would prompt him to defend
the sheep, and not the owner to whom
the sheep belong. So long as there is
no danger he does his duty by the sheep
for the sake of his wages, but when he
sees the wolf coming he abandons the
sheep and flees. " The wolf" includes
all that threatens the sheep. In Xen.,
Mem., ii. 7, 14, the dog says to the sheep :
lyi) yap ctp.1 6 Kaï ipüs avTac. autjuv,
wo"T« pi}TC uir\' av6pwirci>v KXc-irTcadai»
iiijtc viro Xvkwv ap7rd£e<r0ai.—Kal 6
Xvkos . . . o-Kop-n-iCei, " and the wolf
carries them olï and scatters them ";
cf. Mt. ix. 36; a genera! description care-
less of detail. Bengel says " lacerat quas
potest, ceteras dispergit ".—Ver. 13. d Si
p.Lo-Ocu-1-os (ptvvei, not, as in ver. 12, i
fuo-8. 8{, " because the antithesis of the
hireling was there first brought forward
and greater emphasis was secured by that
position". Meyer. Klotz, p. 378, says
that SI is placed after more words than
one " ubi quae praeposita particulae
verba sunt aut aptius inter se conjuncta
sunt aut ita comparata, ut summum
pondus in ea sententia obtineant ". He
flees Sti (iktOwtÓs ion, his nature is
shepherd and the thieves and hirelings.
—o kX£itti]S . . . airoXéVg. The tbief
has but one reason for his coming to
the fold : he comes to steal and kill and
destioy; to aggrandise himself at the
expense of the sheep. flvern has pro-
bably the simple meaning of " kill," as
in Acts x. 13, Mt. xxii. 4; cf. Deut.
xxii. 1. With quite other intent has
Christ come: iyi> fjX8ov . . . «xwcriv,
that instead of being killed and perish-
ing the sheep " may have life and may
have abundance". This may mean
abundance of life, but more probably
abundance of all that sustains life.
irepiTTOV ?x,tv \'n Xen., Anab., vii. 6, 31,
means " to have a surplus". "The
repetition of fxwo*lv g\'ves the second
point a more independent position than
it would have had if Kaï alone had
been used. Cf. ver. 18; Xen., Anab., i.
10, 3, Kal Taurqv ttnurav Kal aXXa . . .
to-wo-av," Meyer. Cf. Ps. xxiii. I.—
Vv. 11-18. In these verses Jesus desig-
nates Himself *\' the Good Shepherd"
and emphasises two features by which a
good shepherd can be known: (1) his
giving his life for the sheep, and (2) the
reciprocal knowledge of the sheep and
the shepherd. These two features are
both introduced by the statement (ver.
11) iyii clpi ó Troip.7)v o Ka\\<5?, "the
good shepherd " ; " good " probably in
the sense in which we speak of a
"good" painter or a "good" architect;
one who excels at his business. The
definite article claims this as a descrip-
tion applicable to Himself alone. Cf.
Ps. xxiii., Is. xl. 11, Ezek. xxxiv., etc.
For other descriptions of the ideal
shepherd, see Platn\'s Rtpub., p. 345,
and the remarkabls passage in the
Politicus, 271-275, and Columella (in
Wetstein), "Ma»istei autem pecoris
accr, durus, strenuus, laboris patientissi-
mus, alacer atque audax esse debet; et
qui per rupes, per solitudines atque
vepres facile vadat ".—& iroip.T|v ó koXc-s,
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EYATTEAION
791
ix—17.
irepl tük irpopaToiK. 14. tyd eipa 4 iroifi^ 6 KaXif «al ym&ntw
Ta é^d, xal yiywo-KOUcu 6wo tuk «"uwe,1 15. Ka0u; yiviio-Kti pe &
irarrjp, Kayu yu-aWKw tok iraTt\'pa • Kal tt|i> <|>uxt|I\' p.ou tiStjui órrèp
tük irpo|3ÜTui\'. 16. xal aXXa irp(S{3aTa êxu> a °"K \'Tif tic rfjs
auXfj; TauTrjs • KctKCifcC p.e Set q dyayeïv, Kal Trjs <t>cüyf)s aou aKou\'cr-q Ii. lx. 9.
ouca • xal ytrqatTai u,ia TrotUfT), \'cis TroiurJK. 17. 81a toüto orEzek.
iraTrjp fie dyaira, Sn tyit ti6tj|U ttjk ^uxV pou, "fa irrfXir Xd/Sw
1 T.R. is authenticated by AXTA 33, syr., etc.; the active \'yivuo-Kovo-iv pc ra «pa
is the reading of t^UL, it. vuig. "cognoscunt me meae". This gives a bettei
balanced sentence, though the sense is the same.
avXtjs rain\\%; " this fold M is evidently
that which contained the Jews who
already had received Him as their
Shepherd; and the other sheep which
are not " of" («k, as frequently in John,
" belonging to " ; not as Meyer renders)
this fold are the Gentiles.—xaKctva . . .
irotprjv " those also I must bring and
they shall listen to my voice, and they
shall so amalgamate with the Jewish
disciples that there shall be one flock,
one shepherd ". The listening to Christ\'s
voice brings the sheep to Him, and this
being what constitutes the flock, the
flock must be one as He is one. But
nothing is said of unity of organisation.
There may be various folds, though one
flock.—pia iro(uVT), «Is iroiuijv, the
alliteration cannot be quite reproduced
in English. For the emphasis gained by
omitting kqi cf. Eurip., Orestes, 1244,
Tpicrrotf (juXois yap fit ayuv, Sikt) pia.
The A.V. wrongly translated "one fold,"
following the Vulgate, which renders
both atrXij and iro(pvi) by " ovile " [" qua
voce non grex ipse sed ovium stabulum
declaratur; quod unum vix unquam fuit,
et non modo falso, sed etiam stulte im-
pudenter Romae collocatur". Beza].
This is corrected in R.V. The old Latin
versions had " unus grex " ; see Words-
worth\'s and White\'s Vuig.—Ver. 17. At
this point the exposition of the functions
of the good shepherd terminates ; but as
a note or appendix Jesus adds Sia tovto,
"on this account," i.e., because I lay
down my life for the sheep (ver. 15 and
following clause) does my Father love
me. The expressed iyü serves to bring
out the spontaneity of the surrender.
And this free sacrifice or death is justilied
by the object, Xva irdXiv Xdf3u avrtji\'. He
dies, not to remain in death and so leave
the sheep deienceless, but to live again,
to resumé life in pursuance of the object
for which He had given it. The freedom
of the sacrifice is proved by His taking
betrayed by his conduct. He does nat
care for the sheep but for himself. He
took the position of guardian of the
sheep for his own sake, not for theirs;
and the presence of the wolf brings out
that it is himself, not the sheep, he cares
for.—Ver. 14. The second mark of the
good shepherd is introduced by a repeti-
tion of the announcement : éyü . . .
KoXctf. And this second mark is not
stated in general terms applicable to all
good shepherds, but direcily of Him-
self: èyw etui . . . Kal yivwcrKoi ra e [ia,
Kal yivcócTKouai faro tüv èpüv. There
is a mutually reciprocal knowledge
between Jesus and His sheep. And the
existence of this knowledge is the proof
that He is the Shepherd. The shepherd\'s
claim is authenticated by his knowledge
of the marks and ways of the sheep, and
by its knowledge of him as shown in its
coming to his voice and submission to
his hand. Augustine says: " They some-
times do not know themselves, but the
shepherd knows them ".—Ver. 15. This
reciprocal knowledge is so sure and pro-
found that it can only be compared to
the mutual knowledge of the Father and
the Son: xaSus . . . iraTcpa. He then
applies to Himself what had been stated
in general of all good shepherds in ver.
11 ; and ver. 16 might suitably have
begun with the words "And my life I
lay down for the sheep". This state-
ment is, however, prompted by His
reference to His knowledge of the
Father. He knows it is the Father\'s
will that He should lay down His life.
See w. 17 and 18.—Ver. 16. But the
mention of His death suggests to Him
the wide extent of its consequences.
a\\\\a irpcSfJaTa ixu, "other sheep I
have"; not that they are already
believers in Him, but " His" by the
Father\'s design and gift. Cf. xvii. 7
and Acts xviii. 10. They are only
negatively described : & ovk fcrriv «k ttjs
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792                            KATA IQANNHN                               X.
t v. 19. atrfiv. 18. ouSeis otpei outV &t\' èuou, dXX* <vu> tiStiui oJtV * dn*
Num.xvi.                                                            „                                  \'            \'
29.            tuauToü. \' t\'louori\'ai\' ?yoj fleïcoi afrriK, Kal È^ouaiav ëva) ird\\iv
t i. 12.
Wisd.xvi. Xet/Mp aür^i\'. TaiiT-nv "rij e «VtoXtp» ÊXajJov irapd tou iraTpós p.ou."
u ix. 16. 19. "Ij(i\'i7(io ouV TraXii» cytVeTO iv Toïs \'louSaiois 8id tous Xóyous
ti\'A. 48, toutous. 20. ëXeyoi\' 8è ttoXXoi «1$ outwi\', " " AaipónoK Ix«i tal
Wisd.v.4.          ,                   *»««/          »»                »
wMk. iil. (j.aiwTOi • Tl auTou dicoueTe;          31. AXXoi êhtyov, "Touto Ta
xxvi. 24. pi^paTa oük eert x 8a1u.01aJ0p.eV0u • fjir) ia.iji.ovi.ov SuVaTcu tu^XSk
Wisd- \'±c \\ > • \'           "
xiv. 28. o<pt!aXp.ous ai\'oiyeii\';
yActs\'Iiir4 22. \'ErENETO 8c1 Td èyKcuVia cV tois \'kpooroXuuois, Kol x«H-"K
x Lk! xxi. V \' *3- Kal irepieirdTïi 6 It)<tous iv tü Upw èV Ttj Toroa tou I0X0-
xiv. 20. ".(on-os. 24. tKUK\\uo-ai\' oö> auroi" 01 louöaiot, xai ikeyov annj,
""!\'Xr"v. \'""Ews irÓTï Tfy "XV ^H"" baïp*s; et tru et ó Xpurros, «lire
vi. 10,
only in N.T.        b Ezek. xxiv. 25.
1 tot€ is read instead of Sc by W.H. on the authority of BL 33 and some versions.
This reading would connect this paragraph with the foregoing, and the interval of
two months between the Feast of Tabernacles and Dedication would be placed
between chs. viii. and ix. It bas been suggested that Ta cyxaivia may here mean
the Dedication of Solomon\'s Temple, which coincided with the Feast of Tabernacles.
This is not likely. The reading of T.R. is strongly authenticated, being found in
^AD and most other uncials, vuig. goth. syr., etc.
His life again. He was not compelled
to die.—Ver. 18. oiSets . . . Jpav-roü.
He didnot succumb to the machinations
of His foes. To the last He was free to
choose another exit from life ; Mt. xxvi.
53. He gave His life freely, perceiving
that this was the Father\'s will: igovcriav
. . . pov. Others have only power to
choose the time or method of their death,
and not always that: Jesus had power
absolutely to lay down His life or to
retain it. Others have no power at all
to resumé their life after they had laid
it down. He has. This freedom, as
Weiss remarks, does not clash with the
instrumentality of the Jews in taking
His life, nor with the power of God in
raising Him again.—tovtt)v -ri\\v 1vtoXt|v.
" This commandment " thus to dispose
of His life and to resumé it He has
received from the Father. In this as in
all else He is fullilling the will and pur-
pose of God.
Vv. ig-21. The result of this discourse
hriefiy described.—Ver. ig. As usual,
diverse judgments were elicited, and
once more a division of opinion appeared,
Xxi<rPa °vv iróXiv lyivrro . . . Many
thought Him possessed and mad, as in
Mk. iii. 21; cf. ov paivopai of Paul,
Acts xxvi. 24. Others took the more
sensible view. These words they had
heard were not the wild exclamations
and ravings they usually heard from
demoniacs; and His acts, such as open-
ing the blind man\'s eyes, were not
within the compass of a demon.
Vv. 22-39. Sayings of Jesus at the
Feast of Dedication.—Vtx. 22. \'Eylvrro
Si tol iyicaïvia. The iyicaivia (Ezra vi.
16) was the annual celebration of the re-
consecration of the Temple by Judas
Maccabaeus after its defilement by
Antiochus Epiphanes (1 Macc. i. 20-60,
iv. 36-57).—iv \'lepocroXvpois. The feast
might be celebrated elsewhere, and the
place may be specified because Jesus
had been absent from Jerusalem and
now returned.—yetpuv fjv, not " it was
stormy weather" (Plummer) but " it
was winter "; inserted for the sake of
Gentile readers and to explain why
Jesus was teaching under cover. The
feast was held in December, the 25th,
Chisleu. See Edersheim, Lift of Jesus, ii.
226.—Kat ircpieiraTfi . . . ZoXopAvTOfj
[better ZoXouüvo?].—Ver. 23. For the
sake of shelter Jesus was walking with
His disciples [ircpicirdTci] in Solomon\'s
Porch, a cloister on the east side of
the Temple area (Joseph., Antiq., xx.
9, 7) apparently reared on some remain-
ing portions of Solomon\'s building.—
Ver. 24. Here the Jews iKvicXwo-av
ovitoV, " ringed Him round," preventing
His escape and with hostile purpose;
cf. Plutarch\'s Them., xii. 3. Their atti-
tude corresponded to the peremptory
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i8-3a                            EYAITEAION                               793
4(MK *TroppT|<ria." 25. \'AweKpiörj auToI; 6 \'iTjaoGs, " Etirov ifS», c 1JM|
<al oö mo-TeueTe. rd ëpya a èyi> iroiü éf tü ökc5p.aTt toü iraTpós
p.ou, TaÜTa papTupei irepl èpoü • 26. d\\\\\' üpels ou moTïueTe * oü
yap Ècrrt tx tüc irpo^aTui\' TÜf Èp-tüe, KaOu; eiitok üptv. 27. ra
irpóf3ara rd èpd i-ijs 4><>>iajs pou ükouci, K&yai yivüaKa aÜTa • Kal
axoXouGoGcri p.01, 28. KÜyclj ^ut]i> aïwnop oiSwpi aüfois\' Kal ou pT|
diróXuirai c£; toi> aiüi\'a, Kal oüx d dpirdaci Ti; aÜTa èx tï|s x€lP°S d Pt. vil. a.
U.OU. 29. Ó 1TaT/\'|p pOU US StSlW p.01, p.£l£<ül\' 1 iraVTUf tUTl \'
KaL zxiii. 21.
oüSelf oiicaTai dpird^eii\' Ik "rijs X£tP0S T0" lraTP<5s pou. 30. £yi»
1 Instead of os and pci£uv of T.R. o and p<i£ov are read by Tr.Ti.W.H. follow.
ing [for o] fr^BL and [for ptijov] AB and versions. This reading seems exegetically
impossible. See Weiss. It gives a sense irrelevant to the passage. " That which
my Father has given me is greater than all." Very possibly pci(ov was originally
read, cp. Mt. xii. 6, and os may have been changed into o through a misunderstand-
ing of pci£ov.
have these two characteristics, (ver. 37)
they hear my voice and they follow me:
(ver. 28) and these characteristics meet
a twofold response in me, " I know them "
and " I give them life eternal". KÖVyu
in each case emphatically exhibits the
response of Christ to believers. They
acknowiedge Him by hearing His voice;
He acknowledges them, " knows them".
Cf. ver. 14. They follow Him, and He
leads them into life eternal. " Sequela
et vita arcte connectuntur," Bengel.
This mention of the gift of life lead»
Him to enlarge on its perpetuity and its
security.—ov pt| uttóXwvtcu «is tov
diva, " they shall never perish " (cf.
ver. 10), but shall enjoy the abundant
life I am come to bestow.—xai ovx
apiraaci tis av-ra i< fijs X<lP°^ P-0"\'
" and no one shall carry them off (ver.
12) out of my hand" or keeping.
Throughout He uses the phraseology
of the " Shepherd " parable.—Ver. 29.
These strong assertions He bases, as
always, on the Father\'s will and power.
ó TraTTJp pov . . . io-pcv. " My Father
who has given me these sheep is greater
than all: and therefore no one can snatch
them out of my Father\'s hand. But
this is equivalent to my saying no one
can snatch them out of my hand, for I
and the Father are one."—iyu koX o
riaTT)p cv êo-pev. Cf. xvii. 21, 22, 23,
tva iravrcs tv uo-i. Bengel says:
" Unum, non solum voluntatis consensu,
sed unitate potentiae, adeoque naturae.
Nam omnipotentia est attributura
naturale ; et serino est de unitate
Patris et Filii. In his verbis Jesu plus
viderunt caeci Judaei, quam hodie vident
Antitrinitarii." But Calvin is right when
character of their demand: "Eus ttiri
tt]ï tfiv\\T)v TJpuv aipcis; Beza renders
atpcis by " suspendis, i.e., anxiam et
suspensam tenes ? " For which Elsner
blames him and prelers " why do you
kill us with delay ? " But aïpa occurs
not infrequently in the sense of " dis-
turb". Soph., Oetl. Tyr., 914, atpc 1
0vpov OlSiirovs, Oedipus excites his soul;
Eurip., Hccuba, 6g, Ti itot* aipopai
«vvvxos ovtw Scipao\'i; cf. Virgil, Aeniid,
iv. 9, "quae me suspensam insomnia
terrent?" "Why do you keep us in
suspense ? " is a legitimate translation.
" If Thou art the Christ teil us plainly."
—irappTjo-ici, in so m.iny words, devoid
of all ambiguity; cf. xvi. 29. This
request has a show of reasonableness
and honesty, as if they only needed to
hear from Himself that He was the
Christ. But it is never honest to ask
for further explanation after enojgh has
been given. Nothing more surely evinces
unwillingness to believe. Besides, there
was always the difficulty that, if He
categorically said He was the Christ,
they would understand Him to mean
the Christ of their expectation.—Ver. 25.
Therefore He replies: " I told you and
ye believe not. The works which I do
in my Father\'s name, these witness con-
cerning me." These works teil you what
I am. They are works done in my
Father\'s name, that is, wholly as His
representative. These show what kind
ot Christ He sends you and that I am
He.—Ver. 26. " But you on your part
do not believe " — the reason being
that you are not of the number 01 my
sheep. Had you been ot my sheep you
must have believed; because my sheep
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794                         KATA IQANNHN                            *.
exvji.31. koI ó iraTT]p \'tv lo-ptv." 31. \'\'Efid.<rraoav 08V iriXif XtÖous ot
xi.B. \' \'louSaïoi, ïva \\16iautr1v auroV. 32. diteKpiör) aÜToïs o Mt|<7oGs,
g Mt. v. 16. " rioXXa * icaXa êpya IScifa ufilv Ik toG iraTpós p.ou • 81a irotov
Thayer. auTÜf cpyof Xi0d£eT£ (ie; " 33. *A\'ireKpi8Tj<TOi\' aÜTÜ 01 louSaïoi
18.          Xéyoires, " h riepl KaXoG cpvou ou XiödtoucV ere, dXXa k irepi SXa<r-
jPs. lxxxii. \' ,            , «         , , _r\'         . , .         \'               , ,,
6.            4>i]|j.ias, Kaï oti au afOpuiros tav iroieis creauTof 6eov.        34.
jónahi.i.\'AireKpiör) auToïs ó \'irjo-oüs, " Ouk Ioti • yeypau.fieVoi\' ie tü rapt»
m Wisd. öu.üi\', \'\'Eyu» etira, 0eoi iarre;\' 35. Et tKtïrous elite 6cou$, irpös
Ch. xvii. O"? ó Xóyos toG SeoG k s\'yéVeTo, Kal ou SiSfaTai \'Xuötjfoi i\\ ypa<j>^ •
l,7^, 36. tv ó troTr|p ""^ytaas xal dirtcrreiXei\' ft; rbv KoVpOK, üp-els X^ycTC,
he denies that the words carry this
sense : " Abusi sunt hoc loco veteres ut
probarent Christum esse Patri ó|iooij<ru>v.
Neque enim Christus de unitate sub-
stantiae disputat, sed de consensu quem
cum Patre habet: quicquid scilicet
geritur a Christo Patris virtute confirma-
tum iri." An ambassador whose demands
were contested might quite naturally say :
" I and my sovereign are one "; not mean-
ing thereby to claim royal dignity, but
only to assert that what he did his
sovereign did, that his signature carried
his sovereign\'s guarantee, and that his
pledges would be fulfilled by all the
resources of his sovereign. So here, as
God\'s representative, Jesus introduces
the Father\'s power as the final guarantee,
and claims that in this respect He and
the Father are one. Whether this does
not involve metaphysical unity is another
question. Cf. Tertullian, adv. Praxeam,
22; Hippolytus, c. Noetum, 7, Svo
irp4<ruira é8ci{fv, Svvapiv Si p.£av.—Ver.
31. \'Epao-Tao-av ovv . . . avToV* In
chap. viii. 59, rjpav XïBovs, so now once
more, irdXiv, they lifted stones to stone
Him.—Ver. 32. Jesus anticipating them
says : rioXXo . . . p« ; " Many excellent
works [\' praeclara opera,\' Meyer] have I
shown you from my Father; for what
work among these do ye stone me ? "
Which of them deserves stoning ? (Holtz-
mann). As it could only be a work
differing in character from the KaXa
fpya which deserved stoning, irotov is
used, although in later Greek its dis-
tinctive meaning was vanishing. Wet-
stein quotes from Dionys. Halicar., viii.
29, an apposite passage in which Corio-
lanus says: 01 pc övri iroXXwv xaï
KaXüv cpY<"V, l$\' olf Tifiaaöai irpoaiJKCV
. . . altrxpws i£i]Xao-av CK ttjs irarpCSoï.
—Ver. 33. The irony is as much in the
situation as in the words. The answer
is honest enough, blind as it is: ilcpX
, , , 6«oV. " For a praiseworthy work
we do not stone Thee, but for blasphemy,
and because Thou being a man makest
Thyself God." For ircpl in this sense
cf. Acts xxvi. 7. The nol 8ti does not
introducé a second charge, but more
specifically defines the blasphemy. On
the question whether it was blasphemy
to claim to be the Christ see Deut. xviii.
20, Lev. xxiv. 10-17, and Treffry\'s
Eternal Sonship. It was blasphemy for
a man to claim to be God. And it is
noteworthy that Jesus never manifests
indignation when charged with making
Himself God ; yet were He a mere man
no one could view this sin with stronger
abhorrence.—Ver. 34. On this occasion
He merely shows that even a man could
without blasphemy call himself " Son of
God "; because their own judges had
been called " gods ".—Oiic «fort ycypa|i-
(jlcvov cv tü vójiii> iftüv, " Is it not
written in your law, I said \' ye are
Gods\'?" In Ps. lxxxii. the judges of
Israël are rebuked for abusing their
office; and God is represented as say-
ing: " I said, Ye are gods, and all of
you are children of the Most High".
" The law " is here used of the whole
O.T. as in xii. 34, xv. 25, Rom. iii. 19,
1 Cor. xiv. 21.—El cWvovt . . . "If
it [that ó v<Sp.os is the nominative to
ctirc is proved by the two following
clauses, although at first sight it might
be more natural to suppose the nearer
and more emphatic éyu supplied the
nominative] called them gods, to whom
the word of God came," that is, who
were thus addressed by God at their
consecration to their office and by this
word lifted up to a new dignity—" and
that they were so called is certain
because Scripture cannot be denied or
put aside—then do you, shutting your
eyes to your own Scriptures, declare
Him whom the Father consecrated and
sent into the world to be a blasphemer
because He said, I ara God\'s Son i "
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EYAITEAION
795
31—42.
"Oti p\\a<T(j)if|fiets, Sn ctirof, Ylès toG @coG elpi; 37. cl ou iroiü n\\
êpya toG iraTpds fiou, ji$| ttvmitri fioi • 38. el 8è iroiü, k&v èp,ol
(iTj irt<7T€UT)T€, tois epyois moreuVaTe • tra yyfiTe Kal moreuo-ijTe,1
Sn iv {pol é iraTTjp, Kayw ir aÖTÜ." 39. \'EJiqTOUV\' oSy irdXif auToi\'
airido*ai\' Kal ° è£fjX8ei\' è*. -rfjs X€lP°S aüiw.                                          n vil. 30.
40. KAI d-n-TJXdc irdXic itipa.v toG \'lopSdrou, els nV TOWOK Sirou wrf«
* r\\v \'\\<aó.vvr\\s qTo irpuroi\' (Sairnjui\' • Kal Ijieu^e è«ei. 41. Kat 223.
iroXXol rjXOoi\' irpos aü-rof, Kal IXeyof, "*On \'Itodi/yns p.è> oijfietoi\' q xü. ió;
eirorrjaei\' oüoeV • irdira 8i 5<ra etirei\' \'iwdvrns Trepl toutou, &Xi]6tj
f)v." 42. Kal émareucraK iroXXol iKtl els aü-róV.
1 For iri(TTcvarT)Tc BLX, cursives and versions read yivao-KTgre, " that ye may
attain to knowledge and permanently knou ". The T.R. is read in fr$A.
4jX0ov irpos ai-róv, " many came to Him
and said," that is, giving this as their
reason for coming, that "although John
himself luid done no miracle, all he had
said of Jesus was found to be true ".
The reference to John is evidently
suggested by the locality, and probably
means that the " many " alluded to as
coming to Jesus belonged to the district
and had been impressed by John. The
correspondence between what they had
heard from the Baptist and what they
saw in Jesus, as well as the intrinsic
evidence of the works He did, engendered
belief in Him (ver. 42) Kal cirïo-Ttwav
iroXXol ckcï cU avróV.
Chapter XI.—Vv. 1-16. Lazarus\'
death recalls jfesus to Judaea.—Ver. I,
*Hv S^ tis ao-flevwv. " Now a certain
man was ill; " Sc\' connects this narrative
with the preceding, and introduces the
cause of our Lord\'s leaving His retire-
ment in Peraea. " Lazarus," the Greek
form of Eleazar = God is my Help (cf.
Lk. xvi. 20), " of Bethany". öird is
commonly used to designate residence
or birthplace, see i. 45, Heb. xiii. 24,
etc.; ck is used similarly, see Acts xxiii.
34. Bethany lay on the south-east slope
of Olivet, nearly two miles from Jeru-
salem, ver. 18; it is now named E1-
\'Azirïyeh, after Lazarus; " from the
village of Mary and Martha her sister,"
a description of Bethany added not so
much to distinguish it from the Bethany
of i. 28 (cf. x. 40) as to connect it with
persons already named in the evangelie
tradition, Lk. x. 38.—Ver. 2. In order
further to identify Lazarus it is added:
" Now it was (that) Mary who anointed
the Lord with ointment and wiped His
feet with her hair, whose brother Lazarus
was ill ". This act of Mary\'s has not yet
The a fortiori element in the argument
lies in this, that the judges were made
" gods " by the coming to them of God\'s
commission, which found them engaged
otherwise and itself raised them to their
new rank, whereas Jesus was set apart
by the Father and sent into the world
for the sole object of representing the
Father. If the former might be legiti-
mately called " gods," the latter may
well claim to be God\'s Son. The idea
of the purpose for which Christ was
sent into the world is indicated in the
emphatic use of <> iranjp; and this is
still further accentuated in ver. 37.—Vv.
37, 38. cl ov iroiw . . . iriorevaaTC. " If
I do not the works of my Father, do
not believe me : but if I do them, even
though you do not believe me, believe
the works." That is, if you do not
credit my statements, accept the testi-
mony of the deeds I do. And this, not to
give me the glory but " that ye may know
and believe [cf. vi. 69] that the Father
is in me, and I in the Father " [for ai-rü
read t$ irarpf].—Ver. 39. \'E^tovv . . .
avT&v. His words so far convinced them
that they dropped the stones, but they
sought to arrest Him. The irdXiv refers
to vii. 30, 44. But He escaped out of
their hand, and departed again beyond
Jordan to the place where John at first
was baptising, i.e., Bethany. Cf. i. 28,
also iv. 1. Holtzmann considers that
the irpÜTOv is intended to differentiate
the earlier from the later ministry of the
Baptist. It might rather seem to point
to the beginning of the ministry of
Jesus, especially as following irdXiv.—
Kal £p«iv«v ckcï, " and He remained
there " until xi. 7, that is, for a linie
more than three months.—Ver. 41.
There He was still busy; for woXAoi
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796
KATA IQANNHN
XI.
XI. I. *Hv Se tis üadirwv \' Ad£apos dirè BrjOacias, in. Tr)s Kwpns
Mapias Kal Mdpflas rf)s d8cX<j>ïjs aÓTf)s- *• fy 8è Mapia1 *^ dXeï-
i|ia<ra rbv Kupioi\' p-upu, Kal " eVpd^acra tous iróSas aÜToG Taïs 8pi|tf
aÜTrjs, f)s 6 d8e\\<£ös Ad£apo$ r\\adév€l. 3. dirtOTeiXai\' oüf at
dSeX^ul irpos airbv Xeyouo-ai, " Kupie, Ï8e oV <J3t\\eis do-0eveï.
4. \'AKOucras 8è ó \'ItjctoOs «tirec, " AiJtij ^ dafkVeia ook €<m irpos
ödfaroi», dXX\' óirèp Ttjs 8<5|t]S toO 0eou, \'ïea 8o|aa6rj 6 ulès Toö
6eo0 81\' aö-rijs." 5. \'Hydira hè 6 \'ItjctoOs "rijc Mdp8ai> Kal Tij»
dSeXifiiii\' aÜTTJs Kal rov Au£?.poi\\ 6. &19 ouf ^Kouasf Sti daOefeï,
TÓTt (itc IlMifff ie u tJi» TÓiru 8uo T)p.e\'pas. 7. \'Eireira p-e-rd touto
Xe\'yti Tots p.a6r]TaZs, "\'"Ayup.ei\' ïïs •rijf \'louSaiac irdXiv." 8.
Aiyoaaiv aÜTÜ ol p.a8nral, " \'Pa(3(3l, k vüv i£f\\TO\\iv at Xiddaai 01
» Lk. X. 38.
biii. 3.
c Lk. vü. 38.
Ch. xiii.
5. Wisd.
XÜ. XI.
div. 35. Cp.
2 Kiogs
XX. I.
e ix. 3.
f i. 40.
g ver. 15.
Mk. i. 38.
Mt. xxvi.
46.
h With im-
perf. bere
only.
1 Recent editors read Maptop. instead of Mopia, but, as Meyer remarks, the
genitive presupposes the form Mapia, and while in some versions Mapiap. is well
supported, in others it is poorly authenticated. Generally T.R. is supported by
^AD, Mapiap, by BC.
Father (v. 23, x. 30-38)." Plummer,
Bengel.—Ver. 5. \'Hyaira S< ó \'Itjctovs
. . . It is quite true that <^i\\cïv denotes
the more passionate love, and ayair&v
the more reasoning; but it is doubtful
whether this distinctie» is observed in
this Gospel. Passages proving the dis-
tinction are given by Wetstein.—Ver. 6.
Jesus loved the family, üs ovv tjicowtv
. . . tótc p.ev cfuivcv. We expect
another consequence: " Jesus loved
them, therefore He immediately went
to Bethany ". But the consequence in-
dicated in ovv is found in Xc\'yci, ver. 7,
and the whole sentence should read:
" When, therefore, He had heard that
he was ill, for the present indeed [tot«
uèv = turn quidem], He remained for
two days where He was J then after this
He says to His disciples, Let us go into
Judaea again ". The pev after totc sug-
gests a ti after circiTa and unites the
two clauses. For the dropping of Be
after eirct/ra or its absorption see Winer,
720; and for the pleonastic «rei/ra pe-ra
tovto and for ayupcv in the sense " let
us go " see Kypke, who gives instances
of both from post-Macedonian authors.
Jesus remained two days inactive, not to
test the faith of the sisters, which Holtz-
mann justly characterises as " grausam ";
but, as Godet, Holtzmann, and Weiss
agree, because He awaited the prompt-
ing of the Father, cf. ii. 4, vii. 1-10.—
Ver. 8. The announcement of His in-
tention is received with astonishment:
\'PaPBl . . . cmü " Rabbi, the men of
Judaea were but now seeking to stone
been narrated by John (see xii. 3), but it
was this which distinguished her at the
time John was writing; cf. Mt. xxvi. 13.—
Ver. 3. The sisters were so intimate with
Jesus that they naturally turn to Him in
their anxiety, and send Him a notice of
the illness, which is only a slightly veiled
request that He would come to their
relief: " Lord, behold, he whom Thou
lovest is ill ". " Sufficit ut noveris. Non
enim amas et deseris." Augustine.—Ver.
4. \'Atcoijcras 8è d \'li^aovs clircv. "And
Jesus when He heard said," i.e., to His
disciples. It was not the reply sent to
the sisters. "This illness is not to
death," irpos ödva-rov, death is not the
end towards which it is making. But
that Jesus knew that death had already
taken place (ver. 6 and ver. 17) or was
imminent is evident from the following
clause, but He knew what He would do
(vi. 6) and that death was not to be the
final result of this illness. The illness
and death were iirèp ttjs Sifus toü 6cov,
for the sake of glorifying God (cf. ix. 3),
" gloriae divinae illustrandae causa,"
Winer, p. 479. This is further explained
in the clause " that the Son of God may
be glorified by means of it," »\'.«., by
means of this illness; cf. xiii. 31. " In
two ways ; because the miracle (1) would
lead many to believe that He was the
Messiah; (2) would bring about His
death. Ao$dtt<r0ai is a frequent expres-
sion of this Gospel for Christ\'s death re-
garded as the mode of His return to glory
(vii. 39, xii. 16, xiii. 31), and this glorifica-
tion of the Son involves the glory of the
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EYAITEAION
797
r-i«.
\'louSaioi, Kal irrfXiy ü-rrdyeis Ami; " 9. \'AircKpiOi) 4 \'Ir)ao0s, " Oüxl
SwSeicd elaiv fipai Trjs Tju,ipas ; \' iiv Tts irepnraTfj b tQ rjp.é\'pa, ou i Barton,
irpocrKÖirrci, Sti tó 4>üs tou kÓctjaou toutou fiXe-rret • IO. èaf Se ns
TrepnraTJj iv ttj cuktI, irpoaKiirrti, Sti to $üs ouk farni» ir outw.\'
11. Toöto etire, Kal aera toöto Xeyei aü-rots, " Ad£apos ó $1X09
fifiüvi KCKoiut|Tai • dXXd iropcuouai "va é^uimo-u aÜTÓV." 12. Etirofj\' Ktags
oue oï pvaönjTal aÜTOÜ, " Küpie, el KCKOiu/rjTai, o-w0r)o-£Tai." 13. The» i»
Eïpr\'iKei 8è ó \'It)<7o0s ircpl tou 6ayaTOU uütoü • «\'keIkoi 8è cSo^af Sti
Trepl tïjs k KOip^aews tou üWou Xeyei. 14. totï ouV elinv aürolg 6 k Wijd.
\'It)0"oCs irappT|o-ia, " Ad^apos uTréöa-e • 15. Kal \\aipd) 81\' uu,ds, ïfa 1 xyi.«o.
moreuoTiTe, Sti ouk tjuvrji\' £K£i • dXX* dycop.ei\' Tfpos aÖTÓV." 16. xü ij.
Euro» ouk Suuas, mó Xcyóu,eyos "Ai8uu,os, toI$ auuua8r)TaïSi 17.
Ay<ou.ci> xai T)p.eis, ica aTroütu\'wu.cv uct auTOu.                                 xxi.».
24, xxvii. 52, Acts. vii. 60, 1 Thess. iv.
13, 1 Cor. xv. 6. " Mortuos dormientes
appellat Scripturae veracissima con-
suetudo, ut cum dormientes audimus,
evigilaturos minime desperemus." Augus-
tine. The heathen idea of the sleep of
death is very different, cf. Catullus,
" Nox est perpetua una dormienda".
c£virv{cw is later üreek: è£uirviu-8>|vai
ovp XPT Xt\'yttv, a\\\\\' acjjuirvLCTÖïji ai,
Phrynichus (Rutherford, p. 305). The
disciples misunderstood Him, and said:
Kupic . . . o-o>8ijctéto.i. " Lord, if he
sleep, he will recover," implying that in
this case they need not take the dangerous
step of returning to Judaea [cf. Achilles
Tatius, iv., Birvos ^yap iravTwv voo-np.dTiiv
«^dppaxov]. How He knows that Lazarus
sleeps they do not inquire, accustomed
as they are to His exercise of gifts they
do not understand. o-uOijo-cTai, cf. Mk.
v. 28, 34, vi. 56, etc. Their misunder-
standing was favoured by His having
said (ver. 4) that the illness was " not to
death"; naturally when Jesus spoke of
Lazarus sleeping they understood Him
to speak (ver. 13) ir«pl ttjs Koiu.^o~<a>i
toO virvov, " ot the Koiu.rj<ri$ of sleep ".
—Ver. 14. tót€ ovv. "At this point,
accordingly, Jesus told them plainly,"
-irappTT]o-£a"without figure or ambiguity,"
" expressly in so many words," cf. x. 24,
removing all possibility of misunder-
standing, " Lazarus is dead," but instead
of grieving (ver. 15) kcu xa^PM \'l\' vpM,
" I am glad for your sakes," although
grudging the pain to Lazarus and his
sisters, Sti ovk ïjp.T|v <k<!, "that I was
not there," implying that had He been
there Lazarus would not have died.
This gives us a glimpse into the habitual
and absolute confidence of Jesus in the
Thee, and goest Thou thither again ? "
" They think of the danger to Him,
and are not without thought of the
danger to themselves (ver. 16)." Watkins.
The vOv shows that they had not been
long in Peraea. To this remonstrance
Jesus replies, as in ix. 4, that while His
day, appointed to Him by the Father, con-
tinued, He must work, and nothing could
hinder Him.—Ver. g. Ovxl . . . r|u.epos,
i.e., each man\'s day, or term of work,
is a defined quantity. [to SuüScxa plpca
Trjs TijjtepT]\'; irapa BaBuXwviwv cpaftav
\'EXVr|vcs, Herod., ii. 109 ; and see Raw-
linson\'s Appendix to his Translation.\']—
cdv ti« . . . pXi\'irtt. So long as this
day lasts, a man may go confidently
forward to the duties that call him ; ov
irpoo-Kdirm " he does not stumble," he
can walk erect and straight on amid
dangers, cf. Mt. iv. 6, " because he sees
the light of the world"; as the sun
makes all causes of stumbling manifest
and saves the walker from them, so the
knowledge of God\'s will, which is man\'s
moral light, guides him ; and to follow
it is his only safety.—Ver. 10. On the
other hand, iav Si tis . . . iv clvtü, if a
man prolongs his day beyond God\'s
appointment, he stumbles about in dark-
ness, having lost his sole guide, the will
of God. His prolonged life is no longer
a day but mere night.—Ver. n. TaÜTa
ctir« . . . ovtóv. " These things spake
He, and after this," how long after we do
not know; but ver. 15, "let us go to
him," indicates that the two days here
intervened. There is, however, difficulty
introduced by this supposition. He now
makes the derinite announcement: " Our
friend Lazarus is fallen asleep, but I go
to awake him ".—KKoCu/nrai cf. Mt. ix.
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798                              KATA IQANNHN                                 XL
o v. 5; Tiü. 17. \'E\\8ó> oue 6 \'Irproüs tupcv oütok Wao-apas i^pas ï)8t|
P iii/33; vi. • ïxpvra iv rü p^peïu). 18. fjf 8è ^ BrjOana \' iyyös tuk \'lepoa-oXu-
q xxi. 8. fiuw, üs * ttiro oraSiwi\' SeKcnreVTe • 19. Kal iroXXol Ik tS>v \'louSaiw
20.          tXr]Xu8€io-av irpos Tas Trepl Mapöai» Kal Mapiay,1 \'va irapauuS^a-urrai
• Gen.        aüras irepi toG dSeXipoü aurüiv. 20. j) ouV Mdp8a cis tJKOuaey Sti 6
11. iSun. *lt|<roOs *Ipx«TOi, bm\\vm\\atv aurü • Mapia 8è iv t<3 oÏkw * ÈKaOe\'JeTO.
21. clirci\' ow ^ MapOa irpos toi» \'ItjctoCk, " Kiipie, et ijs «2>8e, 6
1 T.R. is supported by ACTA; but ^BC\'LX 33, it. vuig., read irpo« n|f MapSar
k. t. X. Tisch. retains T.R. W.H.R. adopt the other and better authenticated
reading, although it is the easier, while the T.R. might naturally present difficulty.
Wetstein\'s examples show that tos irtpi k. t. X. would in classical Greek mean
" Martha and Mary and those with them " ; in later Greek it might mean " Martha
and Mary". In Acts xiii. 13 the older usage obtains : here aStXcpou avrw seemt
to point to the later usage.
than one day for the journey from the one
Bethany to the other, it seems probable
that Lazarus died about the time the
messenger reached Jesus. At ver. 39
the time which had elapsed since death
is mentioned for a different reason. Here
it seems to be introduced to account for
ver. 19 ; as also is the statement fjv Si
BipWfa [* deleted by Tisch. and W.H.j
lyyus tüv \'UpoaoXvpwv, cis airo o*TaSicav
ScKairtV-rc, within easy walking distance
of Jerusalem, about fifteen furlongs off.
The form is a Latinisrn, used in later
Greek instead of is oraSiovs Scxaircvr*
4/iro Twv \'Icpoo-oXvpwv; cf. xii. i, xxi. 8,
Rev. xiv. 20. The nearness of Bethany
accounts for the fact that iroXXol . . .
avi-üv, " many of the Jews had come out
to Martha and Mary ". Of visits of con-
dolence we have a specimen in Job.
" Deep mourning was to last for seven
days, of which the first three were those
of\' weeping\'. During these seven days
it was, among other things, forbidden to
wash, to anoint oneself, to put on shoes,
to study, or to engage in any business.
After that foliowed a lighter mourning of
thirty days." Edersheim, Jewish Social
Life, an interesting chapter on In Death
and after Death. Cf. Gen. 1. 3; Num.
xx. 29; 1 Sam. xxviii. 13. Specimens of
the manifestations of grief in various
heathen countries and of the things said
viro tüv Trapa|xv6ovi(icVu)v are given by
Lucian in his tract Conceming Grief.—
Ver. 20. •?) ovv MapSa . . . cUaSeijcro.
Martha as the elder sister and mistress of
the house (Lk. x. 38-40) goes out to meet
Jesus, while Mary remained seated in the
house. " After the body is carried out of
the house all chairs and couches are re-
versed, and the mournets sit on the ground
on a low stool." Edersheim, loc. cit. On
presence with Him of an almighty power,
tva ieurrtv<rt]T* " that ye may believe,"
go on to firmer faith. " Faith can neithei
be stationary nor complete. \' He who is
a Christian is no Christian,\' Luther,"
Westcott.—Ver. 16. Etircv ovv ©upas 6
Xtyófjievos AïSviios Qupas is the lraiis-
literation and AiSvpo« the translation of
Dt4J-l> a tw\'n- He is the pessimist
among the disciples, and now takes the
gloomy, and, as it proved, the correct
view of the result of this return to Judaea,
but his affectionate loyalty forbids the
thought of their allowing Jesus to go
alone. " To his mind there is nothing
left for Jesus but to die. But now comes
the remarkable thing. He is willing to
take Jesus at the lowest, uncrowned, un-
seated, disrobed, he loves Him still."
Matheson. If Thomas is stiff and
obstinate in his incredulity, he is also
stiff and obstinate in his affection and
allegiance. " In him the twins, unbelief
and faith, were contending with one
another for mastery, as Esau and
Jacob in Rebecca\'s womb." Trench.
<rvppa0T]Tais occurs only here.—tva
airoëavupcv pCT* ai-roü,i.e., with Jesus.
The expression is well illustrated by
Wetstein.
Vv. 17-44. The raising of hatarus.
—Ver. 17. \'EX8uv ovv 6 \'lijo-ovs efpev.
"When, then, Jesus came, He found,"
implying that He did not know before,
but learned from some in Bethany,
avTov Ttcrtrapas r|pcpas t]Stj exovra tv
ra pvr)pc(ci> " that he had been 1\'our days
already in the tomb". Raphel and
Wetstein give instances of this construc-
tion, and see v. 5. According to Jewish
custom burial took place on the day of
death, so that, allowing somewhat more
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EYAITEAION
17—*«.
799
dStXcJjós fxou oük &y ireBvrjKei.1 22. dXXd Kal kuk otSa Sri 8<ra &>
ot-niOT) tok ©eoc, Swrei <roi ó 0e<5$." 23. Ae\'yei aÜTrj 4 \'lt]<70us,
"" \'AcaanitTtTai 6 dSeX^ós trou." 24. A£y£i auTÜ Mdpöa, " OtSa 11>. xxvi.
Sti &i>aaTi]0\'£Tai, *V Tg dmaTaa-ei «V *T{j iayéLT^ 1\'ip.épa." 25. Mac. «1.
Eiirec aÖTtj 6 \'lr|(TOÜ5, " \'Eyii tlfit i) dvdcrao-is Kat ^ Jo>f}. 6 n vi. 39 reff.
iriOTeuui\' eis èfxè, k&k diroOuvT), j^creTai\' 26. Kal iras 6 Juk Kal
moTeuW eïs èp-è, ou p.T) dTroödiT] eis toc aïüya. moreiieis toüto ; "
27. A^yei aÜTu, " Nal, Kiipie • èyai ireiricrreuKa, Sti <rit el 6 Xpiaris,
ó ulos toG ©eoo, ó «is tcW K<S<ru,ok T e,pYkóp.ei\'0s." 28. Kal TOUTa 2 v Mt xi. $
cïiroucra dirrjX8e, xai l$t&vr\\cr£ Mapïaf tijk dSeX^Tjy aürfjs Xdöpa,
1 ovk av aircSavev o aScXcfios |xou is the reading of ^BCDKL 33.
* Instead of Ta«To J>5BCL read tovto.
the last four days, and fears perhaps
that even Jesus is offering the merely
conventional consolation. To one who
yearns for immediate re-union the " last
day " seems invisible. It was small con-
solation for Martha to know that her
brother would lie for ages in the tomb,
no more to exchange one word or look
till the last day.—Ver. 25. Nor does
this faith satisfy Jesus, who at once re-
places it by another in the words, \'EyiJ
flut t| avao-Tdo-us Kal t| («nf. Resurrec-
tion and life are not future only, but
present in His person; she is to trust
not in a vague remote event but in His
living person whom she knew, loved,
and trusted. Apart from Him there was
neither resurrection nor life. He carried
with Him and possessed there and then
as He spoke with her all the force that
went to produce life and resurrection.
Therefore ó irurrcvuv els ifik . . .
atwva (ver. 26), " He that believeth on
me, even though he die, shall live ; and
every one who liveth and believeth on
me shall never die". Belief in Him or
acceptance of Him as the source of true
spiritual life, brings the man into vital
union with Him, so that he lives with
the life of Christ and possesses a life
over which death has no power.—Ver.
27. Martha believed this, as implicitly
included in her belief in Jesus as the
Messiah, Nal, Kvpic . . . ipx<$u<vo«.
Resurrection and life were both Messianic
gifts, but it is doubtful whether Martha
iülly understood what our Lord had
said. Rather she falls back on what she
did understand and believe. She will
not claim to believe more than she is
sure of; but if His statement is only an
elaboration of His Messianic function,
then she can truly say: Nol, Kvpie.—
sitting as an attitude of grief see Doughty,
Analecta Sacra, on Ezek. viii. 14.—Ver.
21. Martha\'s first words to Jesus, Kvpic
. . . trttWfKtt, " hadst Thou been here
my brother had not died," are "not a
reproach but a lament," Meyer. Mary
uses the same words (ver. 32), suggesting
that this had been the burden of their
talk with one another; and even, as
Bengel says, bc/ore the death " utinam
adesset Dominus Jesus".—Ver. 22. But
Martha not only believed that Jesus
could have prevented her brother\'s death
but also that even now He could recall
him frorn the grave: Kal rvv olSa . . .
" Even now I know that what thing
soever you ask of God, God will give
you." Cf. ix. 31. Jesus referred all
His works to the Father, and spoke as if
only faith were required for the working
of the greatest miracles. See Mt. xiv.
31, xvii. 20. On the use of ah-ctf and
ifurav see Ezra Abbot\'s Critical Essays,
in which Trench\'s misleading account of
their difference is exposed.—Ver. 23.
Xévei . . . <rov. " Thy brother shall
rise again." " The whole history of the
raising of Lazarus is a parable of life
through death. . . . Here, then, at the
beginning the key-note is struck." West-
cott. Whether the words were meant
or not to convey only the general truth
of resurrection, and that death is not the
final state, Martha did not tind in them
any assurance of the speedy restoration
of Lazarus.—Ver. 24. "1 know," she
says, " that he will rise again, in the
resurrection at the last day." On the
terms used see v. 28, vi. 39, 40, 54.
Belief in the resurrection had been pro-
moted through Dan. xii. 2, and, as
Holtzmann remarks, Martha must have
heard more than enough about it during
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8oo
KATA IQANNHN
XI.
wl. 49; U. cïiroGcra, ""O SiSdoxaXo; ïrdpean Kal * fytavti <re." 39. \'Emut; c&s
rJKoiKTci\', eycipCTai tox^ Kal êpxerai1 irpfis au-róV. 30. oüiru> 8è
1 wr 1. tXïjXüöei. 6 \'Itjoous «is ttjk x K(óp)i>, &XX\' rji\' eV tw Toirio ottou
ftt.to. y 6Trc\\vrri<Ttv aÜTÜ iq MapOa. 31. ot o5V louSaïoi ot oVtcs (iet\' uu-rijs
zMk.xii.34. if rrj oUia Kal irapaaudouucvoi aÜTT|i\', ISóWes ttji» Mapiaf *5ti
Tax«us &vi<m\\ Kal èlfjXÖee, rJKoXou8r|o-ai\' auTrj, Xeyoeres,8 ""Oti
üirdy» els tö unjaeloi\', l^a xXauar] ÈKet." 32. \'H out» Mapi\'a ws
«Hereonly. ^Xfcf Sirou T|^ ó \'incroGs, I8o0<ra aÜTOf, lireo-ec *els8 tous iróSas
oreJ^"poï auToü, XeYOuaa aÜTw, " Kupie, el rjs w8e, oük ar dire\'öavé\' u.ou
Mk.l.43. 6 d8eX(pós." 33. \'Irjcjoüs ouc üs elSer auTï|f «Xruouirctv, Kal
Lam. u. -TOjs <ruceX9óiTas aÜTij \'louSaious «Xcu\'urras b eVefJpiuiio-aTO tw
1 fc^BCLX 33 read ijvc p0i) toxv xai t|pxeTo, " rosé quickly and went," aorist and
imperfect.
s For Xfyovres W.H. read Sogav-rcs, " having supposed," with fc$BC*DL i, 33.
8 irpo« is read in ^BCDLX.
joined with a\\aXd{uv, Mk. v. 38;
AXoXvtjeiv, Jas. v. 1; 0opuj3eLv, Mk. v.
3g ; irev8«iv, Mk. xvi. 10. Cf. VVebster\'s
Synouyms] and the Jews who accom-
panied her wailing," iv€{3piu.ijcraTo t£
irv«vpaTi, "was indignant in spirit".
The word cppYipao-dai occurs again in
ver. 38 and in three other passages of the
N.T., Mt. ix. 30, Mk. i. 43, and xiv. 5.
In those passages it is used in its original
sense of the expression of feeling, and
might be rendered " sternly charged";
and it is in each case foliowed by an
object in the dative. In Mt. ix. 30 Jesus
sternly charged or with strong feeling
charged the healed blind man not to
make Kim known. In Mk. i. 43 the
leper is similarly charged. In Mk. xiv.
5 the bystanders express strong feeling
[of indignation, avavaKToïvTes] against
Mary for her apparent extravagance. In
all three passages it is used of the ex-
pression of strong feeling; but no in-
dignation enters into its rreaning in the
former two passages. Here in John it
is not feeling expressed, but t£ irvevpan,
inwardly feit; and with only such ex-
pression as betrayed to observers that He
was moved {cf. Mk. viii. 12, avao"rcva$as
rif irvcvpaTi), for rif irvevpan cannot
be the object, for this does not give a
good sense and it is contradicted by
irdXiv cp.p\'piu. tv cavTÜ of ver. 38. It
would seem, then, to mean " strongly
moved in spirit". This meaning quite
agrees with the accompanying clause,
\'rapa\'cv tavróv, " \'nd disturbed
Himself"; precisei> as we spea* a
man " distresMng himself," ox "troubling
lyi> iMirierretiKa, I have come to believe,
I have reached the belief.—Ver. 28. Kal
ravTa eliroüaa a-rrijXöe, " and when she
had said this," and when some further
conversation had taken place (cf. ^wveï
<r«), " she went and called Mary her
sister, secretly saying to her: The
Teacher is here and asks for you".
The secrecy was due not so much to
the presence of Jesus\' enemies as to
Martha\'s desire that Mary should meet
Jesus alone, unaccompanied even by
friends. For the same purpose Jesus
remained in the place where He had
met Martha.—Ver. 29. On the delivery
of His message Mary springs up from
her attitude of broken-hearted grief and
comes to meet Him.—Ver. 31. But she
was not allowed to go alone : ol ovv . . .
