128
a Lk. vi. 37. Rom. ii. Iy 3) 273 χῖν. 1.
VII. 1. ΜΗ “kpivete, ἵνα μὴ κριθῆτε: 2. ἐν ᾧ γὰρ κρίµατι κρί- νετε, κριθήσεσθε" καὶ ἐν ᾧ µέτρῳ μετρεῖτε, ἀντιμετρηθήσεται) ὑμῖν.
as. iv. 11.3. Τί δὲ βλέπεις τὸ Kd phos τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου,
b Lk. vi. 41, 42.
1 Most uncials have the simple µετρηθησεται.
The compound (T. R.) is in
minusc, and Σ. Doubtless it came in originally from Lk. (vi. 38), being there the
most probable reading.
neuter adjective, used as a noun; a sufficiency.—rq ἡμέρᾳ,ίοι each successive day, the article distributive.— κακία, not the moral evil but the physical, the misery or affliction of life (not classical in this sense). In the words of Chrys. H. xxii., κακίαν Φησι, οὐ τὴν πονηρίαν, μὴ γένοιτο, ἀλλὰ τὴν ταλαιπωρίαν, καὶ τὸν πόνον, καὶ τὰς συµφόρας. Every day has some such troubles: ‘“ suas afflic- tiones, quas nihil est necesse metu con- duplicare”. Erasmus, Paraph. Fritzsche pr a peculiar arrangement of the words in the second and third clauses. Putting a full stop after t, and retaining the ra of τει ο ο ὠνὴς, he brings out this sense: The things of itself are a sufficiency for each day, visz., the evil thereof.
Cuapter VII. Tue Sermon Con- TINUED AND Ο108ΕΡ. The contents of this chapter are less closely connected and more miscellaneous than in the two pre- ceding. In wv. 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,
ublicans, Sadducees, Pharisees, but not by the method of detraction.
Vv. 1-5. Against judging. Ver. 1. ἡ κρίνετε, jules not, an absolute pro- pibition of a common habit, especially
in 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 ju ts pronounced in the world” Lutteroth). Fudge not, said Christ. udge, it is your duty, said the Dutch
pietists of last century through a literary spokesman, citing in proof Matt. xxiii. 33, wherethe Pharisees are blamed for neglecting “judgment”. Vide Ritschl, Geschichte des Pietismus, i., p. 328. How far apart the two types !|—tva μὴ κριθῆτε: 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 wort : the judger shall be judged ; to which answers the other: who judges himself shall not be judged σ Cor. xi. 31). In Rom. ii. 1 St. Paul tacitly refers to the Jew as ὁ κρίνων. The reference there and here defines the meaning of xplvav. It points to the habit of judging, and the spirit as evinced by the habit, censorious- ness leading inevitably to sinister judging, so that κρίνειν is practically tied to (
perience,
les (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 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.