190
a - 33. Ἡ ποιήσατε τὸ δένδρον καλόν, καὶ τὸν καρπὸν αὐτοῦ καλόν. ἢ ποιήσατε τὸ δένδρον σαπρόν, καὶ τὸν καρπὸν αὐτοῦ σαπρόὀν’' ἐκ γὰρ
τοῦ καρποῦ τὸ δένδρον γινώσκεται.
34- Γεννήματα ἐχιονῶ», πῶς
b Lk, vi. 45. δύνασθε ἀγαθὰ λαλεῖν, πονηροὶ ὄντες; ἐκ γὰρ τοῦ ” περισσεύµατος
Mk. viii, =, a 8. 2 Οοτ τῆς καρδίας τὸ στόµα λαλεῖ. Vill. 14.
ς Ch. xili. 52. Lk. x
sense). a
«5 (insame πος ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά.
35. ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ
θησαυροῦ τῆς καρδίας} ᾿ἐκβάλλει Ta? ἀγαθά : καὶ 6 πονηρὸς ἄνθρω-
36. λέγω δὲ ὑμῖν,
) A = d Lk. xvi. 2. ὅτι πᾶν ῥῆμα ἀργόν, ὃ ἐὰν λαλήσωσιν ® οἱ ἄνθρωποι, * ἀποδώσουσι
X1x. ‘ > nm @\2 3 ε , , jo. 1 Pet, περὶ αὐτοῦ *édyov ἐν ἡμέρᾳ κρίσεως. δικαιωθήση, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ.
iv. 5.
} Most uncials omit της καρδιας.
37. ἐκ γὰρ τῶν λόγων σου
It comes from Lk. (vi. 45).
2 BD al. omit ta, which, however, is found in ΝΟΤΔΣ and retained by W.H. on
the margin.
3 For ο εαν λαλησωσιν SQBC have ο λαλησονσιν, D λαλουσιν.
could be expiated only by death, un- pardonable in this life. Blasphemy against the Holy Ghost, says Jesus, in conscious antithesis, pardonable neither here nor there: ‘‘neque ante mortem, neque per mortem’”’.
Vv. 33-37. Kindred Logia. With the word concerning blasphemy the self- defence of Jesus against Pharisaic calumny reached its culmination and probably (as in Mark’s report) its close. The sentences following seem to be accretions rather than an organic part of the discourse. They substantially re- produce sayings found in Sermon on Mount (vii. 16-20), there directed against false prophets, here against false re- ligionists. Ver. 35 is found in Luke’s version of the Sermon (vi. 45). They might have been remarks made to the disciples about the Pharisees, as in xvi. 6, though in their present form direct address is implied (vide ver. 34). Their essential import is that the nature or heart of a man determines his speech and action. Given the tree, the fruit follows.—Ver. 33. ποιήσατε = εἴπατε (Euthy. Zig.), judge, pronounce; call both tree and fruit good, or evil; they must both be of one kind, in fact and in thought (vide Kypke, ad loc.). The reference of the adage has_ been much discussed: to the Pharisees or to Christ? Kypke replies: to Christ if you connect with what goes before, to the Pharisees if with what follows. As an adage the saying admits of either application. The Fathers favoured the reference to Ciirist, whom Meyer follows. —Ver. 34. Γεννήματα ἐχιδνῶν, vide ili. 7. John and Jesus agree in thinking
the Pharisees a viper-brood. Both con- ceive them as morally hopeless. The Baptist wonders that they should come to a baptism of repentance. Jesus thinks them far on the way to final impeni- tence. But the point He makes here is that, being what they are, they cannot but speak evil. The poison of their nature must come out in their words. —Ver. 35. 6 ἀγαθὸς a.: good in the sense of benignant, gracious, kindly, the extreme moral opposite of the malignant viper-nature.-—@yoavpod : in ver. 34 the heart is conceived as a fountain, of which speech is the overflow, here as a treasure whose stores of thought and feeling the mouth freely distributes.— ἐκβάλλει suggests speech characterised by energy, passion. There was no lack of emphasis in Pharisaic comments on Jesus. They hissed out their malevolent words at Him, being not heartless but pad-hearted. But cf. texts referred to on margin.—Ver 36. πᾶν p. ἀργὸν: speech being the outcome of the heart, no word is insignificant, not even that which is ἀργόν, ineffectual (a, ἔργον), insipid, ‘‘idle”. It is an index of thoughtless- ness if not of malice. This verse con- tains an important warning, whether
spoken at this time or not.—Ver. 37. ἐκ yap τ. λόγων σου. Judgment by words here taught; in Mt. xxv. 31-46