«kcï. The Jews who were with her in
the house comforting her interpreted her
sudden movement as one of those urgent
demands of grief which already, no
doubt, they had seen her yield to, and in
sincere sympathy (ver. 33) foliowed her.
—Ver. 32. Consequently when she
reaches Jesus she has only time to fall
at His feet and exclaim, in Martha\'s
words, Kvpic . . . o.SeX<j)Ó5. The sight
of Jesus, ISowa avi-óv, produced a more
vehement demonstration of grief than
in Martha. Cf. Cicero, in Verrem, v.
39. " Mihi obviam vcnit et . . . mihi
ad pedes misera jacuit, quasi ego excitare
filium ejus ab inferis possem." Wetstein.
—Ver. 33. \'Itjo-oCs ovv . . avTÓr.
" Jesus, then, when He saw her weeping
[itXateiv is stronger than Saxpvciv and
might bc rendered \' wailing\'. It is
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EYATTFATON
801
«9—39-
TtVtéfum, KOI * £n£oa$«\' éaUTOK, 34. Kat ftlTf, " HOU * T£Ö«lKaT€ C XÜ. »7.
o.ut6v ; " 35. Aeyouaie auTW, " Kupi6, * Ipxou Kal ISe." \'Eodxpuaey • l^o!5\'
o Mtjo-oüj. 36. éXeyoc ouV ol \'louSatot, ""l8e ttüs ^<f>i\\ct aÜT<5e."
37.  Tivès 8è è£ aÜTWi\' ctirof, " Oük rjSuVaTO l outos \'6 deoi£a$ Tousfix. 10.
ö^OaXjxous toG tucJjXou, Troifjo-ai \'ïva Kal outos u.tj diioödrr); \' simpïy;
38.   \'lT)aoS9 ouf hirctXii\' èu.ppiu.wu.ev\'os in tauTÜ, ëpxïTai cï$ to ton, 3o6\\
*            t e«         *\\                 * \\ \'a l > \'             >>i«                h ver. *%.
u.rnu.eior. r\\v oe o-irnAaioi\', Kat \\iöos eireKem» eir outu. 39. i XIj, „7
Xeyei 6 \'itjcroOs, ""ApaTt TOf Xiöoi\'." Aéyei aÜTÜ tj d8eX(J>r| tou j ^iiT.di4.
TceiaiKoTOS * Map8a, " Kóptc, ijSi) ó£«- TrrapTatos yd> *«*•" I£x"v\'a-
* titcX«vtt|koto« in NABC^DKLIl 33.
1 iSwaTO in BCDK.
himself," or " making himself anxious".
To say that the active with the reflexive
pronoun indicates that this was a volun-
tary act on Christ\'s part is to introducé a
jarring note of Doketism. His sympathy
with the weeping sister and the wailing
crowd caused this deep emotion. To
refer His strong feeling to His indigna-
tion at the " hypocritical " lamentations
of the crowd is a groundless and unjust
fancy contradicted by His own " weep-
ing " (ver. 34) and by the remark of the
Jews (ver. 35).—Ver. 34. His intense
feeling prompts Him to end the scène,
and He asks, ITlov TefleiKOTi aviToVj He
asks because He did not know. They
teply, but probably with no expectation
of what was to happen, ïpx°" "ai 18c.
As He went cSaxpvo-cv, " He shed tears".
To assert that such tears could only be
theatrical because He knew that shortly
Lazarus would live, is to show profound
ignorance of human nature. And it also
shows ignorance of the true sympathy
requisite for miracle. " It is not with a
heart of stone that the dead are raised."
—Ver. 36. These tears evoked a very
natural exclamation, "I8i irü$ écJuXei
ai-róv, " see how He loved him ".— Ver.
37. But this again suggested to the more
thoughtful and wary the question, OJk
. . . aitoSivQi The tears of Jesus, which
manifest His love for Lazarus, puzzle
them. For if He opened the eyes of a
blind man, He was able to prevent the
death of His friend. The question with
oiic expects an affirmative answer.
Euthymius and the Greek interpreters
in general think the question was ironical
and scoffing. Thus Cyril, rioC r\\ lo~xys
o~ov & Oavpa-rovpyi\' j But there is nothing
in the words to justify this.—Ver. 38.
\'It)o-oCs ovv iraXiv t)i()pipwpfvos. " Jesus,
then, being again deeply moved." "Quia
non accedit Christus ad sepulcrum
tanquam otiosus spectator, sed athleta
qui se ad certamen instruit, non mirum est
si iterum fremat." Calvin. To refer the
renewed emotion to the sayings of the
Jews just reported is to take for granted
that Jesus heard them, which is most
unlikely. The tomb t\\v «nrijXaiov . . .
atiTÜ, " was a cave," either natural, as
that which Abraham bought, Gen. xxiii.
g, or artihciai, hewn out of the rock, as
our Lord\'s, Mt. xxvii. 60.—Xi8o« iirixti.ro
iir\' aviTÜ, " a stone lay upon it," i.e., on
its mouth to prevent wild animals from
entering. The supposed tomb of Lazarus
is still shown and is described by several
travellers.—Ver. 39. The detail, that
Jesus said,"ApaT£ tov Xiflov, is mentioned
because it was an unexpected step and
quickened inquiry as to what was to
follow, but also because it gave rise to
practical Martha\'s quick objection, tJSij
8{ti. ["He employed natural means to
remove natural obstructions, that Hig
Divine power might come face to face
with the supernatural element. He puts
forth supernatural power to do just that
which no less power could accomplish,
but all the rest He bids men do in the
ordinary way." Laidlaw, Miracles, p.
360.]—TJSt) ogci shows that Lazarus had
not been embalmed or even wrapped in
spiced grave-clothes; which, some sup-
pose, sheds light on xii. 3. The fact is
mentioned, however, to show how little
Martha expected what Jesus was going
to do : evidently she supposed He wished
to take a last look at His friend, and she
pj o.8eX(|>t) ToO t«tcX«vtt|Ko\'tos] the sister
of the deceased, and therefore jealous of
any exposure, interposes, knowing what
He would see.—TCTapraïos yap e<rri,
" for he is four days [dead] ". Herodotus,
ii. 89, tells us that the wives of men of
rank were not at death given to the
embalmers at once, dXX\' Jim&v rpiraiai
•f| TSTapTatai ycvuvTai. Lightfoot quotes
a remarkable tradition of Beo Kaphra:
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8o2                            KATA IQANNHN                              XI.
40, A/vïi aö-rij ó *lT|<ro3s, "Oöie «tiroV <roi, Sti Wc mo-Teuo-rjs, 3<|<6i
•rt)K Sofay to3 9eou;" 41. *Hpo>\' ouV toi» XtOof, ou rj»> 6 te6Vt)ku>s
Ket\'jj.ci\'os.1 \'O %i \'lijc/oüs k rjpe tous ö<j>8aXu,ous öVü>, Kat etire,
" flarep, tu)(apio-TiJl r/01 Srt iJKouo-rïs p.ou. 42. «"yi» 8è r]8eif oti
wdVTOTe\' (iou dKOuets " dXXd 81a toi\' 3xXoi> t6v TT£pteo"ró>Ta etiroi\', ïco
trioTïuffuo-ii» Sti au u.€ dTTtoretXas." 43. Kol TauTa etiriif, (puiT)
fieyaXr) €Kpauyao-E, " Aa£ape, \'SeCpo è^u." 44. Kal e\'frjXOei\' 6
TeGVnKttis, oeScj^cVos Toüs iróSas ical Tas x£\'PaS m K«lptaiS> nat rj
* öt|us auroG aouSaptu irepieSt\'StTo. Xeyci auroïs ° *li)0*ou$, " AtiaaT»
aÜToe, Kal a<j)£Te üirdyeti\'."
45. II0XX0I ouv Ik Tuf \'louSatuf ot èXOóires ïrpos t$|k Mapiar, Kal
Ocatrau.ei\'Oi a liroir\\<rev ó \'lijpou;, tiuaTeuaaK ets aÜTÓV. 46. Tti\'ès
Sc 1$ aÜTÜf diri)Xdov ïrpos tous 4>apto-aious, Kal etirof auToïs a
^r.3J. Pi.
XXI. I.
• Jan. xli.
9. Acts
vii. 34.
11 Prov. vu
16 only.
f Jer. iii. 3.
Song ii.
14. Rev.
i. 16.
Kcificvos is obviously a gloss and is not found in fc^BC\'DL 33.
• The dause 1
•\' Grief reaches its height on the third
day. For three days the spirit hovers
about the tomb, if perchance it may
return to the body. But when it sees
the fashion of the countenance changed,
it retires and abandons the body."—Ver.
40.    But Mariha\'s incredulity is mildly
tebuked, Oük eïiróV crot . . . étol ; " Did
I not say to you, that if you believed,
you would see the glory of God ? " re-
calling rather what He had said (ver. 4)
to the disciples than what He had said
to Martha (vv. 23-26); but the conversa-
tion is, as already noted, abridged.—Ver.
41.     Accordingly, notwithstanding her
remonstrance, and because it was now
perceived that Jesus had some end in
view that was hidden from them, they
lifted the stone, tjpav ovv tov \\i8ov.—\'O
8è\'l,]crovs . . . dirto-T6tXas. " But Jesus
lifted His eyes upwards and said, Father,
I thank Thee that Thou hast heard me."
No pomp of incantation, no wrestling in
prayer even ; but simple words of thanks-
giving, as if already Lazarus was restored.
[Origen thinks that the spirit of Lazarus
had already returned. \'AvtI «vx»js
T)vrXttpto"rr|0-«, K«tTO»oii<ras ttjv Aa£dpov
\\J™xt)v clo-«X9oüo-av ds tö <rw|jia.] The
prayer which He thanks the Father for
hearing had been offered during the two
days in Peraea. And the thanksgivine
was more likely to impress the crowd
now than in the excitement following
the resurrection of Lazarus. Therefore
He thanks the Father because it was
essential that the miracle should be
referred to its real source, and that all
should recognise that it was the Father
whe had sent this power among men.—
Ver. 43. Having thus turned the faith
of the bystanders to the Father, ifwvj
pcyaX-n licpavyao-t, " He cried with a
great voice," " that all might hear its
authoritativeness" (Euthymius). " Talis
vox opposita est omni magico murmuri,
quale incantatores in suis praestigiis
adhibere solent." Lampe. More pro-
bably, as Lampe also suggests, it was
the natural utterance of His confidence,
and of the authority He feit. xpavyd£»
is an old word, see Plato, Rep., 607 B,
but is principally used in late Greek
(Rutherfbrd\'s Nev> Phryn., 425).—
Aa£ape Scvpo tfya. " Lazarus, come
forth," or as Weiss renders, "hier
heraus," " huc foras," " hither, out ";
but on the whole the E.V. is best. Some-
times an imperative is added to Scvpo, as
Xupct o-v Scvpo (Paley\'s Com. Frag., p.
16).—Ver. 44. Kal «JrjXBev ó tc9vt)ko>s,
" And out came the dead man," ScScp.èVos
. . . irepieSe\'SeTo, " bound feet and hands
with grave-bands," Kctptats, apparently
the linen bandages with which the corpse
was swathed. Opinions are fully given
in Lampe. "And his face was bound
about with a napkin." Cf. xx. 7. " The
trait marks an eye-witness," Westcott.
—Xéyct . . . vrrayciv. "Jesus says to
them, \' Loose him and let him go away\'."
He did not require support, and he could
not relish the gaze of the throng in his
present condition.
Vv. 45-54. The eonsequences of the
miracle.—Ver. 45. [loXXol ovr . . .
ovtóV. "Many therefore of the Jews,
ui*., those who had come to Mary and
seen what Jesus did, believed on Him."
That is to say, all the Jews who thut
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ËYAITEAION
803
40—50.
iTtolr\\uev ó "incroGs. 47. mnrtiyayov ouk 01 dpxiepeïs Kat ot 4>apicratoi
• crufc\'Spiov, Kal IXeyof, "Ti TotoGfiep; Sn outos ó avOpuiros iroXXaoJer-xv.17
<n]p.€Ïa troieï. 48. ï\'di\' \'dcpüuev aÜTov outu, irdWcs moTeuo-ouffii\' Th»yer.
.. . ,            < « »                 < -n        -           * . -         . .          1 » PMt.xv.14
ci$ auTor * Kaï cAeucroirai 01 Puuaioi Kat apoucrii\' r)aui\' xal top xxvu. 49.
TOirof xal to I6i\'05." 49. E\'s Se tls €\'| auTup Kcu\'d<f>as, &px>eped$q xvi. 7.
Ök toO cViauToC ÈKetVou, eiirci\' aÜTois, "\'Yu,els ouk oïSare ouScV • Lk. xtü.
50. oü&è 8ia\\oyï^£a9e,\' Sn O\'UUipe\'pei Tjjilf,2 * ïva ets aV9p(*TTOS ir. 3.
1 Xo-yLjeo-6* in ^ABDL 1, 22. T.R. poorly authenticated.
\' vpir in BDLM. i)|iiv in AEGHfl.
Winer (p. 146) says that rit does not
destroy the arithmetical force of ets.
This may be so: but the use of ets in
similar forms is a peculiarity of later
Greek. Caiaphas (ML xxvi. 3) is a sur-
name = Kephas, added to the original
name of this High Priest, Joseph. He
held office from a.d. 18 to 36, when he
was deposed by Vitellius.—apxicpcu? 2»v
tov éViavTov tKcivov, " being High Priest
that year," not as if the writer supposed
the high priesthood was an office held
for a year only, but desiring toemphasise
that during that marked and fatal year
of our Lord\'s crucifixion Caiaphas held
the position of highest authority: as if
he said " during the year of which we
speak Caiaphas was High Priest".
" Non vocat anni illius pontificem, quod
annuum duntaxat esset munus, sed quum
venale esret transferretur ad varios
homines f raeter Legis praescriptum."
Calvin. And Josephus (Ant., xx. 10) re-
minds us that there were twenty-eight
high priests in 107 years.—*Y|i«Ts ovk
oVSutc avSc\'v. " Ye [contemptuous] know
nothing at all," o«8« XoYttccr6c, " nor do
ye take account that it is expediënt for
you that one man die for the people, and
the whole nation perish not". The "va
clause is the subject of the sentence,
"that one man die for the people is
expediënt "; as frequently, cf. Mt. x. 25,
xviii. 6, John xvi. 7, 1 Cor. iv. 3. On
the use of tva in this Gospel see Burton\'s
Moods and Tenses, 211-219. Caiaphas
enounced an unquestionably sound
principle (see Wetstein\'s examples); but
nothing could surpass the cold-blooded
craft of his appücation of it. He saw that
an opportunity was given them of at
once getting rid of an awkward factor in
their community, a person dangerous to
their innuence, and of currying favour
with Rome, by putting to death one who
was claiming to be king of the Jews.
" Why 1" he says, " do you not see that
mme and saw believed.—Ver. 46. But
Of this number [it may be " of the Jews "
generally, and not of those who had been
at Bethany] some went away to the
Pharisees and told them, His recognised
enemies, what He had done. Whether
they did this in good faith or not does not
appear.—Ver. 47. The Pharisees at once
actedon the information, o-vvTJYayov . . .
crvve\'SpLov. The chief priests, who were
Sadducees, and the Pharisees, their
natural foes, but who together composed
the suprème authority, " called together
a meeting of the Sanhedrim ". The key-
note of the meeting was struck in the
words t£ iroiovjicv} " What are we
doing ?" i.e.t why are we doing nothing ?
The indicative, not the deljberative sub-
junctive. The ïeason for shaking orï
this inertia is Sn . . . iroiet. The mir-
acles are not denied, but their probable
consequence is indicated.—Ver. 48. iav
a<f>£pcv . . . c6v-os. " If we let Him
thus alone," i.e., if we do no more to put
an end to His miracles than we are
doing, " all will believe on Him ; and
the Romans will come and take away
both our place and our nation ". -f](iüv
emphatic. The raising of Lazarus and
the consequent accession of adherents to
Jesus made it probable that the people
as a whole would attach themselves to
Him as Messiah ; and the consequence
of the Jews choosing a king of their own
would certainly be that the Romans
would come and exterminate them.—
t&v TÓirov one would naturally render
" our land " as co-ordinate with rb c6vos
[" Land und Leute," Luther], and pro-
bably this is the meaning; although in
2 Macc. v. 19 in a very similar connection
b tcSitos means the Temple : ov Sta tov
r&irov rb éSvos, ó\\\\a Sta Tè tSvos tov
fdirov S KiJpios i|«X^aTO. Others, with
less warrant, think the holy city is meant.
—Ver. 49. EU SÉ ns è| aviTÜv Kaïa^as.
•But a certain one of them, Caiaphas."
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804                             KATA IQANNHN                               XL
diro9cn\'T| üirtp toC XaoG, Kal pi) 8X0* t& cüVos diró\\r|Tai." 51.
ToGto Sc ü4>\' lauToO ouk. etirer, aWa dp^tcpcu; uc tou eViauToG
inewov, irpO£cJ)^T£uo,€i\'* 5ti êp.eXXei\'2 6 \'IncroCs dirodv^o-KCiK óirèp
ToG ZQvovs, 52. koI\'oux unep tou I&Vous jwok, dXX\' ïca Kal Ta
TÓc^a toG 6eoG Td *SiEO-Kopmo-u.cVa * o-ueaydyr) "els 4V. 53. dir\'
cVcirns 001» tï)s T|(ie\'pas auvt^ouktiaavro * ïro diroKTeiyuo-iy aÖTÓc.
54. \'lT]croGs oue oük ïti Ttapprjoia rirepiciraTei lp Toïs \'louSai\'ois,
dXXa dirijX8ei\' èkeI6e>> «is tt)* x^paf \'eyyus ^S cp^p-ou, els \'EcJ>patu.
XeyojxeV^c ttÓXik, KÖKeï SieVpi|3e * (j.erd tüv p-aSn-rüf aüroG. 55. tJk
Sè cyyuS T° iracrxa T"\'\' "louSaiW • Kal deé\'|3ï]crai\' troXXol els "lepo-
cróXuua sk ttjs X"Pas \'""po T0" ^"JXa> \'ka Z dyKiffftKrw éauTou\'s.
f Not pi)
ftóvov.
See Acts
xxi. 13. 1
Cor. viii.
10. Bur-
ton, 481.
t Mt. xxvi.
t ïï\'lvi. 8.
u xvü. 23.
v vii. 1.
w ver. 18.
I Acts xxi.
34: xxiv.
1 «rpocS>t]Tevo-ev in {^BDLX 33. The usage is given in Winer, p. 84.
• ijpeXXev in ABDL 1, 33. See Winer, p. 82.
* «|3ov\\fVcravTO in ^ BI) 13, 69.                   * f ptivtv in fc^BL ; cp. Üi. M.
this man with IIis eclat and popular
following, instead of endangering us and
bringing suspicion on our loyalty, is
exactly the person we may use to exhibit
our fidelity to the empire ? Sacrifice
Jesus, and you will not only rid your-
selves of a troublesome person, but will
show a watchful zeal for the supremacy
of Rome, which will ingratiate you with
the imperial authorities."—Ver. 51.
ToSto tï AcJ>\' «awTOV ovk €iir«» . . .
irpot$r\\-rtvtrtv. ac*>\' favTov, " at his own
instigation," is contrasted with "at the
instigation of God " implied in cirpo-
<jnJTeuo-«v [Kypke gives interesting
examples of the use of a<}>\' iavrov in
classical writers]. " None but a Jew
would be likely to know of the old Jewish
belief that the high priest by means of
the Urim and Thummim was the mouth-
piece of the Divine oracle." Plummer.
Calvin calls him " bilingual," and com-
pares his unconscious service to that of
Balaam. John sees that this unscrupulous
diplomatist, who supposed that he was
moving Jesus and the council and the
Romans as so many pieces in his own
game, was himself used as God\'s mouth-
piece to predict the event which brought
to a close his own and all other priest-
hood. In the irony of events he uncon-
sciously used his high-pnestly office to
lead forward that one sacrifice which
was for ever to take away sin and so
make all further priestly office super-
fluous. He prophesied " that Jesus was
to die for the nation, and not for the
nation only, but that also the children of
God who were scattered in various places
tbould be gathered into one". Sti is
rendered "because" by Weiss and
others. Jesus was to die iirip to c6Vo«
although not in Caiaphas\' sense; and
His death had the wider object of bring-
ing into one whole. of truer solidarity
than the nation, all God\'s children wher-
ever at present scattered. Cf. x. 16, Eph.
ii. 14. The expression tö. tckvo. toï 0cov
is used proleptically of the Gentiles who
were destined to become God\'s children.
So Euthymius. For the phrase crvvayeiv
els «v Meyer refers to Plato, Phileb., 378,
C, and Eurip., Orcstcs, 1640.—Ver. 53.
This utterance of Caiaphas brought
sudden light to the members of the
Sanhedrim, and so influenced their per-
plexed mind that &Tf\' cit£tvi)S TJu.«paf
cruveBovXevcravTO Iva airoKTfivucnv
clvtóV. This was the crisis: what
hitherto they had desired (v. 16, 18, vii.
32, x. 39) they now determined in council.
—Ver. 54. Jesus accordingly, \'lijcoüs
ovv, not to precipitate matters, oük «ti
. . . ovtoO, " no longer went about
openly among the Jews, but departed
thence (»\'.«., from Bethany or Jerusalem
and its neighbourhood) to the country
near the desert (\\upav in contrast to the
city; the particular part being the
wilderness of Bethaven, a few miles
north-east of Jerusalem) to a city called
Ephraim (now Et-Taiyibeh, anciently
Ophrah, see Smith\'s Hist. Geog., 256,
352 ; \' perched on a conspicuous
eminence and with an extensive view,
thirteen miles north of Jerusalem,\'
Henderson\'s Palestine, p. 161), and theie
He spent some time with His disciples".
Vv. 55-57. Appronch of the Passover,
—Ver. 55. f\\v Sè           iavTOv». " Now
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3I-57- xii. i-3.               EYArrEAION
805
56.   eX^TOUK o8k rhf \'\\i\\(rouv, Kal éXryof p.eT* dW^Xuf tv tö ïepü
i<m)K(5Tes, "Ti SoKeT öu.ip, Sti oü fj,$| éXdrj ets tV lopTr)i\';"
57.   Ae8wK£io-ai\' Sè Kal oï dpxiepeïs Kal ol <J>apitraioi eWoXT)*,1
tfo Idc tis yvS> irou lori, (itj^uotj, Sttws mdauo-ii\' outoV.
XII. I. \'O OYN \'IrjcroGs *Tfpo {£ \'rju.epwi\' toü ira(7)(a TJXOei\' ets • Arno» i. 1.
Bt\\6avLav, óirou fjv Ad^apos 4 TeSrnKws,2 8c tjyeipei\' èx feKpüf. 36.
2. tnoinaav ouV aurw Beïwof eVeï, Kal ij Mdpöa Si^KÓyei • éSèbDtn. t. 1.
Ad£apos ets ty T&v auvavaKtifitvtav8 aurw. 3. \'H ouV Mapia
\\a j3oücra * XiTpac pupou cdpSou irioTiKtjs iro\\uTiu.ou, ï)Xei\\|/e tous c xix. 39.
iróSas toG \'inoroG, Kal d ^|e\'p.a|e rats Opinie aÜTrjs tous itóaas oütoG \'
• erroXijv in ADL, it. vuig., etc.; evroXas in fc$B 1.
* o tc9h]kus omitted by Ti.W.H.R. with ^BLX. T.R. in ADIfA.
have some appearance of a gloss for greatei perspicuity.
\' avaKiiuevuv crvv in ^ABOILfl.
The words
the Passover of the Jews was at hand,
and many went up to Jerusalera out of
the country before the Passover to purify
themselves." Cf. xviii. 2S, Num. ix. 10,
2 Chron. xxx. 17. Some puritications
required a week, others consisted only
of shaving the head and washing the
clothes. See Lightfoot in loc.—Ver. 56.
ifijTOW . . . éoprrjv; Jesus was one
main topic of conversation among those
who stood about in groups in the Tempte
when their purifications had been got
through; and the chief point discussed
was whether He would appear at this
feast. Cf. vii. 10-13.—Ver. 57. There
was room for difference of opinion, for
AcScüKcurav . , . avTÓv, "the Sanhedrim
had issued instructions that if any knew
where He was he should intimate this,
that they might arrest Him ".
Chapter XII.—Vv. i-ir. jesus em-
balmed in the love of His intimates.—
Ver. I. \'O oïv \'l-no-oüs . . . B-qêaviav.
oiv takes us back to xi. 55 ; the Passover
being at hand, Jesus therefore came to
Bethany.—irpo £| r\\y.tpa>v toü irdcrx»,
not, as Vulgate, " ante sex dies Paschae,"
but with Beza " sex ante Pascha diebus ".
So Amos i. 1, ir po Svo irüv toO <rcio-p.ov.
Josephus, Antiq., xv. 14, irpo uia«
Toepas Ttjs lopTijs. Other examples in
Kypke ; cf. x. 18, xxi. 8, and see Viereck\'s
Sermo Graccus, p. 81. Six days before
the Passover probably means the Sabbath
before His death. According to John
Jesus died on Friday, and six days before
that would be a Sabbath. But it is
difficult to ascertain with exactness what
day is intended. Bethany is now de-
icribed as the place 8wov {jv Adfcpot 6
t«8vt|kus. This description is given to
explain what follows.—Ver. 2. *iroi»]o-av
. . . aïiTÜ. tiroi^o-av is the indehnite
plural: " they made Him " a supper ;
Siïirvov, originally any meal, came to be
used invariably of the evening meal.—
xal t| MüpOa Slt|k(Svci, " and Martha
waited at table," which was her
peculiar province (Lk. x. 40).—ó Si
Ad£apos . . . avTu. This is mentioned,
not to show that Lazarus was still alive
and well, but because the feast was not
in his house but in that of Simon the
leper (Mk. xiv. 3, Mt. xxvi. 6). That
this was the same feast as that mentioned
by the Synoptists is apparent; the only
discrepancy of any consequence being that
the Synoptists seem to place the feast only
two days before the Passover. But they
introducé the feast parenthetically to
present the immediate motive of Judas\'
action, and accordingly disregard strict
chronology.—Ver. 3. \'H ovv Mapia . . .
The third member of the Bethany family
appears also in character,\\a£ioCo-a XiTpav
uvpov vdpSov 171.0-TiKfjs iroXvTiuov.
Xirpa (Lat. libra), the unit of weight
in the Roman empire, slightly over
eleven ounces avoirdupois. pvpov (from
uvpu, to trickle, or from uvppa, myrrh,
the juice of the Arabian myrtle) is any
unguent, more costly and luxurious than
the ordinary éXaiov. Cf. Lk. vii. 46,
and Trench, Synonyms. vdpSos, " the
head or spike of a fragrant East Indian
plant belonging to the genus Valcriana,
which yields a juice of delicious odour
which the ancients used in the preparation
of a most precious ointment ". Thayer.
itio-tikt)s is sometimes derived from
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806                            KATA IQANNHN                             MI,
* With l« f\\ St oiKia * £7tXt)Püj8y) Ik t% dcp/f); tou pupou. 4. Xeyei ouk <If Ik
ncrc only.
tük fiaOrjTwi\' aÜToG, \'loüSas Iipcovos \'l(rKapiwTT)s, 6 p.e\'XXai»\' auxoi»
f Mlt. xiv. 5. TrapaSioóvcu, 5. " AiaTt toGto to
H xiü. 29. SijKapiüiv, Kal é8ó0r) ittuxoïs ; "
TpiaKOa-iuir
6. Etire 8è toGto, oux Sti * irepl
xniv 10. tuk irr<i>\\S>y * êpt\\t.i> auTÜ, dXX\' 5ti K\\e!im)S tji», Kal TÓ k yXuoaÓKOfiav
irio-Tis, and rendered " genuine," yrfyrvo%,
Sókl()los. Thus Euthymius, axpaTov Kal
KaTOTr€iri<rT£i/(i€VT]s ct« Ka8apÓTT]Ta, un-
adulterated and guaranteed pure. But
iricrróe is the common form; cf.
©TjpiKXtovs irurrèv t«\'kvov, Theopomp.
in Com. Frag. Some suppose it in-
dicates the name of the place where the
nard was obtained. Thus Augustine:
" Quod ait \' pistici,\' locum aliquem
credere debemus, unde hoc erat un-
guentum pretiosum ". Similarly some
modern scholars derive it from Opis (se.
Opistike), a Babylonian town. In the
Classical Review (July, 1890) Mr. Bennett
suggests that it should be written
iricrroiKTJe, and that it refers to the
Pistacia Terebinthus, which grows in
Cyprus, Chios, and Palestine, and yields
a turpentine in such inconsiderable
quantities as to be very costly. The
word is most fully discussed by Fritzsche
on Mk. xiv. 3,who argues at great length
and with much learning for the meaning
" drinkable ". He quotes Athenaeus in
proof that some ointments were drunk,
mixed with wine. iriords is the word
commonly used for "potable," as in
Aesch., Prom. Vind., 480, where
Prometheus says man had no defence
against disease ovtc ppucrtuov, ov
Xpi^Tov, ovt€ leurriv. And Fritzsche
holds that while irio™r<5s means " qui
bibi potest," vioriKiif means " qui
facile bibi potest". The weight and
nature of the ointment are specified to
give force to the added iroXvT(p.ov; see
ver. 5.—tj\\cmJ/c tovis irdSas tov \'Itjo-ov,
Mt. and Mk. say " the head," which was
the more natural but less significant, and
In the circumstances less convenient,
tri ode of disposing of the ointment.—
Ka t|cu.a$€ . . . ai-roO, " and wiped
His feet with her hair". Holtzmann
thinks this an infelicitous combmation
of Mk. xiv. 3 and Lk. vii. 38 ; infelicitous
b cause the anointing of the feet which
was appropriate in the humbled penitent
was not so in Mary\'s case ; and the dry.
ïg with her hair which was suitable
where tears had fallen was unsuitable
where anointing had taken place, for
the unguent should have been allowed
to remain. This, however, is infelicitous
criticism. In Aristoph., Wasps, 607, the
daughter anoints her father\'s feet: 1f
6vyarT)p . . . tu irdS\' a\\ci<pH ; and if,
as Fritzsche supposes, the ointment was
liquid, there is nothing inappropriate but
the reverse in the wiping with the hair.
—t) Sc* oiKia iir\\r\\puQr\\ etc ttjs öo-fj.TJs tov
uvpov, at once attracting attention and
betraying the costliness of the offering.
—Ver. 4. Hence the oïv in ver. 4,
Xe\'y£i ovv ctï . . . ittüixoïs ; " one" of
His disciples. Matthew (xxvi. 8) leaves
all the disciples under the reproach,
which John transfers to Judas alone. On
the designation of Judas see vi. 71.
Westcott, however, with a harmonising
tendency, says " Judas expressed what
others feit". But this is contradicted
by the motive which John ascribes to
Judas, ver. 6.—Aia-ri . . . Srjvap^uv.
Three hundred denarii would equal a
day labourer\'s wage for one year.—Ver.
6. Elirf 84 tovto . . . l^aa-rattv. " This
he said, not because he cared for the
poor, but because he was a thief."
Before John could make this accusation,
he must have had proof; how or when
we do not know. But the next clauses,
being in the imperfect, imply that his
pilfering was habitual.—to vX<»?o-óko|u»\'i
" the bag," better " the purse," or " box,"
" loculos habens," Vulgate. In the form
YXucro-oKopctov (which Phrynichus de-
clares to be the proper form, see Ruthei-
ford, p. 181) the word occurs in the
Bacchae of Lysippus to denote a case for
holding the tongue pieces of musical
instruments (YXücro-ai, Koplcn). Hence
it came to be used of any box, chest, or
cofler. In Sept. it occurs in 2 Sam. vi.
11 (Codd. A, 247, and Aquila) of the ArV
of the Lord ; in 2 Chron. xxiv. 8 of the
chest for collections in the Temple. This
chest had a hole in the lid, and the people
cast in (MfSakov, cf. to ^aXXdpcva here)
their contributions. (Further see Hatch,
Essays in Biblical Greek, p. 42, and
Field\'s Otium Norvic, 68.)—Ta |JaXXd-
pjva tpao-Tatev. The R.V. renders
" took away what was put therein".
Certainly, to say that Judas had the
money box and carried what was put
therein is flat and tau\'.ological. And that
«Pao-TaCfv can bear the sense of " take
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EYAITEAION
807
4—M.
eïxe, nol1 rè. PaXXó/ici-o * JjSdWatcp. 7. ttireK oAV 6 \'ItjaoCs, I xx. 15.
\'°"A<J>£S outtJi\'\' «Is tïjk ïifiepai» tou èrro.\'bi.acrp.oü\' p.ou T€TT)pï]Kei\'2 j x. 48... Mt
aÜTÓ. 8. tous irror(ous yup irdiTOTC ëxcT6 F*"\' * êouTÜi\', ^flc Sè 00 k See Sim-
,            M          ,,                                                                                                          cox, Gram.
TraV-roTe «xÏTE-                                                                                                              P- 63\'
9. "Eyvw ouv SxXoj 8 iroXus Ik tw *louSaiui> Sti Ikci \' i<m \' xalli. 40.
^XSoi» m ou 81a rbv \'Itio-ouc pvóVoe, AXV ïca Kal tö> Aa^apoi» ïSwaii", ÓV m xi. 3a.
iytipev Ik vtKpUv. 10 tfJuuXeüo-cirro 8è 01 dpxl£P£iS> "ï"\'0 Kt" T01\' n Barton,
Ad£apov dtroxTca-üori.v \'II. Sti iroXXol 81\' aÜTOK ürnjyOK tuk \'louSaiatK,
Kal cirioTcuoi\' els toi< \'ItjctoD»\'.
1 For «i\\e, «ai fc$BD 33 read *\\am.
\' T.R. in AITA ; ivo (inserted after aAegypt. Arm. Goth. So Ti.W H.R. "
, , . . j T»|pr)o-T| in HBDKL33.it. vuig.
T.R. gives the better meaning ; the difficulty
invited alteration.
« fc*B*L insert •; adopted by TÏ.W.H.R,
away " or " make away with " is beyond
dispute. The passages cited by Kypke
and Field (Soph., Philoct., 1105 ;
Josephus, Antiq., ix. 2 ; Diog., Laert.,
iv. 59) prove that it was used of " taking
away by stealth " or " purloining " ; and
ef. the use of <J>t\'peiv in Eur., Hec, 792.
Liddell and Scott aptly compare the
Scots use of "lift" in " cattle-lifting "
and so forth. Mary found a prompt
champion in Jesus : \'A^ics ovtijv, " let
her alone". R.V. renders: "Suffer
her to keep it against the day of my
burying" ; and in margin : " Let her
alone: it was that she might keep it ".
This Westcott understands as meaning
" suffer her to keep it—this was her pur-
pose, and let it not be disturbed—for
my preparation for burial". But, how-
ever we understand it, there is a palpable
absurdity in our Lord\'s requesting that
which had already been poured out to be
kept for His burial. On the other hand,
if the reading of A adopted in T.R.
TrnjpiiKev was the original reading, it
might naturally be altered owing to the
scribe\'s inability to perceive hovv this
day of anointing could be called the
day of His ivTa<f>iacrp.<Ss, and how the
ointment could be said to have been kept
till that day (cf. Field, Otium Norvic, p.
6g). TrrT|pï]Kev is opposed to lirpa8r\\
(vet. 5); she had not sold, but kept it;
and she kept it, perhaps unconsciously,
against the day of His entombment or
preparation for burial. ivTa<f>iao-u.ó$ is
rather the preparation for burial than the
actual interment. Vide especially Kypke
on Mk. xiv. 8. This anointing was His
ttue embalming. Mary\'s love was re-
presentative of the love of His intimate
friends in whose loyal affection He was
embalmed so that His memory could
never die. The significance of the in-
cident lies precisely in this, that Mary\'s
action is the evidence that Jesus may
now die, having already found an en-
during place for Himself in the regard of
His friends. It is possible that Mary
herself, enlightened by her love, had a
presentiment that this was the last tribute
she could ever pay her Lord.—Ver. 8.
As for Judas\' suggestion, He disposes of
it, tovs ittcüxovis . . . «X€T€- " For the
poor ye have always with you," and
every day, therefore, have opportunities
of considering and relieving them, " but
me ye have not always," and therefore
this apparent extravagance, being occa-
sionalonly,findsjustification. Occasional
lavish expenditure on friends is justiried
by continuous expenditure on the real
necessities of the poor.—Ver. 9. "Eyv»
ovv ó\\\\o$ iroXiis it* rüv \'lov&aCwv. "A
great crowd of the Jews"; 8xXos is
generally used by John in contrast to
the Jevvish authorities, and R.V. renders
" the common people". When they
knew that Jesus was in Bethany they
went out from Jerusalem to see Him and
Lazarus: an easily accessible and un-
doubted sensation. The result was
that many of the Jews, on identifying
Lazarus, believed on Jesus. Accordingly
è(3ovX«vo-avTo . . . airoK-rcCvuo\'iv. The
high priests, being Sadducees, could not
bear to have in their neighbourhood a
living witness to the possibility of living
through death, and a powerful testimony
to the power of Jesus. And so, to prevent
the people believing on Jesus, they made
the monstrous proposal to put Lazarus,
-ocr page 820-
KATA IQANNHN
8o8
XII.
12. Ttj tirauptoi\' 5xXo9 iroXis 6 eXOi»\' els ity €opTT)f> &K01S-
fforres 5ti IpxeTai ó \'Irjo-ous els \'kpoo-óXup-a, 13. ëXaPoc tA
Poia TÜf <J>oii\'ix&>i\', Kat l|i)\\8oc els ÜTraVTno-ti\' aurü, itai ÏKpa£oi\',1
" * \'üaavva • eüXoyrjp.éVos ó Ipxép-Eeos iv óropiaTt Kuptou, 6 PacrtXeus
tou \'lo-pai^X." 14. Eupui\' 8è o \'11)0-005 ivdpiov, ^Kriötcrec e-Tr\' aÜTÖ,
Ka6o5; €OTt p Yeypap.fiéi\'oi\', 15. \' Mt) <f>o|3ou, SuyaTep ïit&v ÏSou, 6
(BacnXeu\'s aou ?px«Tai, Ka0r]u,ïi\'os èïri irGXoi\' ocou. 16. toGto 8èï
ouk éYKUo-Of ot p.a8r]Tai aÜTou * to rrpuTov • dXX\' OTe r «8o*at.-0ï] 6
\'Itjoous, TOTe Jp.i\'^or0T)o-ai\' 5ti TaÜTa fJK *V aÜTw y€ypau,p.€Va, Kal
TaÜTa èrcolrjaav auTÜ. 17. ep-apTupet ouy 6 S^Xos ó uy jact auToG, St€
tok Ad^apov i&ü\'ivqvtv ck tou |Xfrjp.eïou, Kal " ijyetpci\' aÜToe èV V€Kpwe •
O Ps. cxYÜi
25, 26.
p Zech. is.
9\'
4 x. 40.
r vu. 39 ren.
1 CKpavya{jor in J^138DL.
an entirely innocent person, to death.
In Mary John has shown faith and
devotion at their ripest: in this devilish
proposal the obduracy of unbelief is
exhibited in its extreme form.
Vv. 12-19. The triumphal entry into
Jerusalem.—Ver. 12. Tfl iiravptov, i.e.,
probably on Sunday, called Palm
Sunday in the Church year [KvpiairJ|
tüv Patciiv, dominica palmarum, or, in
ramis palmarum]. Four days before
the Passover the Jews were required to
select a lamb for the feast.—6xXos iroXtis
ó iXOaiv els tt)v 4opTT|Vi and theref\'ore not
Jerusalemites, aKovo-avTcs . . . eXaPov
Ta Pafa tüv <j>oiv£k<i>v " took the fronds
of the palms," the palms which every
one knew as growing on the road from
Jerusalem to Bethany. The païa (from
Coptic pat) were recognised as symbolsof
victory or rejoicing. Cf. 1 Macc. xiii. 51,
(icTa aïr-\'o-ius xat Patuv. So Pausanias
(viii. 4S), Is Sè ttjv Sc|tav han Kal
iravTaxoO Toi vtKwvTt èo-nöt\'jxevos <f>otvt§.
Cf. Hor., Odes, I. i. 5, "palma nobilis".
This demonstration was evidently the
result of recent events, especially, as
stated in ver. 18, of the raising of
Lazarus.—Ver. 13. ets tnravT\'r]<riv aviT$.
" Substantives derived from verbs which
govern a dative are sometimes foliowed
by this case, instead of the ordinary
genitive." Winer, 264. They left no
doubt as to the meaning of the demon-
stration, «fxpaijov \'fla-awd . . . \'lo-pai^X.
These words are taken from Ps. cxviii.
25, 26 ; written as the Dedication Psalm
of the second Temple. \'öaovvó is the
Hebrew N2 Wöfin. "save now".
T         \'t                  \'
The words were originally addressed to
approaching worshippers; here they
designate the Messiah; but that no
mistake might be possible as to the
present reference, the people add, h
PaatXevs tou \'ItrparjX.—Ver. 14. Jesus
being thus hailed as king by the people,
cvpwv dvctptov . . . ovov, i.e., He
accepted the homage and declared Him-
self king by adopting the prediction ot
Zech. ix. 9 (ver. 15), " Rejoice greatly,
O daughter of Zion (xaïpe <rc|><£Spa instead
of p.r| <(>oPov), proclaim it aloud, O
daughter of Jerusalem ; behold the king
is coming to thee, just and saving, He is
meek and riding on a beast of burden
and a young foal ". The significance of
the " ass " is shown in what follows:
" He shall destroy the chariots out of
Ephraim and the horse out of Jerusalem,
and the war-bow shall be utterly de-
stroyed: and there shall be abundance
and peace ". By riding into Jerusalem
as king but on an ass, not on a war horse,
He continued to claim to be Messiah
but ruling by spiritual force for spiritual
ends.—Ver. 16. The significance of
His action was not at that time per-
ceived by the disciples: toüto . . .
irpÜTOv, but when Jesus had been
glorified, then they remembered that
this had been written concerning Him
and that the people had made this
demonstration in His favour, <ü ravra.
èiroïritrav avirü.—Ver. 17. In verses 17
and 18 this demonstration is carefully
traced to the raising of Lazarus: " the
crowd which was with Him when He
summoned Lazarus from the tomb, and
raised him from the dead, testified [that
He had done so], and on this account
the crowd went out to meet Him, because
they had heard this testimony ". The
demonstration is thus rendered intel-
ligible. In the Synoptists it is not
accounted for. He is represented as
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EYAITEAION
809
I*—35.
18. Bid. touto Kat iir-f]VTf]a€v au-ru» ó óxXos, Sti ÏJkouo-c toüto aMv tn-
TfOiriK^i\'ai to ar\\aö.ov. 19. oï om» ♦apio-aïoi eTirof TTpoc, lauTOÖs, \'"6eu-
petTC 5ti ouk ci<pïXeÏTe ouSéV; t8e 6 kó<jj.ios * dmo-u aüroG dirfjXöeK."
20. *H<rac Se\' Tiyes "EXXrp\'cs «k TÖK t avafiaivóvruv, "va Trpoo-Kuyiq-
vuaiy cf Tjj ^oprj) • 21. oStoi ouk Trpoo-rjXvW 4>iXiinr<p T<2 diro
Br)0o-aï8a rijs TaXiXoios, Kal rjpuTUK aü-roc Xfyoircs, " Kupie,
OeXoiieK Toe \'Irjcroüv Ï8eïv." 22. "EpxeTai ♦iXnrrros Kal Xc\'yei tü
\'AfSpé\'a • Kal iraXif \'Arèpcas Kal <t>tXnnros Xeyoucn tu \'Itjo-oG.
23. 6 8è \'Itjo-oüs AircKpicaTO1 aÜToïs \\lywi>, "\'EX^XuGeK ij <3pa
"i^a " 8o£a<r9rj ó ulo? toG d/dpurrou. 24. dp-rje du.r)v Xeya» ufiTr,
cof p.$) ó T kÓkkos toG aiTou ireow els tJ|c yT)!» diToOdfj), auTos p-óVog
u-tVei • èav Sc airoddVrj, iroXüf Kapiröf cpepci. 25. ó <{hXu>« tijk
«JiuxV au-roG diroXeVci2 a&Tt\\v Kal 6 pui)/ t^k \'J\'ux\')»\' outoG cV
tl» 19.
u Mk. 1. *>.
v Zech. xtv.
16.
w i. vj; H.
25, etc.
See Bur-
ton, 216.
x ver. 16.
y Mt. xiii.
31. iCor.
xv. 37.
• T.R. in ADX, it. vuig.; airoXXvti in J>$BL 33.
airoKpiviTai in fc-^BLX 33.
23. 6 Si \'lr)<rovs aireKp(varo aürott,
"Jesus answers them," i.e., the two
disciples, but probably the Greeks had
come with them and heard the words:
\'EXijXvöev -f) wpa ïva So^acrDfj ó vlos tov
av8p<ü7rov. cpxeTai u>pa is followed by
Stc in iv. 21, v. 25, and by ir $ in v. 28.
Burton calls it "thecomplementary" use
of tva. " The hoar iscome that the Son of
Man should be glorified." Directly the
glorification of the Son of Man or Messiah
consisted in His being acknowledged by
men; and this earnest inquiry of the
Greeks was the evidence that His claims
were being considered beyond the circle
ofthejewishpeople.—Ver. 24. Butsecond
to the thought of His enthronement as
Messiah comes the thought of the way
to it: ap.T)v . . . <t>c\'p{i, " except the grain
of wheat fall into the ground and die,
it abides itself alone; but if it die, it bears
much fruit". The seed reaches its full
and proper development by being sown
in the ground and dying. It is this pro-
cess, apparently destructive, and which
calls for faith in the sower, which disen-
gages the forces of the seed and allows
it to multiply itself. To preserve the
seed from this burial in the ground is te
prevent it from attaining its best develop
ment and use. The law of the seed il
the law of human life.—Ver. 25. k
4>i\\üv . . . airijv, he that so prizes his
life [4>iXo\\|rvx<"\' \'s used in the classics of
excessive love of life. See Kypke] that
he cannot let it out of his own hand or
give it up to good ends checks its growth.
and it withers and dies: whereas he whe
treats his life as if he hated it, giving i.
up freely to the needs of other men, shal
entering the city with the pilgrims, and
no reason is assigned for the sudden
outburst of feeling. See Mk. xi. 1, etc.
—Ver. ig. The effect on the Pharisees
is, as usual, recorded by John ; they said
one to another, ScupcÏTC . . . ó/irfj\\9ev.
" Do you see how helpless you are ?
The vvorld is gone after Him." For 6
kóo-(jlo5 see 4 Macc. xvii. 14 and French
" tout Ie monde ". For omcrc» aÜTov see
2 Sam. xv. 13.
Vv. 20-36. The Greeks inquire for
Jesus.—Ver. 20. *Ho-av 8^ tivcs "EXXtj.
vcs ÈK twv dvaPatvóvTuv . . . Among
the crowds who carae up to worship in
the feast were some Greeks; not Hellen-
ists, but men of pure Greek extraction;
proselytes belonging to Decapolis, Gali-
lee, or some country more remote.—Ver.
21. ovtoi ovv irpoo-tjXSov ♦iX£irir<(i>
" these came therefore to Philip," pro-
bably because they had learned that he
knew their language; or, as indicated in
the addition, tö . . . TaXiXaCas, because
they had seen him in Galilee. Their re-
quest to Philip was, Kiipii • . . ISctv.
"Sir, we would see Jesus" ; not merely
to see Him, for this they could have
managed without the aid of a disciple,
but to interview the person regarding
whom they found all Jerusalem ringing.
Philip does not take the sole responsi-
bility of this introduction on himself.
because, since they, as Apostles, had been
forbidden to go to the Gentiles, Philip
might suppose that Jesus would decline
to see these Greeks. He therefore tells
Andrew (cf. i. 44; vi. 7, 8), his fellow.
townsman, and together they venture to
make known to Jesus the request.—Ver.
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8io                           KATA IQANNHN                            XII.
tö K<5crj.\'.(ü touto), «ts tuTjc atwnor <tmXdÉet a&rffv. 26. èif êfiol
z Mt «t. \' StaKoi\'T) tis, e\'ftol dKoXouöeiTu • Kal Sirou eijxl lyl>, £K£Ï Kal ó
SiaVoyog 6 £|ios lorai • koi edv tis «jaoi SiaKofjj, Tijx^aci 00x61» 6
iranip.
«Gen. ili.8. 27. "Nuf rj >|/ux^ u.ou * TCTdpaKTai • Kal Ti eïiru ; irdTep, o-wo-óv
b Heb. v. 7. fie b èk ttjs wpas TauTrjs. dXXa Sta toüto tjXOov «Es ttji\' wpav TauTnv.
\' 28. iraTep, 8ó£ao-óV o-ou to óvoua." *HX0£v ouV <f>cufT| èk tou oüpavoü,
" Kal tSó^ao-a, Kal TrdXtv oo^dou. 29. \'O ouv SxXos ó èotojs Kal
dKOuo-a; eXeye PpovTï|v yeyovivai. aXXot tXeyof, ""AyyfiXos auTÖ
XïX(JXt]K£C." 30. \'ATTCKpiÖT) Ó \'|t)(TOÜS Kal €lir£V, "Ou Si\' £(!£ auTT]
ïj 4>ü)ct) yc/yocef, dXXd Si\' üu.ds- 31. vüv Kptcns «\'orl tou KÓeru.ou
keep it to life eternal. <t>vXd$ti, " shall
guard," suggested by the apparent lack
of guarding and preserving in the pto-üv.
He has not guarded it from the claims
made upon it in this world, but thus has
guarded it to life eternal.—Ver. 26. This
law is applicable not to Jesus only, but
to all: cav cpol . . . aKoXovOeiTw. The
badge of His servants is that they adopt
His method and aim and truly follow
Him. The result of following necessarily
is that Sirov . . . co-rat, "where I am,
as my eternal state, there shall also my
servant be". Siaicovos is especially a
servant in attmdance, at table or else-
where; a SovXos may serve at a distance:
hence the appropriateness of Stdxovos
in this verse. The office of Staxovos
may seem a humble and painful one, but
iiv tis [omit koI] . . . ircmjp, to be
valued or honoured by the Father crowns
life.—Ver. 27. The distinct and near
prospect of the cross as the path to
glory which these Greeks called up in
His thoughts prompts Him to exclaim:
Nvv ^| i|ruxij (*ov TrrdpaKTOi, " Now is
my soul troubled ". tl\'vx1! \'s> as Weiss
remarks, synonymous with irveïua, see
xiii. 21. A conflict of emotions disturbs
His serenity. " Concurrebat horror mor-
tis et ardor obedientiae." Bengel. Kal
tC eïiro 5 " And what shall I say ?" This
clause certainly suggests that the next
should also be interrogative, " Shall I
saj\', Father, save me from this hour ?
But for this cause (or, with this object)
came I to this hour." That is, if He
should now pray to be deltvered from
death this would be to stultify all He had
np to this time been doing; for without
His death His life would be fruitless.
He would still be a seed preserved and
not sown.—Ver. 28. Thereibre He prays:
n<iT«p Sófao-oV o-ou to óvo|ia. " Father,
glorify Thy name." Complete that
manifestation of Thy holiness and love
which through me Thou art making;
complete it even at the cost of my
agony.—*H\\8«v ovv 4>mvt) . . . Sofdcru.
" There came, therefore, a voice out of
heaven : I have both glorified it and will
again glorify it." However Jesus might
seem in the coming days to be tossed on
the sea of human passions, the Father
was steadily guiding all to the highest
end. The assurance that His death
would glorify God was, of course, that
which nerved Jesus for its endurance.
He was not throwing His life away.—
Ver. 2g. \'O oijv SxXos . . . XtXaXijMV.
The mass of the people which was stand-
ing by and heard the voice did not
recognise it as a voice, but said it
thundered. Others caught, if not the
words, yet enough to perceive it was
articulate speech, and said that an angel
had spoken to Him.—Ver. 30. \'AireKptSr]
o \'Iticovs. Jesus, hearing these con-
jectures, explained to them that not on
His account but on theirs this voice had
been uttered. It was of immense im-
portance that the disciples, and the
people generally, should understand that
the sudden transition from the throne
offered by the triumphal acclamation of
the previous day to the cross, was not a
defeat but a fulfilment of the Divine
purpose. The voice furnished them
against the coming trial.—Ver. 31. It
was a trial not so much of Him as of
the world: vvv Kpto-ts co-tI toï k6<t\\j.ov
tovtov. In the events of the next few
days the world was to be judged by its
treatment of Jesus. Cf. iii. 18, v. 27.
Calvin, adopting the fuller meaning given
to the Hebrew word "judge," thinkg
that the restoration of the world to its
legitimate rule and order is signified.
A fuller explanation follows in the
clauses, vvv o apx«v • • • 4|MtvTéV.
