Vv. 11-12. This logion is given by Luke (xiii. 28-29) in a different connec- tion, and it may not be in its historical
140
k Ch. xiv. τοσαύτην πίστιν] εὗρον. 19, parall.
11. λέγω δὲ ὑμῖν, ὅτι πολλοὶ ἀπὸ ἄνα-
ἀνακλιθήσονται μετὰ ᾽Αβραὰμ καὶ
13. Καὶ εἶπεν 6 Ἰησοῦς ὡς ἐπίστευσας γενηθήτω cor.”
η τολῶν καὶ δυσμῶν ἤξουσι, καὶ *
ηλ ᾿Ισαὰκ καὶ ᾿Ιακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν: 12. of δὲ viol τῆς 1 Ch, xxii, βασιλείας ἐκβληθήσονται εἰς ᾿τὸ σκότος τὸ ἐξώτερον: ἐκεῖ ἔσται
bd Wee ™6 κλαυθμὸς καὶ 6 βρυγμὸς τῶν ὀδόντων.” m'Ch. ii τῷ ἑκατοντάρχω, '΄Ὕπαγε, Kat?
plans Καὶ ἰάθη 6 παῖς αὐτοῦ ἐν τῇ ὥρα éxeivy.*
αν, 14. Καὶ ἐλθὼν ὁ ᾿Ιησοῦς εἰς τὴν οἰκίαν Πέτρου, εἶδε τὴν πενθερὰν ην αὐτοῦ βεβλημένην καὶ πυρέσσουσαν, 15. καὶ ἤψατο τῆς χειρὸς
ος αὐτῆς, καὶ ἀφῆκεν αὐτὴν ὁ
1 Authorities are much divided between the reading ουδε εν τω |. .
*mupetés* καὶ ἠγέρθη, καὶ διηκόνει
+ + ευρον
(T. R.), which is found in CLAS al. (Tisch.), and παρ ουδενι τοσαυτην πιστιν εν τω |. evpov, found in B, old Latin verss., Syr. Cur., Egypt. verss., and several cursives
(W.H.). 39 Ὦ omit και. Vide below. 3 S8B omit avrov, also superfluous. 4 απο της ωρας εκεινης in ΟΔΣ 33.
place here. But its import is in thorough harmony with the preceding reflection on the spiritual state of Israel. 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. ἀνακλιθήσονται: Jesus ex- presses Himself 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 σκότος, κλαυθμὸς, βρυγμὸς, 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. 14. ὕπαγε, etc.: compressed im- passioned utterance, spoken under emotion = Go, as thou hast believed be it to thee ; cure as thorough as thy faith. The καὶ before os in T. R. is the addition of prosaic scribes. Men speaking under emotion discard expletives.
Weizsacker (Untersuchungen tiber die Evang. Gesch., p. 50) remarks on the felicitous 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 of the law. In this respect the second serves as a com- panion piece, the subject of healing
The former has probably come in from Lk. vii. 9,
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 commentary on the statement.”
Vv. 14-15. Cure of a fever: Peter's mother-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. ἐλθὼν, coming from the synagogue on a Sabbath day (Mark i. 29) with fellow- worshippers not herenamed. The story here loses its flesh and blood, and is cut down to the essential fact.—eis τ. ο. Πέτρου: Peter has a house and is married, and already he receives his dis- ciple name (Simon in Ματ]ς).----πενθερὰν. It is Peter’s mother-in-law that is ill_— βεβλημένην καὶ πυρέσσουσαν, lying in bed, fevered. Had she taken ill since they left to attend worship, with the suddenness of feverish attacks in a tropical climate? βεβλημένην is against this, as it naturally suggests an illness of some duration; but on the other hand, in she had been ill for some time, why should they need to tell Jesus after coming back from the synagogue ? (Mark i. 30). πνρέσσ. does not necessarily