i—7.
149
3. Kat ἰδού, τινὲς τῶν Ὑραμμµατέων εἶπον ἐν ἑαυτοῖς, “ Οὗτος 4 βλασ- ἆ Ch. xxvi.
ype.”
“* Ἱνατί ὑμεῖς 2 ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις γάρ ἐστιν 5 εὐκοπώτερον, εἰπεῖν, ᾽Αϕέωνταί ὃ σοι” αἱ εἰπεῖν, Ἔγειραι ὅ καὶ περιπάτει; 6. ἵνα δὲ εἰδῆτε, ὅτι 6 υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας,, (τότε λέγει τῷ
4. Καὶ ἰδὼνὶ 6 ᾿Ιησοῦς τὰς "ἐνθυμήσεις
μη 65. Mk. ii. αὐτῶν εἶπεν,
ὑμῶν; 5, τί absolutely. e Ch. xii. 25. Heb. iv. 3 / Ελ 12. ἐξουσίαν ἔχει ΕΟΝ, xxvii 46. Lk. xii. 7. 1 Cor. x. 29.
ἁμαρτίαι "
παραλυτικῷ;) ““ Ἐγερθεὶς ὃ ἀρόν σου τὴν κλίνην, Kal ὕπαγε εἰς τὸν ¢ Mk. iio.
οἶκόν σου.
1 For ιδων (SCD, Tisch.) BM have ειδως.
7. Καὶ ἐγερθὶς ἀπῆλθεν eis τὸν οἶκον αὐτοῦ.
Lk. v. 2 (with inf.) J Mt. xix. 24. Lk. xvi. 17 (with acc. and inf.),
The tendency of the scribes would be
to use the same word as in ver. 2. W.H. has ειδως in text but bracketed, ιδων in
margin. * BCD omit υµεις, * αφιενται NB. 4 gov in NBCDL. δεγειρε NBCDLE.
6 εγειρε in B and D with και; the more forcible word.
Ver. 3. Ἅτινὲς τ. γραμματέων: some scribes present on this occasion. Ominous fact duly introduced by ἰδοὺ ; its signifi- cance still more distinctly recognised by Luke, who gives it prominent mention at the beginning of his narrative (ver. 17). Sure sign of the extent, depth, and quality of Christ’s influence.--BrAaogypet: of course; the prophet always is a scandalous, irreverent blasphemer from the conventional point of view. The scribes regarded forgiveness purely under the aspect of prerogative, and in self- defence Jesus must meet them on their own ground. His answer covers the whole case. There is more than preroga- tive in the matter; there is the right, duty, privilege, and power of every man to promote faith in pardon by hearty proclamation of the law of the moral world. This is dealt with first.—Ver. 4. ἐνθυμήσεις: Jesus intuitively read their thoughts as He read the mental state of the sick man.—tva ti: elliptical for tva τί γένηται understood = in order that what may happen, do you, etc. (vide Baumlein, Schul. Gram., § 696, and Goodwin’s Syn., § 331).— Ver. 5. «εὐκοπώτερον (from εὖ and κόπος, whence εὔκοπος; in N.T. (Gospels) only the comparative neuter is found, as here). The question as to ability, δύναμις, is first disposed of ; which is easier — eimetv: they are both alike easy to say; the vital matter is saying with effect. Saying here stands for doing. And to do the one thing was to do the
a
other. To heal was to forgive. It is implied that it is easier to forgive than to make a palsied man strong. Christ means that the one is ordinary, the other extraordinary; the one is within the power of any man, the other belongs only to the exceptional man ; there is na assumption in declaring pardon, there is pretension in saying “‘arise and walk ’’.— Ver. 6. ἵνα δὲ εἰδῆτε: transition tc the other aspect, that of ἐξουσία, the point raised by the scribes when they looked a charge of blasphemy.--6 υἱὸς τοῦ ἀν., ἐπὶ τῆς γῆς: these two phrases point at supposed disabilities for forgiving. ‘‘ For- giveness takes place in heaven, and is the exclusive prerogative of God,” was the thesis of the scribes. ‘It may be exercised even on earth, and by the Son of Man,” is the counter thesis of Christ. Therefore ‘‘Son of Man” must be a title not of dignity but of humiliation. Here = one whom ye think lightly of ; even He can forgive.—rére A€yer, Jesus stops short in His speech to the scribes and turns to the sick man, saying: ἔγειρε, etc., also in ver. 6, intransitive. The reading ἔγειραι in T.R., νετ. 6, is a correction of style, the use of the active intransitively being condemned by grammarians. Hence this various read- ing always occurs. (Vide Suidas, s.v., and Buttmann, Gramm., Ῥ. 56.)—rThv κλίνην, a light piece of furniture, easily portable. —@aaye: all three actions, arising, lifting, walking, conclusive evidence of restored power. — Ver.