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t6-3«.                            EYArTEAIOW                                811
toutou • vdv •ó apxuv TOU KÓcrfiou toÜtou eKpXrjöqoreTai ?£»»• 32. cxh. 30;
K&yoj ^dr d uif/uOü ck tïjs yijs, irdiras \' IKkuotu irpès i|lAtrroV." d üi. 14; viiL
33.  ToCto 8è tXïyï, o-nu.aieuv\' iroiu Sakaru rjfxeWei\' diroGn^CTKeti\'. evi ,<
34.  dircKpiSr) outu o 0^X05, Hjific TJnouuafU»\' «.k tou pou,ou, oti o xxi. 19.
Xpioros \' ficVci eis tok atüva " kou irüs au Xt\'yeis, \'Oti Set üi|/u6fji\'ai g viil, 3;.
TO(- uïoi» tou dfdpuTrou; tis «\'o-rif 0UT09 6 uïos toü AvOpilrnou;\'
35.  Et-nek ouV aürots 6 \'Irjcroüs, " Eti jnxpor xpókOk to <f>us flC0
Afiüf \' ècrri. irepiiraTCÏTe è\'ws" tö <f>il>s «X6T€> l-\'m f") °"Kcm\'a up.ds
k KaTuXdpT] \' Kal 6 ircpiiraTÜf eV rrj aKOTia oük oiSe iroü uTrdyei. h i Thess.
36.   2(ÜS TO <f>Ói>S ?X«T6, TriOT£U6T€ «IS TO <pWS> W* \' UlOl |J)WTUS Y^°"0e." i I Thess.
TaCra èXdXtjaef & \'lijaoGs, Kaï &-ni\\Qwv i expi/fiii dir\' aÜTwf.                j viii 55.
1 tr vu.iv in fc^BDKL.
* For eus ABDKLfl 33 read <us. translating "walk as ye have the light ". So
in ver. 36. cus is supported by ^ and several versions, and gives the better sense.
also the contributions of later times
expressing either the thoughts or the
emotions of holy and sincere men "\\,
"that the Christ abides for ever"; this
impression was derived from Ps. ex. 4,
Is. ix. 7, Ezek. xxxvii. 25, Dan. vii. 14.
A different belief was also current. Their
belief regarding the Messiah seemed so
to contradict His allusion to death that
it occurred to them that after all " the
Son of Man" might not be identical
with " the Messiah " as they had been
supposing. So they ask, tIs èoriv ovtoc,
ó vlos tou dvöpwirov j This among other
passages shows that the " Son of Man "
was a title suggestive of Messiahship,
but not quite dennite in its meaning and
not quite identical with " Messiah ".—
Ver. 35. Elirev ovv b \'It|o-oCs. In re-
plying Jesus vouchsafes no direct solu-
tion of their difnculty. It is as if He
said: Do not entangle yourselves in
sophistries. Do not seek such logical
proofs of Messiahship. Allow the light
of truth and righteousness to enter your
conscience and your life. " Yet a little
while is the light with you." " Walk
while ye have the light, lest darkness
overtake you" (cf. 1 Thess. v. 4), that
is, lest Jesus, the light of the world,
be withdrawn.—uoA o ircpiiraT&r . . .
virdyei, cf. xi. 10.—Ver. 36. In ver. 36
it becomes evident that under to 4>ü%
He rei\'ers to Himself. He urges them
to yield to that light in Him which
penetrates the conscience. Thus they
will become vlol 4>uto$, see 1 Thess. v.
5, "children of light," not "of the
Light ". The expression is the ordinary
forrn used hy the Hebrews to indicate
Two rulers are represented here as con-
tending for supremacy, the ruler who is
spoken of as in possession and Jesus.
The ruler in possession, Satan, shall be
ejected from his dominion by the cross,
but Jesus by the cross shall acquire an
irresistibly attractive power. " Si quis
roget, quomodo dejectus in morte Christi
fuerit Satan, qui assidue bellare non
desinit, respondeo ejectionem hanc non
restringi ad exiguum aliquod tempus,
sed describi insignem illum mortis
Christi effectum qui quotidie apparet."
Calvin. The itóvtos is a general ex-
pression looking to the ultimate issue of
the contention between the rival rulers.
jXkvo-u Hellenistic for Attic éX|w.—Ver.
32. v\\|/u0ü ck rfjt ytjs is explained as
indicating or hinting, o-t]u.o.ïvwv, " by
what death He was to die," i.e., that He
was to be raised on the cross. Cf. üi.
14. It was the cross which was to
become His throne and by which He was
to draw men to Him as His subjects. In
{ii|/uSü therefore, although the direct re-
ference is to His elevation on the cross,
there is a sub-suggestion of being elevated
to a throne. " crcifiairciv notat aliquid
futurum vaticinando cum ambiguitate
quadam atque obscuritate innuere."
Kypke. So Plutarch says of the Oracle,
OVTf Xe\'yel OVTC KpV7TT€l dXXu CTTI^aivcl.
—Ver. 34. The crowd apparently un-
derstood the allusion to His death, for
they objected: \'Hu.cïs T|Koijo-au.ev . . .
&y9puirov ; " we have heard out of the
law," 1.*., out of Scripture (cf. x.
34, xv. 25, and Schechter, Studies in
Judaism, p. 15 : "under the word Torah
were comprised not only the Law, but
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Si2                             KATA IQANNHN                               XBL
kCp-"-3<>- 37- Too-owto 82 oStou <n)|Mia irciroiiiKCTOS * Ju.irpoo-Oei\' auTÓN»,
t U. iiii. i. ouk ïiricrrcuof cïs aÜTÓV * 38. "pa 6 Xóyos \' "Ho-aï\'ou toO irpo<£r|TOU
ir\\T)pci)8rj, Sc etire, \' Kupie, tis émoreucr* ttj axofj r\\f>.£)V; Kal 6
JJpaxi\'ui\' Kupiou Tm aircKaXu^Öï];\' 39. Aia toüto ouk •JjSuVairo
irioTcucif, Sn irtiXii\' etirei\' \'Ho-aias, 40. \' TcnS^Xwcn\' auTÜy tous
ó<£0a\\u,ous, Kal ircirupuKey * aÜTwv ii)v KapSiaf , ïfa p;r| tSuai tois
o<j>0c.\\u.oïs1 Kal yoriuincn Tfj xapoia Kal Imorpa^ücri, Kal Ïdawjiai
aÜTous.\' 41. TaOïa etircf \'Harnas, 5t€s ttSï ttjc Sóla^ aÜToG, Kaï
oniy. éXaXir]<re irepl aüroü • 42. ""Saus mu.efTOi Kal in. twc * dpxoVrwi\'
4>i\'.         \' iroXXol JmoTcuo-ay cis outoV • aXXa 81a tous taptaaious oüj( <&u.oXo-
1 For ireirupuKev recent editors read eirupuo-fv with ABKL 33 ; o~rpa$uo-iv with
{^BD* 33, although cirto-Tpa^uo-i is well supported ; and 10.0-ou.ai with {^ABDri.
* on in J^ABL 33. The words of Isaiah were uttered not only "when," but
" because he saw the glory ".
close connection ; see Mt. viii. 12, ix.
15, Mk. iii. 17, Lk. xvi. 8, etc. To be
«lel cjiw-rós is to be such as find their
truest life in the truth, recognising and
delighting in all that Christ reveals.
" These words Jesus spoke and departed
and was hidden from them." His warn-
ing that the Light would not always be
avaiiable for them was at once foliowed
by its removal. Where He was hidden
is not said.
Vv. 37-43. In the verses which follow,
37-43, John accounts for the unbelief of
the Jews. This fact that the very people
who had been appointed to accept the
Messiah had rejected Jesus needed ex-
planation. This explanation is suitably
given at the close of that part of the
Gospel which has described His mani-
festation.—Ver. 37. TootoCto . . . oütóV.
The difficulty to be solved is first stated.
"Although He had done so many signs
before them, yet they did not believe on
Him." A larger number of miracles is
implied than is narrated, vii. 31, xi. 47,
xxi. 25. The quality of the miracles is
also alludcd to once and again, iii. 2, ix. 32.
They had not been done " in a corner,"
but cu.irpoo-0cv avTÜv, cf. èvwiriov xx. 30.
Yet belief had not resuited. The cause
of this unbelief was that the prediction
of Is. Iiii. 1 had to be fulfilled. Certainly
this mode of statement conveys the im-
pression that it was not the future event
which caused the prediction but the pre-
diction which caused the event. The
form of expression might in some cases
be retained although the natural order
was perceived. The purpose of God
was always in the foreground of the
Jewish mind. The prophecy of Isaiah
was relevant; the " arm of the Lord "
signifying the power manifested in the
miracles, and t-q aKofi referring to the
teaching of Jesus. In the time of Jesus
as in that of Isaiah the significance of
Divine teaching and Oivine action was
hidden from the multitude.—Ver. 39.
Aii toüto seems to have a doublé
reference, first to what precedes, second
to the 5ti following, cf. viii. 47.—ovk
VjSvvavro, " they were not able," irre-
spective of wil] ; their inability arose
from the fulfilment in them of Isaiah\'s
words, vi. 10 (ver. 40), Tctv^Xukco
. . . avTo-us. TCTva^XwKcv refers to the
blinding of the organ for perceiving
spiritual truth, firupuo-cv (from irüpos, a
callus) to thehardening of thesensibility
to religious and moral impressions. This
process prevented them from seeing the
significance of the miracles and under-
standing with the heart the teaching of
Jesus. By abuse of light, nature pro-
duces callousness ; and what nature does
God does.—Ver. 4t. John\'s view of
prophecy is given in the words TaÜTO
. . . avTOv. " The Targum renders the
original words of Isaiah \' I saw the
Lord * by \' I saw the Lord\'s glory\'.
St. John states the truth to which this
expression points, and identifies the
Divine Person seen by Isaiah with
Christ." Westcott. This involves that the
Theophanies of the O.T. were mediated
by the pre-existent Logos.—Ver. 42.
Although unbelief was so commonly the
result of Christ\'s manifestation, 6p.u«
(ieVrot, cf. Herodot., i. 189, " neverthe-
iess, however, even of the rulers many
believed on Him, but on account of the
Pharisees they did not confess Him
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EYAITEAION
813
37—5»
yow, tra p.f) •diroowoyMyoi ylvumtu. 43. •rjydirriorai\' yop tVok. m.
oo£a>> TÜC d^9piijTra)>\' p.aXXoi\' pf|iKp t^jk 8ó|av TOÜ 6co0.                        paMaoxlT.
44. \'It|<ro09 8è ?Kpa£e Kal «tirtf, " \'O moreuW els éuè, ou irurreóei
els è)iè, dXX\' els toc ir^fnj/an-d |M • 45. Kol \'6 BcapCiv êjj.è, Otwpü 1 xlv.»
toi\' iré\'fi(|iai\'Td pe. 46. eyi) <pws els tok KÓo-jioc ^XrJXuöa, lya iras 6
moreuW els èp-è, i» Tij o-koti<j |ir) peiPTj. 47• Kat •** TlS r100
dKOucTT) TÖf pt]udTui> Kal p.r) moreuoTj,1 eyii oü KpiVco aÜTÓV • \'ourULty.
ydp tjXSoc "va Kpiru to> KÓcrpoy, aXX\' iW (ruo-(ü TÓf Koajioy. 48. 6
* aBerüv l\\xè Kal pf) XaptpMyuf Ta prjuard uou, lx» TÓf Kpiroira 51 Thess.
aÜTÓV* 6 Xdyos 6» ^XaXtjaa, IkcTvos KpiKlï aÜTÓe kb Tij \' tcrxdrij i. \'3;xxl
Tjp.c\'pa. 49. 3ti èyw !£ c-jjuiutcw ouk èXdXr|aa • dXX\' 6 TrlpAj/as pe t vi\'. jg reff
iraTT)p, aÜTÓs pot cVtoXtji\' cSuke, ti eïiru Kal Ti XaXiio-w • 50. Kal
otSa öti t) ivroKr] outou £wï) aïcivaós èoTir. & oflV XaXü èyii, «aOws
tïpTjKe\' p.01 & Tra-rijp, oÜto» XaXü."
1 4>uXa|r) in ^ABDKLn 33 and most versions. See Mt. xiz. 20, Lk. xi. 38.
(cüfioXdyovv, imperfect, their fear to con-
fess Him was continued) lest they should
be put out of the Bynagogue ". The
inherent truth of the teaching of Jesus
compelled response even in those least
likely to be influenced. Westcott says :
" This complete intellectual faith (so to
speak) is really the climax of unbelief.
The conviction found no expression in
life." This is true of the bulk of those
reierred to (see ver. 43), but cannot
apply to all (see vii. 50, xix. 38, 39). For
iirocrvvdYwyoi see ix. 22, xvi. 2.—
^•ydirno-av . . . Otov. As in v. 44 an
excessive craving for the glory which
men can bestow is noted as the cause of
unbelief.
Vv. 44-50. A summary of the teaching
of Jesui regarding the nature and con-
seqnences of faith and unbelief—Ver. 44.
\'li)<rovs 82 ËKpaJe, " but Jesus cried
aloud ". 82 suggests that this summary
is intended to reflect light on the uu-
belief and the imperfect faith which
have just been mentioned. «Kpagc would
of itself lead us to suppose that Jesus
made the follovving statement at some
particular time, but as ver. 36 has in-
formed us, He had already withdrawn
from public teaching. It is therefore
natural to suppose that we have here
the evangelist\'s reminiscences of what
Jesus had publicly uttered at a previous
time—\'O mo-Tcvuv . . . \\u. This sums
up the constant teaching of Jesus that
He appeared solely as the ambassador
of the Father (see v. 23, 30, 43, vii. 16,
viii, 42); and that therefore to believe on
Him was to believe on the Father.—
Ver. 45. Here He adds Kal b 9cupar
tyX öeajpet tov ire\'|jn|KivTa jjle : " he who
beholds me, beholds Him that sent me ";
so xiv. 9 ; cf. vi. 40. Jesus was the
perfect transparency through whom the
Father was seen: the image in whom
all the Father was represented.—Ver.
46.   t-yij <püg . . . pctfi). " I am come
into the world as light," and in the con-
nection, especially as light upon God
and HU relation to men. The purpose
of His coming was to deliver men from
their native darkness : \'iva . . . iv i-g
<TKOTia \\ir] pctvn, " should not abide in
the darkness "; cf. i. 9, viii. 12 ; üi. 18,
19, ix. 41; also 1 John ii. 9, ir.—Ver.
47.    But " if any one should hear my
words and not keep them I do not judge
him, for I came not to judge," etc. See
iii. 17.—Ver. 48. Not on that account,
however, is the unbeliever scatheless:
b adcTÜv . . . T)p.tpa, " he that rejecteth
me"; a6iT€tv here only in John but
used in a similar connection and in the
same sense in Lk. x. 16; cf. 1 Thess.
iv. 8. For the sense cf. i. 11. The
rejecter of Christ " has one to judge
him; the word which I spake, it will
judge him in the last day ". Nothing per-
sonal enters into the judgment: the man
will be judged by what he has heard, by
his opportunities and light.—Ver. 49
This word will judge him, " because "
though spoken here on earth it is divine
" I have not spoken at my own instance
nor out of my own resources"; e{
euavTOv, not as in v. 30, vii. 16-18, 4V
-ocr page 826-
814                            KATA IQANNHN                           Xin
• U.I3, «j XIII. I. nPO 8È Trjs éoprfjs toG * Trao-xa> eïows é "Itjtoms Sti
5;. \' AinXuOcvl aÜTOu rj <3pa, b ïva \' ueTapn ck tou koctuou toütou irpos
b«"»3- ,              . . .                 . j«,               \\ 2 • 1             • * j\\
c yii. 3. toc iraTtpa, ayairno-as tous ioious tous ev tu koo-jjlw, eis téaos
e Mt. x. «. T|yaiTï)<Tei> aÜTOus. 2. Kal SeiiTfou ywopdvWI, toG \'Sia|3óXou t)8t|
Zeen. HL * (3e8\\-r]KÓT05 eïs ttji\' KapSiav \'louSa Iiuwvos "laKapiuTou, Ïko aÖToe
1. Mt. iv.
1. g Philo, di A brahamo, p. 377.
1 nXöcv in ^ABKLn.
1 vevojitvov in j^\'ADn, vet. Lat. vuig. (coena facta) Pesh.; yivoucvov in BLX,
four times in Origen. ^* has ycivoii. The present participle is adopted by
Tr.Ti.VV.il., but the reasons assigned by Holtzmann and Weiss are insufficiënt.
T.R. gives the better sense.
(jiauToü, but indicating somewhat more
strictly the origin of the utterances. He
did not create His teaching, aXX\' o
ireu\\J/a« . . . XaXija-u, " but the Father
who sent me Himself gave me command-
ment what I should say and what I
should speak ". The former designates
the doctrine according to its contents,
the latter the varying manner of its
delivery. Meyer and Westcott.—Ver. 50.
«al otSo . . . eoTiv. " And I know that
His commandment is life eternal," that
is, the commandment which Jesus had
received (ver. 49) was to proclaim life
eternal. This was His commission;
this was what He was to speak. He
was to announce to men that the Father
offered through Him life eternal. " There-
fore whatever I speak, as the Father hath
«aid to me, so I speak."
Chapter XIII. Here commences the
«losing part of the gospel. It exhibits
me manifestation of Christ\'s glory in
tuffering and death. The first division
tmbraces xiii.-xvii., in which the faith of
the believing is confïrmed and unbelief
[Judas] cast out.
Vv. 1-20. jfesus washes the disciples\'
feet and explains His action.—Ver. 1.
ripè 82 Trjs lopT»)s toO vdoxa, \'* before
the feast of the Passover," and therefore
it was not the Paschal supper which is
now described. According to John,
though not in agreement with the Syn-
optists, Jesus suffered as the Paschal
Lamb on the day of the Passover, which
in all Jewish households was terminated
by the Paschal supper. How long before
the Feast the supper here mentioned oc-
curred is not explicitly stated, but the
narrative shows it was the eve of the
Passover. The note of time has an
ethical rather than an historical intention.
It is meant to mark that this was the
last night of Jesus\' life. Therefore it is
foliowed up by a full description of the
entire situation and motives. The main
action is expressed in cyetpiTai of the
fourth verse; but to set his reader in the
right point of view for perceiving the
significance of this action the Evangelist
points out three particulars regarding
the mind and feeling of Jesus, and two
external circumstances. (1) clSus . . .
avTovs, "Jesus, knowing that the hour
had come that He should pass [for the
construction upa "va see xii. 23; ufraf3fj
emphasises the change in condition im-
plied] out of this world to the Father,
having loved His own who were in the
world [toIs tSiovs, a more restricted and
more sympathetic class than the oi tSioi
of i. 11. His especial and peculiar
friends. The designation tovs Iv rif
Ko\'cruu is added in contrast to ck toü
kÓo-uou which described His future con-
dition, and it suggests the difficulties they
are left to cope with and the duties they
must do. They are to represent Him in
the world: and this appeals to Him], He
loved them " ets tVXos, which is trans-
lated " in the highest degree " by Chrys.,
Euthymius [<r<j>ó8pa], Cyr.-Alex. [tc\\cio-
TaTijv ayairnCTiv], Godet, Weiss; but
Godet is wrong in saying that cis Tt\'Xos
never means " unto the end," see Mt. x.
22. Melanchthon renders " perduravit
donec pateretur ". He loved them
through all the sufferings and to all the
issues to which His love brought Him.
The statement is the suitable introduc-
tion to all that now looms in view. His
love remained steadfast, and was now the
ruling motive. The statement is further
illustiated by the disappointing state of
the disciples. [Wetstein quotes from
Eurip., Troad., 1051, oiSeis «paorT)« 8<r-
tis ovk atï, tjiiXeï; and from the Anthol.,
tovtovs c| öpxTS pf\'xP1 T^Xovs ayairA,
and cf. Shakespeare\'s Sonnets, cxvi.,
" Love . . . bears it out even to the edge
of doom ".] (2) Kal Scfarvov yiKouiVo»,
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EYAITEAION
815
t—6.
rrapaSü, 3. eLSws 6 \'Incroüs, 8ti irdWa S&uKep aÜTw £ irarrjp cis t4s
Xeïpas, Kat Sti airè ©«oö i IfjXOe Kal irpos rby &ebv uiriyei, 4. h iyel- bilt*
pcTai 4k toC Stt-nvou, Kat TtSijai. Ta ïfidna, Kal Xa£uv Xerrioi»
\'Sit\'^aKTeK iauTÓk» • 5. eïra |3d\\Xei uSwp £19 riv tairrijpa, Kal rJpfaToiCp. xxL f
1 nirreie tous iróSas TÜf paÖnTuv, Kal k cVp.rfcrcrcii\' ru Xcmriü Jij»] Gen. iliü
Sic^ucu.cVos. 6. IpxcTai aüv irpos Xipuea rierpoy\' Kal Xeyei aü-rü k xii. 3.
consciousness on the part of Jesus is men-
tioned to bring out the condescension of
the action to be related. (5) So too is the
accompanying consciousness, 8ti A/iro
6cov . . . i-rravei. It was not in foi-
getfulness of His true dignity but because
conscious that He was suprème and
God\'s ambassador that He did what Ha
did. [" All things," says Melanchthon,
" condere testamentum promissum in
Scripturis " : " omnia, adeoque peccatun»
et mortem ".]—Ver. 4. This person, and
in this mood and in these circumstances,
on the brink of His own passion, is free
to attend to the wants of unworthy men,
and cveipcTai . . . SicfjwcrpEvos. " He
rises," having reclined at the table in
expectation that one or other of the
disciples would do the feet-washing.—
Kal tiStjcu Ta luana, " and lays aside
His garments," i.e., His Tallith, appear-
ing in His xtT<*v> similar to our " in His
shirt sleeves ". t£6t)|*i is similarly used
in T(6i)pi tt|v ^vxÓv> *• JI> etc- [See
also Kypke on Lk. xix. 21.]—Kai Xafiüv
XïVtiov Siituo-cv iavriv, " and having
taken a linteum," a towel or long linen
cloth, "He girt Himself," tying the
towel round Him. Cf. iyKof.^6a-a<r9t,
1 Pet. v. 5. The middle 8i<(u<raTo is
used in xxi. 7 ; the expression here more
emphatically indicates that He was the
sole Agent. The condescension is under-
stood in the light of what Suetonius tells
of Caligula (Cal. 26), that he was fond of
making some of the senators wait at his
table " succinctos linteo," that is, in the
guise of waiters.—Ver. 5 etra . .
viirrt)pa. Each step in the whole
astounding scène is imprinted on the
mind of John. " Next He pours water
into the basin," the basin which the
landlord had furnished as part of the
necessary arrangements. [viir-rijp» U
only found here; but iroSavtirrnp is not
so rare; see Plut., Phocion, 20, where
iroSoviirTTJpcs filled with wine were pro-
vided for the guests.]—Kal rjp|a,To
vïirrtiv ..." nihil ministerü omittit "
(Grotius). [Plutarch says of Favoniug
that he did for Pompey Sa-a Sca-wérat
SovXoi pexpl v£\\|»«os iro8»v.] He " began "
to wash the feet of the disciples; "began/"
" supper having arrived," " supper having
been served," cf. ^ïvoueVov craf3(3uTO\'j,
the Sabbath having come, irputas ytvo-
p^vtjs, Mt. xxvii. 1, morning having
dawned. In x. 22 the phrase éve\'vtTo tS
iyitalvia means " the Dedication had
arrived ". So here the meaning is " sup-
per having come," and not " supper being
ended," or " while supper was proceed-
ing ". If we read yif «uévov the meaning
is substantially the same, " supper arriv-
ing,\'
essential to the understanding of the in-
cident. Feet-washing, pleasant and cus-
tomary before a meal, would have been
disagreeable and out of place in the
course of it. [The custom is abundantly
illustrated by Wetstein, Doughty and
others. See especially Becker\'s Ckari-
cles.] The feet, either bare, or sandalled,
or with shoes, were liable to be heated by
the fine dust of the roads, and it was
expected that the host would furnish
means of washing them, see Lk. vii. 44.
When our Lord and H:s disciples supped
together, chis office would be discharged
by the youngest, or by the disciples in
turn ; but this evening the disciples had
been disputing which of them was the
greatest, Lk. xxii. 24, and consequently
no one could stoop to do this menial
office for the rest. (3) toB SiapoXov . . .
irapaSü [or irapaSoï], " the devil having
now put into the heart," etc. For the
expression j3ep\\tinÓTOs ets r)\\v KapSCav
see especially Pindar, Olymf>., xüi. 16,
iroXXa 8\' èv Kap Sta ts avSp&v ipaXov\'fipai
k. t. X. Similar expressions are frequent
in Homer. It is perhaps rather stronger
than "suggest," "the devil having al-
ready put in the heart"; the idea had
been entertained, if we cannot say that
the purpose was already formed. His
presence was another disturbing element
in the feast. But had Jesus unmasked
him before such fiery spirits as John and
Peter, Judas would never have left that
room alive. Peter\'s sword would have
made surer work than with Malchus.
Judas therefore is included in the feet-
washing. " Jesus at the feet of the traitor,
what a picture, what lessons for us " (As-
tié).—Ver. 3. (4) ciSus . . . x<4>a«> tnis
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KATA IQANNHN
8io
XIII.
Utïkos, " Kupie, cru" p.ou fiirreis tous iróSas ; " 7. \'AireKptÖr) \'inaous
[tw.il Kal tlirev au™, "*0 evü> ikkS, <*4 ouk oïoas apTi, ykuot) 8è \' p.£Ta
TaÜTa." 8. Ae*yei aÜTW néVpos, " Ou p.f| fii{rr)s tous itóSos pou els
tov aïura." ^A-irtupiöt) aÖTÜ ó \'Incroüg, " \'Eir p.r| vityu ae, oük
mDeot.xiv.m I^eis " pépos per* èpou. 9. Aeyti auTÜ Xi\'pwe riéTpos, "Kupie,
xx. fi. prj tous iróSas pou póVoe, dXXa Kal Tas Xe\'PaS Kai 1ty KC aKrjK."
n Lev. xvi. 10. Aéyei aÜTÜ ó \'irjcjoüs, " O " XeXouu.éVos oü xP€\'al\' \'Xel °^\\ T0US
ii. 37. iróSus \' n\'ijiaoöat, dXX\' êcm p KaSapos öXos \' Kal upas Kaöapoi tore,
p.638. dXX\' oüxl irdcTes." II. "Hioei ydp tSc irapaoiSóWa auToV* 8id
p *\' \'\'7\' toGto (Xttev, " Oü\\l iraires KaGapoi éore."
1 fr$ omits i| tov« woSas, but these woids are found in ABCEGKL.
perhaps because, as Meyer suggests, the
washing was interrupted, but this is not
certain.—Ver. 6. ëpxcrai ovv> apfarentlyi
in the order in which they happened to
be sitting, and having first washed some
of the other disciples, He comes to Simon
Peter, who draws up his feet out of reach
and exclaims, Kvpic, cv [xov vtirxcts tovs
•sróSas ; The o-v uov are brought together
for the sake of the contrast.—Ver. 7.
This was a right impulse and honourable
to Peter ; and therefore Jesus treats it
tenderly. S lyij iroiü . . . pcTa. hïto,
" what I am doing thou dost not at
present comprehend, but thou shalt
learn as soon as I am finished ". The
pronouns are emphatic, that Peter may
understand that Jesus may have much to
do which the disciple cannot compre-
hend. The first requisite in a disciple or
follower is absolute trust in the wisdom
of his Master. pcTa Tavra refers to the
immediate future; see ver. 12, where
the explanation of the action is given.
[oük els paKpav Ipcï, Euthymius.]—Ver.
8. Peter, however, cannot accept the
disciple\'s attitude, but persists, Ov |i4|
v(<|rns pov toijs iróSas cis tov alüva,
" never shalt Thou wash my feet". The
cis tov alüva was prompted by the
(icto. TaOra. No future explanation can
raake this possible. Peter\'s humility is
true enough to allow him to see the
incongruity of Jesus washing his feet:
not deep enough to make him conscious
of the incongruity of his thus opposing
and dictating to his Master. To this
characteristic utterance Jesus, waiting
with the basin, replies, èav p-q v(i|/w o-c
. . . èfioü. Superficially these words
might mean that unless Peter allowed
Jesus to wash him, he could not sit at
table with Him. But evidently Peter
found in them a deeper significance, and
understood them as meaning: Unless I
wash you, you are outcast from my
fellowship and cease to share in my
kingdom and destiny. Here the symbolic
significance of the eating together and
of the washing begins dimly to appear.
That Peter saw that this deeper mean-
ing was intended appears from the eager-
ness of his answer.—Ver. 9. Kvpu . . .
K«|>a\\i)v. A moment ago he told his
Master He was doing too much: now
he tells Him He is doing too little. Self-
will gives place slowly. Yet this was the
unmistakable expression of devotion. Il
washing is any requirement for fellow-
ship with Thee, wash me wholly. [" Non
pedes solum, quos soli ministri vident;
sed manus et caput, quod convivae
adspiciunt." Wetstein.j He is still in
error.—Ver. 10. \'O XcXovpcVos . . .
SXos. " He that has been in the bath
has no need to wash save his feet, but is
all clean." His feet may be soiled by
walking from the public bath to the
supper chamber, and it is enough that
they be washed. " Ad convivium vocati
solebant prius in balneo lavari; in domo
vero convivatoris nonnisi pedes, quibus
in via pulvis aut sordes adhaeserant, a
servis abluebantur, ne lecti, super quibus
accumbebant, macularentur." Wetstein.
He supports the statement by many
references. The added clause discloses
that a spiritual sense underlies the
symbol: vpcï? Kaflapol icrrt, a\\X\' ov\\<.
irdvTts, " ye are clean, but not all ". AU
had been washed : the feet of Judas were
as clean as those of Peter. But Judas
was not clean.—Ver. II. That Judas
was meant is at once said in ver. n.
"HiSei . . . Jorc. Jesus thus shows that
He distinguishes between the offence of
the rest and the sin of Judas. All that
they required was to have the soil of
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EYAITEAION
817
7-i8.
12. "Ot£ oue eVi e tous iróSas auTÜK, Kal * ëXa(3e to ludrta afi-roO, q 1.17. 18.
r ava-ntviiv l ird\\iy, elirev auTOis, " rmfcmrf Ti ireircKrjKa flute; r Llt. xi. 37.
13. uu,«ts «pweel-n? (ie, \'O oiSdoxaXos, Kal ó Ku\'pios • Kal KaXu; 1 iv. 17;viii!
Xe\'yeTe, eï/u ydp. 14. ei ouv èy£> êVi\\J/a uuur toOs iróSas, 6 Kupios * \'
Kal ó SiSaa-KaXo;, Kal üfitts 6((>eiXctc dWi^Xuv piittcii\' Tods ttoScis •
15. \'ÜTTÓSeiypa yap «SuKa 4fUK, Iko Kaöws iy&> * èiroirjo-a upae, Kal t Jas. v. 10.
opeis TTcnrJTe. 16. diiv]»\' dutje Xéycü óule, ouk tori SoïiXos * uxi^we u Exod.xir.
toS Kupiou aÜTou, oüSè dirócrToXos uei£ue toO ïrcutJ/aiTOs auTÓV. v xv. 20.
17. ei TauTa oibaTe, uaKapioi eare «de iroiiJTe aura. 18. ou irepi Lk. vi.40.
irdvrtav Èaüe Xe\'yu • èyu 018a ous 2 w £,£eXe£du,T)>\' " * dXX\' Ica tj ypa<J>Tj x Constr. i.
irXT)pw0fj, \' \'O T rpiiyiav uit\' èuou * rèe ap-roe, lir^peK fV ^uè tt)v y p\'8. xU. 9.
1 xai avexeo-fv in ^*BC*
1 Better tivos with ^BCL 33.
\' (ict\' tfiov in M AH vet. Lat. vuig. ; pov in BCL adopted by W.H. The clause
is thus closer to the Hebrew.
been considered a command enjoining
the literal washing of the feet of poor
saints: and was practised in England
until 1731 by the Lord High Almoner,
and is still practised by the Pope on
Maundy Thursday (Dies Mandati), the
day before Good Friday. See also
Church\'s Anselm, p. 49. The ancient
practice is discussed in Augustine\'s
Letters, 55, to Januarius, c. 33. It at once
took its place as symbolic of all kindly
care of fellow-Christians, see 1 Tim. v.
10.—Ver. 15. vnróSeLyjia • • • TOlTJTi.
tiir<SSciY|xa is condemned by Phrynichus,
who recommends the Attic irapdSctyua.
See Rutherford\'s interesting note, New
Phryn., p. 62. The purpose, fva, of His
action was that they might act in the
same humble, loving spirit, in all their
conduct to one another.—Ver. 16. And
as confirmatory of this example and in
rebuke of their pride, He adds : oük «tti
SoSXos • • . aÜTÓv. In Mt. x. 24 a
similar saying occurs; cf. also Lk. vi.
40, and Lk. xxii. 27. The slave whose
function it is to serve is not "greater,"
peijjuv, than his lord, who may expect to
receive service, and therefore the slave
may well stoop to the offices which the
lord himself discharges and count on no
exemptions the lord does not claim.—
Ver. 17. These are obvious first principles
in Christian discipleship, but the mere
knowledge of them is not enough: <l
ToÏTa oïSaTC) uaKapiot lirrt tav ttoiyjtc
ai-ra. Taüra refers to what Jesus had
just declared to be the significance of
His action. «I oXSart, " if ye know," aa
you do know ; tav itoitjtc, a supposition.
The knowing is objectively granted,
their present evil temper and jealousy
removed : they were true in heart, they
had been in the bath and had only con-
tracted a slight stain. But Judas had
not been in the bath : he had no genuine
and habitual loyalty to Christ.—Ver.
12. *Ot* . . . i(jitv: "when, then, He
had washed their feet and taken His
garments [cf. Ti9i]<ri to iudTia of ver. 4]
and reclined again He said to them:
Know ye what I have done to you ? "
Do you perceive the meaning of this
action ? By washing their feet He had
washed their heart. By stooping to this
menial service He had made them all
ashamed of declining it. By this simple
action He had turned a company of
wrangling, angry, jealous men into a
company of humbled and united
disciples.—Ver. 13. tipcïs $uv«TtI pt,
" ye call me," in addressing me (dSwveiv,
not KaXciv), o SiSdaKaXos Kal ó Kupios,
" Teacher " and " Lord " ; the nomina-
tivus iituli, see Winer, 226. Perhaps
" Rabbi " would convey better the respect
involved in SiSdcxaXos. Kal xaXüs
Xeycre, clp.1 ydp. Jesus, humble and
self-suppressing as He was, clearly
recognised His own dignity and on
occasion asserted it. Here the point of
the lesson lay in His consciousness of
being their Lord.—Ver. 14. Hence the
a fortiori argument: «l oüv tyu cvu|/a
. . . irdSat, "if I then, Lord and Teacher,
washed your feet, ye also ought (è<f>e£X€T«
denoting moral obligation) to wash one
another\'s feet". " It is not the act itself,
but its moral essence, which after His
example He enjoins upon them to
exercise." Meyer. This has sometimes
52
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KATA IQANNHN
8i8
XIII.
ixiv. 7. irr^pfoc aÜToü.\' 19. " dir* apn Xéy*» 4p.tr irpo toO ytvlaOai, Zva
13. Cp.\' órav yéVijTai, m<rreu(r»]T€ 5ti * lyta eipi. 20. dprji> i^v \\{yu> 6p.iv,
64^ \' \'O b Xaji.fidvvv idv nva trifi^ot, €jit XapPdvci • 6 Sè èpè XapPdruK,
»iv.26; viii.. _,         ,        ,             ,        „
24; xviü. Aap,pacei top irep afTO pe.
b f.\'ia.             21. ToOto ei-nw 6 *lt)aoüs \' *;Tapdx9r| tu ircEupcm, Kal épapTuptive
dAcUi. 17. K<" «twiV| "\'ApTje dprji\' Xéyo» öpïe, Sti *€*s è| upui/ irapaSucrei pe."
2 2. "EpXeiroi\' oSv ïïc, dXXr^Xous 01 paOriTai, diropoupcroi irepi tivo$
eLk.ivl.sj. Xe\'yei. 23. fjf 8è dvaxcipcfos ets TÜf pa9r)TÜK aÜToG iv tü * KÓX-rrif
the doing subjectively conditioned."
Meyer. On the doublé protasis see
Burton, 268. paicapioi is usually trans-
lated "blessed," Mt. v. 3, John xx. 29,
and should be so here.—Ver. 18. This
blessedness, He knew, could not attach
to all of them: ov ir«pl ttóvtuv vpüv
Xe\'yw, " I speak not of you all," I do not
expect all of you to fulfil the condition
of blessedness. lya oXSa oÏ5 4|cXc|ap.T)v,
" I for my part (in contrast to the
disciples who were in ignorance) know
the men whom I have chosen as
Apostles," and am therefore not taken
by surprise by the treachery cf \'.»\'.«, of
them. For the choice of Judas see vi.
70, where the same word £|cX«|dpT|v is
used. iXX\' tvo . . . The simplest con-
struction is : " but I chose Judas in order
that," etc. This may not, however, in-
volve that Jesus consciously chose Judas
for this purpose. That is not said, and
can scarcely be conceived. The Scripture
which waited for fulfilment is Ps. xl. 9,
i i<rB(wv apTOVS pov ipcyaXwcv {ir* ifik
irrcpvio-póV. Eating bread together is
in all countries a sign, and in some a
covenant or pledge of friendship. Cf.
Kypke on &poTpairc£o$ and Trumbull\'s
Blood Covenant, p. 3^, and Oriental
Life, p. 361. Here the fact of Judas\'
eating bread with Jesus is introduced as
aggravating his crime. " To lift the
heel " is to kick, whether originally used
of a horse or not; and expresses violence
and contempt.—Ver. 19. This grave
announcement was made at this point
and not previously, Air\' apri, " from
henceforth " (as if the knowledge result-
ing from the announcement rather than
the announcement itself were dictating
the expression) " I teil you before it
happens, that when it has happened you
may know that I am He," i.e., the
Messiah in whom these predictions were
destined to be fulfilled.—Ver. ao. But
lest this announcement should weaken
their confidence in one another and in
their own call to the Apostolate ("pro-
babile est voluisse Christum offendiculo
mederi". Calvin) He hastens to add:
apfjv . . . ircp\\|iavTa p< [av nva better
than 4óv tivo]. He gives the assurancc
that those whom He sends as His
apostles will be identified with Ilimself
and with God.
Vv. 21-30. "Judas is eliminated from
the comtany.—Ver. 21. Tavra cliruv . . .
irapaSuo-ci pt. Two elements in the
company had prevented Jesus from freely
uttering His last counsels to the Twelve.
(1) They had manilested dissension which
would prevent them from acting together
when He was gone, and a temper which
would prevent them from receiving HU
words. And (2) there was among them
a traitor. The first element of discord
had been removed by the feet-washing.
He now proceeds to eliminate the second.
But to have at once named the traitor
would have been fatal. Peter and the
rest would have taken steps to defeat, if
not to put an end to Judas. Therefore
He merely says, «Is <*$ vp&v irapaSu<r«
pi. This it was which troubled Hil
spirit, that one of the Twelve whom He
had so cherished should turn traitor,
using the familiarity and knowledge of
intimacy to betray Him.—Ver. 22. The
disciples had no idea who was meant.
"EpXeirov . . . Xlyci, Judas could scarcely
be " at a loss to know of whom He
spoke ".—Ver. 23. •fjv . . . \'Itjo-oOs, the
disciple whom Jesus loved lay next Him,
iv rif kóXttcj. Two arrangements of
guests at a table were in vogue. They
either lay at right angles to the table
and parallel to one another, each resting
on his left elbow and having his right
hand free (see Rich\'s Dict., s. v. Ï\'W.
elinium, Lectus, Accubo); or they lay
obliquely, the second reaching with his
head to "the sinus of the girdle (kóXttos)"
of the first, and with the feet of the first
at his back ; while the third occupied tho
same posture relatively to the second (see
the engraving in Becker\'s Charicles, 327,
and Lightfoot, p. 1095, who says that
this second arrangement prevailed in
Palestine in the time of Christ). John
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EYAITEAION
819
»ff—3»
tou \'itjaoü, \'6V T|Y<£iTa 4 \'l^troCs • 24. \'vedel odV toutw ZifiMK fleVpos fxlx.t6; 11.
iruOe\'o-Oai ti\'s Sf eiTj irepl 08 Xcyci. 25. iirnrt<ri»>J 8è Imïvos hrl to gAct» «Sr
«rrijflos toO\'It)(toO, Xeyei aÓTw, " Ku\'pit, ti\'s hrtw;" 26. \'Airoicpi-
rrroi 6 \'Irjaoüs, " \'EkeikÓs 4\'o-tii\' u èyi> h Pa«|/as Ti iJ/wpiV êiriSucrcü." 8 hRnthU.14
Kal h c\'(i|3aij/as to t|/up,iOK, Si\'Suo-ik \'lotiSa. Zifiufos \'lo-|tapiwTj). 27.
Kal ucto to «Ikou-iok, tÓtc tïffrjXÖïi\' cis c\'kcïi\'oi\' & XaTarós. Xc"vei our
aÖTU 6 \'irjo-oSs, "*0 iroieïs, itair^crov toxiok." 28. Toüto 8è oüSels
cyfw tuk dKaKCifiéVuf irpos Ti ctircf aürw. 29. tip^s yap tSÓKOui\',
eirel to \' ykwo-oóicopov eï^ev o \'lou\'Sas, Sti Xéyci auTW 6 \'Irjcrous, i dl S
" \'Ayópaaoy uV xpciaf ëxou-cv cis ttji» éoprrji\' •" <j toij irruxoïs im
Ti 8$. 30. \\aj3uy ouk to t|>wjiioi> eKeiKos, eü6éws ê£fjX6ef 8 • rjc 8c
vu£,* dre ouk è^X8e.
1 avairco-uv in ^cI3C*KL. wrat added after ciccivos in BCEF 33, " as he was ".
> T.R. in ^AD, it. vuig.; p*u<|>« xai Suam avrm in BCL copt arm. aeth. adopted
by Tr.Ti.W.H.R.
* f(t)Xe<v *v6v% in t^BCO.
* fc^BCD 1, 33, it. vuig. place full stop after w{, and commence next paragraph
with otc ow <{t]X0cv Xeycu So Tisch. and W.H.
are rather entitled to see in the act the
last appeal to Judas\' better feeling. The
very mark Jesus chooses to single him
out is one which on ordinary occasions
was a mark of distinctive favour. At
any rate he is thus all the more effectually
screened from the others.—Ver. 27. But
instead of moving Judas to compunction
|xe-ri to \\|/u|Uov, tóV< elo-rjXOev elf ckcïvov
4 Xa.To.vas. (icto "after," not "with,"
"non cum offula," Bengel and Cyril,
who also says, ov yap tri o~up,|3ovXov <?xci
tov o-aTavav, dXX\' SXtjs tJSt) ttjs KapSïaj
8eo"tr<5rt]v. On ckcïvov Bengel also has:
" Jam remote notat Judam ". Morally
he is already far removed from that com-
pany. But what was it that thus finally
determined Judas? Perhaps the verjr
revulsion of feeling caused by taking the
sop from Jesus: perhaps the accompany-
ing words, "O irotets, itoit)o-ov Taxiov,
" what thou doest, do quickly ". rdxiov:
"to Attic writers Odo-o-uv (6<£ttuv) was
the only comparative, and Taxioros the
only superlative". Rutherford, New
Phryn., p. 150. The idea in the com-
parative is " with augmented speed," see
Donaldson\'s Greek Gram., p. 390.—Ver.
28. Toüto . . . aiT$. AU heard the
command given to Judas, but none of
them knew its object, not even John;
for although he was now aware that
Judas was the traitor he did not connect
the command " Do it quickly " with the
actual work of betrayal.—Ver. 29. tivc«
was lying, then, next to Jesus, his posi-
tion being inside that of Jesus. To him
Peter vevci,\'\' beckons " (cf. vcvcru y.iv toi
iyi> Kca^aX-jj, üd., xvi. 283), taking the
initiative as usual, but not himself asking,
perhaps because he had made so many
mistakes that evening already, perhaps
because a private matter might better be
transacted in a whisper from John.—Ver.
25. That disciple, cxctvot, when thus
appealed to, avaireo-&v ciri to o-tyjBo! tov
\'lt|o-ov, "having leant back towards the
breast of Jesus" so as to speak more di-
rectly to H im and to be heard only by Him.
On the difference between avaKc(p.cvo«
and ivarrttrüv see Origen in Evang. Jo.,
ii. 191, Brooke.—Ver. 26. But even in
answer to John\'s question, ris co-riv;
Jesus does not name Judas, but merely
gives a sign by which John may recog-
nise the traitor: \'Ekeïvos . . . «irtSwo-w,
" he it is for whom I shall dip the sop
and give it him ". Some argue from the
insertion of the article to <|">p(ov that
this was the sop made up of a morsel of
lamb, a small piece of unleavened bread,
and dipped in the bitter sauce, which was
given by the head of the house to each
guest as a regular part of the Passover ;
and that therefore John as well as the
Synoptists considered this to be the Pas-
chal Supper. But not only is the article
doubtful, see W.H., but it is an ordinary
Oriental custom for the host to offer such
• tid-bit to any favoured guest; and we
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KATA IOANNHN
820
XIII.
jvü.j9ixll. 31. Afyei * \'lt)(rous. "Nuk J é,oo|d<r0T) o olos toö deflpciirou, Kal 6
eeos \'eSolaCTÖT) eV afirö. 32. ei 6 6eos e\'8o|d<r0T| Iv ootw,1 Kal 6
k Freq. in 1 ©cos 8o£aaei aÜTof eV éouTu, Kal tüGus So|da« auToV. 33. k TeKia\'a,
aiso i\'n en fiiKpov (iï8\' öp.wi\' el(i.i. Jr]T^(reT^ |xe, Kal Ka6us etirof toIs
lvü.34;\' \'\'louSaiois, "Oti Sttou uirdyot èyui, dp.eïs ou 8uma6e tXOclv, Kal ujüv
mx\'v.\'u.\' iXtyu apTi. 34. m ivr6M]V koiktjc 81\'Swu.r iy.iv, ïca dyairaTC dX\\rj-
Mt.\'v. 43, Xous • Ka8J>s ^ydmjaa üuag, ïfa Kal up.eïs dyairaTe dXX^Xous.
nijó.üi.io. 35- *«V toutu yróo-oirai wderes 3ti {pol |Aa0r]Tai icrri, i&v &ydin\\v
> This clause omitted in ^«BC*DL (and by W.H.R.); found in ^cACT and
many versions.
& 6«&S iSogao-ST) Iv axiTÜ. Kal ó ©f4»
8o£aaei avrov iv éavry. God is more de-
finitely named as the source of the glori-
fication of the Son of Man ; and as God
was glorified " in " Jesus, so shall Jesus
be glorified " in " God. It is not only irapa
a-tavrü, as in xvii., 5, but Iv èavrü,
which does not merely mean that He
will be taken up into the eternal blessed-
ness of God, but that His glory will be
the Divine glory itself.—Ver. 33. This
result was to be forthwith achieved:
rüflis Sogdcm oirov, which at once is
interpreted to the disciples in the explicit
statement Tcxvia, fri uixpiv u«8\' üp&v
ilui. TeKvCo is frequent in 1 John ;
here only in the Gospel. Lightfoot (p.
1098) says : " Discijiulus cujusvis vocatur
ejus filius "; but here there is a tender-
ness in the expression not so accounted
for. ïti uiicpöv, " yet a little," »\'.«., it is
only for a little longer ; cf. vii. 33. This
announcement, formerly made to the
Jews (vii. 33, viii. 21, 24), He now, ópTi,
makes to the disciples; arousing their
attention to what follows, as His last in-
junctions. In view of the temper they
had that evening displayed and the
necessity for united action and unani-
mous testimony He first lays upon them
the commandment to love one another.
—Ver. 34. ivroX^v Kaivf|v SiSuui vutv,
tva ayaira-rc aXXi]Xov$: " one another,"
not "all men," which is a different
commandment. So, rightly, Grotius :
" Novum autem dicit quia non agit de
dilectione communi omnium . . . sed de
speciali Christianorum inter se qua tales
sunt," and Holtzmann: " Es ist die
^iXaStX^Ca im Unterschied von der
allgemeinen dydin) ". The necessity of
love among those who were to carry on
Christ\'s work had that night become
apparent. It was " new," because the
love of Christ\'s friends for Christ\'s sake
was a new thing in the world. There-
yip I8(5ko«v. Some süpposed that Judas
being treasurer of the company had been
sent to buy what they needed for the
feast, or to give something to the poor.
That it was possible at so late an hour
to make purchases appears from Mt. xxv.
9-11 (Holtzmann).—Ver. 30. Judas on
nis part, having accepted the sop, i{rj\\9<v
ev0v«, the «iöiis answering to Taxiov, ver.
27 ; he went out immediately, taking the
purse with him no doubt, rjv Si vv|,
"and it was night". The sudden dark-
ness succeeding sunset in the East sud-
denly feil on the room, impressing John\'s
sensitive spirit and adding to the per-
turbation of the company. The note of
time may however only result from John\'s
desire to keep his narrative exact.
Ver. 31—XIV. 31 comprise one con-
tinuous conversation, introduced by
Jesus\' announcement (w. 31-35) of His
speedy departure.—Ver. 31. Ot« oijv
IgrjXflev. As soon as Judas had gone
out, the spirit of Jesus rosé, and with a
note of triumph He explains the situa-
tion to the disciples. Two points He
emphasises: His work is done, and He
must leave them. The former He
announces in the words Nvv (SogacrOr)
. . . o4t$. " This \' now\' with which
the Lord turns to the faithful eleven,
expresses at once the feeling of deliver-
ance from the traitor\'s presence and His
free acceptance of the issues of the
traitor\'s work." Westcott. iSogdo-Sr) the
aorist is used because the traitor is con-
sidered to have " as it were already com-
pleted his deed". Winer, p. 346. The
Son of Man is "glorified" by accom-
plishing the work of His life by being
accepted as the manifestation of God,
and by being acknowledged by the
Father as having revealed Him ; see
xvii. 1, 4, 5, xii. 23, xi. 4. Cf. Milligan\'s
Ascensiou of out Lord, p. 79.—Ver. 32.
Necessarily therefore when He is glorified
-ocr page 833-
sx-38. xiv. i-a.              EYAITEAION
821
«XT)T£ * ly dXX^Xois." 36. Acyci aÜTÜ Iijiuv (lcrpos, " Kupie, iroü o Kom. i. 1*
óirdY«t;n dircxpiOi) oütw 6 \'incroQs, "*Oirau Airdyw, 06 oüVcwrou
p.01 ruK dKoXouÖTJaai. • uorcpoi\' Sc ditoXou6r|o-cis p.oi." 37. Aeyei
aÜTÜ è ritTpos, " Kupic, Sia/rï oü Süfajiaï croi dieoXouÖiifrcu apn ;
tyjv iJ/uxV p-ou flirèp crou p6^(ru." 38. \'AiTCKpiOn aürü ö \'inaoüs, q Mk. xlv.
"Tf|K «l/ux^f o*ou ÜTrèp èfiou 6r)0-ci$; du^f dfAT)^ Xcyw 0-01, oü jxf| 0.14.
dXcKTOJp * «puviqorci1 lus ou aTTapvrjcrn. pe Tpi\'9.                                          lv. 4.
XIV. I. " Mr| * Tapao-o-€>o~8(i> óp.üi\' ^ KapSia • irioreüeTe cïs tAc jCot.».i.
_«         ...v            ,                 l _e b • \'        <!          i                     . C Cp. I M«c.
Qeov, Kal cis ep-e irio-TcucTC. 2. cV Tg oixia tou iraTpos p.ou p-ovcu vii. 38.
iroXXai clo-if d el 8c f*f|, duw ac üp.ït\'• iropcuopai2 c\'roip.dirou ,.
1 ^mvt|o-i) in fc^ABG.          " ori is inserted before iropcvo|uu in fr$ABC*DKL.
fore the kind rather than the degree of
love is indicated in the clause xaSut
TJYÓirtjo-o iu.dc; ie. t. X.—Ver. 35. And
this Christian love is to be the sole
sufficing evidence of the individual\'s
Christianity: Iy tovt«(i (emphatic)
yviïtarovja\'. . . . aW^Xotg. Cf. Acts iv.
32, 1 John iii. 10; also Tertull., Apol.,
39, " vide, inquiunt, ut invicem se
diligant"; Clem. Alex., Stront., ii. 9;
Min. Felix, Octavius, 9.—Ver. 36. On
this announcement of Jesus that He
was shortly to leave them follow four
characteristic utterances of the disciples.
