α--ο.
213
τιµήσῃ 1 τὸν πατέρα αὐτοῦ ἢ τὴν µητέρα αὐτοῦ: 6. καὶ ' ἠκυρώσατε e Mk. vii. 13,
τὴν ἐντολὴν 2 τοῦ Θεοῦ διὰ τὴν παράδοσιν ὑμῶν.
‘ 3 al. iii. 17. 7- Ὑποκριται, f Mk. a 6;
‘ ~ xii. 28. *kahds προεφήτευσε ὃ περὶ ὑμῶν “Hoatas, λέγων, 8. “᾿Εγγίζει µοι 6 Lk. xx. 39.
λαὸς οὗτος τῷ στόµατι αὐτῶν, καὶ τοῖς χείλεσί µε Tipat ἡ δὲ s > , a > aA καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ.
1ΝΘΟΡΔΣ have τιµησει. on ος αν by και is part of the protasis.
Johniv. 17, ασ in . Vil.
9. " µάτην δὲ σέβονταί µε, ο. 2 Cor.
χα g here and in Mk. vii. 7 (from Is. xxix. 13).
τιµηση answers to ειπη, and being made dependent
2 rov λογον in BD (W.H.); τον vopov in SC (Tisch., W.H. marg.).
ὃ Augment at beg., επροφ, in SBCDL.
4 The Τ.Ε. gives the quotation in full.
ΝΒΡΙ, have ο λαος ουτος τοις χειλεσι
pe tipa: Tisch., W.H. (οντος ο λαος and αγαπη for type in margin).
with moral purity versus ceremonial. The actual selection characteristic of Jesus as humane, and felicitous as ex- ceptionally clear.—ripa . .. τελεντάτω: fifth commandment (Ex. xx. 12), with its penal sanction (Ex. xxi. 17).—Ver. 5 shows how that great law is compro- mised.—tpeis δὲ λέγ.: the emphatic antithesis of ὑμεῖς to θεὸς a pointed τε- buke of their presumption. The scribes tivals to the Almighty in legislation. “Ye say”: the words following give not the zpsissima verba of scribe-teaching or what they would acknowledge to be the drift of their teaching, but that drift as Jesus Himself understood it = ‘‘ This is what it comes to.”—‘‘ A@pov”’ = let it be a gift or offering devoted to God, to the temple, to religious purposes, {.6., a Corban (Mk. vii. τα); magic word τε- leasing from obligation to show honour to parents in the practical way of contri- buting to their support. Of evil omen even when the “ gift ” was bond fide, as involving an artificial divorce between religion and morality ; easily sliding into disingenuous pretexts of vows to evade filial responsibilities ; reaching the lowest depth of immorality when lawmakers and unfilial sons were in league for common pecuniary profit from the nefarious transaction. Were the fault- finders in this case chargeable with re- ceiving a commission for trafficking in iniquitous legislation, letting sons off for a percentage on what they would have to give their parents? Origen, Jerome, Theophy., Lutteroth favour this view, but there is nothing in the text to justify it. Christ’s charge is based on the practice specified even at its best: honest pleading of previous obligation to God as a ground for neglecting duty to parents. Lightfoot (Hor. Heb.) under- stands the law as meaning that the word
Corban, even though profanely and heartlessly spoken, bound not to help parents, but did not bind really to give the property to sacred uses, ‘ Ad dicanda sua in sacros usus per haec verba nullatenus tenebatur, ad non juvandum patrem tenebatur inviola- biliter."—ovd μὴ τιµήσει, he shall not honour = he is exempt from obligation to: such the rule in effect, if not in words, of the scribes in the case. The future here has the force of the imperative as often in the Sept. (vide Burton, M. and T., § 67). If the imperative mean- ing be denied, then οὐ μὴ +. must be taken as a comment of Christ’s. Ye say, ‘whosoever,’ etc.; in these circum- stances of course he will not, etc. As the passage stands in T.R. the clause καὶ ov μὴ τιµήσῃ, etc., belongs to the protasis, and the apodosis remains un- expressed = he shall be free, or guiltless, as in A. V.—Ver. 6. ἠκυρώσατε, ye in- validated, by making such a rule, the aorist pointing to the time when the rule was ‘made. Or it may be a gnomic aorist: so ye are wont to, etc. The verb ἀκυρόω belongs to later Greek, though Elsner calls the phrase “bene Graeca”’.— διὰ . . . ὑμῶν: an account of your tradition, again to mark it as their idol, and as theirs alone, God having no part in it, though the Rabbis taught that it was given orally by God to Moses.—Ver,. 7. ὑποκριταί: no thought of conciliation ; open war at all hazards. “ Actors,”’ in their zeal for God, as illus- trated in the case previously cited. God first, parents second, yet God not in all their thoughts.—xalés, appositely, to the purpose. Isaiah might not be thinking of the Pharisees, but certainly the quo- tation is very felicitous in reference to them, exactly describing their religious character. Mt. follows Mk. in quoting ;