176
e Mk. xvi.
yes 20. Τότε ἤρξατο
αὐτῆς.
accus. of at πλεῖσται δυνάµεις αὐτοῦ, ὅτι οὗ µετενόησαν.
thing).
Σὀνειδίζειν τὰς πόλεις, ἐν ats ἐγένοντο
21. “Οὖαί σοι,
, [ή .. ~ 5 Lk. x. 13 Χοραζίν, οὖαί σοι, βηθσαϊδάν, ὅτι ci ἐν Τύρῳ καὶ Σιδῶνι ἐγένοντο
(long ago).
> - αΟοτ. xii, αἱ δυνάµεις αἱ γενόµεναι ἐν ὑμῖν, "πάλαι ἂν ἐν "σάκκῳ καὶ
το (‘all κ this time,” ' σποδῷ µετενόησαν.
AE ο) Ε] ε / ε t Lk. κ. 1 τερον ἔσται ἐν ἡμέρα κρίσεως, ἢ ἡμῖν. ἕως τοῦ οὐρανοῦ ὑψωθεῖσα,ὶ ἕως adou καταβιβασθήσῃ”: ὅτι εἰ ἐν
(Jonah iii. ς 6) ἡλ
Ch. xviii. 7; Xxvi.
64 --- in LE.).
22. πλὴν λέγω ὑμῖν, Τύρῳ καὶ Σιδῶνι ἀνεκτό-
23. Καὶ σύ, Καπερναούμ.,
Σοδόµοις eyevovto® ai δυνάμεις ai γενόμεναι ἐν gol, ἔμειναν” ἂν
1Ν9ΒΟΡΙ, Syr. Cur. read µη εως ουρανου υψωθηση, which recent editors adopt. Weiss thinks it has no sense, as µη implies a negative answer, and gives as the true
reading 4 ἕως οὐρ. ὑψώθης. 2 BD have καταβηση (W.H.).
2 S8BCD have εγενηθησαν (Tisch., W.H.).
4 εμεινεν in SBC 33 (W.H.).
Man takes these calumnies as a thing of course and goes on His gracious way. It is not necessary to refiect these char- acteristics of Jesus and john back into the parable, and to identify them with the piping and wailing children. Yet the parable is so constructed as to ex- hibit them very clearly in their distinctive petuliarities by representing the children not merely employed in play and quarrel- ling over their games, which would have sufficed as a picture of the religious Jews, but as playing at marriages and funerals, the former symbolising the joy of the Jesus-circle, the latter the sadness of the Baptist-circle (vide my Parabolic Teach- ing of Christ, p. 429).---καὶ ἐδικαιώθη, etc. This sentence wears a gnomic or proverbial aspect (‘verba proverbium redolere videntur,” Kuinoel, similarly, Rosenmiller), and the aorist of ἐδικ. may be taken as an instance of the gnomic aorist, expressive of what is usual ; a law in the moral sphere, as elsewhere the aorist is employed to express the usual course in the natural sphere, ¢.g., in James i. 11. Weiss-Meyer strongly denies that there are any instances of such use of the aoristin the N. T. (On this aorist vide Goodwin, Syntaz, p. 53, and Baumlein, § 523, where it is called the aorist of experience, ‘‘der Erfahrungs- wahrheit ”'.)---ἀπὸ, in, in view of (vide Buttmann’s Gram., p. 232, on ἀπὸ in
N. Τ.).--ἔργων: the reading of QB, and
likely to be the true one just because τέκνων is the reading in Luke. It is an appeal to results, to fruit (vii. 20), to the future. Historical in form, the state-
ment is in reality a prophecy. Resch, indeed (Agrapha, p. 142), takes ἐδικ. as the (erroneous) translation of the Hebrew prophetic future used in the Aramaic original = now we are condemned, but wait a while. The καὶ at the beginning of the clause is not=‘“‘ but”’. It states a fact as much a matter of course as is the condemnation of the unwise. Wisdom, condemned by the foolish, is always, of course, justified in the long run by her works or by her children.
Vv. 20-24. Reflections by Fesus on the reception given to Him by the towns of Galilee (Lk. x. 13-15). Ver. 20. τότε, then, cannot be pressed. Luke gives the following words in instructions to the Seventy. The real historical occasion is unknown. It may be a reminiscence from the preaching tour in the syna- gogues of Galilee (Mt. iv. 23). The reflections were made after Jesus had visited many towns and wrought many wonderful works (Svvdpers).—od µετε- νόησαν: this the general fact; no deep, permanent change of mind and heart. Christ appearing among them a nine days’ wonder, then forgotten by the majority preoccupied with material inter- ests.—Ver. 21. Xopaliv, Βηθσαϊδάν: the former not again mentioned in Gospels, the latter seldom (vide Mk. vi. 45, viii. 22; Lk. ix. 10), yet scenes of important evangelic incidents, probably connected with the synagogue ministry in Galilee (iv. 23). The Gospels are brief records of a ministry crowded with events. These two towns may be named along with Capernaum because all three were in view where Christ stood when He