First as usual, Xc\'-yti ai-rü Zipuv nérpos,
Kvpic irov iirdyeis; " Lord, where are
you going ? " referring to ver. 33. The
Vulgate renders " Domine, quo vadis ? "
the words which the legend ascribes to
Peter when withdrawing from persecu-
tion in Rome he met Jesus entering the
city. Jesus does not needlessly excite
them by plainly telling them of His
death, for He has much to say to them
which He wishes them to listen to un-
disturbed. He assures Peter that though
he cannot now accompany his Master,
he will afterwards follow, and so rejoin
Him; cf. xxi. ig.—Ver. 37. This does
not satisfy Peter. He sees it is some
dangerous enterprise Jesus is undertak-
ing, and he feels his courage discredited
by the refusal to be allowed to accom-
pany Him. KtSpu Sia-ri . . . 6ijtru.
" Putasne ulla itineris molestia me
terreri ? " Grotius. " In the zeal of love
he mistakes the measure of his moral
strength." Meyer. Mt. and Mk. repre-
sent all the disciples as making the same
declaration (Mt. xxvi. 35, Mk. xiv. 31);
which made it all the more necessary to
exposé its unconscious hollowness, pain-
ful as it must have been to Jesus to do
io- Tf|v «|rox^v vov • • • Tp{«. " Wilt
thou lay down . . . ? So far from that,
you will deny me thrice before the morn-
ing.M oü p.T] qXé\'ktcüp §i»vT\\<jti. *\' Cock-
crow " was used among the Jews as a
designation of time (Lightfoot on Mt.
xxvi. 34); cf. Mk. xiii. 35, where the
night is divided into oi|k, pccrovviCTiov,
dXcKTOpocfxiivia» irput. At the equinox
cock-crow would be between 2 and 4
a.m. See Greswell\'s Dissert., iii. 216.
This was incomprehensible; how the
night could bring circumstances so
appalling as to tempt any of them, and
compel the hardiest to deny Jesus, they
could not conceive.—Chapter XIV.
Ver. 1. But as they sat astounded and
perplexed, He continues, Mt) Tapao-o-lo-fl»
iipüv t| xapSïa. Let not your heart be
tossed and agitated like water driven by
winds; cf. Liddell and S. and Thayer.
He not only commands them to dismiss
their agitation, but gives them reason:
irio-revfTC . . . irio-TtvcT€. "Trust God,
yea, trust me." Trust Him who over-
rules all events, He will bring you
through this crisis for which you feel
yourselves incompetent; or if in your
present circumstances that faith is too
difficult, trust me whom you see and
know and whose word you cannot doubt.
It is legitimate to construe the lirst
iruTTcvcTe as an indicative, and the
second as imperative: but tbis gives
scarcely so appropriate a sense.—Ver. a.
As an encouragement to this trust, He
adds, iv -rn 0UÏ0. . . . vp.iv. He is going
home to His Father\'s house, but had
there been room in it only for Himself
He would necessarily have told them
that this was the case, because the vsry
reason of His going was to prepare a
place for them. 5ti assigns the reason
for the necessity of explanation: the
reason being that His purpose 01 plan
-ocr page 834-
KATA IQANNHN
822
XIV.
tÓttov ifüv. 3. xat lav iropcuOü kcu iroifidau üjitc tóttov, iraXif
e Mt xvii. * ëpxofjtai Kal \' irapa\\rtyou.ai ü u.as irpès èu.auTÓv • "ko Sirou eip.1 èyw,
l Ji. Kal 6jjLeÏ5 rJTe. 4. Kal Sirou £y£> uirayu o\'SaTe, Kal ttji» 68ov
f Song viii.
a. Mt.
5. A^yei aÜT<S @<i>u.as, " Kupic, ouk oïSaLiev iroü üiraycis\'
jvajj.e9a 2 tij» ó8o> elScyai; " 6. Ae\'yci aÖTw 4 \'inaoös,
" Eyiü eiu.1 r] ó8os Kat ^ dXr|6cia Kal i\\ ^wt| * ouSels tpx«Tai irpos
1 Omit kqi before and oiSaTt after ri)v oSov with ^ 13LX. The words occur in AD,
probably inserted for clearness.
\' Instead of Suvauc6a tiSfvai Tr.Ti.W.H.R. iead oiSaucr with BC*D.
come again and will receive". The
present is used in fpxopai as if the
coming were so certain as to be already
begun, cf. v. 25. For irapa\\ii|M|;ou.ai
see Cant. viii. 2. The promise is fullilled
in the death of the Christian, and it has
changed the aspect of death. The
personal second coming of Christ is not
a frequent theme in this Gospel. The
ultimate object of His departure and
return is tva airov <l|il èyü, xal vpcTs fjrc.
Cf. 1 Thess. iv. 17, 2 Cor. v. 8, Phil. i.
23. The object of Christ\'s departure is
permanent reunion and the blessednesa
of the Christian.
Vv. 4-7. A second interruption ocea-
stoned by Thomas.—Ver. 4. xal Sirov
iyv vrrdyci) oïSarc tÏjv óSóv. The ly& is
emphatic : the disciples knew the direc-
tion in which He was going.—Ver. 5. But
this statement bewilders the despondent
Thomas, who gloomily interjects: Kvpn
. . . clSÏvai; Thomas\' dimculty is that
not knowing the goal they cannot know
the way. In the reply of Jesus both the
goal and the way are disclosed.—Ver. 6.
iyü <l(ii . . . titov. " I am the way and
the truth and the life : no one comes to
the P\'ather save through me." I do not
merely point out the way and teach the
truth and bestow life, but I am the way
and the truth and the li fe, so that by attach-
ment to me one necessarily is in the way
and possesses the truth and the life. "The
way " here referred to is the way to the
Father. He is the goal of all human
aspiration : and there is but one way to
the Father, " no one comes," etc.—kA
i\\ aX-rjöcm, "and the truth," primarily
about God and the way to Him, but also
as furnishing us with all knowledge
which we now require for life. Thomas
craved knowledge sufficiënt to guide
him in the present crisis. Jesus says:
You have it in me.—Kal fj Itn)," and the
life " ; the death which casts its shadow
over the eleven and Himself is itself to
be swallowed up in life. Those who
for His future would require to be
entirely altered had there been no room
for them in His Father\'s house. " My
Father\'s house" is used in ii. 16 of the
Temple : here of the immediate presence
of the Father and of that condition in
which His love and protection are un-
interruptedly and directly experienced.
This is most naturally thought of as a
place, but with the corrective that " it is
not in heaven one finds God, but in God
one finds heaven ". Cf. Godet. In this
house, as in a great palace, cf. Wad, vi.
242, fiovat ttoXW «ItTiv. p.onj (fiivuv),
only here and in ver. 23, means a place to
abide in, and was used of a station on a
journey, a resting place, quarters for the
night, and in later ecclesiastical Greek
a monastery. See Soph., Lexicon.
" Mansions" reproduces the Vulgate
"mansiones". See further Wright\'s
Bible Word-Book. cl Si (ir) . . . "were
it not so, I would have told you,"
" ademissem vobis spem inanem,"
Grotius. Had there been no such place
and 110 possibility of preparing it, He
necessarily would have told them,
because the very purpose of His leaving
them was to prepare a place for them.
JTOLU,ao-ai tóitov, a figure derived f\'rom
the custom of sending forward one of
a party to secure quarters and provide
all requisites. Cf. the Alcestis, line 363 :
aXV ovv €KeI<re TrpoaSÓKa y.\', orav 6dvw,
kol Süii\' fToip-aJ\', (L? trvvoi.KT\\o-ovcra p.01.
What was involved in the preparation
here spoken of is detailed in Hebrews.
Cf. Selby\'s Ministry of the Lord, 275.
—Ver. 3. Neither will He prepare a place
and leave them to find their own way to
h.—Ktti iav iropcvOü . . . t|T«. " ïf I
go " ; that is, the commencement of this
work as their forerunner was the pledge
of its completion. And its completion is
effected by His coming again and receiv-
ing them to Himself, or " to His own
home," irpès ipavTov. Cf. xx. 10.—
wóXlv ïpxofiai. Kal Trapa\\tj|ji\\^o)iai, " I
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EYAITEAION
823
TOV iraTepa, cl pJ] Si\' IpoG. 7. ei ^y^ÜKecT^ pe, Kal toc traTÉ\'pa pou
iyküjKecTe Sr * • Kal * dir\' apTi yiycóo-KCTe auror, Kal ÉwpaKaTe aÜTÓV." e ri\'i. «9
8. Aeyti aurü ♦iXiircros, " Kupie, Scl|oy Tjpïi> tok iraWpa, Kal b dpKeï h Prov.
ï^fili\'." 9. Ae\'yei auTÜ ó \'ItjcoGs, " ToctoGtok xpó^OK utö" óui»\' tipt,
Kal oök lyfuKas p.e «Ju\'Xnnre ; 6 éaipaxus tp.ï, éwpaice tok iraTt\'prs p
Kal irüs o-u X£yeis, Aet^oi\' jj|ily tok iraTepa; IO. oü moTeüets Sn
iy!ü iv tü iro/rpl, Kal 6 TraTrjp eV ly.oi èerrt; rd p^jxuTa cl èyii
XaXco üp,ÏK, \' dir\' èp.a.uToG oü XaXtü • ó Sè iraTTjp 6 \' iv èuol \' peVtuf, i v. 19 reff.
> % \' « , »                „                 / ,            . , > ,                      ( « . j vL 56, etc.
auTos iroiei Ta «pya. 11. moTïueTe p.01 ort iyia tv tui iraTpi, Kaï o
iraTTjp iv èfioi • cL 8è p,r), Sta Ta épya aÜTd moreueTé\' p.01. 12.
\'Ap,f|t> dp.T)K Xt\'yco iy.lv, & mcrrtuaiK eïs èpè, Ta êpya a. tyw iroïu,
KdKeifos iroiT]o-ti, Kat pei^om toutoik ttoitjctci • oti eyu irpos tok «,
1 Instead of ryvoKci-n av W.H. read av t|S<it« with BCL 33.
are one with Jesus cannot die. They
are possessed of the source of life.
Further see Hort\'s The Way, etc,
and Bernard\'s Central Teaching. —.
oiSels fpxiTai, " no one comes to the
Father save through me " as the way,
the truth, the life. It is not " through
believing certain propositions regarding
me " nor " through some special kind of
faith," but " through me ".—Ver. 7. He
is the essential knowledge, cl «yvuKciTt\'
|M . . . Some press the distinction
between cyvuK»T< and ijSciTt, " the
first representing a knowledge acquired
and progressive; the second a know-
ledge perceptive and immediate ". But
this discrimination is here inappropriate.
The clause explains the foregoing. The
Father is in Jesus, and to know Him
is to know the Father. They had un-
consciously been coming to the Father
and living in Him. Now they were to
do so consciously: dir\' ópn yiviua-KCT»
. . . avrcV. The repeated afa-oV brings
out the point, that it was the Father that
was henceforth to be recognised by them
when they saw and thought of Jesus:
" ye know Him and have seen Him ".
Vv. 8-14. A third interruption by
Philip; to uihich Jesus replies, append-
ing to His answer a promise which
springs out of what He had said to
Philip.—Ver.S. Aeyet . . . 1\\u.ïv. Philip,
seizing upon the cupaKarc avrdv of ver.
7, utters the universal human craving to
see God, to have the same indubitable
diiect knowledge of Him as we have of
one another. Perhaps Philip supposed
some appearance visible to the eye
would be granted. Always there persists
the feeling that more might be done to
make God known than has been done.—
Ver. g. Jesus corrects the error, and
guides the craving to its true satisfaction.
TocoCtov xpóvov . . . iraTepa [too-oStov
XpoVov may be a gloss for the dative
which is found in fc^DL]. The mani.
festation which Philip craves had been
made, and made continuously for some
considerable time; for so long that it
was matter of surprise and regret to
Jesus that Philip needed still to be
taught that he who saw Jesus saw the
Father. It is implied that not to see the
Father in Jesus was not to know Him.
—Ver. 10. oü irio-Tcucis . . . eo-Tt;
This unbelief was involved in Philip\'s
question, but when the question of the
mutual indwelling of the Father and
Jesus was tbus directly put to him, he
wouM Hsve no doubt as to the answer.
Vf. x. 38. The /act of the union is in-
disputable; the mode is inexplicable;
some of the results are indicated in the
words: to, prjaaTa ... tol épya. See
vii. 16-18 and v. ig. The mutual in-
dwelling is such that everything Jesus
says or does is the Father\'s saying or
doing. This was so obvious that Jesus
could appeal to the works He did in case
His assertion was disbelieved.—Ver. II.
wioTcvcTc\' (jloi . . . itmttcvctc. " Believe
me," i.e., my assertion, not my mani-
festation, " or if you find that difficult,
believe on account of the works them-
selves ". The mention of His works and
the evidence they afïord that He is in
the Father suggests to Him a ground of
comfort for His disciples in view of His
departure. And from this point onwards
in this chapter it is to the comforting oi
the disciples our Lord addresses Him-
-ocr page 836-
824                            KATA IQANNHN                            xiv.
Ixr.i& iraTepa u,ou iroptuopai. 13. Kal o n av ai-nqoTjTt \'Ir rif ivófxarl
/iou, toCto iroirjo-ui • ïva 8o£acr8rj ó iraTTjp eV tü ulü. 14. tav ti
alTrja-rjTe êv tw ov<5p.aTi p.ou, t\'yw iroii^CTW.
m Burton, 15. "\'Eav ayairaTc\' p.«, Tas éVtoXois Tas ip-as m Tijp^ffaTe.1 16.
n ver. 26; Kal eyw èpojT^o-ui Tèv TfaWpa, Kal aXXov n TfapdKXrjTOv Stuaei 8p,t»>,
xvi.;.\' 1 "ca fieVr| p.e6\' up.wv ets tov aïüva, 17. °Tè irfcüjia Tfjs d\\-ij6ê:as, 8 4
o xv. 26; KÓujios oü SuvaTai Xapeïv, Sti oü Secapcl aÜTO, oüSè yifutncei aü-ró •
Jo. iv. 6. öp-ïïs 8è yivwo-KCTe aÜTo, Sti Trap\' öpüv peVtt,2 Kaï tV öp.ïv «<rrai.*
1 Ti)pT|<reTi is read in BL 54, 73, "ye will keep". This is adoptedby Tr.Ti.W.H.R.
Ti)pT|craT€, " keep," is found in ADQ, it. vuig. and other versions.
• The vuig. has " manebit," having read pcvcX. So Arm. and Aeth. versions.
• T.R. supported by NAD\'Lfl 33- «oriv by BD* 1,32, and is adopted by Tr. and
W.H.
self. First, in w. 12-14; second, in w.
15-17; third, in vv. 18-21. The mention
of the Paraclete in connection with this
third item of encouragement gives rise to
a fourth interruption, this time by Judas,
vv. 22-24; and at ver. 25 Jesus résumés
His explanation of the Paraclete\'s func-
tion, and closes with several considera-
tions calculated to remove their fears.—
Ver. 12. ap.T)v . . . iroirjtréi.. The first
encouragement is the assurance that
through Christ\'s absence the disciples
would be enabled to do greater works
than Jesus Himself had done. These
" greater" works were the spiritual
effects accomplished by the disciples,
especially the great novel fact of conver-
sion. See this developed in Parker\'s
The Paraclete. Such works were to be
possible 8ti . . . iroptvopai. It was by
ïbunding a spiritual religion and altering
men\'s views of the spiritual world Christ
enabled His followers to do these greater
works. Here this is explained on the
plane of the disciples\' thoughts and in
this form: "I go to my Father, the
source of all power, and whatever you
ask in my name I will do it".—Ver. 13.
toüto iroiijcru, so what they do is still
His doing ; one condition being attached
to their prayers, that they ask tv Ty
èvójiaTL pov. The name of a person
can only be used when we seek to en-
force his will and further his interests.
This gives the condition of successfu\'
prayer: it must be for the furtherance
of Christ\'s kingdom. For the end of all
is ïva So^atrO-r] i irarrgp iv tü via, that
is, that the fulfilment of God\'s purpose
in sending forth His Son may be mani-
fest in Christ\'s people and in their
benencent work in the world.—Ver. 14.
In ver. 14 the promise is repeated, as
Euthymius says, for confirmation: t4
cujto Xtyci peSatüiv paXurra tov Xoyov.
Perhaps, too, additional significance is
given to His agency by introducing iyii.
Cf. Bengel and Meyer.
Vv. 15-17. The second encouragement:
the promise of another Paraclete.—Ver.
15. tov . . . Tijpiio-aTe. The fulfilment
of the promise He is about to give
depcnds upon their condition of heai\'t
and lif\'e. This therefore He announces
as the preamble to the promise. On
their side there would be a constant
endeavour to carry out His instructions :
on His side K&yu iptuTtjaw . . . During
His ministry Jesus has said little of the
Spirit. Now on the eve of His departure
He directs attention to this " alter ego".
He designates Him aXXov irapdi<XT|Tov,
implying that Jesus Himself was a
Paraclete. See 1 John ii. 1. irapaicXT|TO«
is literally advocatus, called to one\'s aid,
especially in a court of justice. [Cf.
Trapa<rraTT|S in Arist., Thesm., 369;
Eccl., 9.] See especially Hatch, Essays
in Bibl. Greek, p. 82, and Westcott\'s
" Additional Note ". " Comforter " in
A.V. is used in its original sense of
" strengthener" (con, fortis) ; as in
Wiclift\'s version of Phil. iv. 13, " I may
all thingis in him that comfortith me"
(see Wright\'s Bible Word-Book). Thi\'.
Paraclete should remain with them for
ever, and He is specifically designated
(ver. 17) to irvtüua Tfjs aX-qöeias, cf. xvi.
13, 14 ; He would enable them to under-
stand the new truths which were battling
with their old conceptions, and to re-
adjust their beliefs round a new centre
He would explain the departure of Christ,
and the principles of the new economy
under which they were henceforth to
live. This spirit was to be peculiarly
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EYAITEAION
825
13—ai.
18. o£k &$^cru up.a$ p op afOlJs * *?px<>P<u irpös uuös. 19,
fiiKpoi\' Kat 6 KÓcrjios (it ouk In Oeupcï, üucts 82 OcupctW p.e\'
?Ti p J»t. I *»
q vef. j.
ÖTl
èyw £<5, Kat üfieïs ^rjcrsaSe. 20. jf eVeinfl rg ^pÉpa yf^aeaOc fipets
8ti iyii iv tü iraTpi jxou, Kat üu.eïs Ie €u,oi, Kayu iv 6y.lv. 21. o
?Xul\' Tas trroXds fxou Kal TT)püi\' aÜTas, iKeieós iarnv & dyairuf fi« *
6 82 dyaTiw (ie, dyairrj6qo-ETai üiro toG iraTpós p.ou * Kat eyai
world would no longer see Him, but Hl»
disciples would be conscious of His
presence, ilpcts Si OcupcvW p.«, present
for immediate future. His presence
would be manifested in their new life
which they would tracé to Him, 5tv iyi>
ld, Kat v|icïs t^o-co-Ot. This is confirmed
by Paul\'s " No longer I, but Christ liveth
in me ". Gal. ii. 20. The grand evidence
of Christ\'s continued life and presence is
the Christian life of the disciple.—Ver.
20. iv ÈKctiTi T-jj T)^p<f> " in that day,"
which does not mean Pentecost, but the
new Christian era which was to be
characterised by these experiences. Cf.
Holtzmann. The sense of a new life
produced by Christ would compel the
conviction 8ti <yi> Iv t$ iraTpC . . .
"that I am in the Father" in vital union
with the source of all life, " and that
you are in me," vitally connected with
me so as to receive that life that I live,
" and I in you," rilling you with all the
fulness that is in myself, living out my
own life in and through you, and finding
in you room for the output of all I am.—
Ver. SI. The conditions on which de-
pended the manifestation of the departed
Christ are then exhibited, 6 t\\uv . . .
ip.avToV. The love to which Christ pro-
mises a manifestation of Himself is not
an idle sentiment or shallow fancy, but a
principle prompting obedience, o i\\my
tos JvToXas (»ov, cf. 1 John ii. 7, iv. 21,
2 John 5 ; it means more than "hearing,"
and is yet not equivalent to ti\\omv\\ it
seems to point to the permanent posses-
sion of the commandments in conscious-
ness. This finds its appropriate expres-
sion in r>)püv avTÓs—"keeping them,"
observing them in the life. This is the
expression and proof of love, and this
love finds its response and reward in the
love of the Father and of the Son, and in
the manifestation of the Son to the
individual. The appropriateness of in-
troducing the Father and His love
appears in ver. 24. The love of Christ
is that which prompts the manifestation.
iu$av(o-u, the word is used by Moses in
Exodus xxxiii. 13. Reynolds says :
" This remarkable word implies that the
scène or place of the higher manifestation
theirs, 6 ó K<So-po? ov Siivarai Xafielv, the
characteristically worldly cannot receive
that which can only be apprehended by
spiritually prepared persons. It has been
proposed to render XaBeïv, " seize" or
" apprehend," as if a contrast to the
world\'s apprehension and dismissal of
Jesus were intended. But Xa^paveiv rè
irvevp.a is regularly used in N.T. to
express " receiving the Spirit," Gal. iii.
2; 1 Cor. ii. 12. The world cannot
receive the Spirit 81-1 ov Ocupct axiTO,
. . . Outward sense cannot apprehend
the invisible Spirit; and the world has no
personal experience of His presence and
power; but ye, vp.sls, have this experi-
mental knowledge, " because He is even
now abiding with you (has already begun
His ministry ; or, rather, has this for His
characteristic that He remains with you,
making you the object of His work), and
shall be within you ". With the entire
statement cf. 1 Cor. ii. 8-14.
Vv. 18-2r. The third encoutagement :
that yesus Himself will come to them and
malie Himself known to them.—Ver. 18.
Great as was the promise of this other
helper, this spirit of truth, it did not
seem to compensate for the departure of
Jesus. " Another," any other, was un-
able to fill the blank; it was Himself
they craved. Therefore He goes on, oük
a4>rjo-u> v|xas op<f>avovs * épxo|J.ai irpos
v(iós, " I will not abandon you as
orphans," óp4>avós (orbus) " bereaved,"
used of fathers bereft of children (1
Thess. ii. 17, Dionys. Hal., i.); as well
as of children bereft of parents. See
Elsner. TraTpiKTJs cv(nrXayxv(as to
pTJfia, Euthymius. Cf. Ps. ix. 14,
£pt|>av$ o-v rjo-0a Pot|8<5s. Wetstein
quotes Rabbi Akiba as lamenting the
death of Rabbi Eleazar, "Vae mihi . . .
quia totam hanc generationem reliquisti
orphanam ". The utter helplessness of
the disciples without their Master is
indicated. <pxo|iai irpos ilu.at. From the
absence of t-yü it may be gathered that
Jesus means to point out not so much
that it is He who is coming through the
spirit to them, as that His apparent
departure is really a nearer approach.—
Ver. 19. In a short time, cri piKpoV, the
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826                           KATA IQANNHN                        mv.
AyairffiKo aflror, Kal Ifi^arivoi aürü ipauTÓv." 2t. Aiyfi a*TI5
\'loiiSas, oó\\ * \'IffKopuSnjSi "KiJpie, ti y^yofff 8ti ^utf p.AX«is
cExad. * infyavi^tiv atairrbv, Kal oü\\l tw koo-uw;" 23. \'AireKpiöt] 6 Ii|«dO(
xxxii
xxvfl! Kal cZircK auTÜ, " \'Edr Tts dyair$ uc, Tor Xiyov jiou Tt)p^o-£i, Kal 6
Heb,
ix.j4. ira-r^p p-ou dyair^o-ei airiy, Kal irpos auToe èX£ucróu,e9a, Kal \'jiorT|i\'
Trap\' aÖTÜ iroii^o-ouci\'.1 24. 6 p,T) dyairüp u«, tous Xóyous p,ou ofi
TT|pcï • Kal ó Xóyos oV cLkouete, ouk ?otii\' i/xès, dXXa tou Tre\'[j.i|/aKTÓ\'s
pc traTpós.
tvei. :a          25. "TaOra XeXdXr)Ka öaif irap\' öulc pcVwr* 26. 6 Si *wapd-
k\\t|Tos, Tè üfcGua to "Ayiov, 8 ircp\\|if 1 é iraTT)p ^k tw ivó^ari jxou,
^Kcïkos iuas 8iSd|ci irdrra, Kal üirou,i\'i]o-ei öu,as irdrra & «Ivok fijür.
1 «oii|o-0|i(8a has the stronger attestation, being read in ^BLX 33.
this manifested presence is further em-
phasised by stating the converse, 6 pi)
dyairwv fif . . . Trarpós. The KOcruof
of ver. 22 is here more closely defined by
6 (irj d/yairwv |><s. See Holtzmann.
Vv. 25-31. The conversation closed by
bequist of peacc. The genuineness of
this report of the last words of Jesus is
guaranteed by the frequency with which
He seems to be on the point of breaking
off. The constant resumption, the add-
ing of things that occur on the moment,
these are the inimitable touch of nature.
At this point the close seems imminent.
—Ver. 25. ToÜTa XeXdXnica . . . fUvuv,
implying that this abiding and teaching
were now at an end.—Ver. 26. But His
teaching would be continued and com-
pleted by the Paraclete: d 81 irapd-
kXt)tos . . . i}|itv. The Paraclete is now
identified with to irvcv(ia tó ayiov, and
His connection with Christ is further
guaranteed by the clause & irl(it|rci. i
iraTt|p iv t$ óróftarl |u>v, " which the
Father will send in my name," that is,
as representing me and promoting my
interests. And this He will accomplish
by teaching: imivo% " He," and no
longer the visible Christ, " will teach
you all things," irdvTO in contrast to the
TavTa (ver. 23) with which Christ had to
be satisfied; but irdvTa must itself be
limited by the needs and capacities of
the disciples.—nol viropnio-ti . . . "and
will bring to your remembrance all that
I said to you," that is, the teaching of
the Spirit should so connect itself with
the teaching of Christ as to reviye the
memory of forgotten words of His, and
give them a new meaning. Cf. especially
xvi. 12-14.—Ver- 27- «\'PUT «4«(|».i
tyï*, " peace I bequeath to you ". The
usual farewell was given with the word
will be in (ir) the consciousness of the
soul". The word however is currently
used for ontward manifestation ; although
here the manifestation alluded to is
inward. Cf. Judas\' words. The nature
of the manifestation has already been
explained, ver. 19.
Vv. 22-24. A fourth inttrruption, by
Judas.—Ver. 22. All that Jesus has said
has borne more and more clearly in upon
the mind of the disciples the disappoint-
ing conviction that the manifestation
referred to is not to be on the expected
Messianic lines. Accordingly Judas, not
Iscariot, but Thaddaeus or Lebbaeus
(Mt. x. 3; Lk. vi. 16), says: tC ytyov«v
k. t. X. "What has happened that,"
etc. ? or, " What has occurred to deter-
mine you," etc. ? Kypke quotes firom
Arrian apposite instances of the use of
this expression. Judas expresses, no
doubt, the thought of the rest. Was
there to be no such public manifestation
of Jesus as Messiah, as would convince
the world?—Ver. 23. To this Jesus
replies lar n« . . . iroii$o-op.cv. The
answer explains that the manifestation,
being spiritual, must be individual and to
those spiritually prepared. " It con-
templates not a public discovery of
power, but a gort of domestic visitation
of love." Bernard. irpoc, oütov i\\tva-6-
(«8a, "to him we will come"; Jesus
without scruple unites Himself with the
Father. |iovt|v . . . iroir|aiS)ic0a, a classi-
cal expression see Thuc, i. 131, porto
. ._. iroioij|ievos. "Wewill make our abode
with him, will be daily his guests, yea,
house and table companions." Luther
in Meyer. p,ovij is here used in a sense
different from that of ver. 2, where it
means a place to abide in.—Ver. 24.
The necessity of love as a condition of
-ocr page 839-
EYAITEAION
827
n—31.
aj. flprjrni\' &<$>ïr|pi üfiiv, •ïprjiTji\' ttjv i^v SiSufU A|itF* ou Ka8is 4
K^o-pog Siouo-ik, eyi» StSupi 6fi.lv. * p f; Tapao-o-éVdw üpwv r} napSia, u ver. 1.
|iT|8c "SciXid-nu. 28. T|KoücraTe Sti iyl> eltrov iji.lv, \'Yirdvto Kal vDeut.i.ai
cpxopai irpès ópfis. el ^y01""^ P«> «Xt\'P1lT£ ^ Óti etiroe, riopcu-
opat Trpos to^ iraTepa* Sri ó irai-^p pou pci£b>i\' pou e\'ori. 29. Kal
vüV €Ïpt)Ka êpïv "irplc yeee\'c\'flai • iea Sr ai" yï\'rriTai, mcrrtucrr|T€.          wis.xlvi.
30. " Ouk tTi iroXXa \\a\\f]au peö\' upóW • êpxerai ydp x 6 toO xl\'viii. 85.
KÓcrpou toutou apxaif, Kal éV tpol ouk è\'vei oüScV • 31. dXX\' Ivo. yvü ré\'iï.3
4 KÓajios, Óti dyairai tov iraTepa, Kal Ka6u$ cVcrciXaTti poi 4 iraTTjp,
oÜtu iroii. eycipccrdc, r ó/yupe? jfTeCOcv.                                              y xl. 7
" peace ". And Jesus uses the familiar
word, but instead of uttering a mere wish
He turns it into a bequest, intimating
His power not only to wish but to give
peace in the further description clpijvnv
rr|v iu/ï)v Si8u>p.i -ip.lv, " my peace I give
unto you " ; the peace which He had at-
tained by means of all the disturbance and
opposition He had encountered. Leaving
them His work, His view of life, His
Spirit, He necessarily left them His
peace.—ov Ka6u« o k<htu.os SCSaxriv, lyi»
8i8<D|xi tlp.lv, " not as the world gives
give I to you". This is referred by
Grotius to the difference between the
wnpty form of salutation and Christ\'s
gift of peace. (" Mundus, i.e., major
pars hominum, salute alios impertit sono
vocis, nihil saepe de re cogitans; et si
cogitet, tarnen id alteri nihil prodest.")
So too Holtzmann and Bernard. Meyer
considers this " quite out of relation to
the profound seriousness of the moment,"
and understands the allusion to be to the
treasures, honours, pleasures which the
world gives. There is no reason why
the primary reference should not be to
the salutation, with a secondary reference
to the wider contrast. This gift of peace,
if accepted, would secure them against
perturbation, and so Jesus returns to the
exhortation of ver. 1, pt| xapao-o-écrSci» . , .
" Observing that the opening sentence
of the discourse is here repeated and
fortified, we understand that all enclosed
within these limits is to be taken as a
whole in itself, and that the intervening
words compose a divine antidote to that
troubling and desolation of heart which
the Lord\'s departure would suggest."
Bernard. He now adds a word, pr)8i
SnXiaru, which carries some reproach
in it. Theophrastus (Char., xxvii.) dennes
SciXia as virci{Ct rif \'I\'vxtjs fp<j>oBos, a
thrinking of the soul through fear. With
this must be taken Aristotle\'s description,
Nic. Etk., iii. 6, 7, ó Si t£ AoP«ur6at
v\'-irfpPciXXwv SeiXo\'ï. It may be rendered
" neither let your heart timidly shrink ".
—Ver. 28. On the contrary quite other
feelings should possess them: joy in
sympathy with Him in His glorification
y.id in expectation of the results of His
going to the Father: ^Kouo-a-rt . . .
iraWpa. " If ye loved me," an almost
playful way of reproaching their sadness.
There was no doubt of their love, but it
was an unintelligent love. They failed
to consider the great joy that awaited
Him in His going to the Father. This
going to the Father was cause for rejoic-
ing, 8ti 6 Tra-rijp pov [pov is not well
authenticated and should be deleted]
peitwv pov itrri, "because the Father
is greater than I" ; and can therefore
fulfil all the loving purposes of Christ to
His disciples. " The life which He has
begun with them and for them will be
raised to a higher level." They had
seen the life He had lived and were dis-
turbed because it was coming to an end:
but it was coming to an end because
absorbed in the greater life He would
have with the Father. The theological
import of the words is discussed by
Westcott, who cites patristic opinions
and refers to Buil and Pearson. In
all that jesus did, it was the Father\'s
will He carried out, and with powers
communicated by the Father : the Father
is the Originator and End of all His
work in the world. Throughout the
ministry of Jesus the Father is repre-
sented as " greater " than the Son. That
it should require to be explicitly affirmed,
as here, is the strongest evidence that He
was Divine.—Ver. 29. Kal vvv . . . irio,-
TivoTjTe. " I have told you now before it
came to pass," i.e., He has told them of
His departure, that they might not be
terrified or depressed by its occurrence,
but might recognise it as foretold by
Him as the consummation of His work
and so might have their faith increased.
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828                               KATA IQANNHN                                XV.
• Pi. lxx*. XV. I. "\'Era etfjii r) \'öfiTrtXos f) \'dXtjOirJi, Kal 6 rcair\\p fiou £
ii.          ycupyo\'s ècrri. 2. irüc K.Xr)u.a 2p ^jjiol uf| <J>^po*\' Kapiröc, b aïpet auTÓ \'
17. \' \' Kal iróV to Kapiror ^>ipov, KaOaipu aü-ró, tca irXciora Kap-irè* <p^p]].
C/1. xiii. ig.—Ver. 30. o4k Jfn . . .
«|iüv. " I will 110 longer speak much
with you"; " temporis angustiae
abripiunt verba," Grotius.—7px<Tai . . .
ovSe\'v. " The ruler of this world" is
Satan, see xii. 31. He " comes " in the
treachery of Judas (xiii. 27) and all that
foliowed. But this coming was without
avail, because iv iy.ol ovk fx« «üSc\'v,
" in me he hath nothing," nothing he
can call his own, nothing he can claim
as his, and which he can use for his
purposes. He is ruler of the world, but
in Christ has no possessions or rule. A
notable assertion of sinlessness.—Ver.
31. Jesus goes to death not crushed by
the machinations of Satan, " but that
the world may know that I love the
Father and as the Father has commanded
me," ovtu iroiw, " thus I do," applies
to His whole life, which was throughout
ruled by regard to the Father\'s com-
mandment, but in the foreground of His
thought at present is His departure from
the disciples, His death.—lyt(pt<r9e,
ayupcv ivrevOtv, "arise, let us go hence,"
similar to the summons in Mt. xxvi. 46,
but the idea of referring so common an
expression to a reminiscence of the
Synoptic passage is absurd. On the
movement made in consequence of the
summons, see on xv. 1.
In chapters xv. and xvi. Jesus (1)
explains the relation He holds to those
who continue His work, xv. 1-17; (2)
the attitude the world will assume to
His followers, xv. 18-25 ï (3) the cor>-
quest of the world by the Spirit, 26-xvi.
11 ; and (4) adds some last words, en-
couragements and warnings, xvi. 12-33.
In this last conversation, which extends
from chap. xiii. to chap. xvi. inclusive,
the closing words of chap. xiv., iytLpto-8*
óywfjLcv IvTcvSfv, form the best marked.
division. At this point Jesus and His
disciples rosé from table. Whether
the conversation was continued in the
house or after they left it may be doubt-
ful; but probabilities are certainly much
in iavour of the formei alternative. A
party of twelve could not conveniently
talk together on the Street. In xviii. 1
we read that when Jesus had uttered the
prayer recorded in xvii. i$rj\\9c <ruv to!«
pa0i]Taï$ avTOv irepav tov xclP-^PP01\'
rwv KéSpwv. This, however, may refer
to theif leaving the city, not the house.
Bengel thinks they may have paused in
the courtyard of the house.
Chapter XV.—Vv. 1-17. The rela-
tion bctween Jesus and His disciples
represented by the relation of the vine
and its branches.—Ver. 1. \'Eyci tlp,i i\\
auir«Xo« •)) öXt]0tv^, " I am the true
vine." r\\ &Xt|8lvt) suggests a contrast
to other vines te which this title could
not be applied : but not to a vine trailing
across the window of the room where
they were, nor to the golden vine on the
Temple gate, nor to the vines on the
slopes of Olivet; but to Israël, the
stock which God had planted to bring
forth fruit to Him, see Ps. lxxx., Is. v„
Jer. ii. 21. lyit Si i^vrewa <r* apircXor
xap-rroifiópov irao-av aXt]0ivr)v. The vine
was a recognised symbol also of the
Messiah, see Delitzsch in Expositor,
third series, ii!., p. 68, and in his Iris,
pp. 180-igo, E. Tr. On the Maccabean
coinage Israël was represented by a
vine. It was the present situation which
here suggested the figure. As Jesus
rosé to depart the disciples crowd
round Him with anxiety on every face.
Their helplessness and trouble appeal
to Him, and He encourages them by re-
minding them that, although left to do
His work in the world, they would still
be united to Him as truly as the branches
to the vine. He and His together are
the true Vine of God. Kal & irarijp p.av ó
ytupyós Itm, " and my Father is the
vine-dresser ". What is now happening
is the Father\'s doing, and, therefore,
tends to the well-being and fruitfulness of
the vine. [" Pater qui cum diligit me,
certe servabit totum fruticem." Melanch.
thon.]—Ver. 2. The function of the vine-
dresser is at once described : irav icXtjaa
. . . 4>ep-Q. «Xijiia, or more fully as in
Xen., Oecon., xix. 8, icXTJiia auircXov, is
the shoot of the vine which is annually
put forth. It is from icXau, " I break,"
as also is xXaSos, but Wetstein quotes
Pollux to show that i<XaSo« was appro-
priated to the shoots of the olive,
while ic\\ijp.a signified a vine-shoot. Of
these shoots there are two kinds, the
fruitless, which the vine-dresser atpci:
" Inutilesque falce ramos amputans,"
Hor. Epod., ii. 13 ; the fruitful, which
He KaSaipct [" suavis rhythmus," Ben-
gel]. The full meaning of atpci is de-
scribed in ver. 6: Kafiatpu here denotes
-ocr page 841-
829
EYArrEAION
*—r-
3.   tjot) üptts KoÖapoi\' itrrc, 8id tok Xóyoi\' Sr XtXdXijKa opT?. e xill. 10,11;
4.   pctVaTc iv {\'pol, Kctyu èv uplK. ko9ws to xXrjpa oü Sukotoi
KOpTrof <t>cpeiK d<))\' tauTOÖ, lav pr| peifTj eV ttj dpireXw, outus oüSJ
ipeïs, èa.1/ pr] «V cpoï u,eiir)Te. 5. £y<£ eïpi tJ apiTeXos, üpel? t4
xX-^fxaTa. ó peVuf ^k èpol, xdyu) te auTÜ, outos $^pci xapir&r
itoXuV \' 5ti xupïs c\'(J-°" °" SuVaaöe iroictK oöolr. 6. ^di> p,rj tij
|Uirg * èf èpol, èj3Xr)0r| è|&* (is TO xXïjpo, Kal è|r|prii\'0T], KOidMt.iii.ro
\'crumyoucni\' aÜTa Kal cis TfGp f3aXXoucn, Kal Kairrat. 7. e\'dyeiv. ju. Mt.
(iein)TC iv lpo\\, Kal to pripoTÓ pou iv üplc fitting, o iètv GeXrjTï
1 |mvt| is better authenticated, being found in fr^\'ABD.
possessed by one common life. The
stock does not bear fruit, but only
the branches; the branches cannot
live without the stock. Therefore it
follows o plvwv . . . ovS^v. The one
thing needful for fruit-bearing is that we
abide in Christ, and He in us; that the
branch adhere to the vine, and the life of
the vine flow into the branch. xwPl\'
ipov, "in separation from me". See
Éph. ii. ia. Grotius gives the equiva-
lents *\' seorsim," " separatim," koto
povas, Kar* avro\\ ov Svvacröf irotcïv
oüSév, " ye cannot do anything," abso-
lutely nothing according to i. 3, 4; but
here the meaning is, " ye cannot do
anything which is glorifying to God,
anything which can be called fruit-
bearing," ver. 8.—Ver. 6. iov pij tis
uiCvrj, " if any one shall not have abided
in me". ifSX-tjOt] . . . i|t)pav9r), the
gnomic aorist, cf. 1 Peter i. 24; and see
Burton, M. and T., 43, and Grotius : " Hi
aoristi sine designatione temporis signifi*
cant quid fieri soleat, pro quo et praesens
saepe usurpatur ". The whole process
undergone by the fruitless branch is
described in these six verbs, oïpei ver. 2,
èpXtïÖT], i|tipdv8Yi, o-vvayovo-iv, paXXovo-i,
xaCtTai, and each detail is thus given for
the sake of emphasising the inevitable-
ness and the completeness of the destruc-
tion. ij3Xi)6T) ï£w üs to xXjjpa, " is cast
out," i.e., from the vineyard, as the next
words show; here this means hopeless
rejection. The result is c{t)póv8t|, the
natural capacity for fruit - bearing is
destroyed. The figure derived from the
treatment of the fruitless branch is con-
tinued in o*vvayovo-iv . . . xaitTai, cf.
Mt. xiii. 49, 50 ; and 41, 42. On KatVrai,
Euthymius remarks ov p$|v KOTOKoiovTai
" but are not consumed ". And in Exod.
iii. 2, the bush Koirrai, but ov kot«-
KaCcTo " burns, but was not consumed ",
But this onlv shows that without the
especially the pruning requisit t for con-
centrating the vigour of the tree on the
One object, Ivo, irXeïova Kaptrov $cpr|,
that it may continually surpass itself, and
yield richer and richer results. The
vine-dresser spares no pains and no ma-
terial on his plants, but all for the sake
of fruit. [Cf. Cicero, De Senec, xv. 53.]
The use of xaöaipei was probably deter-
mined by the xaftapoC of ver. 3.—Ver. 3.
ffii\\ {>p.ft« xaSapot lo-rt: " Already ye
are clean ". Ka8apoi here means " in a
condition fit to bear fruit"; in xiii. 10,
11, it is suggested by the feet-washing,
and means " free from inward stain ".
It is similarly used even in classical
writers. 81a tov Xoyov 6v XcXaXiiKa vpïv,
" on account of the word which I have
spoken unto you ". For Sia in this sense
as indicating the source, see vi. 67. The
word which Jesus had spoken to them,
»\'.«., the whole revelation He had made,
had brought spiritual life, and, therefore,
cleansing. But this condition they must
strive to maintain, p«iva/r< iv ipoi, KÓVy»
Iv ipiV. pcvw must be understood after
kAvid. Maintain your belief in me, your
attachment to me, your derivation of
hope, aim, and motive from me: and I
will abide in you, filling you with all the
life you need to represent me on earth.
All the divine energy you know to be in
me will now pass through you.—Ver. 4. It
is in and through you I live henceforth.
KaSwt to xXTJpa . . . u<(vr)Tf [or u.ivy\\rt];
illustrating by the figure the necessity
of the foregoing injunction. A branch
that falls to the ground, and no longer
abides in the vine as a living part of it,
cannot bear fruit, so neither can ye
except ye abide in me. That is, ye can-
not bear the fruit my Father, the vine-
dresser, looks for, and by which He will
be glorified, ver. 8.—Ver. 5. cyüi . . .
«Xijpo/ra—" I am the Vine, ye are the
branches," together formingone tree and
-ocr page 842-
KATA IQANNHN
830
xv.
otr^o\'«r9e,1 Kal yevrjo-eTai up.lv. 8. iv toutu éoo£do-ÖY| 6 wottjp
f iv. 34; xv. jiou, \'ivo Kapir&f TroXuv «pé^nTe • Kal yaWJ0Ve4t2 ipol paBrjTai.
See Bur- g. Kaöws rwón-naé\' uc ó iraTTjp, Kdyu rjydTrrio-a upas • \'ueieaTe tv
ton, ai3.                                                                                                       r                     » ,
fviii. 31. tij dyan-n tt) tp/jj. 10. lor tos «iroAas pou TT|pT|<TT|T£, pevetTï iv
ttj dyd-n-t) pou • Kaöais lyo> TOS ^rToX&s tou iraTpós pou TeTfjpTjKO,
Kal pcVu auTOu èv ttj dyd-irn. II. toüto \\e\\a\\ï]Kci ip.lv, "va rj
Xapd t) épr) Ie upir pet>TJ,8 "al rj x°Pa «pui\' ir\\r|p(u8>j. 12. outt|
h rer. 8 reff. èonrii\' r) IrToXfj ij epT), h Ivo. dyaimTe dXXr)Xous, Ka6üi; T)ydirT)0\'a
1 aiTT|o-co-0c, although supported by fc$ and II, must give place to the im-
perative aiTT|o-ao-0€ found in ABDL.
8 T.R. in NA. -vcvr|cre€ in BDLM adopted by Tr.W.H., "and that ye be ray
disciples ".
* t] in ABD 33 ; piivt) in ^LXH.
miraculous interposition it would have    And it is bv his fruitfulness that he in-
been consumed.—Ver. 7. From the fate    dicates his claim to the name." Westcott.
of those who do not abide in Him, Jesus       Vv. 9-17. The disciples are urged to
turns totheresultsof faithful adherence—   ful/il Christ\'s fiurtoses in the world, and
iav (i€ivT|Te . . . vptv. The expression is    are assured that ij they abide in the love of
altered from that of w. 3 and 5, instead    Christ they will receive all ihey need for
of "and I in you," we now have "and   fruit-bearing.—Ver. 9. Ka0u« i\\yó.Tn\\ot
my words abide in you " ; it is by means    . . . ipi). Love is the true bond which
of His teaching and His commandments    gives unity to the moral world, and in-
that Christ abides in His pe\'ople, aoi by    spires discipleship. All that Christ
His word they are fitted for fruit-bearing,    experiences is the result of the Father\'s
yer. 3. Not that His words are a substi-    love : all that the disciples are called to
tute for His personal presence, but its    be and to do is the outcome of Christ\'s
medium. But His presence is not to ener-    love. This love of Christ was to be
gise in them as if they were machines;    retained as their possession by their con-
they are to consider the exigencies that    forming themselves to it: pcCvaTc Iv t§
arise, and, giving play to judgment and    ivóirrj T-jj l|ifj, " abide in my love," no
conscience, are to ask for appropriate    longer "abide in me," but specifically
manifestations of grace : 8 tav 0«\'Xi)T«    "in my love". Abide in it, for there is
olTrjo-aorSc,"askwhatyewill". Petitions    a possibility of your falling away from
thus prompted by the indwelling word of   its enjoyment and possession.—Ver. 10.
Christ will necessarily be answered:    That possibility is defeated, lh.v to*
«al 7fvTjo"€Toi vy.iv.—Ver. 8. Further    ivroXas pov Tr|pf]o-i)T«. To encourage
assurance of an answer is given in the    them in keeping His commandments He
fact that the •ycupyós is glorified in the    reminds them that He also has been
fruit-bearing branches: iv toutcp, " in    subject to the same conditions, and by
this pre-eminently," i.e., in your bearing    keeping the Father\'s commandments
much fruit, cf. vi. 29, 30, 40. So, rightly,    has remained in His love.—Ver. 11.
Weiss and Holtzmann. For construction    The great joy of His life had been found
with Ivo see Burton on Subject, Pre-    in the consciousness of the Father\'s love
dicate and Appositive clauses introduced    and in the keeping of H is commandments:
by "va.—£8o£ao-6r) 6 ttotijp pov, ïva, etc.    this joy He desires that they may inherit,
ioo£d<r0r|, proleptic ; cf. xiii. 31. The    toïto \\«XaXr)Ka ipïv tva r\\ \\apa t) lpr| Iv
Father is glorified in everything which    vpïv pcivn, "my joy," i.e., the joy I have
demonstrates that through Christ Hi«    enjoyed, the joy which I habitually feel in
grace reaches and governs men.— koI    accomplishing the Father\'s will. This
Y«vtjo-co-0€ Ipol pa6i)Ta£, "and ye shall    joy is not an incommunicable monopoly.
become my disciples". The Ipol    —koI 1\\ xopa ipwv rrX-ripuS-Q, " and your
pa6i)Ta( seems to mean : This is the   joy be RUI, which it could not be until
relation you will hold to me, vi*., that    they, like Him, had the spring of full joy
of discipleship. " A Christian never \' is,\'    in the consciousness of His love, and
but always \' ia becoming\' a Christian.    perfect obedience to Him; standing in
-ocr page 843-
*-x7.                             EYAITEA10N                               831
óufis. 13. fieijjoea t<xÜtt|c, dydiTTjv oöocls ?Xct> \'•KO n* tV uxV
auToü \' 8jj uircp twm cpïXwi\' aÜToü. 14. iaei$ J cfuXoi uou torri, iè.y
iroifjre Sera èyu trreXXopcu üpiV. 15. oiWti Aftas Xfyw SoüXous,
on ó 80OX09 oük oISc tc\' iroict outoO 6 Kiipios\' upas oè etpr|Ka
«ju\'Xous, Sti irdrra & fjKoucra k irapa toü irarpós pou, è-yi\'üjpicra üpïv.
16. oux up-tls p.e è£eXe£acr0e, dXX\' èycj c*$e\\e{duT]t\' upas, Kal \'êOrjKa
upas, ïva üpets ÜTrdyr)re Kal Kapirèc cpe\'prjTe, Kal & Kapwos fiuwc
|*éVrj * ïea 3 ti &y aÏTt]o-r|Te toc iraripa m iv tü óVoaaTi p.ou, 8u
óp.ïv. 17. TaÜTa trreXXou.ai üpiV, ïea dyairaTC dWrjXous.
I x. 11 reit
j Mt.xU.J0.
k viii. 16,
etc.
1 Acts zx.
«8. iCor.
xii. 23. 1
Tim. 1.11,
m xir. 14.
ovkIti vpas \\iyn SovXovt • • • iiitv.
The designation "slave" is no longei
(oW-ri) appropriate, cf. xiü. 16 and Jas.
i. i, Phil. i. r, etc. It is not appropriate,
because & SovXos ovk oISc ti itoicï qütov
ó Kvpios " the slave knows not what his
lord is doing," he receives his allotted
task but is not made acquainted with the
ends his master wishes to serve by his
toil (" servus tractatur ut Spvayor".
Bengel). He is animated by no sym-
pathy with his master\'s purpose nor by
any personal interest in what he is doing.
Therefore " friends" is the appropriate
designation, {ipas Si ctptjxa aJuXous, " but
I have called you friends ". Schoettgen
quotes from Jalkut Rubeni, 164, " Deus
Israelitas prae nimio amore primo vocat
servos, deinde filios, Deut. xiv. 1".
Other remarkable passages on God\'s call-
ing the Israelites " friends " are also cited
by him in loc. For the peculiar use of
ctpijxa, cf. x. 35 and 1 Cor. xii. 3 ; and for
parallels in the classics, see Rose\'s Park\'
hurst\'s Lexicon. Sn ttovto & ïJKovra
irapa tov TraTpós pou, Ëvvwpicra ijj.lv.
Jesus had opened to them the mina of
the Father in sending Him to the world,
and as this purpose of the Father had
commended itselfto Jesus, and fired Him
with the desire to 1\'uliil it, so does He
expect that the disciples will intelli-
gently enter into His purposes, make
them their own, and spend themselves
on their fulfilment.—Ver. 16. ovx «pets
. . . vp.lv. This is added to encourage
them in taking up and prosecuting the
work of Jesus. Euthymius says it is SXXo
TCKpijpiov tov ?xciv avTovs cJuXovs cavTOv;
but it is more. They are invited to de-
pend on His will, not on their own. They
had not discovered Him, and attached
themselves to Him, as likely to suit their
purposes. " It is not ye who chose me."
But " I chose you," as a king selects his
officers, to fulnl my purposes. koI ifSrjKa
vpas, " and I set (or, appointed) you," cf.
1 Cor. xii. 28, Acts xx. 28, etc, see Con-
the same relation to Ilim as He to the
Father.—Ver. 12. And that they raight
know definitcly what His comraandment
(ver. 10) is, He says, avrt) . . . tiiiat.
" This is my commandment, that ye
love one another as I have loved you."
Perhaps they expected minute, detailed
instructions such as they had received
when first sent out (Matt. x.). Instead
of this, love was to be their sufficiënt
guide. KaGüjs Tlyatruao üp.as.—His love
was at once the source and the measnfe
of theirs. In His love for them PZy
were to find the spring of love to one
another, and were to become trans-
parencies through which His love would
shine.—Ver. 13. And that they might
not underrate the measure of this
exemplary love, He says, p<ï(ova tovti)s
aYairt|v . . . avTov. Tovtt)s is ex-
plained by tvo . . . ai-rov as in ver. 8;
and does not directly mean " than this
which I have shown and still show,"
as understood by Westcott and White-
law. It is a general statement, the
application of which is suggested in ver.
14. Self-sacrifice is the high water mark
of love. Friends can demand nothing
more : there is no more that love can do
to exhibtt devotedness to friends, cf.
