13—-22.
123
ἀπέχουσι τὸν μισθὸν αὐτῶν. 17. σὺ δὲ νηστεύων ” ἄλειψαί σου τὴν x Mk. vi. 13
k. vii. 38,
κεφαλήν, καὶ τὸ πρόσωπόν σου νίψαι’ 18. ὅπως μὴ φανῇς τοῖς 46. James ~ - ~ ~ .. 14- ἀνθρώποις νηστεύων,ὶ ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ”” καὶ 6
πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ Ἰ ἀποδώσει σοι ἐν τῷ φανερῷ.5
109. ' Μὴ 7 θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ y Lk. κίι. αι.
Rom. ii. 5.
βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσι καὶ κλέπτουσι” 1 Cor. xvi.
- a 2a 20. θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς oUTE z Ch. xxiv.
= 43: βρῶσις ἀφανίζει, καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν. xii. 39.
21. ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ ἔσται καὶ ὃ ἡ καρδία
ὑμῶν."
22. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός 5: ἐὰν οὖν ὁ
1 B places νηστενων before τοις αγθρωποιφ.
1κρυφαιω in NBD. 3 SSBDL omit εν τω davepw.
* S8B have-oov, which makes the reflection more pointed,
5 B omits και. ϐ B adds σου.
prayer, was reduced to a system ; twice a week in ordinary Pharisaic practice: Thursday and Monday (ascent and descent of Moses on Sinai), artificial gloom inevitable in such circumstances. In occasional fasting, in circumstances of genuine affliction, the gloom will be real (Lk. xxiv. 17).---ἀφανίζουσιν- ὅπως Φανῶσιν, 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. ἄλειψαι, γίψαι: 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 discriminating use. God as Father desires these qualities in worshippers. All close relations (father, son : husband, wife) demand real affection as distinct from parade.
' Vv. 19-34. Counsels against covetous- ness and care (reproduced in Lk. xii. 22- 34, with exception of vv. 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
the kingdom, which needs to be defined in contrast to worldliness not less than to spurious types of piety.
Vy. 19-21. Against hoarding. θησαυροὺς ἐπὶ τῆς γῆς, treasures upon earth, and therefore earthly,
material, perishable, of whatever kind.— σὴς, moth, destructive of costly garments, one prominent sort of treasure in the East.— Bp@ors, not merely “rust,’’ but a generic term embracing the whole class ofagents 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 τρῶγας Graeci vocant, vel metalli ab aerugine, ferrugine, eroduntur et corroduntur (Kypke, Οὐς, δαος.).--“διορύσσονσι», 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. θησ. ἐν οὐρανῷ: not = heavenly treasures, says Fritzsche, as that would require τοὺς before ἐν. Grammatically this is correct, yet practically heavenly treasure is meant.—Ver. 21. ὅπον Ono... . ἐκεῖ καρδία. 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. Parable of the eye. A difficult passage ; connection obscure,
124