π5- 13.
161
18. καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ, eis p Ch. xx. 23
μαρτύριον αὗτοῖς καὶ τοῖς ἔθνεσιν.
μὴ µεριμνήσητε πῶς ἢ τί λαλήσητε΄ ’ δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσετεΣ: 20. οὐ γὰρ ὑμεῖς ἐστε of λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν.
Mk. xiii.
19. ὅταν δὲ παραδιδῶσιν 1 Spas, τα. 2 Cor.
iv. 11(same phrase). . xiii. 12. (Deut. xix.II.-
21. Παραδώσει δὲ Micah vii.
ἀδελφὸς ἀδελφὸν Seis θάνατον, καὶ πατὴρ τέκνον' καὶ " ἐπαναστή-ε καν
> ~ σονται τέκνα ἐπὶ γονεῖς, καὶ "θανατώσουσιν αὐτούς.
; XXvii. 22. καὶ ἔσεσθε 29° ους.
µισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά pour ὁ δὲ !ὑπομείνας “cist Ch xxiv.
.
xii. 13,
1 ΜΒ have παραδωσιν (Tisch., W.H.).
13. Rom. u Ch. xxiv. 13. Lk. xviii. 5. John xiii. τ.
7 SBC have λαλησητε-- what ye ought to speak. The fut. ind. (T. R.) = what ye will speak. The former is to be preferred. DL omit the whole clause from δοθησεται to λαλησητε, an error of similar ending,
κόσμος in the fourth Gospel (xv. το; xvii. 14). It seems more natural to find in it areference to the λύκοι of ver. 16. Beware of the class of men I have in view. So Eras., Elsner, Fritzsche.— συνέδρια, the higher tribunals, selected <o represent courts of justice of all grades, to denote the serious nature of the danger.—cvvaywyais. The synagogue is referred to here, not merely as a place of worship, but as a juridical assembly exercising discipline and inflicting penal- ties (Grotius). Among these was scourg- ing (μαστιγώσουσιν, vide Acts xxii. 10; xxvi. 11; 2 Cor. xi. 24).—Ver. 18. ἡγεμό- vas, provincial governors, including the three degrees: Propraetors, Proconsuls, and Procurators. From the point of view of the evangelist, who conceives the ‘whole discourse as connected with the Galilean mission confined to Jews, the reference can only be to Roman governors in Palestine. But in Christ’s mind they doubtless had a larger scope, and pointed to judicial tribulations in the larger, Gentile world.—eis µαρτύριον. The compensation for the incriminated will be that, when they stand on their defence, they will have an opportunity of witnessing for the Master (ἕνεκεν ἐμοῦ) and the Cause. Observe the com- bination καὶ δὲ in first clause of this verse, καὶ before ἐπὶ ἡγεμόνας, δὲ after it. It introduces a further particular under a double point of view, with καὶ so far as similar, with δὲ so far as different (Baumlein, Schulgram., § 675, also Gr. Partikeln, 188, 9). A more formidable experience.
Vv. 19-22. μὴ µεριμνήσητε, etc.: a second counsel against anxiety (Matt. vi. 25), this time not as to food and taiment, but as to speech at a critical
hour. With equal emphasis: trouble not yourselves either as to manner or matter, word or thought (πῶς ἢ τί).---δοθήσεται : thought, word, tone, gesture—every- thing that tends to impress—all will be given at the critical hour (ἐν ἐκείνῃ τῇ ὥρᾳ). In the former instance anxiety was restricted to the day (Matt. vi. 34). Full, absolute inspiration promised for the supreme moment.— οὐ yap ἡμεῖς, etc.: not you but the divine Spirit the speaker. οὐ, ἀλλὰ, non tam quam, interprets Grotius, followed by Pricaeus, Elsner, Fritzsche, etc. = not so much you as; as if it were an affair of division of labour, so much ours, so much, and more, God’s. It is, however, all God’s, and yet all ours. It is a case of immanent action, τὸ λαλοῦν ἐν ὑμῖν, not of a transcendent power coming in upon us to help our infirmity, eking out our imperfect speech. Note the Spirit is called the Spirit τοῦ πατρὸς ἡμῶν, echo of vi. 32. Some of the greatest, most inspired utterances have been speeches made by men on trial for religious convictions, A good con- science, tranquillity of spirit, and a sense of the greatness of the issue involved, make human speech at such times touch the sublime. Theophy. distinguishes the human and the divine in such utter. ances thus: ours to confess, God’stomake a wise apology (τὸ μὲν ὁμολογεῖν ἡμέ- τερον, τὸ δὲ σοφῶς ἀπολογεῖσθαι Θεοῦ). —Ver. 22. eis τέλος, to the end (of the tribulations) described (vv. 21-22) ; to the end, and not merely at the beginning