Rom. v. 6, 8, 10.—Ver. 14. Then comes
the application: iiy.Cy.% . . . vlüv. " Ye
are my friends, if ye do what I command
you." You may expect of me this
greatest demonstration of love, and
therefore every minor demonstration of
it which your circunistances may re-
quire, " if ye do," etc. This condition
was added not to chili and daunt, but to
encourage: when you find how much
suffering the completion of my work
entails upon you, assure yourselves of
my loye. It is copartnery in work that
will give you assurance that you are my
friends.—Ver. 15. " Friends " who may
expect all the good offices of their
Friend, not " slaves," is the character in
which alone you can carry on my work:
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KATA IQANNHN
832
XV
18. "Et 6 icóVpos öjjiós |UcreT, yiciSo-KCTe 3n ipk "irpuroy up,wv
p.cp.t\'o-ïjKei\'. 19. *el Ik toO Koo-piou TJTe, é Kctauos fiv to ïSiov tcpïXet •
8ti 8è Ik toG k<5o-u,ou ouk t<rrk, dXX\' eyii i{«XeJ(£jit|i\' óuds Ik tou
kÓo-jiou, 81a toGto fiicrcl üp.a5 6 kÓctjjlos. 20. p,rr|p.oveüeTe tou Xóyou
ou tyii etTfOf ófUf, Oük Ioti SoGXos p;ci£ci>v toG Kuptou aÜTou. ei ifik
c\'8iiü£ae, Kal üp.as SttSfoucrii\' • el tok Xcvyov u.ou eVrjpno-ai\', Kal Toe
üpeTcpov TT)prjo-oucriv. 21. dXXó. raÜTa irdvra iroirjo-ouo-iv öpïv p8id
to óvoptd p-ou, Sti ouk otSacrt t6k Tflp.il/aia-d p.e. 22. ei p.r| rJXOoi\'
Kal IXdXr)o*a aÜToïs, * dpapTiav ouk *et)(oe8\' vöv 8c * irpttyaaiy oük
D 1. 15.
o 1 Jo. iv. 5.
Jas. iv. 4.
p VTrèp ActS
v. 41 ; ix.
16; xxi.
13. etc.;
bim Mt.
xix. 29.
Lk. xxi.
ia, etc.
qix. 41 , xix.
11. 1 Jo.
i. 8.
r Phil. i. 18.
Mt. xxiii.
\'3-
cordance. The purpose of the appoint-
ment is tva iu-tis \\iira.yr\\re, " that you
may go away " from me on your various
missions, and thus (resuming the original
figure of the vine and branches) Kapirov
cJ>e\'pi]T£, may bear fruit in my stead, and
supplied by my life. Or to express this
purpose in a manner which reveals the
source of their power to bear fruit, Xva S
Tl ètv atTijo-T)T€ . . . Hf iptv, see ver. y,
and xiv. 13.—Ver. 17. ToiTa ivTlWopai
vp.lv. " These things " which I have
now spoken " I enjoin upon you," tva
ó/yairaTc aXXiïXovs, " in order that ye
may love one another ".
Vv. 18-25. ThertlaHonofthtdisdpUt
to the world.—Ver. 18. El 6 xócrpof . . .
|up(crr|Kcv, " If the world hates you," as it
does (indicative);" the world" is contrasted
with "one another" of ver. 17, with the
disciples who were to love. Ytvuo-KCTf,
" ye know," or, if it be taken as an impera-
tive, " know ye," that it has hated me,
irpwTov vpüv, " before you," and, as in
i. 15 where also the superlative is found,
not only " before " in point of time, but
as the norm or prototype.—Ver. 19. cl ix
, . . è<(nXei, " If ye were of the world,
the world would love [that which is]
its own"; not always the case, but
generally. 5ti Sè . . . 4 Kctcrpof, " but
because ye are not of the world," do not
belong to it, and are not morally identi-
fied with it, " but I have chosen you out
of the world, therefore the world hates
you ". So that the hatred of the world,
instead of being depressing, should be
exhilarating, as being an evidence and
guarantee that they have been chosen
by Christ.—Ver. 20. |ivt)uovcvctc tov
\\6yov . . . avTOv. |ivt)Uovcvctc (from
UV7JU.WV, mindful), " be mindful of," some-
times used pregnantly, as in 1 Thess. i.
3 j Gal. ii. 10; " the words which I said
to you," vis., in xiii. 16, and Mt. x. 24,
25. The outcome of the principle is seen
in 2 Tim. ii. It, and 1 Peter iv. 13.
That He should speak of them as
" servants " so shortly after calling them
" friends," shows how natural and ap-
propriate both designations are, how
truly service characterises His friends,
and how He must at all times be looked
upon as Suprème Lord. cl <pi JStugav
. . . T-i)pTJo-ovcriv. " If they persecuted
me, you also will they persecute; if they
kept my word, yours toowill they keep."
In so far as they are identified with Him,
their experience will be identical with
His. The attitude of the world does not
alter. Bengel takes «Ti}pT|o-av in a hostile
sense, " infensis modis observare," refer-
ring to Mt. xxvii. 36, but in John tov
Xcï-yov TTjpetv is regularly used of \'* ob-
serving" in the sense of " keeping,"
practising, see viü. 51, ix. 16, xiv. 23;
1 John ii. 3, 4, 5, etc.; Apoc. i. 3, iii. 8,
etc.—Ver. 21. aXXa. "But " be not dis-
mayed at persecution, for " all these
things they will do to you for my name\'i
sake". tovtc iravra seems to involve
that details had been given (e/. Mt. x.
16 ff.) which were omitted by the reporter;
01 that xvi. 2 had been already uttered;
or that John, writing when the persecu-
tions of the Christians were /ell known,
uses " all these things " from his own
point of view. Sia to óvopa u.ov. The
efficacy of this consolntion appears
everywhere in the Apostolic age ; Acts v.
41 ; Phil. i. 2g, and cf. Ramsay\'s Ckurch
in the Roman Empire. The " name" of
Christ was hateful to the world, 8ti o«k
oiSacri tov Trep\\JiavTa pc They did not
believe He was sent, because they did
not know the sender. Had they known
God, they would have recognised Christ
as sent by Him. Cf. vii. 28, v. 38, cl
u,i| ijXOov . . . avTiiv.—Ver. 22. " If I
had not come and spoken to them," as the
revealer of the Father, " they would not
have sin," they would still be ignorant ol
the Father, but would not have incurred
the guilt which attaches to ignorance
maintained in the presence of light.
fxciv apaprCav is Johanr.ine, see ver. 24\'
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EYAITEAION
*32
18—27.
t\\ovn irepl tijs AfiapTias afiTÖK. 23. 6 i^è piow, Kal t5v irovrfpa
p.ou piael. 24. cl Ta «PYa PI «Troi-no-a cV auTols, d oüScl? ÖXXoj
ireiroiTjKef, dpapTiav ouk elxov1 • vuv 8è Kal * éwpaKaai, koI p«|Uo-r)>»xiv. 9.
Kacn Kal êpè Kal toc iraTepa /iou • 25. dXX\' Tra TrXr)pu9jj ó Xóyos 6
yeypappcVos iv tü eóp<»> aÜTÜv, \' \'*Oti ljU<n\\ady p.e Supsdf. 26. t P«. xxx».
"Orai\' 8è é\'XOj) ó " irapdKXïjTos, 8f èyii irejA w öpti\' irapd tou iraTpos, u xiv. 16.
TO ircïüpa Ttjs dXrjOctac;, 8 Tirapd tou irarpös T eViropeuerai, «Velfos v More freq.
fiapTuprjcrcv irepi «jiou • 27. xai öficis oe paprupeiTe, OTt olr aPX1S ep.xvi.»8.
|«t\' e\'fiou ècrre.
1 tixoo-av in fr$B ; »%or in AD\'.
to be wholly comprised in fruitless perse-
cution. "Otov 8i <(\\0n . . . irtpl cpov.
The Spirit of Truth will witness concern-
ing me. The Spirit is here designated,
as in xiv. 16, "the Paraclete," and the
Spirit of Truth. There, and in xiv. 26,
it is the Father who is to give and send
Him in Christ\'s name: here it is Sv iyi>
wc|ii|süi irapa tov irarpós, as if the Spirit
were not only dwelling with the Father,
but could only be sent out from the
Father as the source of the sending.
This is still further emphasised in the
added clause, o irapa tov iraTpos c\'Kiropcv-
ctoi. To define the mode of being of
the Spirit, or His essential relation to the
Father, would have been quite out of
place in the circumstances. These words
must be understood of the mission of the
Spirit. What the disciples needed to
know was that He came out from the
Father, and of this they are here assured.
<k«ïvos papTvprjo-ei irtpl èuov, " He,"
that person thus elaborately described,
who is truth and who comes out from
Him who sent me, "will witness con-
cerning me".—Ver. 27. Kal vptle. Si
uapTvpcÏTf, " and do ye also witness,"
or, if indicative, " and ye also witness ".
Most prefer the indicative. " The dis-
ciples were already the witnesses which
they were to be in the future." Meyer.
This agrees with the Icrri following.
They were able to act as witnesses Sr*
iir\' dpxijf p^t\' «pov ior«, " because from
the beginning," of the Messianic activity,
" ye are with me ". The present, «o-tc, is
natural as Jesus is looking at their entire
fellowship with Him, and that was
still continuing. Cf. Mk. iii. 14, Jiroirjo-t
SuScku, tva uo-i pcT* avTov ; also Acts i.
21, iv. 13.—Chapter XVI. ver. 1.
Tawa XcXdXrjKa vp.ïv, I have warned
you of persecution, and have told you of
the encouragements you will have,
tva pj) oxavSaAio-SJTf, " that ye be not
xix. II; 1 John i. 8. rvv Si irpó<j>acn.v
ovk i\\ovori irepl T-fjs apap-rias avT&v.
" But now," as I have come, " they have
no excuse for," etc, Trpó4>ao-tv, cf. Va. cxl.
4 : " Incline not my heart irpo<pao-i£co-0ai
irpo4>ao-e.s iv apapriais ".—Ver. 23. In
hating me, they hate my Father whom I
represent, ó èp.è puo-üv . . . picrtt. In
hating and persecuting me, it is God
they hate.—Ver. 24. «I Ta Ipya . . .
ovk elxov. This repeats in a slightly
varied form the statement of ver.
22. He had not only come and
«poken, but had done works which
none other had done, cf. iii. 2 ;
ix. 32; vii. 31. The miracles wrought
by Christ were themselves of a kind
fitted to produce faith. In them men
were meant to see God, v. 17, 19, 20.
So that He could say, vvv Sè Kat êupaKao-i
. . . uov. This is their guilt, that they
have both seen and hated both me and
my Father. This does not imply that
they had been conscious of seeing the
Father in Christ, but only that in point
of fact they had done so. Cf. xiv. 9 ; i.
18.—Ver. 25. This almost incredible
blindness and obduracy is accounted for,
as in xii. 37, by the purpose of God dis-
closed in O.T. Scripture. " Their law "
is here, as in x. 34, etc, used of O.T.
Scripture as a whole. avrüv is inserted,
as vucWpcp in viii. 17, to suggest that the
very Scripture in which they had prided
themselves would condemn them; see
also v. 45, v. 39. The words 4pio-r)o-dv pc
Supfdv do not occur in O.T.; but similar
expressions are found in Ps. xxxiv. 19,
ol uicrovvTcs uf Supcdv, and cviii. 3,
«iro\\épi)o-dv |U Supcdv. Entirely gratui-
tous was their hatred and rejection of
Christ, so that they were inexcusable.
Ver. 26—xvi. 11. The conquest of
the world by the Spirit.—Ver. 26. But
the work of the Apostles was not to be
wholly fruitless, nor was their experience
53
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KATA IQANNHN
834
XVI
XVI. I. "TaÖTo XeXAtjKO upaf, Iva p.f) *o-Kai\'oaXio-&TiTe. 2.
b dirooway^yous iroi\'qo\'ouo\'ii\' upas • dXX\' êpxcrai üpa, ° tra iras 6
diroKTCifas upas, Sof»] XaTpeiap Trpoacfiépeiv tü öew. 3. Kal roura
Trovr)o-ou<ni\' ópte, Sti oük ê\'yywcrav top TraTepa oüSè cpé1. 4. dXXa
raÜTa XeXdXrjKa üpïv, tfa órav êX8ï) t^ üpa, pvijpopcuT]™ auTÜy, Sti
êyi> ctirof óp!? • TOÜTa 0£ upii< d l£ dpxvjs ouk ïtirw, Sti pe8\' upwi»
T\'ip.rji\'. 5. puf 8è üirdyu irpos Toe Trepi|/ayTd pc, Kal oóSels ii upa>K
€po>T(j julc, * rioG óirdyEts; 6. dXX\' Sti TaÜTa XeXdXrjKa upïy, ^
Xuttt| ireirXiipciJKev üpwf tt]V KapSiae. 7. dXX\' eyii tïiv dXi^deiav
Xé\'yiu üfxcv, \' aupijiépet ófXLv \' tfa èyw dir^XOu. lav ydp pf) direXOu,
A TrapdxXTjTOS ouk tXtüacTat irpos upas \' iav 8è iropeuBü, Trepi|/a>
> Ht. zl. 6.
b ix. ta; xli.
4-2.
c xil. 23 \' cp.
V.25
dvi. S4 0nly;
Cp. XV. 2J.
• xUi. J6.
fxi.jo;
xviii. 14.
staggered," or stumbled, «\'.«., that the
troubles that fall upon you may not in-
duce you to apostatise. See Thayer
and P.irkhurst, and Wetstein on Mt. v.
29. Cf. also Mt. xi. 6.—Ver. 2. airoo-w-
aywyovs iroiijcrovcriv vpas. For the word
diroo-vv. see ix. 22, xii. 42 ; " they will
put you out of their synagogues," they
will make you outcasts from their syna-
gogues. ó\\X\', " yea," or " yea more " ;
used in this sense Rom. vii. 7, 2 Cor. vii.
II, where it occurs six times. Cf. Acts
xix. 2.—tp\\ïTai . . . 6eü. épxeToi upa
ïva, cf. xii. 23, tXijXvOcv f\\ üpa tva . . .
and Burton, Moods and Teines, 216, on
the complementary limitation by tva of
nouns signifying set time, etc. And for
iras 6 airoKxeïvas, the aorist indicating
those " who once do the act the single
doing of which is the mark of the class,"
see Burton, 124, cf. 148.—8ó|rj Xarpciav
irpoo-^c\'peiv, " may think that he offers
sacrificial service ". XaTpcCa is used in
Exod. xii. 25, etc, of the Passover ;
apparently used in a more general sense
in 1 Macc. ii. ig, 22; and defined by
Suicer " quicquid fit in honorem et
cultum Dei," and by Theophylact as
Scdpccrrov cpyov, a work well pleasing
to God. Cf. Rom. xii. 1. Meyer and
others quote the maxim of Jewish
fanaticism, " Omnis effundens sanguinem
improborum aequalis est illi qui sacri-
ficium facit ".—Ver. 3. This fanatical
blindness is traced to its source, as in
xv. 2i, to their ignorance of God and of
Christ: Kal TaOra. . . . ly.i. And He
forewarns them that they might nut be
taken unawares.—Ver. 4. óXXa Tavra
. . . iptv. This repeats ver. 1, but He
bow adds an explanation of His silence
up to this time regarding their future:
TavTaSivpïv . . . \'Óniv. ÉjipX\'js = dir\'
ApX^s of xv. 27, Holtzmann. If there is
a dinerence, t£ dpxijs indicates rather
the point of time {cf. its only other
occurrence, vi. 64) while iir\' a-px\'W in-
dicates continuity. The fact of the
silence has been disputed: but no
definite and full intimations have hitherto
been given of the future experience of
the Apostles, as representing an absent
Lord. The reason of His silence was
Sti p.c8\' vp&v fjp.T|v, " because I was with
you ". While He was with them they
leantupon Him and could not apprehend
a time of weakness and of persecution.
See Mt. ix. 15.—Ver. 5. vïv Sè, "but
now," in contrast to c{ apxijs, viróy»,
" I go away," in contrast to pc8\' vpüv
"t)|i.t]v, irpos ... pc, " to Him that sent
me," as one who has discharged the duty
committed to Him. Kal ovScif 1% vpuv
. . . virdycis, " and no one of you asks
me, Where are you going ? " They
were so absorbed in the thought of His
departureand itsconsequences of bereave-
ment to themselves that they had failed
to ascertain clearly where He was going.
Ó.XX\' óti . . , xapStav. The consequence
of their absorption in one aspect of the
crisis which He had been explaining t
them was that grief had filled their heart
to the exclusion of every other feeli g.
Cf. xiv. 28.—Ver. 7. aXX\' ey« . . .
iiréXeu. " But," or " nevertheless I teil
you the truth," I who see the whole e ent
teil you " it is to your advantage" and
not to your loss " that I go away ". This
statement, incredible as it seemed to the
disciples, He justifies: iav yup pT| dircX0M
. . . vpas. The withdrawal of the bodily
presencc of Christ was the essential con-
dition of His universal spiritual presence.
—Ver. 8. xal iXOwv cxctvot ..." and
when He" (with some emphasis, " that
person ") " has come, He will reprove,*
or as in R.V., " convict the world"
" Reprove," reprobare, to rebut or refute,
as in Henry VI., Ui., 1. 40, " Reprove no
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EYAITEAION
835
i—13.
auroi\' irpès ófias\' 8. koi i\\6av ekch\'os • tXev^ei TÓr k6o-u,ov irepl g vüi. 46. 1
a/jtapnas kcu Trepi oiKaioo-uvrjS kou irepi xpicrews. 9. irepl apapTias 24.
p-cv, Sti ou moTeuoucrtv cis é\'u.e\'\' 10. irepl 8iKaio<rün)S Sc, Sti irpos
Tèv traTepa iiou üirdvu, Kal oüx cti OccuocÏtc\' at. II. ircpi ochxii. 31.
. h, „                . .                ,           ƒ                                               iRw.il.».
Kpiaeus, oti o apx^f tou ko<tu.ou toutou KCKpirai.                                       Mt.xx.it,
12. " En iroXXa, êxco Xéyeiv öpïv, dXX\' ou SuVacrOe \' PaoTdJeii\' 2.
fipTi • 13. 8to.v 8è è\'X8ï] IkcIvos, to irfeOu-a ttjs dXrjÖeiac;, J óoyjy^ctci Acts vüi.
fifias els Tfao-av ttjc dX^Beiai»1 • oü ydp XaXrjcrci doJ>\' éauToü, dXX\' |T. 14.
1 cv tt) a\\r)9eia iracrt| in ^UL, possibly originating in the common occurrence of
o8t|yciv with dative in Sept., see Ps. xxv. 5.
become absolute. In the crucifixion of
Christ the influences which move worldly
men—ó ap\\uv toC KÓVpov—were finally
condemned. The fact that worldliness,
blindness to the spiritually excellent, led
to that treatment of Christ, is its con-
demnation. The world, the prince of it,
is " judged ". To adhere to it rather than
to Christ is to cling to a doomed cause,
a sinking ship.
Vv. 12-15. The Spirit will complete
the teaching of Jesus.—Ver. 12. "Eti
iroXXa ifi" Xeyeiv ip.lv, " I have yet
many things to say to you " ; after all I
have said much remains unsaid. There
is, then, much truth which it is desirable
that Christians know and which yet was
not uttered by Christ Himself. Hit
words are not the sole embodiment of
truth, though they may be its sole cri-
terion. d\\X\' ov SvvacrGe Paardteiv apri,
" but you cannot bear them now," there-
fore they are deferred ; truth can be
received only by those who have al-
ready been prepared for its reception.
" \'Tis the taught already that profit by
teaching" (Ecclus. iii. 7; 1 Cor. iii. 1;
Heb. v. n-14). The Resurrection and
Pentecost gave them new strength and
new perceptions. |3acrTd£eiv, similarly
used in 2 Kings xvii. 14, o eav tTriSrjs
cV lp.e, pao-rau-w. To those who wish to
become philosophers Epictetus gives the
advice, "Avöpwire, oxéSj/ai tL Svvacrai
Pao-Tacrai (Diss. iii. 15, Kypke).—Ver. 13.
What was now withheld would after-
wards be disclosed, óVav . . . dXT|0eiav.
The Spirit would complete the teach-
ing of Christ and lead them " into all
the truth ". éSrryTjcrei vpis " shall lead
you," " as a guide leads in the way, by
steady advance, rather than by sudden
revelation ". Bernard. This\'function
of the Spirit He still exercises. It is the
Church at large He finally leads into all
truth through centuries of error, ov /af
allegation if you can," is no longer used
in this sense. The verb i\\ïy$n expresses
the idea of pressing home a conviction.
The object of this work of the Spirit is
" the world " as opposed to Christ; and
the subjects regarding which (irepl) the
convictions are to be wrought are " sin,
righteousness and judgment". Regard-
ing these three great spiritual facts, new
ideas are to be borne in upon the human
mind by the spirit.—Ver. 9. In detail,
new convictions irepl apap-rias are to be
wrought, oti ov iriorcvovo-iv ets 4pe\\
Each of the three clauses introduced by
Sti is in apposition with the foregoing
substantive, and is explanatory of the
ground of the conviction, " Concerning
sin, because they do not believe on me ".
Unbelief will be apprehended to be sin.
The world sins " because " it does not
believe in Christ, i.c, the world sins
inasmuch as it is unbelieving, cf. iii. 18,
19, 36; xv. 22. irepl SiKaiocrvvT)s Si . . .
" And concerning righteousness, because
I go to my Father and ye see me no
longer." The world will see in the
exaltation of Christ proof of His right-
eousness [SikoCov y°-P Yvupio-aa to
TropetWSat irpès tov fleov Kal crvv»l-
vat avT$, Euthymius] and will accord-
ingly cherish new convictions regard-
ing righteousness. The clause Kal ovk
Jti ÖiapcWi pe is added to exhibit
more clearly that it was a spiritual
and heavenly life He entered upon in
going to the Father; and possibly to re-
mind them that the invisibility which
they lamented was the evidence of
His victory.—Ver. II. irepl 8è KpCo-eus,
" and concerning judgment (between sin
and righteousness, and between Christ
and the prince of this world, xii. 31,
xiv. 30), because the ruler of this world
has been judged," or " is judged ". The
distinction between sin and righteous-
ness was, under the Spirit\'s teaching, to
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836                               KATA IQANNHN                              XVI.
Sera &> dKou\'<rn XaXrjaei, Kal Ta ipxéfitva &vayyi\\t.l fluif. 14.
IkïIvos èfiè So^acrei, oti k cV toG èjxoü Xrj\\|rcTai, Kal AmyyeXïï öjj.ïv.
15. irdWa Sera Ixei 6 iraTrjp, IpA iari • 8id toüto clirov, Sti k^K toO
ki. ia.
1 vU. 33;
xiii. 33.
époü XfjiptTai,1 Kal dvayyeXeï üutf. 16. \' MiKpèf Kal oö 2 OeupcïW
uc, Kal irciXii\' uiKpèy Kal Si|/eo~9e jxe, Sti Èyu üirayü) irpos Tor iraTepa." 3
17. Etiroi\' ouV tic rüf fia0T)Twi\' aóroG irpos dXXrgXous, " Ti eerri toüto
& Xe\'yci. iffi.lv, MiKpov Kal ofi detiiptlré ji€, Kal irdXip jUKpoy Kal
1 Xaupavci in BDEG adopted by Tr.Ti.W.H.R.
1 ovkcti in fc$BD 33.
• This clause oti . . . «anpa is not found in ^BDL, and is deleted by
Tr.Ti.W.H.R. It seems to have been inserted because of ver. 17, last clause ; but
this may be a reminiscence of ver. 10.
XaXrJoti . . . i(itv, "for He shall not
speak from Himself, but whatever He
shall have heard He will speak, and the
things that are coming He will announce
to you ". This is the guarantee of the
truth of the Spirit\'s teaching, as of
Christ\'s, vii. 17, xiv. 10. What the Father
tells Him, He will utter. Particularly,
Ta ipxópcva avavYcXct vfitv, " the things
that are coming He will declare to you ".
to èpx<>(i«va means " the things that are
now coming," not " the things which at
any future stage of the Church\'s history
may come ". It might include the events
of the succeeding day, but in this case
avaYYtXeï could not be used; for al-
though these events might require to
be explained, they did not need to be
" announced ". The promise must there-
fore refer to the main features of the
new Christian dispensation. The Spirit
would guide them in that new economy
in which they would no longer have the
visible example and help and counsel of
their Master. It is not a promise that
they should be able to predict the future.
[" Maxime huc spectat apocalypsis,
scripta per Johannem." Bengel.] In
enabling them to adapt themselves to
the new economy the centre and norm
would be Christ.—Ver. 14. ckccvos <p.J
Sdlao-ci, " He will glorify me". The
fullilment of this promise is found in
every action and word of the Apostles.
Under the Spirit\'s guidance they lived
wholly for Christ: the dispensation of
the Spirit was the Christian dispensation.
This is further explained in Sti Ik tov
luov Xf|\\|>cTai ..." because He shall
take of that which is mine, and declare
it unto you ". The Spirit draws from no
other source of information or inspiia-
tion. It is always "out of that which
is Christ\'s" He furnishes the Church.
So only could He glorify Christ. Not
by taking the Church beyond Christ,
but by more fully exhibiting the fulness
of Christ, does He fulfil His mission.—
Ver. 15. There is no need that the Spirit
go beyond Christ and no possibility He
should do so, because iravTa So-a éxei o
riaTtip éfia Jo-ti, "all things whatsoever
the Father has are mine," cf xvii. 10
and xiii. 3 ; 1 Cor. xv. 24-28 ; Heb. ii. 8.
The Messianic reign involved that Christ
should be truly suprème and have all
things at His disposal. So that when
He said that the Spirit would take of
what was His, that was equivalent to
saying that the Spirit had the unlimited
fulness of the Godhead to draw upon.
Vv. 16-22. The sorrow occasioned by
Christ\'s departure turned into joy at Hts
return.—Ver. 16. MiKpov Kalov Staptïri
fit Kal iraXiv uiKpèv xai ötyitrBi uc. The
first "little while" is the time till the
following day; the second " little while,"
the time till the resurrection, when they
would see Him again. The similar
expression of xiv. 19 has induced
several interpreters to understand our
Lord as meaning, " Ye shall see me
spiritually " ; thus Bernard says : " The
discrimination in the verbs employed
affords sufficiënt guidance, and leads us
to interpret as follows. A little while (it
was but a few hours), and then \' ye be-
hold me no longer \' (ovkcti Stupetré pc) ;
I shall have passed from the visible
scène, and from the observation of spec-
tators (that is the kind of seeing which
the verb intends). \' Again, a little while \'
(of but little longer duration), and \' ye
shall see me\' (£i|>co-6c\' pc), with another
kind of seeing, one in which the natural
sight becomes spiritual vision." This
distinction, however, is not maintained in
xiv. 19.—Ver. 17. Etirov o5v Ik rüv
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EYAfTEAlON
»37
14—»3«
S\\J/ecr9e u,t; Kol, "Ori lyo) üirdyu) irpès rèv wOTépo;" 18. "EXeyor
ouf, " Touto Ti i<mv ó Xéyti, to uiKpof; oök oï$ap,ev Ti XaXeï."
19. "Eyvot o5V 6 \'iTjaofls Sti ïjOïXov aÜTÓi\' ipiaray, Kat etirev auToïs,
" riepl toutou JtjTeÏTe |X6t\' dXX^Xui\', Sti etiroe, MiKpoy Kal oü
0E(üpcÏTé jxe, Kal iraXn\' pixpof Kal o ecröe |M ; 20. du,r]e ap.tji\' Xeyw
up.ti\', Sti ° KXaucreTï Kal dpner^aeTC üucïs, ó 8è kcjctu.09 xnp^eTai • m Mk. nrt
üjieis 8è XuTTr)9q<recr8ï, dXX tj Xuirn ü^iüv " tïs xop01* ye^ffCTai. n Acts». 36,
21. ^ yunj oTaf tikttj, Xuinji\' «X£l> °Tl "rjXöeK ^ upa aÖTtjs • Stok ii.
8i yevvriori to iraiSioi», oük 2ti uwnpcu-euei lijs 9Xïi|/e<os, Sia tJ]!»
XapcW, Sti èvcrn^n acdpuiros eïs Tor KoajAOf. 2 2. Kal üfiets ouk
Xüirrji\' uèV küV ?X£Te \' wdW 8è Si|rop.ai upas, Kal xap>\')°"6TCU óp.ffli\' 4
KapSia, Kal tt)»» xaPa" uu.ü\'\' oüSels aipci \' ócj>\' üjiSiv. 23. Kal i»
1 apci, future, in BD*I", vuig. " toilet", aipci in ^ACD\'Ln.
pa0i)TÜv avTov. A pause is implied ;
during which some of the disciples
(tivc\'s understood, as in vii. 40; see
Simcox, Gram. of N.T., p. 84) expressed
to one another their bewilderment. They
were alarmed, but could not attach their
alarm to any definite object of dread.—
Ver. 19. Jesus, perceiving their embar-
rassment, and that they wished to inter-
rogate Him—8ti rjdcXov avTÖv ipuTcïv—
said to them : Dcpl tovtov ..." Are
you inquiring among yourselves ? "—(ut\'
dXXi^Xwv, not as in ver. 17, irpès
aXXijXovs, "about this that I said," etc. ?
—Ver. 20. dpf|v . . . Sti nXavcreT» Kal
8pT)vricreTe vpcïs, " ye shall weep and
lament"; Spijvcu is commonly used of
lamentation for the dead, as in Jer. xxi.
10, pr| xXaicTC riv TcSvtpcdTa, ut)S2
6pi)vcÏTC airóv; 2 Sam. i. 17 ; Mt. xi.
17 ; Lk. vii. 32. Here it is weeping and
lamentation for the dead that is meant.
i 82 KÓ<rpo« x°P1ï°\'<TOl> DUt while you
mourn, the vvorld shall rejoice, as achiev-
ing a triumph over a threatening enemy.
vu.«ïs 82 XvirriÖTJcreo-flt, " and ye shall be
sorrow-stricken, but your sorrow shall
become joy ". Cf. airo ireVflovs elf x°P\'*,\'>
Esth. ix. 22, and especiatly xx. 20, ^«Pl-
irov ot pa6i]Tai 18óvt«s tov Kvpiov.—Ver.
ai. He adds an illustration of the manner
in which anxiety and dread pass into joy :
t) ywii " the woman," the article is
generic, cf. ó SoüXos, xv. 15, Meyer.cWav
t£kth, " when she brings forth," Xi3itt)v
. . . av-rijs, " hath sorrow because her
hour "—the critical or appointed time of
her delivery—" is come ". The woman
in travail is the common figure for
terror-stricken anguish in O.ï.: Ps.
«lviii. 6; Jer. iv. 31; vi. 24, etc. Srav
8i yewiï<rn to traiSCov ..." but when
the child is bom, she no longer remem-
bers the distress, for the joy that a man
is bom into the world ". The comparison,
so far as explicitly used byour Lord in ver.
22, extends only to the sudden replace-
mentofsorrowwithjoy inboth cases. But
a comparison of Is. lxvi. 7-9, Hos. xiii. 13,
and other O.T. passages, in which the
resurrection of a new Israël is likened
to a dimcult and painful birth, warrants
the extension of the metaphor to the
actual birth of the N.T. church in the
resurrection of Christ. Cf. Holtzmann.
—Ver. 22. Kal vp.iï« . . . vpüv, " and
you accordingly," in keeping with this
natural arrangement conspicuous in the
woman\'s case, "have at present sorrow".
This is the time when the results are
hidden and only the pain feit: "but I will
see you again and your heart shall
rejoice and your joy no one takes from
you ". This joy was feit in the renewed
vision of their Lord at the Resurrection.
" All turns on the Resurrection ; and
without the experiences of that time there
would have been no beholding Christ in
the Spirit." Bernard.
Vv. 23-28. Future accessibility of tht
Father.—Ver. 23. Kal iv ckcivt) tjj Tjpcpa,
" and in that day " of the Resurrection
and the dispensation it introduces, see
xiv. 20, in contrast to this present time
when you wish to ask me questions, ver.
19, " ye shall not put any questions to
me". Cf. xxi. 12. He was no longer
the familiar friend and visible teacher to
whom at any moment they might turn.
But though this accustomed intercourse
terminated, it was only that they might
learn a more direct communion with the
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838                          KATA IQANNHN                          xvi.
iiccirg Tfj TJpVpa iyi o4k èpwTrjo-eTe oüSeV. \'Afir]v du,r|v Xéyw 4|iïv,
oti Sera &v aÏTTJ<rr)Te tok irarépa iv tu öyópaTi u,ou, Suaci üfxu\'.1
f H. 10. Mt. 24. p lus apTi oÜk T}Trj<TOT€ ouSèf Iv tü oVÓjiciti fiou • * aiTïÏTï, Kat
q Mt. vü. 7. Xrjvl/ïaSe, tra r) xaP" up-üi» xj rTr£TfXr|p(i>p,lvT|. 25. TOuTa èt» "irapoi-
• v«. 29\'. p.iais XeXaXrjKO 6fUf < dXX\' ?px€Toi upa \'Ste ouk «?ti iv irapoipiais
Ecdu3.\' \' XaXr)o-(ü fijiii», dXXa " irapprj<7ia irepl tou iraTpos 6.vayyt\\ü> \'l ófiZv.
Cp. Hatch, 26. iv ^Keicrj -rij rjp.é\'pa iv tw örójxaTi uou al-rria-eo-Se • Kal oü Xeyu
Essays, p. - * # , » ,        ,           »             /              « . -                    , ,        ..
64,          ujaik oti éyw épuTTJo-u toi» iraTepa irepi uu,üjv • 27. outos yap o
»x. 34. rraTTip <piXeï 4p.as, oti üjiets «yè TfccfnXrJKaTe, Kal Tr-cmoTcuKaTE Sn
1 Suctei v(iiv before tv t» ovopaTi pov in fr$BC*LX. T.R. in AC\'D, it. vuig. Cp.
siv. 13, 14.
* For the avayyiXu of EGH airavycXw is read in ABC\'D, while N reads
virayycXXu.
Father: apV . . . Suo-ti iutv. The    but to the reserved character of the
connection is somewhat obscure. The    whole evening\'s conversation, and of all
words may either be taken in connection    His previous teaching. " The promise
with those immediately preceding, in    is that the reserve imposed by a yet un-
which case they intimate that the in-    finishte! history, by a manifestation in
formation they can no longer get from a    the fiesh, by the incapacity of the hearers,
present Christ they will receive from the    and by their gradual education, will then
Father : or they may begin a distinct    be succeeded by clear, full, unrestricted
paragraph and introducé a fresh subject,    information, fitted to create in those who
the certainty of prayer being heard.—    receive it that \' full assurance of under-
Ver. 24. «os apn oük n\'Tii<raT£ oiStv iv t.    standing\' which contributes so largely to
..." Until now ye have asked nothing    the \' full assurance of faith \'." Bernard.
in my name." They had not yet realised    irepl toO ira/rpós, the Father is the
that it was through Christ and on the    central theme of Christ\'s teaching, both
lines of His work all God\'s activity   while on earth and above.—Ver. 26. iv
towards man and all man\'s prayer to    Ikcivti t% "npipa. " In that day," in
God were to proceed.—aiTEÏTf . . .    which I shall teil you plainly of the
ireirXTipup.ivi], " ask and ye shall receive,    Father (ver. 25, «?px*Tai upa), "ye shall
that your joy may be full," or " fulfilled,"    ask in my name " ; this is the natural
01 " completed ". The joy they were    consequence of their increased knowledge
to experience on seeing their Lord    of the Father. xal ov Xcyu . . . «|rj\\8ov
again, ver. 22, was to be completed    " And I do not say to you that I will ask
by their continued experience of the    the Father concerning you"—irepC, al-
efficacy of His name in prayer. Prayer    most equivalent to iWp, here and in
must have been rather hindered by    Matt. xxvi. 28; 1 John iv. 10, " in rela-
the visible presence of a sufficiënt    tion to," almost "in behalf of"—(ver.27)
helper, but henceforth it was to be the    "for the Father Himself loves you, be-
medium of communication between the    cause ye have loved me, and have
disciples and the source of spiritual    believed that I came forth from God",
power.—Ver. 25. Another great change    The intention of the statement is to
would characterise the economy into    convey fuller assurance that their prayers
which they were passing. Instead of   will be answered. The Father\'s love
dark figurative utterances which only    needs no prompting. Yet the interces-
dimly revealed things spiritual, direct    sion of Christ, so emphatically presented
and intelligible disclosures regarding the    in the Epistle to the Hebrews and in
Father would be made to the disciples:    Rom. viii 34, is not ignored. Jesus says :
ravTa Iv irapoipiais . . . iptv. irap-    " I do not base the expectation of answer
oipïa. See x. 6; " dark sayings " or    solely on my intercession, but on the Fa-
" riddles " expresses what is here meant.    ther\'s love, a love which itself is quick-
It is opposed to irapp^tria, open, plain,    ened and evoked by your love for me ".
easily intelligible, meant to be under-    " I do not say that I will ask" meang
stood. He does not refer to particular    " I do not press this," " I do not bring
utterances, such as xv. 1, xvi. 21, etc.     this forward as the sole reason vvhy you
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EYATTEAION
839
*4—33-
«yi>T irapa toG 6C0G1 j|TJX0ot>. 28. e\'s\'TJXflov \'irapd toS iraTpos,2 v Sse orit.
Kal cXi)Xu0a ct$ rèr xóap.oi\'• irdW wd<J>iT|p.i tok Koorpov, Kal wit.3!
iropcuojj.cn. irpos Toy iroT^po."
29. Aiyovaiy outw 01 pa0TjTOi aÜToG, ""l8e vGv* irappr|(7ia XaXets,
«al x Trapoipiac oüSepiac Xeyeis. 30. vüv oïSapev 3n 0180.5 Tfdrra, * J». *5^
«al oü xptiai< «)(€is \'ïfa Tis «re cpuTa. "ér toutu moTeuop.ev 5ti Jo. «j-»JT.
dirö 6eoG èfnX9es." *I. ATreKpiOïj aü-rols 6 \'Iriaoüs, ""Aoti mo-- ». h.
\' ,s , ,               SI -4»<\\A •• »                   ilJo.iU.1*
reutrt; 32. löou, cpxcrai upa koi vuv* éki\\\\\\iVtv, iva o-Kopmo-- iv.».
9rJT€ éVaoros ets Ta *ï8ta, Kal cpè póVov d<j>T]Te • Kal d oök ctftl b x. n.\'
pó^os, Sti 6 iraTT)p peT* tpoG ion. 33. toGto XeXdXv)Ka ójiiV, tea d vüi. 16,19.
Iv Ifiol «tp^Kt|i> ëxTlT€# \'* TV k^TMt1 ÖXi ik fferc 6 • dXXd Oapcreïrc,e «. feVl*
u,,
iyi» * KCKlKIJKa TOV KOO-pOl/."
1 iraTpot is read by W.H.R. following NC"BC*D. 9cov isfoundin ^*AC*,it.vulg.
*  T.R. in fr$ACa, ck in BC*L 33. ck follows cgr]X8ov in vüi. 42 ; airo in ver. 30,
xiii. 3, xvi. 30 ; irapa in ver. 27 and in xvii. 8. ck conveys the idea of origin, irapa
of starting point, airo of the agency of the sender.
* tv with b^BCD nowhere else in John with XoXciv, but in Ep. pcTa is used in
Acts.
*  rvv deleted by Tr.Ti.W.H.R. following NABC*D*L 33.
*  €x«t« in NABCL, «*C
may expect to be heard ". The mediation
of Christ has here its incidence at an earlier
stage than in the Apostolic statements.
The love of God is represented as intensi-
fied towards those who have accepted
Christ as the revealer of the Father.—Ver.
28. i|TJX8ov . . . iraTf\'pa. " I came forth
from the Father and am come into the
world; again (reversingthe process) I leave
the world and go to the Father." There is
a sense in which any man can use these
words, but it is a loose not an exact
sense. The latter member of the sentence
—" I leave the world and go to the
Father "—gives us the interpretation of
the former—" I came forth," etc. For to
say " I leave the world " is not the same
as to say " I go to the Father "; this
second expression describes a state of
existence which is entered upon when
existence in this world is done. And to
•ay " I came forth from the Father " is
not the same as to say " I am come into
the world ": it describes a state of
existence antecedent to that which began
by coming into the world.
Vv. 29-33. Last words.— Ver. 29.
The Lord\'s last utterance, w. 25-28, the
disciples find much more explicit than His
previous words : "ISc vv» irappijo-ia
XaXcïs, " Behold, now (at length) Thou
speakest plainly," explicitly, Kal irapoi-
jUav ovScpiav Xcycis, " and utterest no ob-
scure saying," ver. 25. Almost univer»-
ally vvv, in vv. 29, 30, is understood to
denote the present time in contrast to tht
future promised in ver. 25. As if the
disciples meant: "Already Thou speakest
plainly ; we do not need to wait for that
future time ". It seems simpler to take
it as signifying a contrast to the past
time in which He had spoken in dark
sayings. — Ver. 30. vvv otSapcv . . .
ÈpwT<ji. The reference is to ver. 19,
where they manifested dissatisfaction
with the obscurity of His utterances.
Here in ver. 30 two things are stated,
that Jesus has perfect knowledge, oISös
iróvTa, and that He knows how to com-
municate it, ov xptiav cxcis tva t£s <rc
èpwTif. Convinced that He possessed
these qualifications, they feit constrained
to accept Him as a teacher come from
God, tv tovtu (" herein," or " by this,"
<k tovtov in modern Greek version)
irio-Tcvopcv Sti airo ©eov è^rjXOts, cf. iii.
2.—Ver. 31. To this enthusiastic con-
fession Jesus makes the sobering and
pathetic reply: "ApTi ttiotcvctc ; Do
ye now believe that I am God\'s Re-
presentative ? Is this your present at-
titude ? ISov, épxtTai wpa Kal vvr
{XijXvScv, " Behold, the hour is coming
and is come," so imminent is it that
the perfect may be used.—tva o-Kopirio--
SijTc . . . ÓKJi^Tc. Cf. 1 Macc. vi. 54,
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840                             KATA IQANNHN                            XVH.
axi. 41. 1 XVII. I. TAYTA ^XdVrjaei\' 6 \'Irjaous, Kal \'eirijpe1 rois 4d>0a\\-
xxi. 16. p.ous aÜTou eis toc oipavby, Kal etire, " ["laTep, c\'VpXuSev t) wpa •
bWitb \'8óf]acróV aou toi» ulèc, ïra Kal* 6 ul<5s crou So§rf<rp ere • 2. Ka8ws
obj.\'here ëSuKas aÜT<S b èiouaïav irctcrr|s aapnos, "ca \'irai» 8 SlSuKas aÜTw,
and Mt.                                                                                                                     *
z. 1, Mk. vi. 7; usually with infin. or ivi with gen. or ace. c vl. 39.
1 T.R. in AC* and most versions, except vuig. eirapas, without xai before tiir«,
m fc$BC*DL 33. Lücke says this is " offenbar eine stylistische correctui".
1 Omit xai with ^ABC*D.
<cicopir(<r6?]<rav cKacrros tic Tèv xóirov
aviToS. In x. 12 the wolf crKopiri(ci ra
irpópaTa. Cf. especially Mk. x>v. 27.
f Is to Ï810 frequently of one\'s own house,
cf. xix. 27 ; Acts xxi. 6 ; Esth. v. 10, vi. 12.
Here perhaps it is somewhat less definite,
" to his own " is better than " to his own
house". It includes " to his own
interests," or " pursuits," or " familiar
iurroundings," or " private affairs," or
all these together. Those whom He had
gathered round Him and who believed
in Him were yet destined to fail Him in
the critical hour, and were to scatter
each to his own, for the time abandoning
the cause and Person who had held them
together, leaving their loved Master
(ver. 27) alone.—kou ovk «lp.1 poYos . . .
ëo-Ti, " and (yet) I am not alone, because
the Father is with me ". This presence
supplies the lack of all other company.
He was destined to lose for a time the
consciousness even of this presence, Mt.
xxvii. 46.—Ver. 33. tovto . . . kóo-^ov.
ToÜTa embraces the whole of the con-
solatory utterances from xiv. 1 onwards.
His aim in uttering them was " that in
me " (cf. Paul\'s use of " in Christ ") " ye
may have peace ". cv ipol and iv t$
kóo-(j.(j are the two spheres in which at
one and the same time the disciples
live, xvii. 15, Col. iii. 1 and 5. So long as
they " abode in Christ " and His words
«bode in them, xv. 7, they would have
peace, xiv. 27. So long as they were in
the world they would have tribulation,
9X(i|/iv ixiT*< " \'n tne world ye have
tribulation ".—aXXa 6apcretTC, " but be
of good courage ". Cf. 8ap<r€i «kvov,
Mt. ix. 2, xiv. 27.— iyi> vev(KT|Ka tov
KÓafiov. viKotv occurs only here in the
Gospel, but twenty-two times in the
Johannine Epistles and Apocalypse;
only four times in the other N.T. writ-
ings; cf. especially 1 John v. 4, 5. " I
(emphatic) have overcome the world,"
have proved that its most dangerous
assaults can be successfully resisted ; and
in me you are sharers in my victory; in
me vou also overcome.
Chapter XVII.—Vv. 1-26. The clos-
ing prayer of Jesus [" precatio summi
sacerdotis" Chytraeus]. Vv. 1-5, with rt-
ference to Himself; vv. 6-19, for His
disciples ; vv. 2026, for all who should
aftcrwards bclieve on Him.—Ver. 1.
Tclütci eXaXTjcrev . . . Kal éirTJpc. The
connection of jXaXT)crcv with èirfjpe by
Kal shows that the prayer foliowed im-
mediately upon the discourse, and was,
therefore, uttered in the hearing of the
disciples. cirijpt . . . ovpavóv, so 1
Chron. xxi. 16. TJpa t. o«S9., Ps. cxxi. i,
and cxxiii 1. From ovpavóv it cannot be
argued that they were in the open air.
" Für das Auge des Geistes is der freie
Himmel überall." Lücke. "Theeyeof
one who prays is on all occasions raised
toward heaven." Meyer. riaTep, i\\-q\\v
9tv r\\ upo, " Father," the simplest and
most intimate form of address, cf. xi. 41,
xii. 27. " The hour is come," »\'.«., the
hour appointed for the glorification of the
Son ; cf. ii. 4, xii. 23. That this hour is
meant is shown by the petition which
follows: Só^ooróv crov Tèv vióv, " glorify
Thy Son ". crov, in position of emphasis.
This glorification embraced His death,
resurrection, and session at God\'s right
hand, as accredited Mediator, cf. vii. 39,
xii. 16, 23. Hut this glorification itself
had an object, tra ó vlos So|acq) ore, " that
the Son may glorify Thee". The
Father is glorified by being known in
His love and holiness.—Ver. 2. This is
the object of Christ\'s manifestation and
reign. This glorification of the Son,
which is now imminent, is in accordance
with the purpose of the Father in giving
the Son power over men : xa8u« cSuxat
a\'JTii i£ovcriav . . . alüviov. ünly by
His being glorified could the Son give
this eternal life, and so fulfïl the com-
mission with which He was entrusted,
c£ovcr(av «fSuxac. is explained in ver. 27
and the verses preceding: Mt. xi. 27;
Heb. i. 2. iracrr)f crapxèf represente
"ito"73, Gen. vi. ia, Is. xl. 6, etc.,
T X        T \'
and denotes the human race as possesscd
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EYAITEAION
841
i—5.
Sóo-n1 aÜToïs t,(^)y dWnor. 3. affri) 8V l<rtiv 1\\ aïucio; Jorfj, *ïi»ad vl. aoreff.
yiyojaKcuo-i <re t4» ficVoc * dXrjOieèi\' Seè-i», Kol SV dirArreiXac, \'inaoüV 9. Heb.\'
XpioroV. 4. ty<£ ae c8ó|ao-a è"ni ttjs yfjs • to êpyov \' irwXchwv 2 8 cp\'.Vjo.».
8^8uk(£s (ioi * Ira iroiTÏo-u • 5. kcu vür h Só£ao-óV p.e <ró, irarep, \' irapd ?& 7. \'T\'
creau-rü, TJj S<S£r) fl «txoc \' *po tou T&K kÓo-iiok etroi irapd o-oï. 1*1\' jè*1\'\'6"
n xiii. 33.
1 Prov. il. 1; ui. 13. j Prov. viii. 34. ps. lxxi. 5
1 For 8cixrr) and ywvuirxwori some read Suio-fi and yivuo-icovo-t, but vide Simcox,
Gram., p. 109, and W.H., Appendix, p. 171.
\'TtXtiuo-as in ^ABCLfl 33 adopted by Tr.Ti.W.H.R.
of a frail, terrestrial existence, lacking
(u4|V altóviov. ïva irav & Sc\'Swicas aiiTÜ,
the neuter, as in vi. 39, resolved into
the individuals in avi-ots; and on the
nominative absolute, see Buttmann\'s
N.T. Gram., 379 ; and Kypke in loc.—
Ver. 3. aÏT-q 8e\' ia-Tiv t] aliivios (ui) tva
. . . On Iva in this construction, see
Burton, 213, and cf. xv, 8; Sn in
iii. 19 is not quite equivalent. In
Is. xxxvii. 20 God is designated &
6eös |xóvos, and in Exod. xxxiv. 6
aXi)9ivaf; cf. 2 Thess. i. 10. He is the
only true God in contrast to many that
are " called gods," 1 Cor. viii. 5, 6. But
cf. especially 1 John v. 20. It was by mak-
ing known to them this God, and thus
glorifying the Father, that Christ " gave
men eternal life". The life He gave
consisted in and was maintained by this
knowledge. But to the knowledge of
the Father, the knowledge of " Him
whom Thou didst send, Jesus Christ,"
was necessary, i. 18, xiv. 6. As in i. 17,
so here, \'lt|o-o«v Xpicmiv is the doublé
name which became common in Apos-
tolic times, and not (as Meyer and
others)" an appellative predicate," "Jesus
as the Messiah ". Whether Jesus\' nam.
ing of Himself as a third person can be
accounted for by the solemnity of the
occasion (" der feierliche Gebetstyl,"
Lücke), or is to be ascribed to John, is
much debated. Westcott seems justified
in saying that "the use of the name
\'Jesus Christ\' by the Lord Himself at
this time is in the highest degree un-
likely. ... It is no derogation from the
truthfulness 01\' the record that St. John
has thus given parenthetically, and in
conventional language (so to speak), the
substance of what the Lord said at greater
length."—Ver. 4. iyü <r* . . . iroiijo-u.
This is a fresh ground for the petition of
ver. 1 renewed in ver. 5 : " glorify Thou
me ". The ground is " I have glorified
Thee on the earth; having ftnished
jjcrfectly accomplished, cf. TfWXco-rai
of the cross] the work which Thou
gavest me to do ". But it is not the idea
of reward that is prominent here, although
that idea is found in Phil. ii. 6-n ; Heb.
ii. g-11 ; v. 4-10; the immediate thought
here is of the necessary progress which
the hour demanded. There remained no
longer any reason for His continuance
on earth. He did not desire, and did not
need, any prolongation of life below.
Beyschlag\'s objection (N.T. Theoi., i.
254) is therefore baseless, as also ia
Grotius\' "ostendit, non iniquum se pe>
tere".—Ver. 5. xaï vvv Sogao-ov . . .
orot. The precise character of the glori-
fication He looks for is here presented.
It is irapa. <rcauT$, and it is a restoration
to the glory He had enjoyed irpo toü rhr
KÓtrfiov clvai. By irapa ereavrü it il
rendered impossible to understand irapa
trol of an " ideal " pre-existence ; because
these two expressions are here equiva-
lents, and Christ cannot be supposed
to have prayed for an " ideal" glory
when He asked that God would glorify
Him irapa. o-ia-vrü. " There is, con-
sequently, here, as in vi. 62, viii. 58, a
continuity of the consciousness of the
historical Christ with the Logos." Tho-
luck. On this verse Beyschlag remarka
(i. 254): " The possibility of such a
position was first won by Jesus through
His life and death on earth, so that, in
point of fact, it forms the divine reward
of that life and death; how then could
He have possessed it realiter before th«
world was ? " But the representation
given by Paul in Phil. ii. is open to the
same objection. Christ is represented
as leaving a glory He originally enjoyed
and returning to it when His work on
earth was done and as the result of that
work. The humanity was now to share
in and to be in some way the organ of
that divine glory; and this it could not
be until it had been perfected by the
experience of a human life. Wendt
(Teaching of jfesus, ii. 169) say»: " Ae-
-ocr page 854-
84a                            KATA IQANNHN                           xvil.
6. \'E^avipwrd <rou to öVofia Toïg dySpw-irois ou* Scowicds * |iot en
tou ieócru.ou • «rol TJo-ai», Kal Ifuii auTous SeSwKas • Kal rbv Xóvof crou
krill. 51. ikT^TiipiiKacri. 7. ruc ïyewKae Sn irdira Sera Se\'Scaxag fioi, irapa
11.          \'aoü ècrri»\'2\' 8. Sti to \'pSrjuaTa a St\'Sioxds uoi, oe\'Suxa oütoÏs • Kal
\' aÜTol (XaBof, Kal lycoio-ac dXr]8üs, Sti irapa crou ^tjXOok, wal
irtioTtuaai\' Sti au ue dir^areiXas. 9. èyu irepl auTwf èpuTÜ * oü
ircpl tou KÓ0-U.0U èpuTw, dXXd ircpl wc St\'SwKdg uoi, Sti ooi" eïaa.
