138
d here and εὐθέως ἐκαθαρίσθη 1 αὐτοῦ ἡ αλέπρα.
in para
VIIt..
4. καὶ λέγει αὐτῷ 6 ᾿Ιησοῦς..
e Ch. xviii. “°"Opa μηδενὶ eimys: GAN’ ὕπαγε, σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ
1ο. Heb f Ch. x. 18;
Heb. iii races
vii. 30. s βέβληται ἐν τῇ h Lk. xi. 53.
προσένεγκε” τὸ δῶρον ὃ προσέταξε Μωσῆς, *eis μαρτύριον avrots.”
' 5. Εἰσελθόντι δὲ τῷ ᾿Ιησοί 3 eis Καπερναούµ., προσῆλθεν αὐτῷ 43 ἑκατόνταρχος παρακαλῶν αὐτόν, 6. καὶ λέγων, “Κύριε, 6 παῖς µου οἰκίᾳ παραλυτικός, " δεινῶς βασανιζόμενος.
1 BLX& have the less correct, but none the less likely, εκαθερισθη.
2 BC have προσενεγκον. 3 The dative is here also a correction,
possible to avoid defilement and infection μας Mio It was action suited to the word.—@édw, “I will,’ pronounced in firm, cordial tone, carefully recorded by all the evangelists. καθαρίσθητι, naturally in the sense of the man’s request. But 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 ἵε.-- ἐκαθαρίσθη: forthwith the leprosy disappeared as if by magic. The man was and looked per- fectly well.
Ver. 4. Spa, see toit! Look you!— imperative in mood and tone (vide Mark’s graphic account). Christ feared the man would be content with being well without being ‘officially pronounced clean—physically healed, though not socially restored. Hence μηδενὶ εἴπῃς, GAN’ ὕπαγε, etc.: speak of it to nobody, but go at once and show thyself (δεῖξον), τῷ ἱερεῖ, to the priest who has charge of such matters. What was the purpose of this order? Many good commentators, including Grot., Beng. and Wetstein, say it was to prevent the priests hearing of the cure before the man came (lingering on the road to tell his tale), and, in spite, declaring that he was not clean. The truth is, Jesus desired the benefit to be complete, socially, which depended on the priest, as well as physically. Ifthe man did not go at once, he would not go at all_—rd δῶρου: vide Lev. xiv. 1Ο, 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. ν. 19).—eis µαρτύριον, as a certificate to the public (αὐτοῖς) from the constituted authority that the leper wasclean. The direction shows Christ’s
ΔΝ as in Τ. R.
SBCZ have the gen. as in ver. 1.
confidence in the reality of the cure. The whole story is a picture of character. The touch reveals sympathy ; the accom- panying word, “I will, be clean,” prompt, cordial, laconic, immense energy and vitality; the final order, reverence for existing institutions, fearlessness, humane solicitude for the sufferer’s future well-being in every sense (vide on Mk.).
Vv. 5-13. The centurion’s son or servant (Lk. vii. 1-10). Placed by both Matthew and Luke after Sermon on Mount, by the latter immediately after. —Ver. 5. εἰσελθόντος, 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, αὐτῷ, following προσἢλθεν. ἑκατόνταρχος: a Gentile (ver. 10), pro- bably an officer in the army of Herod Antipas.—Ver. 6. Κύριε again, not necessarily expressing any advanced idea of Christ’s person.—mwats may mean either son or servant. Luke has δοῦλος, and from the harmonistic point of view this settles the matter. But many, in- cluding Bleek and Weiss (Meyer), insist that mats here means 50Π.--βέβληται, perf. pointing to a chronic condition; bed-ridden in the house, therefore not with the centurion.—qmapadvtidés: 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 παραλ., but δεινῶς βασανιζόµενος, 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: καὶ, λέγει a. ὁ. Ἰω, Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν; and rendering: “And,” saith Jesus to him, “shall I go and heal him?” = is that