134
3 A x Ch.xii.s0; €S Top βάλλεται.
xxi. 31 αἶ. αὐτού y Ch. xxiv. bigs 36. Lk. x. 2
12. . , ~ ~ Thess. i. βασιλείαν τῶν odpavay " Io al.
Vil.
20. ἄραγε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε
21. “Ob mas ὁ λέγων por, Κύριε, Κύριε, εἰσελεύσεται eis τὴν ἀλλ᾽ ὁ Σποιῶν τὸ θέλημα τοῦ πατρός µου.
2 Mk. ix. 48. τοῦ ἐν] οὐρανοῖς. 22. πολλοὶ ἐρούσί jor ἐν 7 ἐκείνῃ τῇ ἡμέρᾳ,
as. V. IO, a
ohn i. 20. Κύριε, Κύριε, οὗ τῷ σῷ ὀνόματι mpoepytedoaper,” καὶ "τῷ σῷ ὀνόματι
Heb. xi.
13 (ru τι δαιμόνια ἐξεβάλθμεν, καὶ TH σῷ ὀνόματι δυνάµεις πολλὰς ἐποιή-
οτι, Acts
xxiv. 14). σαµεν; 23. καὶ τότε "ὁμολογήσω αὗτοῖς, ὅτι οὐδέποτε ἔγνων Spas -
1 ΝΒΟ have τοις before ουρανοις, which T. R., following many MSS., omits. 249BCLZ have the augment at the beginning (επροφ.); adopted by modern:
editors.
in Matt. xvii. 26. The ye should have its full force as singling out for special attention ; ‘at least from 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-seeking man. The true prophet is Christ-like, 1.6., 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 poetical effect, as Carr (Camb. G. T.), following Jebb (Sacred Litera- ture, p. 195), seems to think.
Vv. 21-23. False discipleship. From false teachers the discourse naturally passes to spurious disciples. Luke’s version contains the kernel of this passage (Luke vi. 46). Something of the kind was to 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.,
219), undergone expansion and modification, so as to give to the title
‘“‘ Lord,” originally = “\7Q, 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 age using Christ’s
name and authority in support of anti- Christian tendencies, such as_ anti- nomianism (ἀνομίαν, ver. 23).—Ver. 21. 6 λέγων, 6 ποιῶν: 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 appreciation 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 ® a great temptation to substitute senti- mental or esthetic admiration for heroic conduct.—rd θέλημα τοῦ πατρός pov. 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. ἐν ἐκείνῃ 7] ἡμέρᾳ, the great dread judgment day of Jehovah expected by all Jews, with more or less solemn awe; a very grave τε[ετεποε.---τῷ σῷ ὀνόματι: 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. τότε. When they make this protesta- tion, the Judge will make a counter- protestation —épodoyjow αὐτοῖς, I will own to them. Bengel’s comment is: aperte. Magna fotestas hujus dicti. But there is a certain apologetic 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 for themselves, but I do ποῖ.-- ὅτι, recita-