"xxix.M?" IO. Kal Ta tp.d "irdtra ai. lam, Kal to cd è!ud« Kal 8e8ó|aap.ai lf
1 For StSuKos in both occurrences in ver. 6 cSuxas is read in fc^ABDK. In ver.
7 SeSwxas is found in fc^CDL, «Swicas in AB, In ver. 8 StSuxat in b$L, cSuicas in
ABCD.
> «to-iv in ^BCL 33.
me are from Thee". The object of
the manifestation in Christ has been
attained: the Father has been seen in
and through Him. All the wisdom and
power of Christ have been recognised as
from God.—Ver. 8. otito, pijpaTa . . .
airco-TciXat. The result achieved, ver. 7,
was due to the fidelity of the messenger,
ra p^fjiaxa . . . 8tSwKa avToïs, and to
the receptiveness of those prepared by
God, avTol êXapov, etc. cf. xvi. 30. iyu
ircpi avTÜv èpcuTÜ. He desires solemnly
to commit to the Father\'s keeping those
who have believed. He prays for them
in distinction from the world, and for the
present sets the world aside, ov irtpi tov
k6(tjj.ov. The petitions now presented
are only applicable to disciples, not to
the world. Melanchthon says : " Vide
horrendum judicium Christi de mundo,
cum negat se orare pro mundo, damnat-
que quicquid est mundi, quantumvis
speciosum ". But Luther more justly
says: " To pray for the world, and not
to pray for the world, must both be right
and good. For soon after He says Him-
self: \' Neither pray I for those alone, but
for them also who shall believe on me\'."
He prayed too for His crucifiers, Lk.
xxiii. 34. His reason for praying for
those who have received Him is Sti oro£
tlo-i, " because tliey are Thine ". God\'s
interest in them and work upon them
have already been manifested, and are
the promise of His further operation.—
Vei. 10. ko.1 ra ip.a iravTa o-a Iotti, Kal
Ta o-a èfia, the cornmunity of property
and therefore of interest is unlimited,
absolute; extending not only to the
persons of the disciples, but to all that
Christ has spoken and done on earth.
«al S<8ó£ao-|iai iv av-rots, *\' and I have
been glorified in them," «.«., in the dit*
cording to the mode of speech and con-
ception prevalent in the N.T., a heavenly
good, and so also a heavenly glory, can
bc conceived and spoken of as existing
with God, and belonging to a person, not
because this person already exists, and is
invested with glory, but because the glory
of God is in some way deposited and pre-
served for this person in heaven ". The
passages, however, on which he depends
for this principle do not sustain it. Such
expressions as i. 14, ii. n, which indicate
that already while on earth a divine
glory was manifest in Christ, in no de-
gree contradict but rather confirm such
statements as the present.
Vv. 6-19. Prayer for the dis-
ciples.—Ver. 6. \'E<t>avlpaicrd <rov. . .
KO(ru.ov. Ver. 4 is resumed and
explained. *\' I have glorified Thee
and finished my work by manifest-
ing," etc. To manifest the name
here means to make God known
as the holy and loving Father. This
had been accomplished by Christ not in
the case of all, but of those whom the
Father had given Him ; cf. vi. 37-44.
Out of the world some were separated by
the Father and allotted to Christ as His
disciples. tro\\ rjo-av, " Thine they were,"
before they attached themselves to Jesus
they already belonged to God in a
special sense ; as, e.g., Nath. i. 48.—
Holtzmann. xal to» XiSyov <rov tct-
i)pi}Kao-i, " and they have kept Thy
word," the revelation of God which nas
come to them through various channels;
in contrast to those mentioned in v. 38.
—Ver. 7. As the result of this keep-
ing of God\'s truth, vüv lyvuKav . . .
fcrrtv, " they have now "—in presence
of this final revelation—"known that
all things whatsoever Tbou hast given
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843
EYAITEAION
6-i5.
aurois. 11. Kal oük 2ti etu.1 iv tü kóo-u,w, Kal oütoi Iv tü KoVutf
cloi, Kal *yi» irpis <f* «PX0^*4, fdrtp " 4yi«, *T^pijaoK aÜTous iv
Tw éféflOTl crou, oug * Se\'SwKcls fJ.01, \'fa JJorif p %v, Kaflws r\'](JieiS-
12.  Stc T]f(.\'r|»\' uct\' aÖTWK èc tü KÓo-p.co,2 èvui qtTr|poui\' aÜTous èv tü
örop.aTi o-ou\' ous\' SVSukos uoi * è<£u\\a£a, Kat oüScls è£ aÜTÜv
d-iruiXeTO, cl |ir) 6 \'uïos rijs diruXeias, ïra t) Ypa M ir\\t|pu9TJ.
13.   cue Sè irpós cc Ipxofiai, Kal Taura XaXü iv tü kÓo-u,u>, "va
ëxu<n ,TT|i\' xaP^>\' tV ty\'V wfirXrjpciip.éVrii\' iV oütoTs. 14. iyi>
Séoama aÜTOÏs Tor Xóyov o-ou, Kal ó kÓo-jaos Iu,iot)o-€V aÜTous, Sri oük
ciaif Ik toQ KÓcrp.ou, Ka62>9 èyu oük cïu.1 ck toO KÓo-p.ou. 15. oük
jpuTÜ "ra apfls aÜTous €K tou koo-u,ou, dXX\' Xva rnpr]o-T]s auTOu$ \' ck
n J osh.xxlv.
\'9-
o 1 TheM.T.
*3-
p x. 30.
q Prov. xix.
16. Wisd.
x. 3; xix.
6. 1 Pet.
Is.
r 2 Kings
xii. 5. II.
Ivii. 4. «
The», ii.
3-
8 XV. II.
t Rev. til.
IO; aiTÓ
commoa.
1 o-us Da and a few cursives; o in D*XU and a few cursives; «f in ^AI3CL,
etc, Syrr. Theb. Arm. Tr.Ti.W.H.R.
* Omit cv tb K00-U.U with fc$BC*DL.
* u read here also by 6C*L, and km inserted before c<f>vXa|a.
ciples. In them it had been manifested
that Christ was the messenger of God
and had the words of eternal life.—Ver.
11. Kal oWn clp.1 cv tü KÓo-fiM. The
circumstances necessitating the prayer
are now stated. Jesus is no longer in
the world, already He has bid farewell to
it, but the disciples remain in it, exposed
without His accustomed counsel and
defence. iróWcp óyic, " Holy Father";
this unique designation is suggested
by the Divine attribute which would
naturally assert itself in defending from
the world\'s corruptions those who were
exposed to them. TijpT|(rov aiToiiï cV
ra èvó(iaTt <rov u Sc\'Sukcls. pot, " pre-
serve them in [the knowledge of] Thy
name, which Thou gavest me". 1$ is
attracted into dative by ivdpari. This
was the fundamental petition. The
retention of the knowledge which Christ
had imparted to them of the Father
would effect "va wo-iv tv xaOuf Tjpctf.
Without harmony among themselves,
so that they should exist as a manifest
unity differentiated from the world, their
witness would fail; xv. 8, 12. Ka6u«
T)ucï« is explained by xv. 9, 10.—Ver. 12.
The protection now asked had been
afforded by Christ so long as He was
with the disciples. Stc tJ(it|v per\' avTÜv,
iyit JTTJpovv . . . "when I was with
them, I kept them in Thy name which
Thou hast given me: and I guarded
them, and not one of them perished, but
the son of perdition, that the Scripture
might be fulfilled". On the detail of
educative care spent on the disciples,
and covered by crrjpovv, sec Bernard,
Central Teaching, p. 370. 4 vlos ttJ»
diroXcCas, cf. 2 Thess. ii. 3, in accord-
ance with the usual Hebrew usage, the
person identified with perdition, closely
as=ociated with it. Cf. Is. Ivii. 4; xxxiii. 2;
Mt. xxiii. 15. Raphel quotes from Herod-
otus, viii., vBpios vidv, with the remark,
"nee Graecis plane ignotus est hic lo-
quendi modus ". The Scripture referred
to is Ps. xli. 10, as in xiü. 18.—Ver. 13.
As He Himself goes to the Father, He
utters this petition aloud, and while yet
with the disciples—TaiJTa XaXü iv t$
cóo-ptp—that they might recognise that
the power of God was engaged for their
protection, and might thus haverepeated
and perfected in themselves the same joy
with which Christ had overcome all the
trials and fears of life. Cf. xv. II, xvi.
24.—Ver. 14. iyi> SéSuxa . . . kóv\\j.ov.
Additional reason for soliciting in behalf
of the disciples the protection of the
Father consists in this, that the world
hates them because they have received
the revelation of God in Christ, and are
thereby separated from the world as their
Teacher was not of the world. Cf. ver.
6.—Ver. 15. The simplest escape from
the anger of the world was removal from
it, but for this He would not ask: o4k
epcoTÜ iva aprjf aviTOvs èk tou koctu.ov.
They had a work to do which involved
that they should be in the world. It also
involved the fulfilment of the petition, tva
Ti)pYJo~TjS aÜTois Ik tov irovrjpov. Luther,
Calvin, etc, take irovripov as neuter;
recent interpreters in general consider it
to be masculine, " from the evil one," ai
in 1 John ii. 13, iv, 4, v. 18; cf. Mt. vi.
-ocr page 856-
844
KATA IQANNHN
XVII.
tou irornpoü. 16. Ik tou k<So-u,ou oük «tori, xaO&s ey8» \'K T0"
i x. 36.
Exod.xiil,
2. .V
Ecclus.
xlv. 4.
kÓotjjlou oük €Ï(ii. 17. Mdyi\'a<roi\' auTous €K Tfj d\\t]8eta o-ou1 • o Xóyos
ó cos dXrjOeid êorri. 18. xaOus eu,€ diréWciXas cl; tok kÓo-iaov,
K&yu aireoTeiXa aÜTOus els tok Koo-p-ov • 19. Kal uirÈp auTuv éyu>
1 Esdr. I. T dyia^w ep.auT(V, \'va Kal afrol &aiv Tjyiacxu,eVot cv dXrideia. 20.
Ou irepl toutuk 8« cpuTu ftóVov, dXXd xai ircpl tuk irioTcuarörruK *
1 «*•» omitted in N*ABC*D, it. vuig.
* wurrtvorrwv in ^ABCD.
13. " The evil one " as the prince of
this world and " a murderer from the
beginning" (viii. 44) was the instigator
of persecution.—Ver. 16. For TY)pe-Tv Ik
see Rev. iii. 10. The reason of the world\'s
hatred and persecution is given here, as
in xv. 19, èk tov KÓiT^iou . . . ** They do
not belong to the world, as I am out of
the world."—Ver. 17. But besides this
negative qualification for representing
Christ, they must possess also a positive
equipment, a-yiacrov auTovs èv Tfj dX^Oeicj.
croii. " Consecrate them by thy truth."
aYid£(i> is to render sacred, to set apart
from profane uses ; as in Exod. xiii 1,
tVyiao-óv p.01 irav irpcoTÓTOKOv; Exod. xx.
8, ó-y. r\\\\t.fpav ; Exod. xxviii. 37, ayiao-eis
ovToüs tva UpaTcvuart (101; Mt. xxiii. 17 ;
Heb. ix. 13. In x. 36 it is used of the
Father\'s setting apart of Christ to His
mission. Here it is similarly used of the
setting apart or consecration of the dis-
ciples as Christ\'s representatives. Meyer
includes their " equipment with Divine
illumination, power, courage, joyfulness,
love, inspiration, etc, for their official
activity ". Wetstein\'s definition is good;
" Sanctificare est aliquem eligere ad
certum munus obeundum, eumque prae-
parare atque idoneum reddere ". " The
truth," as the element in which they now
lived, was to be the efficiënt instrument
of their consecration, cf. xiv. 16, xvi.
7-13; the truth specifically which be-
came theirs through the revelation of
the Father, i \\6yo% 6 erös a.\\t\'|0ei.a 4<tti,
" the word which is Thine," ver. 14, but
here emphatically distinguished as being
the Word of the Father and no other.
The article is absent before aXrjOcia, as in
iv. 24, because aXrjd. is abstract. " Thy
word is" not only " true" but "truth".—
Ver. 18. koiSuis cljlÈ Ötteo itiXas . . .
" As Thou didst send me into the world,
I also sent them into the world."
icoSws seems to imply " in pro-
gecution of the same purpose and
therefore with similar equipment". <l«
tcv KóVp,ov is not otiose, but suggests
that as Christ\'s presence in the world
was necessary for the fulfilment of God\'s
purpose, so the sphere of the disciples\'
work is also " the world," cf. v. 15.
aireV-reiXa, aorist, because already they
had served as apostles, see iv. 38 and
Mark iii. 14.—Ver. 19. The crowning
plea is that it was for this end, their con-
secration, Jesus consecrated Himself:
Kal tiirip aÜTÜv, " and in their behalf,
that they may be consecrated in truth,
do I consecrate myself". "\'AvidÜu in
the present with virep can only be under-
stood of Christ\'s self-consecration to Hig
sacrificial death." Tholuck. èyi ÏKova-iut
Ovtridjjo èjiauTÓv, Euthymius; so Meyer,
Reynolds and others. This however is
needlessly to limit the reference and to
introducé an idea somewhat alien to this
context and to x. 36. Calvin is right:
" Porro sanct\'ficatio haec quamvis ad
totam Christi vitam pertineat, in sacrU
ficio tarnen mortis ejus maxime illustris
fuit". tva . • • The object of Christ\'s
consecration to His work was the sever-
ance ot\' His disciples from the world and
their inspiration with the same spirit of
self-sacrifice and devotedness to sacred
uses. Iv ó.Xij0cta, understood by the
Greek commentators as " real" in con-
trast to what is symbolic, cf. iv. 23. Thus
Euthymius, tva Kal avxol won. TcSvpcvot
Iv aXr)JHvjj 0u<r(a, f\\ yap volukt| Bvtria
rviros t\'|v, oiic aXijOcia. " Discernit a
sanctificationibus legis." Melanchthon.
Similarly Godet. Meyer renders " truly"
and remarks: " As contrasted with every
other ayLÓT^s in human relations, that
wrought through the Paraclete is the
true consecration ". But is it possible to
neglect the reference to aXrjSeia, ver. 17 ?
As Lücke points out, John (3 John 3, 4)
does not always distinguish between
iX-óflfia and t| aX^6eia. The object oi
Christ\'s consecration was to bring the
truth by and in which the disciples might
be consecrated.
Vv. 20-26. Prayer for future believen.
—Ver. 20. Ov irtpl tovtmv 8<- ipuTÜ
ptSvov . . . The consecration of the dis-
ciples and His sending them forth natu»
-ocr page 857-
EKAITEAION
845
16—26.
Sia toC Xóyou auTÜiv cis cue"- 21. IVa irrfercs éc wo-i • Ka8us aft,
irdTep,1 èc èuol, Kdyu èc «rol, "co Ka! outoI èc tjuïc Ik 2 3<ric • "co
6 KÓcrjj.os iriaTCÜaif) Sti au ue dircVmXas. 2 2. Ka! èya> wTt|C Só£ac
frjc, StScüKÓs uoi, 8^8<dKa aÜToIs, "ca (Baic te, KaOuis rjucls * \'•\' sauec \'
23. iyïo iv aüroïs, Kal au èc èuol, tca wai tctcXciuuIcoi e\\% tv, Kal
w i. 14.
Num.
xxii. 20.
x x. 30.
Zech. xiV.
ïca yictüo-KT) ó KÓcrjios Sti au fit dirèareiXas, Ka! rjydirnaas aÜTou;,
y rrpo only
here and
Eph. i. 4.
1 Pet. i.
20 ; liirö
seven
timea.
z Here only
with
»r«T«p, but
cp. 1 jo.
1. 9; 11. 29.
Rev. xvi.
3-
KaSaiS èuè TJydirrjaas. 24. ndTcp,3 ous \'" SéSukcis uoi, fle\'Xu ïca
Sirou elul èyw, KdKcïcoi cJcri uct\' èuoü \' "ca öecupücri tt)c Sóf ac ttjc
£UT)C, frjc êScüKas uoi, Sti Tiyairrjaas ue Tirpo KaTa|3oXf]s Koauou.
25. ndrep "SiKate, Kai ó KÓauos ae ouk ïyc(o, èyii 8è ac ëycui\', Kal
outoi ëycwaac Sti au uc d-nrëaTciXas \' 26. Kal èyc<ópiaa aÜTois to
ócoud o*ou, Kal ycupiau • ïca r} dydirn, tj f rjydirno-ds uc, cc aÜTois
Y), Kdyu cc auToij.
1 iraTcp in ^ACL ; war-np in BD.           * cv omitted in BC\'D, read in fc^AC\'L.
* iranip in AB, ira-rtp ^CDL. So in ver. 25. \' ovt in ACL, it.; o in fr$BD.
mission of Christ and its results prove
not only the Father\'s love of the Son
but His love for men.—Ver. 24. llaTcp,
8 SeScüKóis uot, " that which Thou hast
given me," i.e., the community of
believers; 8Aw, " I will," no longer,
<puTÜ, " that where I am, there they
may be also "; 8 resolved into individuals.
To share in the destiny of Christ has
already been promised to His followers,
x. 26 ; cf. xiv. 3. This is the consumma-
tion of Christian blessedness. They are
not only in the same condition as their
Lord, but enjoy it in fellowship with
Him, uct\' cuou.—tca Scupüiri tt|C 8<5|av
tt|v ëp.ijv. To see Christ honoured and
suprème must ever be the Christian\'s
joy. But this glory of Christ resulting
from the eternal love of the Father is not
only seen but shared in by the disciples
in the measure of their capacity, v. 22,
2 Tim. ii. 12, Rev. iii. 21.—Ver. 25.
ilorcp 8iKai«, " Righteous Father".
The appeal is now to God\'s justice;
" ut tua bonitas me miserat servandsn
si qua fieri potuisset, omnibus; ita tui,
justitia non patietur ob quorundam ia-
credulitatem frustrari vota credentium ".
Erasmus. The Father\'s justice is
appealed to, that the believing may not
share the fate of the unbelieving world
Kal 6 koVu-os Elsner translates " quam-
vis," and Lampe says all difficulty thus
disappears. But Elsner\'s examples are
irrelevant. Meyer renders " Righteous
Father—(yea, such Thou art 1) and
(and yet) the world knew Thee not".
Simcox suggests that the first u( is
correlative not to the immediately follow-
rally suggests the enlargement of the
Church and of His care.—Ver. 21. For
those who through their preaching be-
lieve on Him He prays that they maybe
one. Naturally the extension of the
Church imperils its unity, the Iv«5tt|s tov
irvcvuaros, Eph. iv. 3. "This unity is in-
finitely more than mere unanimity, since
it rests upon unity of spirit and life."
Tholuck. This unity of all believers finds
its ideal in the unity of the Father and the
Son : KaOus o~v, irdrcp k. t. X., and not
only its ideal but its unifying principle
and element, tv t)u.Tv. This unity of all
believers is to result in the universal
belief in Christ\'s mission, tca ó Koapos
. . . iWo-TciXas.—Ver. 22. That the
unity of believers in the Father and the
Son might be perfect, it was needful that
even the glory which Christ possessed by
the Father\'s gift (ver. 5) should be given
to His people. The perfect tense is
used, because the gift had already been
determined. The nature of the glory
spoken of is interpreted both by ver. 5
and by ver. 24. It could not be com-
pletely and actually bestowed until the
point indicated in ver. 24 was reached.—
Ver. 23. tva wo-iv tv of ver. 22 becomes
in ver. 23 tca uai tctcXciuuccoi els tv,
" that they may be perfected into one ".
They are perfected by being wrought to
a Divine unity. The work of Christ is
accomplished when men are one by
Christ dweiling in them. God is in Him,
He is in each believer, and thus a true
and final unity is formed. One result is
the conviction wrought in the world, Sri
tri uc AircortiXa* . . . ^ydirnaas. The
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846                          KATA IQANNHN                       xvm.
XVIII. 1. tayta «iirwy ó >lt)0\'oC$ c|fj\\8c aüv toÏs p.a6r|Tcüs
«vi. 1. auToG * Ttipav toO xelr1-c\'PPou T&v K^Spuc,1 Sirou r\\v ktjttos, €is 8k
xxiii. e. curfjXöey aÜTos Kal 01 fia0T]Tai auroO. 2. tjoci 8t Kal \'louSas, ó
c Mt.          TrapaSiSous 04x01», Tor tottok • Sn iroXXaKis \' auv-n-vöri ó \'Incrous tKei
xxvüi. 12,                                                                                      i/x 1         1
(ietci tui\' p.aSrjTui\' auTou* 3. è oui> \'louSas \\ajiuv Tt)f tnreïpai\', Kal
ivü. 3a. ck tüi» ipyiepiuv Kal ïapuraiav * óirrjpéras, ëpx«Tai ckïÏ p-CTa
1 twv KeSpuv in ^cBCLXr, Orig. Chrys. Cyr.-Alex. Tr.W.H.R. [cp. 2 Sam. xv.
23]. tcu KcSpov in ^5*D, Ti.; tov KeSpuv in A(S)A, vet. lat. vuig. Meyer, Weiss,
Holtzmann, who understand it as = nTTp black, a name frequently given to
streams. " If the original reading was tov KeSpuv it is easy to understand how
each of the two corruptions came to be substituted for it by copyists knowing only
Greek." Sanday.
ing cW, but to the seconi xa(, the
effect being something like: " While
the world knew Thee not, though I knew
Thee, these on their part knew ". . . .
Similarly Westcott; " it serves to co-
ordinate the two main clauses. . . .
The force of it is as if we were to say:
Two facts are equally true; it is true
that the world knew Thee not; it is
true that these knew that Thou didst
send me." May the ko.1 not be intended
to connect this clause with the preceding
Sti . . . K<So-p.ov, and to mark the con-
trast between the love that was in God
before the foundation of the world and
the world\'s ignorance of Him, and
especially of His love? But "I knew
Thee and these knew," etc. They did
not know God directly as Christ did,
but they knew they could accept Him as
the Revealer of God. And to them who
were willing to receive my message,
because they knew I was sent by Thee,
I made known Thy name and will make
it known by my death (Weiss) and by
Bending the Spirit of truth (Westcott).
The end in view in this manifestation by
Christ was that the love with which the
Father had loved the Son might rest on
the disciples. ïva r) óyairtj r\\v ^7<iirT|cras
pc. The construction is found in Éph.
ïi. 4, and is frequent in the classics;
^j Kptcris ^v £Kpt6r), Lysias; rf} v£ktj <|v
èvÏKTjcrc, Arrian.—See Kypke. Kctyw tv
aviToïs. This is the end and crown of
all. That He should desire this intimate
communion with men, and should seek
above all else to live in and through His
disciples, is surprising prooi\' of His love.
Chapter XVIII. — Friedrich Spitta
(Zur üeschichte und Littertitur des Ur-
christentums, i. 157 ff.) believes that the
second section of this chapter has been ac-
cidentally dislocated, and that its original
order was as follows: (1) 12, 13, Jesus
is brought to Annas; (2) 19-23, He is
examined before the high priest; (3)
24, 14, He is passed on to Caiaphas;
(4) 15-18, 256-27, the triple denial of
Peter; (5) 28, Jesus is sent to the
Praetorium.
But this arrangement also has its
difficulties. It requires us to suppose
that Caiaphas had come to the house of
Annas and conducted the examination
recorded in 19-23, and that when it is
said that Annas sent the prisoner to
Caiaphas, after this examination, it is
only meant that he sent Him to the
house or palace of Caiaphas where the
Sanhedrim sat.
Vv. 1-12. The arrest of Jesus.—Ver.
1. Having finished His prayer and His
discourse, Jesusc:$tj\\0c, " went out"from
the city, as is suggested by irc\'pav tov
Xcipappov, " to the other side of the
torrcnt," if. vi. 1. x£4J-aPP°? sc- XclFl<\'p~
poos troTafxós, a stream that flows in
winter, a torrent; of Jabbok, Gen. xxxii.
35 ; of Kidron, 2 Sam. xv. 23. twv
Ke\'Spwv, " the Kidron," described in
Henderson\'s Palesttne, go. Sirov flv
ktjttos "where was a garden," in Mark
xiv. 32, described as x"P\'°v (a country
place, or estate), and called rcflo-tmavr).
The owner was probably a friend of
Jesus. Into this garden He went with
His disciples.—Ver. 2. tj8ci 8è koA
\'lovSas. "And Judas also knew the
place, because Jesus and His disciples
had frequently assembled there" on
previous visits to Jerusalem, Lk. xxi.
37. This is inserted to account for what
follows, and to remind the reader of the
voluntariness of the surrender. There
was no attempt to escape or hide.—
Ver. 3. o ovv \'louSas Xa^uv tt|v o-ircïpar
Kal . . . viri]p£ras. crircïpa (Spira,
anything rolled up or folded together),
a Roman cohort (Polyb., xi. 23,1) or tentb
-ocr page 859-
EYArrEAION
847
i—ra.
fyavüv Kol Xau.ird\'Stüi\' Kal SitXuk. 4. *It)(joOs ouV £\'18015 tt&vtol tA
\'ipyófieva «V oütop, c^c\\0a>i\' etircy oütoïs> "Tica Jyjteitï;" 5-e*vl,,>
Air£Kpi6r]<7a>\' aurü, " \'Irjcroui\' rif Najupaïoi\'." Ae\'yei ötoIs ó »l»v. J".
*lrj(roCs, \'"\'EyjS eïp.i." EïorrJKei Sc Kal \'louSas ó irapaSiSois aÜToi»
fier\' aÜTüJc 6. \'Qs oue ctirci\' aüroïs, "*Oti\'Èyu eifii," d-irfjXSoe 8 fiv. sfi; vlH.
* ets T& ómcw, Kal Iirco-of \' b xafiai. 7. TrdXti\' oJV aÜTOus èiTT)p<ó- g vi.66; xx.
ttjo*, " Tim Jt)T«ÏTe ; " Ol Sc «Tiroi\', " \'lijo-oflc tcW Ha^tap-xlov.\'\' ü.n. * \'
. AireKpiöij o It)<tous, Euro»» ufitv, oti eyu eipa. ei oue epe n.
Ji]T£ÏT£, \' a<p£T£ toutous i-ndyeiv •" 9. "ra irXrjpaiOïj 6 Xóyos oc i. \'20.
«tiref, \'"On oös Bé\'SaiKas jioi, oök dirtüXeaa è§ aü-rw oüSéVa.\'1 ^.*AeU
IO. Iifiojk\' ouc nérpog ëx<ül\' p-d^aipae, elXKucrei\' aÜTt)»\', Kal Éiraicre T\' 3 \' ctc"
tok toS dpx^pe\'us SoüXok, Kal airtKo^ty auTOU tö ütiok 3 to 8c£ioV,
1 aingXSav, eiTio-oy in fr$BD.           * «raptor in fc^BC\'L, vuig. " auriculara ".
part of a legion, and therefore containing    fluous is, however, no proof that it was
about 600 men. The cohort denotes the    not given. Eio-TijKci 8c xal \'lovSas . . .
garrison of the castle Antonia, which,    This remark is inserted not to bring o t
during the Passover, was available to    that Judas feil to the ground with the
assist the Sanhedrim in maintaining    rest (Holtzmann), but to point out that
order. Part of it was now used in case    Judas had not only given directions, but
" the servants of the Sanhedrim," ck    had actually come, and now confronted
twv . . . virijpÉTas, should not prove    his Lord and companions.—Ver. 6. The
sufficiënt. A considerable body of tioops    immediate effect of His calm declaration
would obviate the risk of a popular rising,    was: dirrjX6ov eis to. iirtira Kal éVta-ov
vii. 32-49, xii. 42 ; especially Mk. xiv. 2.    xap.a.1, " they went backwards and feil to
They were furnished with <}>a.vüv Kal    the ground". Job i. 20, ireo-wv xaP-a^;
XapirdSuv Kal SirXuv. ^avós was a link    similarly used by Homer, etc, as =
or torch, consisting of strips of resinous    xaF°-£i- This might have been con-
wood tied together, and in late Greek    sidered a fulfilment of Ps. xxvii. 2, ol
was used for Xvxvovxos, a lantern;    6X(f3ovTce |M . . . circo-ar. The recoil,
Xapiras was the open torch. See Ruther-    which necessarily causes stumbling and
ford\'s New Phryn., p. 131, and Wetstein.    falling in a crowd, was natural, especially
Both open lights and lanterns were in    if the servants here employed were the
use in the Roman army, and would be at    same as those who had been sent to take
hand. " The soldiers rushed out of theii    Hira on a former occasion, vii. 46. No
tents with lanterns and torches." Dion.    one wished to be the first to lay hands
Hal., xi. 5. It was new moon, but it    on Him. Similar effects were produced
might be cloudy, and it would certainly    by Mohammed (when Durthur stood over
be shady in the garden.—Ver. 4. Jesus,    him with drawn sword), Mark Antony,
then, not with the boldness of ignorance,    Marius, Coligny. But the object in
butknowingiravraTatpxiSfifvacir\'avTiSv,    narrating the circumstance may have
" all that was coming upon Him," cf.    been to illustrate the voluntariness ot
Lk. xiv. 31, cpxofieVy eV ai-róv, "went    Christ\'s surrender.—Ver. 7. Declaring
out" from the garden, or more probably,    His identity a second time, Jesus ex-
ver. 26, Grom the group of disciples, " and    plicitly reminds the officials that by theii
says, Wbom seek ye ? " to concentrate    own acknowledgment they are instructed
attention on Himself and prevent a    to arrest none but Himself. «I ovv «pi
general attack.—Ver. 5. \'\\r\\crovv tov    (i)TttTf . . . oiScVa. In thus protecting
Natupatov "Jesus the Nazarene," cf.    His companions, Jesus, according to
Acts xxiv. 5, Na(apT)voe occurs Mk.    John, fulfils xvii. 12; although here the
xiv. 67, etc. iyti clp.i, " I am He ". He    fulfilment is more superficial than that
had already been identified by Judas\'    which was intended. (Cf. 2 Sam. xxiv.
kiss, Mt. xxvi. 47, but Jesus wished to    17.)—Ver. 10. Peter did not wish to be
declare Himself as one who did not fear    thus dissociated from the fate of hit
identification. That the kiss was super*    Master, xiii. 38, and thinks a rescue
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KATA IQANNHN
848
XVIII.
ty 8è SVoua tü Sou\'Xu MaXxos. 11. ctirer ouV 4 \'lijoous tü rWTpa>,
) Ezek. " BdXe tt)»» (itix01?^1\' °\'oul «\'S tV 0t|K1|K. to \' iroTrjptot\' 8 SéSuice
3                                                         * ^ i # if
Ps. xvi. 5. ^oi 6 iroTrjp, oü u.t| mw auTO ;
13, etc\'           i2. \'H ouf o-ircïpa xal 6 x\'Xiapxos Kal ol Airr)p^Tai tök \'louoaiwv
k Acts I. 16.k crucAaPoi\' toc \'lijaoOf, Kal é8ï]o-ai> auTOP, 13. Kal airVjyayoK1 aÜToe
x, 14. irp&s "Afvaf WpuTOf $Jk yap \'ireyöepos tou Kaïdtpa, 8s 1\\v dpxlEPcu$
xxxvüi. 13. toü ènauToO «kcipou. 14. TJe Sè Kaïa<j>as 6 m o*U|Apou\\tiS<ras tois
mx.49. \'louSaJois, öti o-ufi^epei !ea aVOpuiroi\' diroXÉcrSai3 üirèp tou XaoS.
n p,_            15. \'HkoXouÖei 8è tü \'itjcroC lijxuv ritTpo?;, Kal ó4 aXXos u.a8r|TT)S.
ActsTio! ° N p.a0T]TTis tKcIfOs TJf "yKworès tü dpxicpcï, Kal o-uycurfjX.Oc tü
1 crov omitted in ^ABCDLn.
• irvayov without auTov in fc$*BD. So in Tr.Ti.W.H.R.
» airoOavci» in ^BC*D 33.
* o omitted in N*A15D, inserted in (^cbCLII. The article is out of place here,
though appropriate in xx. 3, 4.
possible, as only the Sanhedrim officials
would enter the garden, leaving the
soldiers outside. éxwv p<ïxatPav>" having
a sword," " pro more peregrinantium in
iis locis," Grotius, and cf. Thucyd., i. 6;
Luke xxii. 36. He struck tov toO
apxitptus BoOXov, \'• the high priest\'s
servant ". The SovXoi are distinguished
from the iirt]péTai, ver. 18. John, being
acquainted with the high priest\'s house-
hold, both idenütied the man and knew
his name, wbich was a common one, see
Wetstein, and cf. Neh. x. 4; also, Por-
phyry, Lift of Plotinus, 17. " In my
native dialect I (Porphyry) was called
Malchus, which is interpreted, king."
aircKotffcv avrov to wtiov to 8c|tdv. In
Mark xiv. 47 itJHÏAfv to ón-aptov. to
8e|ióv indicates eye-witness or subse-
quent intimate knowledge. Peter meant,
no doubt, to cleave the head.—Ver.
11.      Peter\'s action, however, was not
commended. piX« . . . 6\'tJkt)v. " Res
evangelica non agitur ejusmodi praesi-
diis." Erasmus. 8r|KT|, a receptacle;
sometimes £iC(>o0i}kt| ; usually koXeó?.
Tè iroTTipio» . , . aÜTd. For the figure
of the cup, see Ezek. xxiii. 31-34; Mt.
xx. 22, and xxvi. 39. Shall I refuse the
lot appointed me by the Father ?—Ver.
12,     *H ovv o-rrctpa . . . aviTOv. The
Roman soldiers, t^ o-n-fïpa, undcr the
orders of their Chiliarch (Tribune,
Colonel), abetted the officers of the San-
hedrim, ftwqpliai twv \'louSaiuv, in the
apprehension of Jesus. As a matter of
course and following the universa! prac-
tice I8t|o-ov oütoV, " they bound Him,"
With His hands shackled behind His back.
Vv. 13-24. Examination befort Annas.
—Ver. 13. xal o/rrrivcryov oütov, " and
they led Him to Annas rirst ". irpwTov
refers to the subsequent examinations,
w. 24, 28. The reason for taking Him
to Annas first was that he was father-
in-law oi the actual high priest, Caiaphas,
and was a man of commanding influence.
He had himself been high priest from
a.d. 7-14, while five of his sons occupied
the office in succession. Caiaphas held
ofiice till 37 a.d. On o.pxicpei>s tov
tviauToü txtivov see xi. 49.—Ver. 14.
The attitude Caiaphas was likely to
assume towards the prisoner is indicated
by his identihcation with the person who
uttered the principle, xi. 50, 8ti o-vp.cJ>«\'ptl
, . . ó.TraXc(r4ai.—Ver. 15. \'HkoXoiSOci
. . . (ia8T|Trjs. " There foliowed Jesus
Simon Peter "—with whom the narra-
tive is now concerned—" and another
disciple," in all probability John. He is
mentioned to explain how Peter found
access to the high priest\'s residence.
" That disciple was known to the high
priest," ».«., probably to Caiaphas, and
accordingly went in with Jesus els Tt)r
o.vXt)v toO ö.pxi«pf\'ws, " into the palace
(or couit) of the high priest". aiXij,
originilly the court or quadrangle round
which the house was built, was used of
the residence itself. Apparently, and
very naturally, Annas had apartments
in this official residence now occupied
by Caiaphas.—Ver. 16. Peter, not being
known to the household, was excluded
and stood outside at the door, irpèt tq
8vpa {|u, cf. xx. 11. John, missing him,
spoke to the doorkeeper and introduced
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EYAITEAION
849
ii~»3«
Iïjctoü cis Tï)f aüXr)f tou dpxiepc\'wS\' 16. 6 Sè nèVpos etarrJKei irpos
Trj fu\'pa è£w. è^f]X0£f ouV ó u.a0iiTr]s & aXXos 8s r^v yvuiaro\'s T<5
dpxtepei, Kal etire Trj öupwpw, Kal eïo-rjyaye top néVpoe. 17. Xe\'yet
3ur tj " iraiSicKT] f[ 8upo>pos t<3 OtTpo), "Mr) Kal au Ik tSiv u.aOrirüi\'oGal. Iv.iz
et tou dvOpuirou toutou;" Ae\'yei èkcccos, " Oök eïu.ï." 18 Eïcrrr)- 17.
Keio-av Sè 01 S0GX01 Kal 01 uirTiperai v avdpaKiuv Trerroir|KÓTes, oti p xxi. o.
t|>uX°S rjf, Kaï èOepfAcuVoi/To • r\\v Sè uct\' aÖTwv ó néVpos éorws Kaï «. 4
a            *                      <•»»            *»/            %»«         \\- Macc. ix.
Oepp.cui\'ou.ei\'os. 19. O ouv dpxiepeus T|pojTr)ae tov \\t\\aovv Trepi twv 20.
u.a8rjTw auToG, Kaï irepl rrjs SiSaxrjs auTOÜ. 20. direKptOr) aÜTÜ ó
\'irjcroGs, "\'Eyi) \' irappr)cna èXdXrjcra 1 T<3 kÓojk* • èyi> irdrroTe q vU. 4 reff.
êSÏSa£a iv Trj 2 o-uvaywyrj Kal eV T<1 ïepeö, oirou irdvTOTe 8 01 \'louScüoi
aui\'Epxoi\'Tai, Kal * iv Kpurrrw cXd\\r)aa oüSèV. 21. Ti p.e eVepcoT^s ;rvii. 4.
èirepiuTTjo-ov toös dKrjKOOTas, Ti eXdXrjcra oütois • 18e outoi oïöatric
a etiroi\' èyctf." 22. TaGTa Sè aÜToG cÏttóVtos, ets tüc uirripeTtii\'
Trapeo-nfjKUS "êSuKe "pdiriap-a tw \'ItjcoG, eïiruK, " Outus diroKpiia] 3 xix. j. li.
T<3 dpxiepei; " 23. \'AireKpiSr) auTÜ ó \'iricroGs, " El KaKws IXdXrjaa,
» XeXaXriica in ^ABC*L.                         • Omit ttj with ^ABCD.
* iravTcs in fr$ABC*L and most versions.
him. Tg Bvpwpü, female doorkeepers    be assured he says what is not true".
appear 2 Sam. iv. 6, Acts. xii. 13, and    irappTjcr£a " without reserve," rückhalts-
see Wetstein.—Ver. 17. Naturally he    los, Holtzmann. t<j> KóVpcj), " to every-
concluded from John\'s introducing him    body," to all who cared to hear; cf.
that Peter was also a disciple, and as a    Socrates\' Sripocria. " I always taught in
mere innocent and purposeless remar      synagogue and in the temple"; the
says: Mi| koI <rv . . . tovtov ; " Are    article dropped as we drop it in the
you also one of this man\'s disciples ? "    phrase " in church " ; " where," i.e., in
He says, ovk etp.(, " I am not ".—Ver. 18.    both synagogue and temple, iróvTes "all
Eio-TiJKctorav . . . 6cpp.aivop.evof. The    the Jews assemble".—Ver. 21. "Why
household servants and the Sanhedrim    do you interrogate me ? Ask those who
servitors had made a fire in the open    have heard, what I said to them."
court of the house and were standing    Similarly Socrates appeals to his dis-
round it warming themselves. Peter,    ciples. The ovtoi might be construed as
unabashed by his lie, joined himself to    if Jesus looked towards some who were
this group and stood in the light of the    present.—Ver. 22. Tavra . . . apxicpcï;
fire. Cf. Lk. xxii. 56, irpos to «Jmïs.    pairio-p.a. The older meaning of pairïi^iv
Jerusalem, lying 2500 feet above sea-    was " to strike with a rod " se. paP8i£civ;
level, is cold at night in spring.—Ver.    but in later Greek it meant " to give a
ig. \'Oovv apxiepcus r}puTT|o-e . . . "The    blow on the cheek with the open hand",
high priest then interrogated Jesus about    This is put beyond doubt by Field, Otium
His disciples and about His teaching,"    Norv., p. 71; cf. Rutherford\'s New
apparently wisliing to bring out on what    Pltryn., p. 257. R.V. marg. " with a
terms He made disciples, whether as    rod" is not an improvement on R.V.
a simple Rabbi or as Messiah. But    text.—Ver. 23. The calmness and rea-
Jesus answered: \'Eyi Trappr|o-ia iXaXircra    sonableness of Jesus\' retort to this blow
. . . ovStV. The high priest\'s question    impressed it on the memory of John,
was useless. Jesus had nothing to teil    whose own blood would boil when he
which He had not publicly and fre-    saw his Master struck by a servant.—
quently proclaimed. Similarly Socrates    Ver. 24. As nothing was to be gained
replied to his judges (Plato, Apol., 33),    by continuing the examination, Jesus is
" If any one says that he has ever    handed on to Caiaphas, \'Airéo-TciXev . . .
learned or heard anything from me in    apxicpc*a.
private which the wo\'ld has not heard,        Ver. 25 résumés the narrative inter
54
-ocr page 862-
850                         KATA IQANNHN                       xvm
t Heb. v. 14. (jiapTÜpTjo-oc Trepl tou * KtucoG • el Si \' icaX&s, ti pc Sï\'oeis; " 24
Exod. \'AiréVrciXfy1 airbv 6 "Accos oeoejiéVoe irpos Kaïd^ar rbv ipyitpia.
25. *Hv 8è Xificur ricVpos «orws Kal 0epu.aikop.eyos * tlttov oS»
aöru, " Mt) Kal o-u ck t&v u.aÖrjToii\' aü-roG el; " \'Hpi^aaTO eKcifos,
Kal tl-ntv, " Ouk etu.1." 26. Aéyei ets ck tSiv SoüXur tou ap^itpeus,
u Lk. i. 36. " ctuyy«ct)9 6f ou diréVcuJ/e riéVpos Tè (Itioi\', " Ouk ey(ó ce eiSoe te tw
7, etc\'. \' Krjirw per\' aÜToS ; " 27. ndXie ouV TjpWjcraTo ó fleVpos, Kal eüöe\'tos
v xiii. 38. aXtKTwp T e\'^ojmjcree.
w xix. g.           28. "ATOYXIN ouV toc \'Itjcouc Airo tou Kaïd^a eis Tè w ïTpaiTupioe.
Actsxxiii. T c,          j. o         \\ * \\ > s -\\a         > \\               /           4         \\
35. Hiil. tJi* oe irpuia" • Kaï aüroi ouk curTJAOof etc, to irpaiTupiop, ica ar)
z Le\'v. v. j, * niafööffic, dXX\' üva cpdyuo-i to irdo-xa. 29. l^rjXdci\' oue 6 rUXdros 8
15. Th! irpès aÜTOus, Kal clirt, " Tica KaTTjyopiai\' 7 <t>e\'peT£ KaTa tou av6p6-
j\'ude 8. TO" toutou ; " 30. \'AireKpiöijaai\' Kal et-üw auTU, " El p.i) r\\v outos
r iS.\'Vpet. kokotoios,4 ouk &v coi TrapeocÓKau,ev auTÓV." 31. Etiree our aÖTots
"\' 6 riiXdTOS, " AdpeTt auToc uu.eïs, Kal KaTa top vó^ov öpjov Kpivare
oütóV." Etiroc oue oötü 01 \'louSatoi, " \'Hp.lv ouk ë|eo-Tie diroKTcïfai
1 o«v inserted in BC*L 33, which compels the translation " Annas therefore sent
Him," and forbids the meaning " Annas had sent Ilim ".
2  Better irpui as in ^ABCD.
3  rUiXaros in ABC, riiXaTos in fc$D. It represents the Latin filatus, " armed
with a javelin ". *£w is added in ^BC*L 33.
* Kaxov iroiu» read by Tr.Ti.W.H. on the authority of fc$cBL 33. The Vulgate
has " malefactor ".
rupted at w. 18-ig, and résumés by ie-    79, E. Tr. f\\v 8<irputa Kal avTolo4k «lori]\\-
peating the statement that Simon Peter    6ov . . . " It was early morning (the
was standing and warming himself.    fourth watch, from 3 to 6 a.m., see Mark
While he did so the servants and officers,    xiii. 35 ; see on xiii. 38) and they them-
ver. 18, who were round the fire said, M-fj    selves entered not into the palace that
Kal eru . . . " Are you also of His dis-    they might not be defiled but might eat
ciples ? "—Ver. 26. Atyci ets Ik tov    the passover." The dawning of the day
8oüXuv . . . ütCov, " one of the servants    seems to have reminded them of its
of the high priest, who was a kinsman of   sacred character. To enter a house
him," etc, " a detail which marks an    from which all leaven had not been re-
exact knowledge of the household (ver.    moved was pollution. Probably too the
15)," Westcott.—Ver. 27. nóXivoSv. ..    mere entrance into the house of a Gen-
écj>iivïi<r€v . . . A cock crew, the dawn    tile was the gnat these men strained at.
approaching, and the warning of xiii. 38    The plain inference from the word is
was fulfilled. See on xiii. 38.                     that the Paschal Supper was yet to be
Vv. 28—xix. 16. Jesus bc/ore Pilate.—    eaten. But see Edersheim\'s Life of
Ver. 28. "Ayovo-iv, " They lead," i.e.,    Jesus, ii. 566.—Ver. 29. t|TJ\\0ev oïv 4
the Sanhedrists who had assemblee! lead :    niXixos . . . The examination began
in Lukexxiii. 1, dvao-Tav dirav rb irXtjOos    therefore in the open air in front of the
aviTÜv. airè. toO Kaïd^a. Field prefers    building; cf. xix. 13. Pilate opened the
translating " from the house of Caia-    case with the formal inquiry, TCva
phas," cf. Mark v. 35; Acts xvi. 40.    KaTT)7opiav k. t. X.; To this reason-
irpaiTt&piov, praetorimn, lit. " the gene-    able demand the Sanhedrists evasively
ral\'s tent " ; here probably the governor\'s    and insolently reply (ver. 30): "Had
quarters in Antonia, but possibly the    He not been a Kaxoiroids we should not
magnificent palace of Herod used by the    have delivered Him to you ". It appears
Roman governor while in Jerusalem ; see    therefore that having already cc^demned
especially Keim, Jesus of Nazareth, vi.    Him to death (see Mt. xxvi. 61 ivoxo«
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84-36.                            EYA1TEAI0N                               851
oöSeVa*" 32. tra 6 X<5yos tou \'It|o-oG irXtjpwOrj, 6V etire \' <rr)pa(p<i>i> 1 xll. 33.
iroiai Öo^tci) tjp.ïXXei\' d-n-oOnfaiceii\'. 33. Elo-ïjX9ei\' ouV els to
irpaiTupiof iraXii\' ó ["IiXcitos, Kal * ÈcpunTjcrc yov \'ItjctoGi\', Kal eTiref a 1.49; II.10,
oütw, "Zó et ó fiacnXeus tüi» \'louSaiwk; " 34. \'AiKKpiör) aÜTw ó
"Incrous, "b \'Ai})\' eauToG cril toüto Xeyeis, 5} aXXoi croi iiitov irepl b T- \'*
cjiou;" 35. \'AireKpiönj 6 ritXa/ros, "°Mr\\Ti Èyw \'louSaïós 6ip,i; roclv. 19.
«Scos to a-óc Kal 01 dpxiepeïs irape\'SuKÓV crt ctjuioi • dTi eTroïïjcras; "diSam.xx.
36. \'AireKpiOr) ó \'lijaoGs, "\'H f3a<n\\eia i\\ i\\iA\\ ouk la-ril\' \'èk toG e iii. 31.
kÓ(t(j.oü toutou • el €K toG KÓcrpvou toutou r\\v r\\ PacriXeia ^ cut), o£
ÜTTTjptTai &v ol èpvol Ayuvi^ovro, IVa p.t) irapaooÖu tois \'louScu\'oig •
information given in Lk. xxiii. 2 that the
Sanhedrists definitely laid this accusation.
And the answer of Jesus implies that He
had not heard this accusation made in
Pilate\'s presence. The probability there-
fore is that Pilate had privately obtained
information regarding the prisoner.
There is some contempt as well as sur-
prise in Pilate\'s Jii. " Art Thou," whose
appearance so belies it, " the king of the
Jews ? "—Ver. 34. Jesus answers by ask-
ing : *A<p\' éauToC <rv tovto Xcyci? . . .;
Pilate\'s reply, " Am I a Jew ?" precludes
all interpretations, however inviting (see
especially Alford and Oscar Holtzmann),
but the simple one: " Do you make
this inquiry from any serious personal
interest and with any keen apprehension
of the b\'essings attached to the Kingdom
of God, or are you merely echoing a
formal charge brought against me by
others ? "—Ver. 35. To this Pilate with
some heat and contempt replies: Mtjti
Ëyu\'lotj8a!ó%- eipi; "Am Ia Jew?" How
can you suppose that I have any personal
interest in such a matter ?—to «Ovos to
frbv . . . Ip.01. " Your own nation and
the chief priests handed you over to me."
It is their charge I repeat. t£ {iro£i)o-a$;
"what hast Thou done ? " He scouts
the idea that he should take any interest
in the Jewish Messiah, and returns to
the practical point, " what have you
done ? "—Ver. 36. But Jesus accepts
the allegation of the Jews and proceeds
to explain in what sense He is king: *H
j3ao-i\\eia r\\ épr) k. T. X. My kingdom is
not of a worldly nature, nor is it estab-
lished by worldly means. Had it been
so, my servants would have striven to
prevent my being surrendered to the
Jews. But as things are, vvv, since it is
indisputable that no armed resistance or
rescue has been attempted, it is put
beyond question that my kingdom is
not from hence. " The substitution of
1 hence \' for \' of this world \' in the last
Savarov ior(. Mk. xiv. 64) they handed
Him over—TrapeSÜKajiev— to Pilate, not
to have their judgrnent revised, but co
have their decision confirmed and the
punishment executed. KaKoirouSs is
found in Arist., Eth., iv. g, Polybius, and
frequently in 1 Peter.—Ver. 31. This
does not suit Roman ideas of justice ; and
therefore Pilate, ascribing their reluct-
ance to lay a definite charge against the
prisoner and to have the case reopened
to the difficulty of explaining to a Roman
the actual law and transgression, bids
them finish the case for themselves,
XafSeTe aixov vjitts . . . cf. Acts xviii.
14.—Ver. 32. This, however, they de-
cline to do, because it is the death
penalty they desire, and this they have
no right to inllict: \'qp.ïv ovk êijeirriv
airoKTctvai ovSeva. In the Koman pro-
vinces the power of life and death, the
jus gladii, was reserved to the governor.
See Arnold\'s Roman Prov. Administra-
tion, pp. 55, 57; and Josephus, Bell.
Jud., ii. 8, 1, who states that when the
territory of Archelaus passed to the pro-
vincial governor, Coponius, the power of
inflicting capital punishment was given to
him, (Ae\'xpi tov KTcfvciv Xapwv irapa tov
Kato-apos è|ov<riav. See also Stapfer\'s
Palestine, p. 100. By being thus handed
over to the Roman magistrate it came
about that Jesus was crucified, a form of
capital punishment which the Jews never
infiicted even when they had power; and
thus the word of Jesus was fulfilled
which He spake intimating that He
would die by crucifixion, xii. 32, 33.
Vv. 33-37. fesus examined by Pilate
in private.—Ver. 33. Pilate, being thus
compelled to undertake the case, with-
draws within the Praetorium to con-
duct it apart from their prejudices and
clamours. He calls Jesus and says to
Him, Zu et £ pacriXcvs rüv \'lovSaiuv;
How did Pilate know that this was the
KOTTïvopïa against Jesus ? John omits the
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852                          KATA IQANNHN               xvm.37-4o.
vSv 8è 1^ PainXeia Jj if.i] o4k ëcrrii\' cVreGOep." 37. Eïirec oui» oütw
é riiXciTOS, " Oukoüi\' PaaiXïös «t "ü; " \'Air£Kpi9r| é \'lr]<7o0s, " ïb
Xéyeis 8ti (3a<jiXeu\'s eijxi iyii. iyl> els touto yeyeVi\'r|U.ai, Kal «is
toGto èXr^Xuöa els Tof KÓVp.oi\', ïva fxapTup^aw ttj dXrjÖeia. iróis ó
f*, j.           Be in ttjs dXnOeias \'duoiiei jxou ttjs «JkuciJs." 38. Ae\'yei aÜTu> 6
riiXdTOS, " Ti ^OTif dXr|8«ia; " Kal touto etiriif, iraXii/ è£f]X9e
irpos tous \'louSaious, Kat Xe\'yei aÜToIs, " \'Ey£> oüScfja\'ae amat*
g Dan. ïx. eópurKw \' Iv aÜTw. 39- *<ti ^* (rur^öeia upti\', \'\' ïva éVa uuÏk
h Cp. xii. diroXucru èe t<9 Trdcrx0 \' pouXeaöe ou>< öfilc diroXüo-u Tok (3a<n.Xea
Burton, TÖK louöaiaiij,;          40. EKpauyao-av oue Ttakiv irafTes, XeyocreSi
" Mtj TOuTOf, &XXA toc Bapa(3(W • " ije Sè ó Bapa{30ds Xr)o-rf}s-
I to do with provinces that can yield no
tribute, and threaten no armed rebellion ?
Vv. 38-40. Pilate declares the result
of his examination.—Ver. 38. Pilate
waited for no reply to his question, but
touto eliroiv, iraXtv c|-i)X9c. The noting
of each movement of Pilate suggests the
eye-witness, and brings out his vacilla-
tion. \'Eyui oüScpiav a\'iTÏav ..." I for
my part find nofault.orground of accusa-
tioninHim." Naturally, therefore, Pilate
will acquit and dismiss Him ; but no. He
attempts a compromise : «tti Se o-vvr]$eia
vp.lv " You have a custom," of which we
have no information elsewhere ; although
Josephus (Antiq., xx. 9, 3) relates that at
a passover Albinus released some robbers.
Analogies in other countries have been
produced. This custom Pilate fancies
they will allow him to follow in favour
of Jesus: BovXco~0e . . . MovScuwv ; airo-
Xvo-w, aorist subjunctive ; cf. Mt. xiii. 28,
Oe\'Xeis orv\\Xt\'|w(iev; Lk. ix. 54, Oe\'Xeif
cïirwp.cv; BovXecr9e KaXüpev; fioüXco-öe
ciirco, etc, commonly occur in Aristo-
phanes and other classical writers.
\'EKpairvacray . . . Mtj tovtov, aXXa tov
BapapPav, " They shouted," showing
their excitement: irdXiv, previous shout-
ings have not been mentioned by John,
but this word reflects light on the manner
in which the accusations had been made.
r)v Sc 6 BapaPpas Xflo-ri]?. Bar-Abbas,
son of a father, or of a Rabbi, SiSacr-
xdXov vieis. In Mt. xxvii. 16, Origen
read \'It|o-ovv tov Bap., but added " in
multis exemplaribus non continetur".
He found a mystery in the circumstance
that both prisoners were called "Jesus,
the Son of the Father". Barabbas is
designated Xflo-njs, or, as Luke (xxiii. 19)
more definitely says, he had been im-
prisoned for sedition in the city and for
murder. John does not bring out the
irony of the Jews\' choice, which freed
clause appears to define the idea of the
world by an immediate reference to the
representatives of it close at hand."
Westcott. Perhaps this rather limits the
reference. Jesus uses Ivrtv&tv as one
who has other worlds than this in view.
—Ver. 37. Pilate understands only so
far as to interrupt with Ovikovv . . . <ru;
" So then you are a king ?" On
ovkovv see Klotz\'s Devarius, p. 173.
To which Jesus replies with the ex-
plicit statement: Zii Xéyeis . . . iyó.
" Thou sayest." This, says Schoettgen
(Mt. xxvi. 25), is " solennis adfirman-
tium apud Judaeos formula"; so that
8tx must be rendered with R.V.
marg. " because " I am a king. Eras-
mus, Westcott, Plummer, and others
render, " Thou sayest that I am aking,"
neither definitely accepting nor rejecting
the title. But this interpretation seems
impossible in the face of the simple o-i
Xc\'y€i9 of the synoptists, Mt. xxvii. 11,
Mark xv. 2, Luke xxiii. 3. We must
then render, " Thou art right, for a king
I am ". In what sense a king, He ex-
plains: iyit cU toïto yeYéVvT]p.at k. t. X.
" For this end have I been bom, and for
this end am I come into the world ; " the
latter expression, by being added to the
foriner, certainly seems to suggest a prior
state. Cf. i. g. The end is expressed
in ïva (lapTvpTJo-w Tfj d\\T)0eia, " that I
might witness to the truth," especially
regarding God and His relation to men.
The consequence is that every one who
belongs to the truth (moral affinity ex-
pressed by Ik) obeys Him, axovci in a
pregnant sense, cf. x. 8-16. They
become His subjects, and form His
kingdom, a kingdom of truth. For
which Pilate has only impatient scorn :
ri ttrnv dXi]8et.a;— "Tush, what is
Aletheia?" It was a kingdom which
could not injure the empire. What have
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xix. r-«.                     EYAITEAION                             853
XIX. I. Tor* oup\'IXapW o riiXdVos tot \'\\r\\aouv, Kal k eu.aorï-
yuo-c. 2. Kal ot OTpaTiÜTai \'ïrX^avres crrifyavov 1% &ko.v9&v,
iittd-f\\Ka.v auToG Tf] Ke4>a.Xrj xal ljia.Ti.ov 7rop<pupoGy Trcpie^aXoi\' auTÓv,1
3. Kal IXtyov, " Xalpc, 6 (3aaiXeus rav \'louSauuv •" Kal * êStSoui\'
» Mt. xiiï.
b?s.\'l. 6.
c Is. xxviii.
d Mt. xv. jl
e xviii. 22.
aurü * pairioraaTa. 4. \'Eff]X9ev ovv iraXii\' t£co ó ("UXaTos, Kal Xcyei
aÜToïs, "*loe ayw öp-tv auTov ?£<!», "va yvÜTt Sti i» auTÜ oüSeptav
a\'niav eüpio-K<o." 5. \'E£fjX8ev ouV é \'Irjaoüs ë|u, \' 4>opiy roe dxaV-
f xviii. 38.
g Ecclui. il,
4-
Sivov (TTC^afOf, Kaï to Trop4>upoGf luaTiov. Kal Xe\'yei auToïs, " "l8e -
& aVSpuiro;." 6. "Ore ouV €l8oi< aÜTOf ol dpxicpeïs Kal ol üirT)p£rai,
€KpauyatraK Xlyorres, " iTaüpuaof, o-Taüpwo-ov." Ae\'yjEi üütols 6
riiXdTos, "AajJeTg auTO? üpels Kal o-TaupwaaTe • iyw ydp \' oüx
1 Insert xai r|pxavTO irpos avTOV with ^BL 33, omitted in AD by homoioteleuton.
* l8ov in tfBL 33.
the particular species of thorn, it may be
said with Bynaeus (De Morte Christi, iii.
145) " nemo attulit aliquid certi ". Ipanov
irop^iupoOv, " a purple robe," probably
a small scarlet military cloak, or some
cast-off sagum, or paludamsntum, worn
by officers and subject kings.—Ver. 3.
koi tjpxovro irpos aviTóV, " and they went
on, coming to Him," imperfect of con-
tinued action ; "and hailing Him king,"
X«-ïp< k. t. X., as they were accustomed
to shout " Ave, Caesar ". At the same
moment they struck Him on the face
with their hands.—Ver. 4. Pilate, judg-
ing that this will content the Jews, brings
Jesus out that they may see Him and tva
yvÜT< . . . cvp(o-Kcd, that Pilate may have
another opportunity of pronouncing Him
guiltless.—Ver. 5. Still wearing (<j>op£v)
the mocking symbols of royalty, an ob-
ject of derision and pity, Jesus is led out,
and the judge pointing to Him says,
"ISi 4 av6piuiros, Ecce Homo, " Lo! the
man," as if inviting inspection of the
pitiable figure, and convincing them how
ridiculous it was to try to fix a charge
of treason on so contemptible a person.
o avBpuitros is used contemptuously, as in
Plutarch, Them., xvi. 2, " the fellow,"
" the creature ". Other instances in
Holden\'s note in Plut., Them. The
result is unexpected.—Ver. 6. Instead
of allowing him to release the prisoner,
" the chief priests and their ofiicers,"
not " the people," who were perhaps
moved with pity (Lücke), "roared"
(JKpavyao-av) " Crucify, crucify " ; "To
the cross". To this demand Pilate,
"in angry sarcasm" (Reynolds), but
perhaps rather merely wishing strongly
to assert, for the thhd time, that he
the real and crucified the pretended
mover of sedition.
Chapter XIX.—Vv. 1-6. Pilate, a/ter
scourging Jesus, again pronounces Him
guiltlcss.—Ver. 1. T<St€ oüv . . . t|iau--
Tiyaxre. Keim (vi. gg) thinks that Pilate
at this point pronounced his " condemno"
and " ibis in crucetn," and that the
scourging was preparatory to the cruci-
fixion. This might seem to be vvarranted
by Mark\'s very condensed account, xv.
15. <j>paycXXu<ras tva cTavpuSfj (ac-
cording to the Roman law by which,
according to Jerome, it was decreed " ut
quicruciiigeretur, priusflagellisverberare-
tur "; so Josephus, B. j., v. ix, and
Philo, ii. 528). But according to John
the scourging was meant as a compromise
by Pilate; as in Lk. xxiii. 22: " what
evil hath He done? I found in Him
nothing worthy of death ; I will therefore
scourge Him and let Him go." Neither,
then, as part of the capital punishment,
nor in order to elicit the truth (quaestio
per tormenta); but in the illjudged hope
that this minor punishment might satisfy
the Jews, Pilate ordered the scourging.
The victim of this severe punishment was
bound in a stooping attitude to a low
column (column of the Flagellation, now
shown in Church of Holy Sepulchre) and
beaten with rods or scourged with whips,
the thongs of which were weighted with
lead, and studded with sharp-pointed
pieces of bone, so that frightful laceration
foliowed each stroke. Death frequently
resulted. Kal ot «rrpariÜTai . . . pairï-
o-poTa, " and the soldiers plaited a crown
of thorns " in mockery of the claim to
royalty (for a similar instance, see Keim,
vi. 121). Of the suggestions regarding
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854                          KATA IQANNHN                          xix.
eupicrKO) iv auTu aiTiar." J. "AireKpiönarai\' auTw ol \'louSatoi,
h xlü. 14. " \'Hfieïs véfiov \'d^ofiev, koi koto rbv vópov yjjmüi< h ó<pei\'Xei Airo0aKet»\',
I». 18. Sti \' iauToc utoi\' toO ©ïou liroir\\<rev. \'
8. "Ote oüV ^Kouaci\' ó ruXaTos toütw rbv \\6yov, (iaXXov è^op^flij,
jxviii. 28. 9. Kal £io-fj\\9ei\' els to \' irpaiTupioc traXic, Kal \\4yei tw Itjo-oö,
kvii. 37; "knó9ei\' et au;" \'O 8è \'Irjo-ous \' airOKpifftc ouk êSwxei\' au-rw.
11.3».         10. Xéyei ouv aÜTÜ ó rUXcvros, " Ep.01 oü XaXeïs; ouk otSag Sn
m xviii. 39. l%o\\ialav «xw oraupüo-ai a£, Kat è Jouaiai\' £x<i> m diroXGo-ai o-£;"
II. \'AireKpiör) ó\'Irjaoös, " Oük eTxes ^outriat\' oü8ejj.iav kot\' lp.oö,
Bili. 37. "ei p-i) \'V 0-01 SeSofAeVoi" afuOcc. oid touto ó irapaSiSoiis x |U <roi
1 irapaSovs in i^BE, it vuig.
for his part would not condemn Jesus to
death, " If Me is to be crucified. it is you
who must do it," retorts, AdpeTf . . .
airiav. " Take ye Him and crucify Him,
for I find no fault in Him ".
Vv. 7-i2<i. Second private examina-
tion by Pilate.—Ver. 7. The Jews are
as determined that Pilate shall condemn
Jesus as he is resolved not to condemn
Him, and to his declaration of the pris-
oner\'s innocence they reply, \'Hp-tts vófiov
cx°pev . . . tiroLi\\a-ev. He may have
committed no wrong of which your
Roman law takes cognisance, but "we
have a law (Lev. xxiv. 16), and according
to our law He ought to die, because He
made Himself God\'s Son ". For the
construction see v. 18. The occasion
they refer to is His profession to the
Sanhedrim recorded in Mk. xiv. 62.
vlöv 9eov here means more than " Mes-
siah," for the claim to be Messiah was
not apparently punishable with death
(see Treffry\'s Eternal Sonship), and,
moreover, such a claim would not have
produced in Pilate the state of mind
suggested by (ver. 8) paXXov k$o$rfii\\,
words which imply that already mingling
with the governor\'s hesitation to con-
demn an innocent man there was an
element of awe inspired by the prisoner\'s
bearing and words. The words also
imply that this awe was now deepened,
and found utterance in the blunt inter-
rogation (ver. 9), n<S0€v tl tr-i; " Whence
art Thou ?" What is meant by your
claim to be of Divine origin ? To this
question Jesus airÓKpuriv oük ?8cdkcv
avTÜ, " did not give him an answer ".
Pilate had no right to prolong the case ;
because already he had three times over
pronounced Jesus innocent. He needed
no new material, but only to act on
what he had. Jesus recognises this and
declines to be a party to his vacillation.
JGesides, the charge on which He was
being tried was, that He had claimed to
be King of the Jews. This charge had
been answered. Legal procedure was de-
generating into an unregulated wrangle.
Jesus therefore declines to answer.—
Ver. 10. At this silence Pilate is
indignant; \'Epoi oïi XoXctt 1 "To me
do you not speak ? " It is intelligible
that you should not count it worth your
while to answer the charges of that
yelling mob ; but do you not know that
I have power to crucify you and have
power to release you?—Ver. 11. Jesus
answered, Ovk «tx«S . . . «x€l- avwSev,
"from above," i.e., from God. Pilate
must be reminded that the power he
vaunts is not inherently his, but is given
to him for God\'s purposes. From this
it follows, Sta tovto, that o irapaSiSovs
fii 0-01, " he that delivered me unto thee,"
to wit, Caiaphas (although the designa-
tion being that which is constantly used
of Judas it has not unnaturally been
referred to him), p.c££ova apaprtav ï\\a,
" hath greater sin," not than you, Pilate
(as understood by most interpreters), but
greater than in other circumstances it
would have been. Had Pilate been a
mere irresponsible executioner their sin
would have been sufficiently heinous;
but in using the official representative of
God\'s truth and justice to fulfil their own
wicked and unjust designs, they involve
themselves in a darker criminality. So
Wetstein : " Comparatur ergo, nisi fallor,
peccatum Judaeorum cum suis circunv
stantiis, cum eodem peccato sine istis
circumstantiis: hoc Judaeos aggravat,
eosque atrocioris delicti reos agit, quod
non per tumultum sed per Praesidem,
idque specie juris, me quaerunt de medio
tollere".—Ver. 12. In consequence pf
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7-X4-                             EYAITEAION                               855
fuilova dfiapriaf •?x«-" **• *\'Eit toiStou < jfrIJTci 6 ruXaros o ix. 4»-
k diroXuom airóf. ot 8è \'louSaioi EKpa^oi»1 XtyofTes, " \'Eay toutop q v. 16.
diro\\u<rr)s, oük ei (piXo9 tou Kaïcrapos. irfis 6 fSaaiXEa \' aÓTOf b Is. xxii.3»;
iroiüf, "denXeyei tö Kaïo-api." 13. \'O ouV rliXdros dKoucas toGtoc iv. 4. Lk.
Tof \\6yov, ijyayei\' !£&> toi> \'\\r\\o-oOr, Kal ind&itrev êm tou P^(iaTOS, t v. a; w.
els róirov \\eyópevov Mdócrrpotrov, \' "E|3païo-rl Sè ra|3(3a9d • 14. r\\v Rev. ta.
Sè irapacTKeuT) tou irdo^a. «Spa %k ctitrct Ikti).3 Kal Xeyei T019 ,6.\'
1 «Kpavyatov is adopted by Tiscb. after AIL ; CKpavyaow by W.H. after BD 33.
9 Ti.W.H. read «pa r\\v w% with NAB. rpini is found ^cDiuppLX and some
cursives.
this and from this point, Ik tovtov, as
in vi. 66, " upon this," with a causal as
well as a temporal reference, ifiJTti ó
riiXaTOS airoXBtrai aiiTÓv, Pilate sought
(ineffectually, imperfect) to set Him free.
Vv. 126-16. Fresh assault upon Pilate
and his final surrender.—Ver. 12. ol 82
MovSaioi, " but the Jews," a new turn
was at this point given to the case by the
cunning of the Sanhedrists, who cried
out, ÉKpajjov Xé\'yovt£s \'Eav . . . Kaïtrapi.
<)>£Xo5 toB Kaïcrapos. Wetstein says:
" Legati, praesides, praefecti, consiliaiii,
amici Caesaris dicebantur," but it is not
in this titular sense the expression ishere
used. The meaning is: Thou dost not
show thyself friendly to Caesar. The
reason being that every one who makes
himself a king, avTiXcyei t<J Kaïo-api,
" speaks against Caesar ". Euthymius,
Field, Thayer, etc, prefer " setteth him-
self against Caesar," " resisteth his
authority ". And as Jesus made Himself
a king, Pilate would aid and abet Him
by pronouncing Him innocent. This was
a threat Pilate could not despise. Tiberius
was suspicious and jealous. ["Judicia
majestatis . . . atrocissime exercuit."
Suetonius, Tib., 58. Treason was the
makeweight in all accusations. Tacitus,
Annals,iii.38.]—Ver. 13. Pilate therefore,
when he heard this, brought Jesus out,
Kal êKd6io-«v iiri toB P^paros. In the
Gospel according to Peter, tKaflto-cv is
understood transitively : Kal iKaflicrav
airov 4irl Kaflt\'Spav Kptcrcios Xt\'-yovTf;
AiKaius Kptvc, pacriXiv tov \'lo-parjX.
Similarly in Justin, I. Apol., i. 35.
This rendering presents a strikingly
dramatic scène, and admirably suits
the " behold your king" of ver. 14.
(See Expositor for 1893, p. 296 ff.,
and Robinson and James\' Gospel accord-
ing to Peter, p. 18.) But it is extremely
unlikely that Pilate should thus have
degraded his seat of justice, and much
more natural to suppose that ixaOurcv
is used intransitively, as in xii. 14, etc.
(Joseph., Bell. "jfud., ii. 9, 3, ó rUXÓTot
Kaöïo-aq èirl PrjpaTOs), and that Pilate\'s
taking his seat is mentioned to indicate
that his mind ,vas now made up and
that he was now to pronounce his final
judgment, The p-ijpa was the suggestum
or tribunal, the raised platform (Livy,
xxxi. 29 ; Tac, Hist., iv. 25) or seat
(Suet., Aug., 44) on which the magistrate
sat to administer justice. See 2 Macc. xiii.
26.----cl? TtSlTOV XcyÓpCVOV Al0Óo*TpülTO»f
" at a place called Lithostroton," i.e.,
lit. Stone pavement, or Tesselated
pavement (of which see reproductions
in Rich\'s Antiq.). Cf. 2 Chron. vii. 3,
Joseph., Bell. jfud., vi. 1,1. Pliny (xxxvi.
15) defines Lithostrota as mosaics,
" parvulis certe crustis," and says they
were a luxury introduced in the time of
Sulla and found in the provinces rather
than in Rome (see Krebs in loc). The
space in front of the praetorium where
the pijpa stood was thus paved and
therefore currently known as " Litho-
stroton " : \'EPpaïcrrl 82 TaPPaSa, " but
in Hebrew," i.e., in the popular Aramaic,
" Gabbatha," which is not a translation
of Lithostroton, but a name given to the
same place from its being raised, from
35 a ridge or elevation. The tribunal
was raised as a symbol of authority and
in order that the judge might see and be
seen (see Lücke).—Ver. 14. tjv 82 irapa-
<tk£vt| toB iracrxa, " now it was the pre-
paration of the Passover ". Trapao-Kcvi)
was the usual appellation of Friday, the
day of preparation for the weekly Sabbath.
Here the addition toB irdirxo shows that
it is used of the day preceding the
Passover. This day was, as it happened,
a Friday, but it is the relation to the
feast, not to the ordinary Sabbath, that
is here indicated. Cf. ver. 42. upa Si
SurA ïktt]. " It was about the sixth
hour," i.e., about 12 o\'clock. But Mark
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KATA IQANNHN
856
XIX.
• Lag,etc. \'Ic-uSaiois, """|8« 6 PacnXefls vfiüv." 15. Ol 8«* «Kpauyacrai\',
"*Apoi<, apov, craupwcroi\' auTÓV." Ae\'yei aüxots 6 rUXdros, "Tok
PauiXea üu.a>v crraupfio-ci»;            AireKpidncrai\' ol dpxiepels, " Oük
Kjn txofiei\' fiacnXea el jat) Kaïcrapa." 16. Tot* oui> vapctSuKey aü-rof
ïy\'":..1*\' aÜTots, Iva crraupwOfj.
11. Mk. riapt\\aj3of 8« Toe Mrjo-oCi\' Kal dir^yayoi\'\' • 17. Kal T paorajwi\'
Acts xv. T0„ cTTaupóe aÜToO8 ë£fj\\9£>> ets tor Xcyóp.cyoi\' Kpafiou tottoi\', 8s
w Dan xü. Xt\'ye/rai \'EjSpaïcni ToXyoöd • 18. Sttou aÜTO!» tcrraupwaai», Kal p.eT*
xxii. 2. aÜToO aXXous 8üo " èkreüöee Kal IrrtüOtv, piaov 8c TÖf \'ItjitoGi\'.
1 Tr.Ti.W.H.R. omit k<u airt|yayov following BLX 33.
* Instead of the genitive fr$L read «av™, BX 33 ain-tt»
Christ in the form in which it appeared
as a reckless renunciation of all their
national liberties andhopes: Oük txoficv
PacriXta el |it| Kaïcrapa. Even yet Pilate
will take no active part, but hands Jesus
over to the Sanhedrists with the requisite
authorisation ; TraptSuxcv, used in a semi-
technical sense, cf. Plut., Dem., xiv. 4,
and the passages cited in Holden\'s note.
Vv. 17-30. The crucifixion.—Ver. 17.
The Jewish authorities on their part
" received " Jesus. Kal air^yayov. Kal
pao-rajjwv . . . ToXyoSa. " And carrying
the cross for Himself, He went out to the
place called Kraniou (of a skull), which
in Hebrew is called Golgotha." The
condemned man carried at least part ol
the cross, and sometimes the whole. o
p.c\'XXwv oravpy irpocrnXovcrBai irpÖTCpov
ai-röv (3acrTa£ei, Artemid., Oneir., ii. 56.
Other passages in Keim, vi. 124. Since
Tertullian (adv. Jud., 10) a type of this
has been found in Isaac\'s carrying the
wood tor the sacrifice. IffjXSev, it was
usual both in Jewish and Roman com-
munities to execute criminals outside the
city. In Athens the gate through which
they passed to the place of punishment
was called xaP<»vcia 8vpa. Cf. Bynaeus,
De Morte Christi, 220; Pearson, On the
Creed (Art. iv.); Heb. xiii. 12 ; Lev. xxiv.
14. The place of execution at Jerusalem
was a small knoll just beyond the
northern wall, which, from its bare top
and two hollow caves in its face, bears a
rough resemblance to a skull, and was
therefore called xpavïov, Calvaria, Skull.
" Golgotha" is the Aramaic form of
Gulgoleth, which is found in 2 Kings
ix. 35. It is described in Conder\'s Hand-
book, p. 355 ; Henderson\'s Palestine, pp.
163, 164.—Ver. 18. oirow . . . \'Irio-oCv.
All information regarding the cross has
been collected by Lipsius in his treatise
(xv. 25) says: " It was the third hour
and they crucified Him ". The various
methods of reconciling the statements
are given in Andrew\'s Life of Our Lord,
p. 545 ^ Meyer leaves it unsolved
" and the preference must be given to
the disciple who stood under the cross ".
But if the crucifixion took place midway
between nine and twelve o\'clock, it was
quite natural that one observer should
refer it to the fermer, while another
referred it to the latter hour. The height
of the sun in the sky was the index of
the time of day; and while it was easy
to know whether it was before or after
midday, or whether the sun was more or
less than half-way between the zenith
and the horizon, finer distinctionsof time
were not recognisable without consulting
the sun-dials, which were not everywhere
at hand. Cf. the interesting passages
from rabbinical literature in Wetstein,
and Professor Ramsay\'s article in the
Expositor, 1893, vol. vii., p. 216. The
latter writer found the same conditions
in Turkish villages, and " cannot feel
anything serious" in the discrepancy
between John and Mark. " The Apostles
had no means of avoiding the difficulty
as to whether it was the third or the
sixth hour when tl;e sun was near mid-
heaven, and they cared very little about
the point." Kal Xe\'yei . . . vp&v, " and
he says to the Jews: Behold your
king 1" words uttrred apparently in sar-
casm and rage. If he still wished to fiee
Jesus, his bitterness was impolitic.—
Ver. 15. They at once shouted, \'Apov,
apov, oraupucrov qvitóv. To this Pilate
could offer only the feeble opposition of
more sarcasm, Tov pao-iXt\'a iaüv crraii-
püo-ui; where, of course, the emphasis is
on the first words, John with his artistic
perception exhibits their final rejection of
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EYAITEAION
857
«5—«5.
19.  \'Eypaipc 8c Kal titXoc 6 rliXaTos, Kal t6r\\Ktv èirl tou araupoS *
f\\v 8è ycypau.uéVoi\', " \'itjaoG; ó Na£upaïos ó PucnXtus iw \'louScuwc.\'
20.   ToOtoi\' OuV rbv tÏtXoc ttoXXo\'i avïyviiiaav tüiv \'louSaiwc, Sti
1iyyus f\\v rrjs ir<SXe<i>s o T<5iros, öirou co-Tauptó0r) 6 \'Irjaoüs • Kal»»i. «9 re£
ty yeypaji.fi.evov \'Ej3païo*Ti. EXXïjnorl, Puu.aïoTi. 21. êXcyoy ouV
Tw niXdriü ol dpxicpcï; rSiv \'louScuwc, " Mr) ypclt^e, \'O fSuaiXeüs
Tuf \'louSaiuy \' dXX\' Sti ckcIVos eiirc, BaaiXeus eïut tuk \'louSaiui\'."
22. \'AircKpiÖr) ó ("UXaTos, "T*0 yeypaipa, yeypa<|>a." 23. Ol oJVy Gen.xlIII
«rrpaTiÜTai, 5tc eVraüpiucTac toc IrjaroGV, cXapoi» Ta ïp.aTia auToü,
Kal CTroirio-ai\' Tco-capa p-epr), «•kóot-w orpaTiuTrj uepo$, Kal tok
viTUfa. T|f 8c o xtTUJI\' appa<J>°S> ck tüi\' a^uScf * udiairós 81 oXou. a Exod.
* N                                vb ,                . , xx                           xxviii. 28.
24. eiTroK ouk Tfpos dXXrjXous, Mrj a^mü\\>.e.v auToc, dXXa \' Xav_wu.ei\' b xxi. 11.
» . ~ /        »          » r di          ,. \\       fl- . \\ .               ls.xxxvii.
irepi auTou, tivos «orai • ica t) ypad>r) irXijp won r| Xeyouaa, 1. Lk. v.
, .                t                       , . , ,                  .                             x > x x \'.                    ,                     3& Mk.
Aiep.epiarai\'TO Ta luand jiou eauTois, Kaï eiri toc 1u.aTi0-p.0i\' fiou xv. 38.
>a \\ \\ - >                                                                                         c Her« only
«(JaXov xXr|poc.                                                                                              in this
Oi p.tv ouc orpaTiuTai TauTa cTroirjaai\' • 25. ciorrJKCUTai\' 8e irapa Thayer.
Tip oraupui tou Incrou r) fit)TT|p aurou, Kaï r) doc\\<pT| tï)9 urjTpos 18.
De Cruce, Antwerp, 1595; Amstel., 1670;
and in vol. ii. of his collected works,
published at Lugduni, 1613. With Jesus
were crucified " other two," in Mt. xxvii.
38, called " robbers," probably of the
same class as Barabbas. Jesus was
crucified between them; possibly, to
identify Him with the worst criminals.
" The whole of humanity was repre-
sented there: the sinless Saviour, the
saved penitent, the condemned impeni-
tent." Plummer.—Ver. 19. "Eypai|/c Sè
Kal titXov ó riiXdros. "And Pilate
wrote a \' title,\' also, and set it on the
cross." The " title," atria, was a board
whitened with gypsum (cavis, Xtaxiujia)
such as were commonly used for public
notices. Pilate himself, meaning to
insult the Jews, ordered the precise
terms of the inscription. xal t£tXov,
" a title also," in addition to all the
other insults he had heaped on them
during the trial.—Ver. 20. This title
was read by " many of the Jews,"
because the place of crucifixion was
close to the city, and lay in the road of
any com.ng in from the north , ïlso it
was written in three languages so that
every one could read it, whether Jew or
Gentile.—Ver. 21. Naturally the chief
priests remonstrated and begged Pilate
so to alter the inscription as to remove
the impression that the claim of Jesus
was admitted.—Ver. 22. But Pilate, " by
nature obstinate and stubbom " (Philo,
ii. 589), peremptorily retused to make
any alteration. & ylypa$a ylypa$a.—
Ver. 23. " The soldiers, then, when
they had crucified Jesus, took His gar-
ments " — the executioner\'s perquisite
(Apuleius has the comparison " naked
as a new-born babe or as the cruci-
fied ")—and as there were four soldiers,
TCTpdSiov, Acts xii. 4, they divided the
clothes into four parts. This was the
more easily done because the usual dress
of a Jew consisted of five parts, the head-
dress, the shoes, the chiton, the outer
garment, and the girdle. The xlT""
remained after the four other articles
were distributed. They could not divide
it into four without spoiling it, and so
they cast lots for it. It was seamless,
appa<j>os, unsewed, and woven in one
piece l\'rom top to bottom.—Ver. 24.
The soldiers therefore said, Mt) o-xio-ci>|ifV
avTÓv dXXa Xdxuuff, " let us not rend it
but cast lots ". Xayxdveiv is, properly,
not " to cast lots," but " to obtain by
lot ". See Field, Otium Norv., 72. In
this John sees a fulfilment of Ps. xxii.
18, the LXX. version of which is here
quoted verbatim.—Ver. 25. This part
of the scène is closed (that another
may be introduced) with the commcn
formula, ot u)v olv trrpaTiÜTai Talra
iiroii)o-av. (" Graeci . . . saepissime
hujusmodi conclusiunculis utuntur."
Kaphel in loc.) ot uiv . . . flo-T?JKfio-av
8) . . . The soldiers for their part acted
as has been related, but there were others
beside the cross who were very diiïerently
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858                          KATA IQANNHN                         xix.
outoü, Mapia 17 tou KXwtto, Kal Mapïa fj Mayha\\i)ir/f. 36. \'irjcroGs
out» tSui\' ttjc u.TjTe\'pa, Kol tok (ia0i)TT)c irapcoTÜTa St> tjy^1\'\'0» Mf*
TJj p-i)Tpl aÜToG, " riffat, ISoü 6 uf<5s aou." 27. Eito Xéyei T^
•x^.53- (AaÖTj-nj, "\'iSoi ij C"1Ti)p o-ou." Kol \'dm\' c\'keiVïjs rijs <Spas cXa^cf
Acts xxi. aÜTr)r ó (iaOr)TT)S «U Ta 1810. 28. Mcrd toCto eiSiis ó \'lïjcroüs, Sti
gii.6;xx. iri^ra jJSt) TeTAttrroi, Ïmi TcXeiwÖr} t| vpacpr), Xe/y", "Al ffl."
b Ps. lxix. 29. ZkcGos ouk * ïkcito k 5£ou$ ueoroV • 01 8è, irXr)o-a»TCS trnóyyov
iProv.vH.3.h5Jous, Kol iaatSiru \' TfeptÖeVres, irpoaijeeyKoi\' outoö tw <7tóu,oti.
aft\'ected. ^ ("lTnp . . . MaYSaXijnf. It
is doubtful whether it is meant that three
or that four women were standing by the
cross ; lor Mapia 4] tov KXcuira may either
be a further designation of r) clScXcSt) rijs
p,T|Tpos aiiToi, or it may name the iirst
member of a second pair of women.
That four women are intended may be
argued from the extreme improbability
that in one family two sisters should bear
the same name, Mary. The Synoptists
do not name the mother of Jesus among
those who were present, but Matthew
(xxvii. 56) and Mark (xv. 40) name Mary
Magdalene, Mary the mother of James,
and Salome the mother of John. Two
of these three are mentioned by John
here, and it is natural to infer that the
unnamed woman (f) aStX^-fj k. t. X.) is
the third, Salome; unnamed possibly
because of this writer\'s shyness in naming
himself or those connected with him.
But the fact that Luke (xxiv. 10) names
Joanna as the third woman reflects some
uncertainty on this argument. If Salome
was Mary\'s sister, then Jesus and John
were cousins, and the commendation of
Mary to John\'s care is in part explained.
t| tovp KXoira may mean the mother,
daughter, sister, or wife of Klopas; pro-
bably the last. According to Mt. xxvii.
56, Mk. xv. 40, Lk. xxiv. 10, the Mary
here mentioned was the mother of James
and Joses. But in Mt. x. 3 we learn
that James was the son of Alphaeus.
Hence it is inferred that Klopas and
Alphaeus are two slightly varying forms
of the same name
"•D^n.— Ver. 26.
John\'s interest in naming the women is
not obvious except in the case of the iirst.
\'Irjcrovs . . . t| |üitt)p <rov. Jesus when
He saw His mother, and the disciple
whom He loved standing beside her (the
relevancy of the designation, töv uaOnTtiv
ty T|vaira, is here obvious, and the most
convincing proof of its truth and signifi-
cance is now given), says to His mother,
*• Woman, behold thy son " ; i.e., turn-
ing His eyes towards John, There is
your son. Me you are losing, so far as
the filial relation goes, but John will in
this respect take my place.—Ver. 27.
And this trust He commits to John in
the simple words, \'ISov r\\ fir[rj\\p <rov,
although his natural mother, Salome,
was also standing there. [Cf. the bequest
of Eudamidas : " I leave to Aretaeus the
care of nourishing and providing for my
mother in her old age". Lucian\'s
Toxaris.] John at once accepted the
charge, " from that hour (which cannot
be taken so stringently as to imply that
they did not wait at the cross to see the
end) the disciple took her to his own
home"; ets ra ï8ia, see i. 11, xvi.
32. The circumstances of the Nazareth
home which made this a possible and
desirable arrangement are not known.
That Mary should find a home with her
sister and her son is in itself intelli-
gible, and this close intimacy of the two
persons whose hearts had been most
truly the home of Jesus must have helped
to cherish and vivify all reminiscences of
His character and words.—Ver. 28.
Mctotoïto . . . Ait|/ü. "After this, Jesus
knowing that all things are now finished,
that the scripture might be completely
fulfilled, saith, I thirst." Jesus did not
feel thirsty and proclaim it with the
intention of fulfilling scripture—which
would be a spurious fulfilment—but in
His complaint and the response to it,
John sees a fulfilment of Ps. lxix. 22, cis
ttjv 8ït|/av p.ov eiróriirav pc dfos. Only
when all else had been attended to
(ctSus k. t. X.) was He fiee to attend to
His own physical sensations.—Ver. 29.
Zkcvos . . . (ieo-TÓv—" There was set a
vessel full of vinegar " ; the mention of
the vessel betrays the eye-witness. " The
Synoptists do not mention the ctkcüos,
but John had stood beside it." Plummer.
5|os, the vinegar used by soldiers.
[Ulpian says: " vinum atque acetum
milites nostri solent percipere, uno die
vinum, alio die acetum ". Keim, vi. 162.]
Here it seems to have been provided for
the crucirïed, for as Weiss and Plummet
-ocr page 871-
859
EYATTEArON
»6—34.
30. St£ oSv tkafit to 8§os ó \'Itjcoüs, etire, " TctA«otoi •" Kal
icXn-as tt)>\' kc^oXtjc, irape\'SuiKE to TTfEup.a.
31. O! oCv \'louSaloi, iVa u.f| ji.ii.vr\\ iiri toO oraupoü t4 crujiaTa tv
TW crafjpÓTto, èirel TTapacrK€ur] rje • f|r yap \' u,ryaXr) r\\ rj uepa €K€tVou j vil. 37. te
1.13.
toO craPParou • rjpwrrjaai\' Tof rUXaroi\', "va k Kartayixriv aÜTÓ)» Takjer. xrxi
25-
(TkAy), Kal dpöücne. 32. fjXOoe ouV ol o-TpaTiwTai, Kal toG u.£V
irpuTou KaTca^aK Ta ctkeXt] Kal tou aXXou toö auoTaupiaBtmos aÜTw •
33. èirl 8è tok \'Irjo-oGV IXGórres, <£>s ïtSof aÖTot» t^St] TeönjKÓTa, oü
KaTe\'a^av aÜToC Ta ctkIXt] • 34. d\\X\' eis TÖf o-TpaTiwTÜf XéyxT)
observe, there were a sponge and a
hyssop-reed also at hand. ol 8e, i.e., the
soldiers, but <•ƒ. Mk. xv. 36 ; irXijoavTfs
. . . They filled a sponge, because a cup
was impracticable, and put it round a
stalk of hyssop, and thus applied the
restorative to His mouth. The plant
called " hyssop " has not been identified.
All that was requisite was a reed (cf.
ir«pi6cU KaXajjiui, Mt. xxvii. 48, Mk. xv, 36)
of two or three 1\'eet long, as the crucified
was only slightly elevated. — Ver. 30.
Sre ovv . . . irvtüua. The cry, T*ri-
Xottoi, " it is finished," was not the
gasp of a worn-out life, but the deliberate
utterance of a clear consciousness that
His work was finished, and all God\'s
purpose accomplished (xvii. 4), that all
had now been done that could be done
to niake God known to men, and to
identify Him with men. irap<S«>K< to
irvcvaa, " gave up His spirit," accoiding
to Luke xxiii. 46, with au audible com-
mendation of His spirit to the Father.
i^Ke irvcvua in Eurip., Hecuba, 569;
aij>TJKc t»|v 1\'X,i>\' P\'nt., Dim., xxix. 5.
Vv. 31-37. The piercing of Jesus\' side.
—Ver. 31. " The Jews, therefore, since
it was the preparation," i.e., Friday, the
day before the Sabbath, " and as the day
of that Sabbath was great," being not only
an ordinary Sabbath but the Passover,
" that the bodies might not hang on the
cross on the Sabbath " and so defile it,
" they asked Pilate that their legs might
be broken, and that they might be re-
moved ". The law of Deut. xxi. 23 was
that the body of a criminal should " not
remain all night upon the tree ". This
law seems not to have been in view; but
rather the fear of polluting their greatfeast.
The Roman custom was to leave the body
to birds and beasts 01 prey. To secure
sr-eedy death the crur.fragiitm, breaking
ei the legs with a heavy mallet or bar,
was sometimes resorted to: as without
such means the crucified might in some
cases Iinger for thirty-six hours. Neander
(Life of Christ, p. 473) has an interesting
note on crurifragium; and cf. the
Gospel according to Peter 011 o-K«XoKOir(a,
with the note by the Author of Supernat.
KeligioH.—Ver. 32. The two robbers
were thus despatched. cirl Sè to» \'\\t\\<tovv
èXOóvrts, but when the soldiers who
were carrying out Pilate\'s orders came
to Jesus and saw that He was already
dead, they refrained from breaking His
legs.—Ver. 34. But one of the soldiers
Xóyxï) aiiToï TT)virX«upav cVv{e, " pierced
His side with a spear". But Field
prefers " pricked His side " to keep up
the distinction between ïvw|e (the milder
word) and tltKév-rrjo-e (ver. 37). He
favours the idea of Loesner that the
soldier\'s intention was to ascertain
whether Jesus was really dead, and he
cites a very apt parallel from Plutarch\'s
Clcomcnes, 37. But (y\\eï vi!£e occurs in
Homer (//., v. 579), where death foliowed,
and as the wound inflicted by this spear
thrust seems to have been a hand-
breadth wide (xx. 25) it may be presumed
the soldier meant to make sure that
Jesus was dead by giving Him a thrust
which itself would have been fatal. The
weapon with which the blow was in-
flicted was a Xiyxi. \'he ordinary Roman
hasta, which had an iron head, egg-
shaped, and about a hand-breadth at the
broadest part. Following upon the blow
rü8vs c|iiX6cv atua xal vSup. Dr. Stroud
(Physical Cattse of the Death of Christ)
advocates the view that our Lord died
from rupture of the heart, and thus
accounts both for the speedy cessation
of life and for the effusion of blood and
water. Previous literature on the sub-
ject will be found in the Critici Sacri
and select passages in Burton\'s Bampton
Lee, 468-9. Without physiological
knowledge John records simply what he
saw, and if he had an eye to the Docetae,
as Waterland (v. 190) supposes, yet his
main purpose was to certify the real
death of Jesus. The symbolic signifi
-ocr page 872-
86o                          KATA IQANNHN                         xix.
oötou tV irXeupd> èVu£e, Kal cöOus \' èfrjXöti\' atiia Kal üSwp. 35.
Kal 6 topax&s ucuapTÜpTiKe, Kal "dX^ön-r) aÜToC iarlv rj uapTupia,
KdKeifOS otSey Sti d\\T)6tj \\iyei, Xva uu.eï$ irioT«u<r»)T«. 36. lyivero
ydp Taura, tfa t} YPa$^l wX»]p«6fj, \'"\'OoroüV ou owTpiPrjrrtTai
auTou.\' 37. Kal iraXic €Tepa ypa^f) Xéy», \' •"O otrai eis 8V
38. META Si TauTa f\\p<bn\\<rt toc ruXaToy & \'IwotjiJ) 6 diro \'Apip.a-
0aia$, tav p.a8ï]Tr|s toO \'irjaoG, " KCKpup.u.éVos ti 81a toc ^ópoy tuk
\'louSaiur, IVa * Spfl to craijia tou \'irjaoG • Kal ètriTpetyev o ruXaros.
r\\\\dev ouV Kal * rjpe to awjxa tou "ItjooO. 39. rJX0« Sc Kal NiKÓSrju.09
6 ikOuv irp&s tok \'ItjcoüV cuktoï \' rè irp&iw, $lpu>v \' fiiyiia oiiupKi);
I Rev. x!t.
ao. i Je.
v.6.
m hr. 37.
B Exod. xii.
46. Ps.
xxxiv. 20.
O Zech. xii.
10.
p Here only.
q z Kings
xiii. 29.
r x. 40; xii.
16
• Here only
in N.T.
Ecclus.
xxxviii. 8.
camee of the blood and water so
abundantly insisted on by the Fathers
(see Burton, B. L., 167-72, and West-
cott\'s additional note) is not within
John\'s horizon.—Ver. 35. When he goes
on to testify, ó iupaicus . . . it is not the
phenomenon of the blood and water he
so emphatically certifies, but the veritable
death of Christ. To one who was
about to relate a resurrection it was a
necessary preliminary to establish the
bona-fide death. That John here speaks
of bimself in the third person is quite in
his manner. Here, as in chap. xx., he
shows that he understood the value of an
eye-witness\'s testimony. It is that which
constitutes his pap-rvpto. as óXt|8ivij, it is
adequate. Besides being adequate, its
contents are true, a\\t|9ij. "Testimony
may be sufficiënt (e.g., of a competent
eye-witness) but false; or it may be in-
sufficient (e.g., of half-witted child) but
true. St. John declares that his testimony
is both sufficiënt and true." Plummer.
The reason of his utterance, or record of
these facts, is Iva vjieis iri<rTcv<ni)TC,
" that ye might believe," first, this record,
and through it in Jesus and His revela-
tion.—Ver. 36. lytvno yap thOto. He
records these things, contained in this
short paragraph, because they further
identify Jesus as the promised Messiah.
\'Oo-toüv oi <rvvTpiPi]0\'CTai avTOv. The
law regarding the Faschal lamb ran
thus (Exod. xii. 46): ootovv oi <rvv-
rpCt|>tT( air\' ai-roG, cf. Ps. xxxiv. 20.
Evidently John identined Jesus as the
Paschal Lamb, cf. 1 Cor. v. 7. xai
wdXiv . . . iJcKcvTtio-av. Another Scrip-
ture also here found its fulfilment, Zech.
xii. 10. The original is: " They shall
look upon me whom they pierced ". The
Sept. renders: imf3\\éi|;ovT<n irpos pi ó,v6\'
4r kotwpxiio\'ivto : " They shall look
towards me because they insulted me".
John gives a more accurate translation:
"O ovTtti d< tv è£eicévTT|o-av: "They
shall look on Him whom (ckcïvov ov)
they pierced ". The same rendering is
adopted in the Greek versions of Aquila,
Theodotion and Symmachus, and is also
found in Ignatius, Ep. Trall., 10; Justin,
I. Apol., i. 77; and cf. Rev. i. 7, and
Barnabas, Ep., 7. In the lance thrust
John sees a suggestive connection with
the martyr-hero of Zechariah\'s prophecy.
Vv. 38-42. The entombment.—Ver. 38.
MfTo Si ravra, " But after these things ".
In ver. 31 the Jews asked that the bodies
might be removed. Had this request
been fulfilled by the soldiers, they would
have cast the three bodies together into
some pit of refuse, cf. Josh. viii. 29;
but before this was done Joseph of
Arimathaea—a place not yet certainly
identined—who was a rich man (cf. Is.
Hii. 9) and a member of the Sanhedrim
(Mt. xxvii. 57; Mk. xv. 43 ; Lk. xxiii. 50),
but also "a disciple of Jesus," though
"a hidden one, KCKpvuplvos, through
fear of the Jews, asked Pilate that
he might remove the body of Jesus".
This required some courage on Joseph\'s
part, and Mark therefore uses the word
To\\u.ij<ra«. Reynolds says that rjpü-
tij<kv " implies something of claim and
confidence on his part. The Synoptists
all three use rfnjo-aTO, which rather
denotes the position of a supplicant for
a favour." The reason, however, why
TJTijoraTo is used in the Synoptists is that
it is foliowed by an accusative of the
object asked for; while VjpuTT|o*€ is used
in John because it introduces a request
that something may be done. With
Joseph\'s request Pilate complied. fjX8«>
. . . \'Iijcov. For fjpc to trüfta, cf. 1
Kings xiii. 29. Another member of
Sanhedrim countenanced and aided
Joseph.—Ver. 39. 1\\kQt Sè xai Hw6-
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EYAÏTEAION                                861
Kal \'dXóns Sicti "XiTpaS intiTÓv. 40. êXapov ouk t& <rüu.a toS
\'lt]CToC, Kal êSnaaK aüro T óGokiois perd tuk " dpuu.tfTUK, * Kaöus
€0o$ lorl tois \'louSaiois T eVTa<|>id£eiK. 41. r\\v 8i t<5 tó-itw, Sirou
cVraupuOt], ktjttos, Kal Iv tw * K^iru UKnutiOK koikok, Iv u ouSliru
ouScls eTtöï]. 42. ÈKei ouk 81a tt|k * TrapaaKeuiiv tük \'louSaiuK, Sn
éyyus Ijf to pKTJucIoK, cOrjKaK tok \'Itjo-oGk.
XX. I. THi 8e *p.ia twk craP(3aTUK Mapia r) MaySaXrjKT) cpx<Tai
* irpUl, CTKOTiaS «Tl OÜV>]S, «IS TO |iKT)U.ïlOK • Kal PXtTTe t TOK Xl60K
fjpu.eVoy ck toC u,VT)U.ei\'ou. 2. Tpe\'xei ouk Kal cpxcTai irpos XiucoKa
risrpoK Kal irpos tok ÓXXok p.a0ï|TT)K Sk e\'^uXei ó Itio-oCs, Kal Xeyei
aÜToïs, \'""\'HpaK tok KupiOK ck toG u.KT|u.£iou, Kal ouk oïSapcK iroG
€ÖT]Kai\' aÜToV." 3. \'Eff)X0tK ouk 6 fier-pos Kal 6 dXXos fiaörjTijs,
t Hcre only
u xii. 3.
v xx. 5, 6,7.
w Mk. xvi.
1, etc.
x 1 Mac. x.
8j. 2
Chron.
xvi. 14.
y Mat. xxvi.
12.
z 2 Kings
xxi. 20.
a ver. 14.
a Acts xx. 7.
Mk. xvi, 2.
b Oen. i. 5.
Mk. i. 35.
c Cp. Mk.
xiv. 46.
d ver. 1;
xix. 38.
distance, and therefore availed them-
selves of the neighbouring tomb as a
provisional, if not permanent, resting-
place.
Chapter XX.—The resurrection and
subsequent manifestalions.—Vv. 1-10.
The emply tomb.—Ver. I. THi Si pió"
twk o-a^pdruv: " And on the first day
of the week". Mk. (xvi. 2) and Lk.
(xxiv. i) have the same expression. Mt.
(xxviii. 1) has 6\\\\ii Si o-afJfBaTujv, rjj
èiri<j>(DCTKoija-xi cis piav cra|3|3aTov. [In
the suspected ninth verse of Mk. xvi.
irpiüT-r) appears instead of u.i<J.]—Mapla
r\\ MaY8oXTjvT| cpx(Tal> Mary of Magdala,
now Mejdel, a lishing village north of
Tiberias ; she is further described in Mk.
xvi. g as irap\' rjs ckPc|3XtJkci Ittto.
SaipdVia (cf. Lk. viii. 2), which lends
significance both to her being at the
tomb and to her being the first to see the
Lord. She alone of the three women
present is here named, because she alone
is required in John\'s account. The time
is more exactly described as irput, o-Korias
6Ti ovar|s. Mk. (xvi. 2) has XCav irput,
but adds dvaTciXaKTOS toS t)X£ov, ap-
parently having chiefly in view, not the
first arrival of the women, but the
appearance of Jesus to Mary. Luke\'s
ópèpov |3a9cos agrees with John\'s ex-
pression. Phrynichus defines Sp0pos as
the time before the day began while a
lamp was still needed. [Cf. Plato\'s
Crito at the beginning, and Roger\'s note
on Aristoph., Wasps, 215.] The dark-
ness is noticed by John to account for
her seeing nothing of what Peter and
John afterwards saw. She could not,
however, fail to see tok X(6ov ^pp.«voK ck
toC pvT|u.c(ov; the slab closing the
sepulchre had been removed. Seeing
this she naturally concluded that the
tomb had been violated, possibly that
8-nu.os. " Thus Jesus by being lifted up
is already drawing men unto Him.
These Jewish aristocrats first confess
Him in the hour of His deepest de-
gradation." Plummer. Nicodemus is
identiiied as ó cXOuk . . . tö irpwTOv,
"he who came to Jesus by night at the
first " ; iii. 1, in contrast to the boldness
of his coming now. <£c\'puv ptypa . . .
«kctóv. p-ï-yjia, a " confection" or
"compound," cf. Ecclus. xxxviii. 8.
<rp.«pvT]s xal aXÓT]s, " of myrrh and
aloes". Myrrh was similarly used by
the Egyptians, see Herod., ii. 83. Cf.
Ps. xlv. 9. üo-cl Xtrpas «KaTÓv. The
XÏTpo (libra) was rather over eleven
ounces avoirdupois. The enormous
quantity has been accounted for as a
rich man\'s expression of devotion, or as
required if the entire body and all the
wrappings were to be smeared with it,
and if the grave itself was to be filled
with ungucnts as in 2 Chron. xvi. 14.
—Ver. 40. é\\a(3ov . . . cVTatfud^civ.
They wrapped the body in strips of linen
along with the aromatic preparations (2
Chron. xvi. 14, dpupaTuv), as is the
custom (ws c8os cVtI, 1 Macc. x. 89)
with the Jews (other peoples having
other customs) to prepare for burial.—
Ver. 41. cvTa<t>idjjciK, see Gen. 1. 1-3.
•fJK cv t$ tottw, " There was in the
place," i.e., in that neighbourhood,
ktjttos, a garden, which, according to
Mt. xxvii. 60, must have belonged to
Joscph. u.vi)p.«tov xaivóv, a tomb, rock-
hewn according to Synoptists, which
had hitherto been unused, and which
was therefore fresh and clean.—Ver. 42.
"There, accordingly, on account of the
preparation of the Jews, because the
tomb was at hand, they laid Jesus."
The Friday was so nearly at an end
that they had not time to go to any
-ocr page 874-
862
KATA IQANNITN
XX.
eiv. 36; ui. Kal ^pxorro eig to jxvi\\fj.e.lov. 4. êTpe\\oy 8è 01 8u\'o " ópoü • Kal 6
dXXog (j.aOr]Tf)S irpoé\'Spauc Taptoe toC fltTpou, xal rj\\0e irpÜTog cl;
f ver. 11. tó |ivT)|ieïoK, 5. Kal\' irapaKityas (3\\éiT6i * KEiueya Ta oOóVia, oü jacVtoi
fxix. s8. e!crf)\\8ei\'. 6. ?px«Tai °"1\' 2ip.UK rierpog dKoXouGüf au™, Kal
cïo-rjXdef cis to y.vr\\y.tlov, Kal Ocupcï t& oQóvia \' Ktijxeva, 7. Kal to
aouSapiOK 8 rjc «m ttjs Ke<J>a\\f|S aÜTOÜ, oü ueTct tük óOonwi\' Kcipevoy,
h Adv. bete dXXü. b xwPlS èrreTuXiyp.eVoi\' els èVa TÓnw. 8. tÓtï oue eicrïjXOe
Kal é dXXos pa8r|TT)s ó ïKduv irpÜTog tig to p.KT|p.eïov, Kal tïSe, Kal
i Lk. xxto. 7. imtrrwcrw • 9. oüScttw yap rjotio-af ri\\v ypa^rjy, Sn \'Sel aurov ix
the authorities for purposes of their own
had removed the body.—Ver. 2. Tpe\'x«i
oïv . . . avTóV. She therefore runs, dis-
regarding unseemliness, and comes to
those who would be most interested, and
without preface, breathless and anxious,
exclaims : \'npav ..." they have re-
moved the Lord from the tomb, and we
Icnow not where they have laid Him ".
Evidently she had no idea that a resur-
rection had taken place. The plural
otSapev may naturally be accepted as
conlirming Mark\'s account that she
was not alone.—Ver. 3. At once the
two men ii-TjXOcv . . . koi tjpxovto,
singular and plural as frequently, aorist
and imperfect, the one rci\'erring to the
passing beyond the city wall, the other
to the whole course from the house to
the tomb.—Ver. 4. eTpcxov 8è ot 8vo
ófiov, " and the two ran together":
equally eager ; but ó SXXos pa9T)TTj!
irpafSpapc Taxwv toï ritTpov, " the
other disciple ran on before more
quickly than Peter" ; probably John
was the younger man. [Lampe sug-
gests two other reasons: either Peter\'s
steps were slower " ob conscientiam
culpae," or " forte via Joanni magis
nota erat".] Consequently John TJXÖi
irpÜTOj ..." came first to the tomb ".
—Ver. 5. Kal irapaxvij/af . . . The R.V.
renders irapaKv\\|<a« by " stooping and
looking in," A.V. has merely " stooping
down "; the Vulgate " cum se inclinasset,"
Weizsacker " beugte sich vor ". Field
(Otium Norvic. on Luke xxiv. 12) prefers
" looking in," although, he says, " peep
in" would more accurately define the
word irapaxviTTciv. He quotes Casau-
bon\'s opinion that the word implies " pro-
tensionem colli cum modica corporis
incurvatione ". See also Kypke on
Luke xxiv. 12, and Lid. and Scott Lex.
idóvia. are the strips of linen used for
swathing the dead ; the cerecloths. 696vrf
is frequent in Homer(J7.,3, 141 ; 18, 595)
to denote the fine material of women\'s
dress; in Lucian and Herodian of sails ;
in Acts x. 11 of a sheet. <rivSuv is the word
used by Luke (xxiii. 53); so Herodotus,
ii. 86. ov pcvroi «Lo-TjXöev, tl he did not
however enter," withheld by dread of
pollution, according to Wetstein; by
terror, according to Meyer. It is enough
to suppose that it did not occur to John
to enter the tomb, or that he was with-
held by a feeling of reverence or delicacy.
—Ver. 6. Peter is not so withheld. He
enters Kal Ötcjpcï to óflóvia . . . toitov,
Geiüpei is probably used here in its stricter
sense of seeing so as to draw conclusions.
—Ver. 7. What he saw was significant;
the linen wrappingi lying, and the nap-
kin which had been on His head not
lying with the linen cloths, but separately
folded up in a place by itself. The first
circumstance was evidence that the body
had not been hastily snatched away fot
burial elsewhere. Had the authorities or
any one else taken the body, they would
have taken it as it was. The second
circumstance gave them even stronger
proof that there had been no hurry. The
napkin was neatly folded and laid " into
one place," the linens being in another.
They feit in the tomb as if they were in
a chamber where one had divested him-
self of one set of garments to assume
another. [Euthymius is here interesting
and realistic] erovSaptov, sudarium,
from sudo, I sweat.—Ver. 8. On Peter
reporting what he saw Tórt oSv . . .
^irCa-T«v<r«v, " then entered accordingly
the other disciple also, who had first
arrived at the tomb, and he saw and
believed ". Standing and gazing at the
folded napkin, John saw the truth.
Jesus has Himself risen, and disencum-
bered Himself of these wrappings. Cf.
xi. 44. It was enough for John ; lviir-
Tevo-cv. He visited no other tomb; he
questioned no one. — Ver. 9. The
emptied and orderly grave convinced
him, ov8VircoyapT|8«i<j-av . . . övaoTTJvai;
it was not an expectation foundtd on
-ocr page 875-
EYAITEAION
863
4-i«.
vtKp&y &vaorr\\yai. 10. 4irr|\\6oi\' ouv Trd\\iv \' irpès eauroös 01 fiafrnTai. J J s,™-
II. Mapia 8è ctar^Kci irpos Tè \\i.vr\\y.tloy xXaioucra I|u. &% ouk Num.xxiv.
ÊVXaic, k irap^Ku(|fcv eïs to p.iT|u,eïot\', 12. Kal 9eupcï 8tio dyyé\'Xous iv xxiv\' \'»•
1 Xcukols Ka0e£op.eVous, eva irpos Tg Ke^aXrj, Kal êra irpos T0I9 Troo-le, • pl- Exod.
oirou CK61TO to ffójjia toC Itjo-oO. 13. Kat Xtyouo-ii\' aÜTrj fMClPOt, m xix. 38;
" Tucai, Tt KXaitis ; " Ae\'yei auToï;, "*Oti ""^par tok KupicV px>u, n xix. 41.
Kal ouk o!8a irou "ëörjKai\' aÖTÓV." 14. Kal TaÜTa etiroücra é\'oTpdcj>r| reif.
* els Ta imo-w, xai dcupcï toc \'Itjctoui\' f-orwTa • Kal oük rJSei Sti 6 q Gen.
\'Itjo-oBs vi<m. 15. Xéyei auTjj ó \'ItjcoOs, " fóvai, Ti xXaieis; cp.xvüi.7!
*Tica tT)Tets;" \'EKeiiT) SoKoGaa 5ti é \'KTjiroupós èo-ri, Xefyci aÜTÜ, r Hereonly.
" Kiipie, cl au \'tpauTao-as aÜTèe, eiici p.01 iroü aÜTÓr " éÖrjKas • » Cp. xii. 6.
K&yw 00X01» \'dpü." 16. Ae\'yei "uttj 4 \'lijo-oGs, " Mapta." XTpa-\' v«. 13.
«]>eïcra é*KeiOT) Xeyei aÜTai,1 " m \'Pappoma • " S Xefytrai, SiSdoxaXe. only.
1 Insert EPpaiwri with MBDLOX33 Syir. Aegypt. Arm. Aeth., omitted in AEGK
yulg. Cyr.-Alex.
scripture which prompted belief in the
resurrection; but only those matter-of-
fact observations, the empty grave and
the folded napkin.—Ver. 10. Satisfied
in their own minds airt)X0ov oüv . . .
•I ua0r)Ta£. rrpos iavrovs or av-roi\'s or
avTovs = home ; " chez eux," Segond\'s
French version; els to Ï8ia, modern
Greek. Kypke gives examples of a phrase
which he says is " trita profanis".
Vv. n-18.—yesus reveah Himself to
Mary.—Ver. n. Mopia Sc cIo-ttJkci . . .
(|w. Hitherto John has told us simply
what he himself saw: now he reports
what Mary told him, see ver. 18. She
had come to the tomb after the men, but
could not share in their belief. She re-
mained outside the tomb helplessly and
hopelessly weeping. She herself had
told the disciples that the tomb was
empty, and she had seen them come out
of it; but again irapcKvv|/cv cis to
pv-njielov " she peered into the tomb ";
an inimitably natural touch. She could
not believe her Lord was gone. koI
Ofupcï . . . \'\\1\\ao\\1. This, says Holtz-
mann, is a mere reminiscence of Luke
xxiv. 4. But even the description of the
angels diflers. They were " seated one
at the head and one at the feet where
the body of Jesus lay"; sitting, says
Bengel, " quasi opera quapiam perfunc-
tos, et exspectantes aliquem, quem doce-
rent". Lampe has little help to give
here ; and Lücke is justified in saying
that neither the believing nor the critical
inquirer can lift the veil that hangs over
this appearance of angels. In Mary\'s
i it was wholly without result; for no
sooner does she answer the angels\' ques-
tion than she turns away, probably hear-
ing a footstep behind her.—Ver. 14.
l<npó.$i\\ eis to ottÏo-u» ..." And she
sees Jesus standing and did not know
that it was Jesus" ; not merely because
her eyes were dim with tears, but
because He was altered in appearance;
as Mark (xvi. 12) says, èv eVc\'pa p-opaS-p.
So little was her ultimate recognition of
Jesus the result of her expectation or her
own fancy embodied.—Ver. 15. Xe\'-ye 1...
E-nreis ; That she was searching for some
one she had lost was obvious from her
tears and demeanour. But not even the
voice of Jesus sounds familiar. \'EkciV^
. . . &p£>. She supposed Him to be the
gardener (or garden-keeper) not because
He had on the gardener\'s clothes—for
probably He wore merely the short
drawers in which He had been crucified
(see Hug and Lücke)—nor because He
held the spade as represented in some
pictures, but because no one else was
likely to be there at that early hour and
to question her as to her reason for being
there. Her answer shows that she
thought it possible that it had been found
inconvenient to have the body of Jesus in
that tomb and that it had been removed to
some other place of sepulture. In this case
she will gladly relieve them of the encum-
brance. It is none to her.—Ver. 16.
Xe\'yei . . . AiSacrxaXe. His uttering her
name, Maptóp., revealed that He was a
friend who knew her; and there was
also that in the tone which made her
instantly turn fully round to search Hiro
with her gaze. Surprise, recognition,
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8Ó4                            KATA IQANNHrV                             xx.
p iii. 13; vi. 17. \\iyti aÖTïj 6 *lT)«roOs, "Mr} uou StttOU, outra) yap \' dva|3e|3r|Ka
irpos TOf iraTepa u.ou\' iropcucu Sè Trpos tous aStX^ou\'s fiou, Kal eltri
aÜTOtg, * \'Avaflaiviit Trpos Tor iraTepa pou Kal iraTepa üuür, Kal 0eóV
p.ou Kal Geef uuur.\' 18. EpxcTai Mapia r} MaySaXr]^) &Trayye\'X-
Xoutra toÏs u.a6r)Taïs, Sn cüpaKe toc Kupioy, Kaï TaÜTa et-n-er auTtj.
19. Oüo-rjs ouV ót|iias, Tij "np-ep? At««T) "TJ " f"? Tu" capPaTui»,
wx
fc.sth.ix. .,«.,,
15.            Kaï Toiv cupui\' KCKAEitrp.ei\'uy, oirou T|o,ai\' ot paUrjTcu 0-uvriyu.eroi, 01a
z Jud. vi.23. Tor 4>óPoi\' TÓJc \'louoaiwr, TJXGei\' ó \'lr|o-oCs, Kal ëorr| T els tó ucaaf,
1 xix. 34. Kat Xeyei auTOis,         EiprjtT) U|UK.         20. Kal touto eiirur toerei\'
\' ,j1 \'lx\' aÜToïs Tas xe\'P°S *<"• TV * irXeupaK auToü. * €\\dpr]trai\' ouV ol
relief, joy, utter themselves in her ex-
clamation, \'Poppouvt, which Buxtorf
renders " Domme mi " ; but probably
the pronominal suffix had ceased to have
significaree, as in " Monsieur," etc.
Lampe quotes the saying; " Majus est
Rabbi quam Rabh, et majus est Rabban
quam Rabbi," cf. Mk. x. 51. With the
exclamation Mary made a forward move-
ment as if to embrace Him. But this is
forbidden.—Ver. 17. Mij pou ötttov,
" noli me tangere," not because it was
indecorous (Lk. vii. 38); nor because
she wished to assure herself by touch
that the appearance was real, a test
which He did not prevent His disciples
from applying; nor because her embrace
would disturb the process of glorification
through which His body was passing;
nor, folloving Kypke\'s note, can we
suppose tliat Jesus forbids Mary to
worship Him [altliough K. proves that
aTTT«<r6ai is used of that clinging to the
knees or feet which was adopted by
suppliants], because He accepts Thomas\'
worship even before His ascension ; but,
as He Himself says, oviru yö.p dvaBi\'pT|Ka
irpós tov iraTepa p.o«, " for I have not
yet ascended to my Father," implying
that this was not His permanent return
to visible fellowship with His disciples.
Mary, by her eagerness to seize and hold
Him, showed that she considered that
the uiKpóv, the "little time," of xvi. 16,
was past, and that now He had returned
to be for ever with them. Jesus checks
her with the assurance that much had
yet to happen before that. His disciples
must at once be disabused of that mis-
apprehension. Therefore, iropevov . . .
&U.ÜV, " Go to my brothers [aScXi^ov?
p.01), here for the first time; in anticipa-
tion of the latter part of the sentence,
cf. Mk. iii. 35] and teil them, I ascend to
my Father and your Father, and my
God and your God ". He thus forms a
relationship which bound Him to them
more closely than His bodily presence.
His place by right is with God. But
His love binds Him as certainly to His
people on earth as His rights carry Him
to God. The lorm of the expression is
dictated by His desire to give them
assurance. They had no doubt God
was His God and Father. He teaches
them that, if so, He is their God and
Father. cpx<Tai . . . avT^, Mary
carries forthwith the Lord\'s message
to the disciples, cf. Mk. xvi. 10; Mt.
xxviii. 10; Lk. xxiv. 10.
Vv. 19-29. Manifestations of the riten
Lord to the disciples,first without Thomas,
then with Thomas.—Ver. 19. The time
of the manifestation is defined, it was tjj
T|pcpa . . . «rapfiaTuv " on that day, the
first of the week," and during theevening,
ouarjs ovv ótjrtas, which agr es with
Luke\'s account, from which we learn
that when Jesus and the two disciples
reached Emmaus, two hours from Jeru-
salem, the day was declining. The
evening was chosen, probably because
then the disciples could be found to-
gether. The circumstance that thedoors
were shut seemtd to John significant
regarding the properties of the risen body
of Jesus. tüv 6vpüv kckXc uéVuv, " the
doors having been shut," i.c, securely
fastened so that no one could enter,
because the precaution was taken Sta
tov 4>ó[3 v tüv \'lovSatwv. So soon had
the disciples begun to experience the
risks they ran by being associated with
Jesus. Calvin supposes Jesus opened
thedoors miraculously; but that is no
suggested in the words. Rather it is
indicated that His glurified body was not
subject to the conditions of the natural,
earthly body, but passed where it would.
Suddenly icni\\ cis to ptVov [cf. Lk. xxiv.
36). " Phrasis notat se in publico
omnium conspectu sistere." Kypke. Not
only as the ordinary salutation, but to
calm their perturbation at this suddert
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EYAITEAION
865
17—«6.
H<x0ï)tcu ISoWes rhv Ku\'piov. 21. ctircv ofiV auToïs 6 \'Incrous ir Air,
\'* * Etp-qi\'Tfi ójhk* KaOüis dirtfo-raXKé\' pc 6 iraTrJp, Kdyw TTtfjAtrw daas." ijud.vi.aj
23. Kal toCto «Ïttoji\' • tV£$ucrr)o*c Kal Xtfyei aurois, "dA(£|3cTC rivcujj.a c Here onij
Ayiov. 23. ae TUW &<f>rJTf tos duapTias, &<f>ierrai * aÜToïs • óf Gen. ii.\' 7.
ww KparfJTe, KeKparnvTai." 24. 0up.as 8t, ets ^k tö» SuSexa 6
\\eyóu,cvos *Ai\'8u(xos, oük tjc p-eT* auTÜi\' 3t« tJ\\8ïc ó \'Incrous. 25. e ri. ra
éXeyof ouV aurw ol d\\Xoi jm0r)Tcu, " \'Ecüpaxaficv TOf Kiipiov." \'O Si
ctirtv auToïs, " \'Ea> (ir) ï8ti> éV Taïs x^0"11\' iütou töv Ttf-trav a tuk
tjXuc, Kal |3dXa> tok SifanvXóV piou cis tok Tuirovs iw tjXu^, Kal
PdXu tt]k x£^P" F-ou £l* tt]" irXeupdf aÜTofl, oü fit) irioreua-u."
26. Kal fied\' rjuipas öktw TfdXiv rjo-ai\' \' êo-ai ol fiadnTal aÜTofl, KalfEzek.k.S.
8uu,ds |A€t\' aÜTÜc. cpxcTai 6 \'Itjo-oüs, töi» 6upüc KCKXcio-uivcof, Kal ° v"*3\'
1 a4>cuvToi with ^<=ADL.
J tvwov in its fust occurrence in this verse is rendered in the Vulgate by
" fixuram," which may mean " the spot where the nail was fixed "; " figuram,
" fissuram," and " locum " are also read. See Wordsworth and White in toe.
toitov is read by Tisch. instead of tvitov in its sccond occurrence on the authority
of A only, some old Lat. and Syr. versions.
apparition (cf. Lk. xxiv. 37), He greets
them with Elp^vr) ip.lv, and to assure
them of His identity t?Sei|cv . . . avTov.
—Ver. 20. His body, therefore, however
changed in its substance, retained its
characteristic marks. The fear of the
disciples was replaced by joy, i\\afi\\ira.v
. . . Kvpiov. In this joy the promise of
xvi. 22 is fulfilled (Weiss).—Ver. 21.
When they recognised Him and com-
posed themselves, He naturally repeated
His greeting, clp-qvr) vfj.lv, but now adds,
Ka6us . . . v|xas. " As the Father hath
sent me, so send I you." In these words
(cf. xvii. 18) He gives them their com-
mission as His representatives. And in
confirmation of it, (ver. 22) toüto
«liruv . . . "Ayiov. " He breathed on
them," cvc<^v<rr|iri; the same word is
used in Gen. ii. 7 to describe the dis-
tinction between Adam\'s " living soul,"
breathed into him by God, and the life
principle of the other animals. The
breathing upon them was meant to con-
vey the impression that His own very
Spirit was imparted to them.—Ver. 23.
The authorisation of the Apostles is
completed in the words: óv tivwv . . .
KCKpai-nvTai. " Whosesoever sins ye for-
give, they are forgiven to them: whose-
soever ye retain, they are retained."
The meaning of KCKpaTHVToi is deter-
mined by the opposed acféwvTai [the
better reading], The announcement is
unexpected. Yet if they were to repre-
sent Him, they must be empowered to
continue a function which He constantly
exercised and set in the forefront of His
ministry. They must be able in His
name to pronounce forgiveness, and to
threaten doom. This indeed formed the
main substance of their ministry, and it
was by receiving His Spirit they were
fitted for it. The burden was laid upon
them of determining who should be for-
given, and who held by their sin. Cf,
Acts iii. 26, v. 4.—Ver. 24. Ouuas 8è . . .
\'lt)<rov«. 6up.as [D\'ÏNfi or QNfl
a twin, from CNi7! t0 be doublé ; of
— T
which AiSujjioï from 8vo is the Greek
equivalent], els ix tüv SüScxa " one of
the twelve," the familiar designation still
used of the eleven, ovk -fjv . . . " was
not with them when Jesus came," why,
we do not know.—Ver. 25. The rest
accordingly, when first they met him,
possibly the same evening, said, cupaicap.cv
Tor Kvpiov; which he heard with in-
credulity, not because he could mistrust
them, but because he concluded they
had been the victims of some hallucina*
tion. Nothing would satisfy him but
the testimony of his own senses: \'Eav
p.T] tSu . . . mo-Tcva-w. The test pro-
posed by Thomas shows that he had
witnessed the crucifixion and that the
death and its circumstances had deeply
impressed him. To him resurrection
seemed a dream. But he still associated
with those who believed in it.—Ver. 26.
Kal |ic6\' Toepas . . . avTÜv. |i<0\' T](J.£Pa\'
óktu TraXiv. Probably he had been with
SS
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866
KATA ÏQANNHN
XX. 27—31.
\'l<m\\ eis to fiecrov, Kal tlwiv, " h EEfrrjvt) öfiie." 37. EIto \\iya tw
Qwu-a, " 4>t\'p€ T°v SoktuXÓV crou uSe, Kal I8e Tas x€^P^s f10" KaL
4>tpt ttj>> x^P" crou\' Kai PdXe <ÏS T*]" irXeupav p.ou • Kal p,r| yïvou
a-rrioros, dXXd \'iricrTÓs." 28. Kal dircKpiOr] ó Sufids, Kal «tirev
aÜTÜ, " \'O Ku\'ptós fiou Kal 6 6eo$ uou." 29. Aeyet auTÜ o \'l-ncroüs,
""On éojpaKas ue, duua, TreiucrreuKas aaxdpioi ot urj toórres,
Kal m<rreu<raiT€s."
30. J ["loXXd \\ikv ouV Kal aXXa crr|Ueïa èirotT|crev 6 \'lr|crotis j Iviottio»
ri>» (jLttörjTÓii\' aÜToC,1 a ouk lort yeypajj.|j.tVa 4V tü p\\j3\\tüi toutu.
31. TaÜTa Sè y^ypairrai, ïca mcrr£ucrr|Te 2 Sti 6 \'Itjo-ous i(mv 6
XptoTÖs k ó ulos toG G«ofi, Kal Ica moreuoires [m]v «xttc \'^ rV
1 ói-óp-aTi aÜToü.
> ver. 19.
1 ver. ai.
1 Gal. ill. o.
Acts xvi.
1,etc;see
Thayer.
jxH.37;
xxl. 35.
k 1. 34 : ii.
23. vi. 69
1 Acts iii. 6;
iv. 10. 1
Cor.vi. 11.
1 avrov deleted in ^B.
* *iot€«ht« \'n M*B.
them every day during the interval, but
as Bengel remarks, " interjectis diebus
nulla fuerat apparitio ". On the first day
of the second week the disciples were
"again," as on the previous Sunday,
" within," in the same convenient place
of meeting, and now Thomas is with
them. As on the previous occasion (ver.
ig), the doors were shut and Jesus sud-
denly appeared among them and greeted
them with the customary salutation.—
Ver. 27. Elra Xc\'yci. . . ir 10-rós. He does
not need to be informed of Thomas\' in-
credulity; although it is quite possible
that, as Lücke supposes, tlie others had
mentioned it to Him. Still, this is not
in the text. Cf. Weiss, who also quotes
Bengel\'s characteristic note : " Si Phari-
saeus ita dixisset, Nisi videro, etc, nil
impetrasset; sed discipulo pridem pro-
bato nil non datur". Weiss supposes
the hands were seen (18e), the side
only touched under the clothes. Some
suppose that as the feet are not men-
tioned in this passage, they had not
been nailed but only bound to the cross.
See Lücke\'s interesting note. «al sjl-T]
ylvov airtcTTos aXXa iriarós, " Incre-
dulitas aliquid habet de voluntario ".—
Ver. 28. Grotius, following Tertullian,
Ambrose, Cyril and others, is of opinion
that Thomas availed himself of the
offeied test: surely it is psyrhologically
more probable that the test he had
insisted on as alone sufficiënt is now
repudiated, and that he at once exclaims,
\'O KvplÓS P>OV Kal ó BeOS (J.OU.       ^\'S
faith returns with a rebound and utters
itself in a confession in which the gospel
culminates. The words are not a mere
exclamation of surprise. That is for-
bidden by ctirev oipt$ ; they mean " Thou
art my Lord and my God". The re-
peated pronoun lends emphasis. In
Pliny\'s letter to Trajan (112 a.d.) he
describes the Christians as singing hymns
to Christ as God. Our Lord does not
reject Thomas\' confession; but (ver. 29)
reminds him that there is a higher faith
than that which springs from visual evi-
dence: "On éupaxas p.e . . . Kal irur-
Tcua-avrts. Jesus would have been better
pleased with a faith which did not re-
quire the evidence of sense: a faith
i\'ounded on the perception that God was
in Christ, and therefore He could not die;
a faith in His Messiahship which argued
that He must live to carry on the work
of His Kingdom. The saying is cited
as another instance of the care with
which the various origins and kinds oi
faith are distinguished in this gospel.
Vv. 30-31. First conclusion of the
gospel—Ver. 30. iroXXa p.iv oïv . . .
tovtoi. That this was the original or
intended conclusion of the gospel is
shown by the use of the words " in this
book," which indicate that the writer
was now looking back on it as a whole
(Holtzmann). Perhaps ToiiTtp is em-
phatic, contrasted with the Synoptic
gospels in which so many other signs
were recorded. The expression iroXXa
jièv ovv Kal aXXa is necessarily of fre-
quent occurrence and is illustrated by
Kypke. Beza says these particles in the
usage of John " proprie conclusionibus
adhibentur". " Many other signs there-
fore" (R.V.) is not an improvement on
A.V. "And many other signs truly."
" Many other signs indeed did Jesus " is
sufficiënt. Why Jvwiriov twv (io0nT»v ?
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xxi. i-s.                      EYAITEAION                            867
XXI. I. META TauTa mèfyavipmatv éaurbv irdXtf i \'itjtrous tois»I.s»•t".
fia0T]Tar$ €irl tt)s ÖaXdcraris ttjs *Ti|3epia8os \' * è^avipoxre 8è outcüj. brt i.
2 i]oav ° ójioO 2tfi.<jiv rierpos, Kal QiüU,ds ó Xeyóp.ei\'os d AÏSujaos, Kal c xx. 4 reff,
NaSayarjX ó \' dtro Kava ifjs TaXiXaios, Kal ot tou ZcfJcSaïou, Kalei. 46.
aXXoi ik tüc u.aGrjiüJi\' aÜTOÜ 8uo. 3. Xc\'yei auToïs Xipwv néVpos,
"\'Yirdyu \' dXisiieii\'." A^youaie aÜTw, "\'Epxofieöa Kal Tjp.eïs fföf in LXX.,
0*01." \'E|tjX0oi\' Kal &vifli\\otu> eïs to itXoïoi\' eüBus,1 Kal iy tK€icT| rij 16.
kUKTt c eiriaaac ouoeV. 4. irpaiias oe i)öt) yevop.«fï]j * ecrr] o Ino-ous Rey. xix.
h «Es Toe aïyiaXóV • oü u,t\'rroi flSeicrai\' 01 u,a0t]Tal oti \'irjaous \' iari. h xx. 19, 36.
5. Xtyei ouV aÜToï; ó \'Itjctoüs, " riauoia, jxi) Tl \' irpoa^dyiof t\'x6T£ •\' " j Hereonly.
1  «v0vs omitted in fr$BC*DL 1> 33-
2 yivoaevTis is read by Tr.Ti.WH.R. following ABC*EL ; ytvoft. in fc^C\'DXA, it
vuig. " mane autem facta ",
(Reynolds), nor "without any special
design" (Meyer), but to emphasise the
éjiov by showing that even though not
belonging to the lake-side Nathanael
remained with the rest. John indicates
his own presence with his usual reserve,
ot toO Zej3e8a£ov.—Ver. 3. As the
disciples stand together and see boat
after boat put off, Simon Peter can stand
it no longer but suddenly exclaims,
\'Yiróyu aXieveiv, " I am off to fish".
This is a relief to all and finds a ready
response, \'Epx<Suc0a Kal T|p.eïs <riv trol.
At once they embark, and as we watch
that boat\'s crew putting off with their
whole soul in their lishing, we see in how
precarious a position the future of Chris-
tianity hung. They were only sure of
one thing—that they must live. But «V
ÉKeivrj i-f) vvkti è-n-iao-av oiScV, "during
that night they took nothing". \'AXC-
o-kovto.1 Sk pdXio-Ta ol txOiies irpo r|\\ïov
&vaToXr)S Kal uera ti\\v Svo-lv—Aristotle,
Hist. Animal., viii. 19, quoted by Lampe.
[On l-xiatrav, see vii. 30 and Rev. xix. 20.J
—Ver. 4. irpiutas Sè tj8ï| ytvo|«\'vT|s,
" but early morning having now arrived,"
i.e., when all hope of catching fish was
past, «7tt| o \'Itjo-ovs cis [or iirVJ xè»
alyiaXóv, " Jesus stood upon the beach";
for «o-tt), cf. xx. ig, 26. It seems to in-
dicate the suddenness of the appearance.
ov p-évToi . . . êu-Tt, " the disciples, how-
ever, were not aware that it was Jesus ".
—Ver. 5. Xc\'yei ovlv . . . «x<T<J The
oijv is not merely continuative, but
indicates that what Jesus said was in
some respect prompted by their ignorance
of His identity. This is neglected by
I.iicke when he says that iraioia is not
Johannine, and that Tcxvia is the regulai
term used by Jesus in addressine the
Probably because they are viewed as the
cause of faith. TOVTa Zi ycypairrai,
" but these have been written," these,
viz,, which have been included in this
book, ïva . . . aviTov, with an object,
and this object has determined their
selection: " that ye may believe that
Jesus is the Christ, the Son of God".
The use of the 2nd pers. suggests that
the writer had in view some special class.
But his object was of universal signifi-
cance. See the Introduction.
Chapter XXI.—Supplementary chap-
ter in which jfesus again manifests Him-
telf af ter the resiirrection.
[There is no reason why this chapter
should be ascribed to a different hand.
The style is the same as that of the
gospel, and although the gospel closed
attheendofchap. xx., this supplementary
chapter must have become an integral
part of the gospel at a very early period.
No tracé exists of a gospel without it.
It is by no means so certain that ver. 25
is Johannine. It seems an inflated ver-
gion of xx. 30. The twenty-fourth verse
is also rejected by several critics on the
ground of oiSauev. This may be valid
as an objection ; but it is in the manner
of the Apostle to testify to his own truth-
fulness, xix. 35 ; and the use of the plural
instead of the singular is not decisive.]
Ver. 1. Mera TaBra, John\'s usual
indefmite note of time, cijjavepwo-ev
iavTov, cf. vii. 4, xiii. 4 ; Mark xvi. 12;
iraXtv, over and above the manifestations
in Jerusalem, at the Sea of Tiberias; see
vi. 1.—Ver. 2. rjo-av épov, seven of the
disciples had kept together, Simon Peter,
Thomas, Nathanael, further designated
as ó iiro KavóL ttjs TaXiXaCas, not to
remind us of the miracles wrought there
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868                          KATA IQANNHN                          xxi.
kMk.l. :6. \'AireKpi\'0T)crai\' auTw, "Oü." 6. \'O 8è etirec aurots, "*BdXtTe«ls
\' Ta 8t£id fiipr\\ tou irXoiou Tè Biktuoc, kch eüprjertTt." k"EPaXoi»
1 Hab. i. is. ouc, Kal oök Iti outo \' éXnüaai " ïcrxuaac * d/iro tou irXrjOous twk
etc. \' \' ïxÖuw. 7- Xfyti ouc 6 u.aflt)TT)S «Velcos * Sc Tjyaira 6 *It|o-ous T$
xx.\'i. \' n^Tpu, " \'O Kupiós icri." Ziuuv ouc rieVpos dKoüaas Sti 6 Kiipiós
o i Sam. iori, toc "^TrecSuTT)»\' p 8i«£<u(7aTo • rjc ydp yup.c6s • Kal €0aXec
P Cp.xüi.4. ^auTof eis ttj*\' ÖdXaao-aK. 8. ol Si aXXoi u.a6t)Tal tw irXoiapiu
qxi 18. r\\\\6ov • oü yap rjaaf paxpac diri Tijs y%> °^\' *• *Awo irr/x«c
1 urxvov in ^BCDL.
disciples. Yes, when He openly ad-
dresses them ; but here He uses the word
any stranger might use, and the render-
ing " children " retained even in R.V. is
wrong. It should be " lads " ; iratSiov
being the common term of address
to men at work, see Aristophanes,
Clouds, 137, Frogs, 33 ; Euthymius, «Bos
yap tovs ^pyaTiKovs ovtws óvop,d£civ.
Jesus appeared as an intendingpurchaser
and cries, pi^Tiirpoo-^óyiov cx<t< ; "Have
you taken any fish ? " (R.V.: " have ye
anything to eat ?" misapprehends both
the words and the situation). irpoo-<{>d-
yiov, as its composition shows, means
anything eaten asseasoningor "kitchen"
to bread; being the Hellenistic word
used instead of the Attic Si|/ov or
irpo<ró<|/T|)ia. Athenaeus and Plutarch
both teil us that fish was so commonly
used in this way that wpoo-^ayiov came
to mean " fish ". «x«Te ^as \'ts quasi-
technical sense, " have ye caught ? "
For this sense, see Aristophanes, Clouds,
705 (723, 731), where Socratesasks Strep-
iiades under the blanket, <x«is T»; on
which the Scholiast remarks, xaP^\'vTus
to éxcis ti, TÓ tüv aypcvTÜv Xéjti
Xpw(J.evos * toZs yap aXievcrtv f\\ 6pvi6a-
ypcvTaïs oCtw 4>acrLv, «xets Tt* So that
the words of Jesus are: " Lads, have ye
caught no fish ? " aircKpiSijo-av aviTÜ,
"Ov". " They answered Him, \'No,\'"
without any Kvpic or Ai8ao-Ku\\e.—Ver.
6. \'O 82 ctircv . . . Kal cvpijo-cTf.
" Cast your net on the right side of the
boat, and you will find." They sup-
posed the stranger had been making
observations from the shore, had seen a
shoal or some sign of fish, and unwilling
to come in empty, fpaXov oiv . . . IxOvwv.
" They cast therefore, and were no
longer (as they had been before) able to
draw it [l\\Kv<rai, not cXxva\'ai, see
Veitch\'s Irreg. Verbs, seems here to be
used as we use \' draw\' in connection
with a net, meaning to draw over the
side of the boat so as to secure the fish.
Contrast «rvpovTts in ver. 8] for the
multitude of tishes"; óttó olten means
"on account of" in Dionysius Hal.,
Plutarch, and even in Thucydides and
Sophocles as shown by Kypke.—Ver. 7.
This sudden change of fortune John
at once traced to its only possible
source, "O Kvpió? Jori. "Vita quieta
citius observat res divinas quam activa."
Bengel. 2£pwv ovv . . . 8aXao*o-av.
The different temperaments of the two
Apostles as here exhibited have constantly
been remarked upon ; as by Euthymius,
" John had the keener insight; Peter
the greater ardour ". Peter tov iirtv8vrr\\v
8ic£u<raTo. Some writers identify the
lirevSii-nis with the inner garment or
XÉtcüv, others suppose it was the outer
garment or lp.aTiov. And the reason
assigned, tjv yap yvpvdf, they say, is that
he had only the x\'twv- That one who
was thus half-dressed might be called
yu|xvÓ9 is well known (see Aristoph.,
Clouds, 480); but it was not the outer
garment round which the belt was girt,
but the inner. And besides, Peter must
often have appeared before Jesus in their
boat expeditions without his upper gar-
ment. And to put on his Tallith when
about to plunge into the sea was out of
the question. He was rowing, then,
with as little on as possible, probably only
a subligaculum or loin-cloth, and now
picks up his cirev8i<TT)s, a garment worn
by fishers (Theophylact), and girds it on,
and casts himself into the sea.—Ver. 8.
The rest came in the little boat, ov yap
•Jjo-av . . . Ix6vuv. Bengel correctly
cxplains the yap, " Celeriter hi quoque
venire poterant". They were not far
from the land, iXX\' u« iiro irtix»»
Siaxoo-Cwv, " about one hundred yards ".
itt)x»v, says Phrynichus, is Scivüs avaT-
tikov; we must use the form irr|x&i>v.
Observe the unconscious exactness of the
eye-witness. For the Hellenistic con-
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EYArTEATON
869
6_i4.
SiaKoaui»*, \' oupoircs to SiKTUof Tuf iyëiuv. 9. \'ös ouf &iriflr\\oav 11 S*m.
eU ttji> yfp\', p\\iitou<nv \' deSpcuaav \' keiu,eVï]v Kal óij/apioi\' eiriKEip.ci\'oi\', Acts vii!
Kal apTOK. 10. Xe\'yei auTOLS ó \'irjaoüs, "\'EkeyKaTE diro tuk s xviii. 18.
ói|>apio»> óV a lirtao-aTt VÜV." II. VWpï) Zipvojp riEVpos, Kal TeiXkucte u vej. 3.\'
v e \'               » N «        - 1              v\'n\'                J\\         ï        1                                 v vcr- ö-
To oiKTUoi\' eirt tt)s yT|S, ueotoi\' ixöuo)i< (ieyaAo)c éKaTov iremjKOiTa-
rpióii\'\' Kal TocrouTui\' «Wuiv, ouk " ÈcrY>io,8ï] to oiktuoc                              w xix. 14.
12. Atyei aÜTOts ó \'Iïjo-oGs, Aeute dpioTr)o~aTE. oüSels 8è tïóXfia
tük paOi)TÖiv c|ETaaai auTOf, " lu tij cl; \' eÏSÓtes Sti ó Ku\'piós
1 icrriv. I3. cp^ETai ouV ó \'Itjctoüs, Kal XaufSdfEi Tof apTOl\' Kal x 140.
8i8o)o-ii> aÜTots, Kal to éi|)dpiof ó(ioio>s. 14. toüto tJ8ï] y TpiTOC y 2 Cor. xil.
Èi£ai\'epw9T( 6 \'Irjo-oüs TOÏs p.a0T|Tats aÜTOÖ, Èyep0eis èk HKpó)i\\
1 ut tt)V Ynv >n N AHCL.
struction with óir<$, cf. xi. 18. The
ethers carae crvpovTes . . . Vyfivuv,
" hauling the net of the fishes," or " net-
ful of the fishes "; genitive of contents,
like ScVas oivou, a cup of wine. It is
needless, with Lücke, to complete the
construction with jmotiSv, cf. ver. 11.—
Ver. 9. \'Gs ou» . . . óprov. " When,
then, they got out upon the land, they
see a fire (or heap) of coals laid and fish
laid thereon, and bread "; or, possibly,
" a fish " and "a loaf," but see ver. 13.
For avflpaicia, see xviii. 18. The dis-
ciples were evidently surprised at this
preparation.—Ver. 10. But miracle is
not gratuitously wrought; indeed, Weiss
maintains there is neither miracle nor the
appearance of one in this preparation.
Accordingly Jesus says, \'EvcyicaTt . . .
vvv. And in compliance dvcf3i] . . .
Siktuov. " Simon Peter went on board
and drew the net on shore full of large
fishes, 153, and though there were so
many the net was not torn." Mysteries
have been found in this number. In
Hebrew characters Simon Iona is equiva-
lent to 118 35, i.e., 153. Some of the
Fathers understood that 100 meant the
Gentiles, 50 the Jews, 3 the Trinity.
Jerome cites the authority of naturalists
to prove that there were exactly 153
species of fish, and he concludes that the
universality of the Gospel take was thus
indicated. Calvin, with his usual robust
sense, says: "quantum ad piscium nu-
merum spectat, non est sublime aliquid
in eo quaerendum mysterium ". Peter
never landed a haul of fish without
counting them, and John, fisherman as
he was, could never forget the number of
his largest takes. The number is given,
because it was large, and because they
were all surprised that the net stood the
strain. The only significance our Lord
recognises in the fish is that they were
food for hungry men.—Ver. 12. Xc\'yci
. . . api<rnj<ra.TC, Jesus takes the place
of host and says, " Come, breakfast,"
make your morning meal. ovScis . . .
Kupiós èo-riv, not one of the disciples
ventured to interrogate Him; <|cTa<rai
is " to examine by questioning ". Each
man feit convinced it was the Lord, and
a new reverence prevented them from
questioning Him.—Ver. 13. When they
had gathered round the fire, «?px«Tai
. . . ópoïus. "Jesus approaches and
takes the bread and gives to them, and
the fish " (used here collectively) " in
like manner." Evidently there was
something solemn and significant in His
manner, indicating that they were to con-
sider Him as the Person who supplied all
their wants. If they were to be free from
care as His Apostles, they must trust
Him to make provision for them, as He
had this morning done.—Ver. 14. A
note is added, perhaps indicating no
more than John\'s orderliness of mind,
explaining that this was the third mani-
festation given by Jesus to His disciples
after rising from the dead. For the form
of expression, toïto ïjSt) Tpfrrov, see 2
Cor. xiii. 1.
Vv. 15-18. Jesus evokes from Peter a
confession of love, and commissiuns hit»
as shebherd of His sheep.—Ver. 15.
"Ote otv ^p£<n-r|<rav, " when, then, they
had broken their fast," a note of time
essential to the conversation following.
Peter had manifested the most ardent
affection, by abandoning on the instant
the net of fish for which he had been
toiling all night, and by springing into
the sea to greet his Lord. But was not
that a mere impulsive demonstration,
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KATA IQANNHN
870
XXI.
15. "Ot€ offe i\\pi<m)<TW, X^yct tö lipton n^rpw A \'irjaoGs,
zLiM. "\'lifiuv \'luva,1 Ayairas pve irXeïoi\' toiStciii\';" Atyei aü-rw, "Nol
* *• 1-5. Ktipte * ad otSas óri <piX<ï> ere. Ae\'yet aürw, " Bóoxc Ta dpvta
fiou." 16. Ae\'yei auTw TTriXtc ScuTepov, " Zip.uf \'lava, dyairas p*;"
Ae\'yet aÜTw, " Nai Kupie • o"u otSas 5ti <J>i\\ci crc." Ae\'yei aÜTw,
Song\' L 8." b rioip.acv£ Ta TrpófSaTa 2 (xou." 17. Aéyei aÜTÜ tÓ TpiTOK, " Zip.UK
1  Better luavov with fc^BCDL. So in 16, 17.
2 irpoj3aTia in BC ; irpoBaTa in fc$AD. Some have thought there was a climax,
apvia, •n-popa-ria, irpo^aTa. " Pasce agniculos meos, pasce agnos raeos, pasce
oviculas meas."
rate in this conversation is obvious from
ver. 17; for if the words differed in
meaning, it could not be said that
" Peter was grieved because Jesus a
third time said, <|>iXcts uc"; because
Jesus had not used these words three
times. The words seem interchanged for
euphony, as in Aelian, Var. Hist., ix. 1,
where Hiero is said to have lived with
his three brothers, iraw o-^óSpa
ayairi^o-as qvtovs Kal vir\' ai-rüv $iXt)8cIs
iv rif pe\'pei. In Peter\'s answer there is
no sense of any discrepancy between the
kind of love demanded and the love feit.
It comes with a val, Kvpu. Why need
He ask ? o-v olSas. ... In this appeal to
Christ\'s own knowledge there is probably,
as Weiss suggests, a consciousness of
his own liability to be deceived, as shown
in his recent experience.—Ver. 16. To
this confession, the Lord responds,
Bdo-Kt Ta apvia pov, " Feed my lambs,"
showing that Jesus could again trust
him and could leave in his hands those
whom He loved. "Lambs" is used
instead of "sheep" to bring out more
strongly the appeal to care, and the
consequent complete confidence shown
in Peter. Xc\'y.ei • • • p<">. The second
inquiry is intended to drive Peter back
from mere customary or lip-profession to
the deep-lying affections of his spirit.
But now no comparison is introduced
into the question, which might be para-
phrased: " Are you sure that love and
nothing but love is the bond between
you and me ? " This test Peter
stands. He replies as before ; and
again is entrusted with the work in
which his Lord is chiefly interested,
llotuaivc Ta wpof3aTa pov. No different
function is intended by iroCuaivt: it re-
peats in another form the commission
already given.—Ver. 17. But to him
who had uttered a threefold denial, op-
portunity is given of a threefold confes-
sion, although Peter at first resented the
" the wholesome madness of an hour " ?
Therefore Me Iets Peter settle down, He
Iets him breakfhst and then takes him at
the cooiest hour of the day, and, at last
breaking silence, says, Hpwv \'Iwva [better,
\'luavov] ayair<JLS pc irXctov [better, irXeov]
Toiirav; " öimon, son of John, lovest
thou me more than these ? " So far as
grammar goes, this may either mean
" Lovest thou me more than the other
disciples love me ? " or " Lovest thou
me more than this boat and net and
your old life ? " It may either refer
to Peter\'s saying, " Though all should
forsake Thee, yet will not I," or to
his sudden abandonment of the boat
and fishing gear. If the former were
intended, the second personal pronoun
would almost necessarily be expressed;
but, as the words stand, the contrast is not
between " you " and " these," but be-
tween " me " and " these ". Besides,
would the characteristic tact and delicacy
of Jesus have allowed Him to put a
question involving a comparison of Peter
with his fellow-disciples ? The latter
interpretation, although branded by
Lücke as " eine geistlose lacherliche
Frage," commends itself. Difference of
opinion also exists about the use of
ayairas and 4>iXü, most interpreters
believing that by the former a love based
on esteem or judgment is indicated, by
the latter the affection of the heart.
The Vulgate distinguishes by using
"diligis" and "amo". Trench (Syno-
nyms, 38) uses this distinction for the
interpretation of this passage, and main-
tains that Peter in his reply intentionally
changes the colder ayairas into the
warmer 4>tX£. It is very doubtful
whether this is justifiable. The two
words are used interchangeably to ex-
press the love of Jesus for John, see xiii.
23, and xx. 2; also for His love for
Lazarus, xi. 3, 5, 36. And that the
distinction cannot be maintained at any
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EYAITEAION
871
1$—»»,
Iwkó, <f>i\\c\'s fit; " \'EXutt^Ötj ó ("lerpos, Sti eïirei> outw *to TpiTor,
" <pi\\eïs p.e;" Kal elirev auTw, " Ku\'pie, ci> TtAvra olSas • <ri>
yicuWKEis Sti <J>iXü (re." A^yei aÜTÜ ó \'ino-oGs, " Bóoxe Ta trpó|3aTd
p.ou. 18. dp.rji\' dp.r)f Xe\'yw om, óre tJs ecu-repos, d èioüci\'ues aeauToc,
Kal irepieiraTeis oirou r|6e\\es • Stok Sè ynpdoTjs, " exTeceïs Tas X^P^S
orou, Kal aXXos ere £<óo-ei, Kal oïaei oirou oü öt\'Xeis." I9- Touto Sè
eiire, crrjp.aü\'ui\' iroiw OafaTto So|daci toc 6eóV. Kal touto eiiriiv
Xe\'yei aÜTÜ, "\'AKoXouöei p.01." 20. \'Eiriorpa^els Sè * é néVpos
JSXe\'irei Tof u.a8rjTr)i\', Sc T|yaira ó \'Iijctous, OKoXouöoGira, $s Kal
\' Avimaev Iv tw Seiiri/w lir\\ to o-ttjÖos oütoG Kal etire, " Kupie, tis
èariv 6 irapaSioous o\'s; " 21. ToGtoc LSw ó néVpos Xe\'yei tw lnjaou,
" Kopte, outos 8è ti;" 22. Ae\'yei oütü ó \'ItjctoGs, "\'Edi» aÜTOf
6éXii> \\iéve.w êus \' ep^ofxai, h Ti k irpós <r«; aó &KoXou9ei p.01."
.14.
d ver. 1.
e Ecclua.
iv. 16.
f xiil. IirtS
e 1 Tim. iv,
13. Bur-
ton, 326.
h Mt. xxvil.
4-
1 S< omitted in ABC 33 ; inserted in ^DX.
terpretation of these words mast be
governed by the succeeding clause, which
informs us that by them Jesus hinted at
the nature of Peter\'s death. But this
does not prevent us from finding in them,
primarily, an intimation of the helpless-
ness of age, and its passiveness in the
hands of others, in contrast to the self-
regulating activity and confidence of
youth. The language is dictated by the
contrasted clause, and to find in each
particular a detail of crucifixion, is to
ïbrce a meaning into the words. cktcvcï«
tos x"Pa? trov 1S not tne stretching out
of the hands on the cross, but the help-
less lifting up of the old nian\'s hands to
let another gird him. So|a<rei rov 6tóv.
" Magnificus martyrii titulus." Grotius.
" Die conventionelle Sprache der Mar-
tyrerkirche klingt an in 8o|. Tèv Beóv.
weil der Zeugentod z\\i Ehren Gottes
erlitten wird." Holtzmann. The expres-
sion has its root in xii. 23, 28. koi tovto
. . . |ioi. It is very tempting to refer
this to xiii. 36, aKoXovSi^o-eis 8è varepov,
and probably there is a latent reference
to this, but in the first instance it is a
summons to Peter to accompany Jesus
as He retires from the rest. This is clear
from what follows.—Ver. 20. \'Eiri<rTpa-
<|kis . . . <re. Peter had already foliowed
Jesus some distance, but hearing steps
behind him he turns and sees Joh.»
following. The elaborate description ot
John in this verse is, perhaps afmos»
unconsciously, introduced to justify his
following without invitation. On the
word övéirearev, see Origen, in Joan., ii.
191 (Brooke\'s edition).—Ver. 21. Peter,
however, seeks au explanation, Kvpu
reiterated inquiry : \'EXvirr|0i| . . . He
was grieved because doubt was implied,
and he knew he had given cause for
doubt. His reply is therefore more
earnest than before, Kvpie . . . <jhXü <re.
He is so conscious of deep and abiding
love that he can appeal to the Lord\'s
omniscience. The <ru itovto olSas [or
iravTo erv olSas with recent editors] re-
flects a strong light on the belief which
had sprung up in the disciples from their
observation of our Lord. And again he
is commissioned, or commanded to mani-
fest his love in the feeding of Christ\'s
sheep. The one qualification for this is
love to Christ. It is not for want of time no
other questions are asked. There was time
to put this one question three times over;
and it was put because love is the one
essential for the ministry to which Peter
and the rest are called.—Ver. 18. To
this command our Lord unexpectedly
adds a reflection and warning emphasised
by the usual ap,t)v aprjv Xe\'yu <roi. It
had been with a touch of pity Jesus had
seen the impulsive, self-willed Peter gird
his coat round him and plunge into the
sea. It suggested to Him the severe
trials by which this love must be tested,
and what it would bring him to: 6t« tjs
veuTcpos, " when thou wert younger"
(the comparative used not in relation to
the present, but to the yrjpóonjs follow-
ing) " thou girdedst thyself and walkedst
whither thou wouldest," i.e., your own
will was your law, and you feit power to
carry it out. The " girding," though
suggested by the scène, ver. 7, symbolises
all vigorous preparation for arduous work.
Stok Se ytipóotis . . . 6éXets. The in-
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f
r>7
872
KATA IQANNHN
XXI. 23—25.
I Dan.il. 13. 23. ,\'E|y)X0£I\' ovv b Xóyos outos cis Toüs \' dSeXcfioüs, "*Oti ó fia9i)TT|S
26.          cVetcos oük diroOv^o-Kci •" Kal oük ttitey aÜTÜ 6 \'Itjo-oGs, Sti oük
j Here only . » ,                »%\\» «»«•«          1 * a #\\           t            u »                      f         1
in Gospp., dirooerjo-Kei • 6.KK , Eac outov 0eXci> p.éveiv eus «pxopai, Ti irpos
fret), in               ,,
Ep. and 0*6 ;
k xx. 30.          24. OYTOÏ ecrttc 6 (ia6rjTT)S o papi-upüe irepl toutwi\', Kal ypdij/as
1 1 Cor. xiv. „                v»5             • «\\ «# 1             .                    > • -           _»
31. Acts Taura\' Kaï cnbau.ei\' oti d\\T]6r|s eorif r) pap-rupia auTou. 25. eori
Eph.vi33.8e KalkaXXa TroXXd 00-a èiroirjcrec 6 \'lijoroüs, artva iav ypdcpTjTai
Gen. dll.\' Ka& ^v> °"8è oötok oluai toc k6o\\).ov m xwprjo-ai to ypa<t>óp.€ya
Chr«.iv.PiPXt\'a- \'A^f.1
5-
1 Tisch. omits this verse with ^*. For ocra of ACaD • is read in fr$BC*X. For
Xwp-r)o-at of AC2D xupi\'rc"\' \'s found in NBC*. Auijv \'* omitted in ^ABCD 1, 33
. . . t£ ; " Lord, and this man, what of
him ? "—Ver. 22. To which Jesus replies
with a shade of rebuke, \'Eav . . . poi.
Peter, in seeking even to know the future
of another disciple, was stepping beyond
his province, ti irpds o-t; trv cutoXovSei
poi. Your business is to follow me,
not to intermeddle with others. Cf. A
Kempis\' description of the man who
" neglects his duty, musing on all that
other men are bound to do". De Imit.
Christi, ii. 3. Over-anxiety about any
part of Christ\'s Church is to forget that
there is a chief Shepherd who arranges
for all. This part of the conversation
might not have been recorded, but for a
misunderstanding which arose out ofit.
—Ver. 23. \'E|-fj\\8€v . . . trpiis o-e;
"There went forth this saying among
the brethren, that that disciple should
not die". John himself, however, has
no such belief, because he remembers
with exactness the hypothetical form of
the Lord\'s words, \'Eav oiptov fléXco pévtiv
. . . Another instance of the precision
with which John recalled some, at least,
of the words of Jesus.
In ver. 24, the writer of the gospel is
identified with the disciple whom jesus
loved, and a certificate of his truth is
added. The whole verse has a strong
resemblance to xix. 35, and it seems im-
possible to say with certainty whether
they were or were not written by the
evangelist himself. The oïSapev might
seem to imply that several united in this
certificate. But who in John\'s old age
were there, who could so certify the
truth of the gospel ? They could have no
personal, direct knowledge of the facts ;
and could merely affirm the habitual
truthfulness of John. Cf. too the olpai
of ver. 25 where a return to the singular
is made; but this may be because in the
former clause the writer speaks in the
name of several others, while in the
latter he speaks in his own name. Who
these others were, disciples, Ephesian
presbyters, friends, Apostles, it is vain to
conjecture. tovtwv and to.üto> refer to
the whole gospel, includingchap. xxi. Be-
sides the things narrated «Tori 81 . . .
\'Api^v. The verse re-affirms the state-
ment of xx. 30, adding a hyperbolical
estimate of the space required to re-
count all that Jesus did, if each detail
were separately told, tav ypupivrai Ka?