22—28,
τῶν ἀνθρώπων.”
“Bl τις θέλει ὀπίφω µου ἐλθεῖν, Ἱ ἀπαρνησάσθω ἑαυτόν, καὶ ἀράτω τὸν " σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω por.
Ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, εὑρήσει αὐτήν: 26. τί γὰρ ὠφελεῖται"
ἑκόσμον 'ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὐτοῦ Biv. a7. 8 .
Ἁζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ;
ἄνθρωπος, ἐὰν τὸν
a7
pare - > Lal a > aA Mk. see 24. Τότε 6 ᾿Ιησοῦς εἶπε τοῖς μαθηταῖς αὐτοῦ, 9 ο δν
XXVi. 34 (of Peter’s
25. ὃς γὰρ ἂν] θέλῃ
Lk. ix. 23;
Lk.
27. μέλλει γὰρ 6 υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρὸς xvii. 33.
Ch. xxvi.
“ - lel t αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ: καὶ τότε ἀποδώσει ἑκάστω κατὰ 13. Rom.
τὴν " πρᾶξιν αὐτοῦ.
28. ᾽Αμὴν λέγω ὑμῖν, εἶσί τινες τῶν ὥδει Mb viii.
36. Lk.ix.
ἑστηκότων,ὃ οἵτινες οὗ μὴ ' γεύσωνται θανάτου, ἕως ἂν ἴδωσι τὸν 22 (ἑαντόν).
wildy τοῦ ἀνθρώπου * ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ.
Rom. viii, 19.
1 εαν in WBC.
the two opposite interests compatible, and both attainable.
Vv. 24-28. General instruction on the subject of the two interests.—Ver. 24. εἶπε τοῖς µαθ.: in calm, self-collected, didactic tone Jesus proceeds to give the disciples, in a body, a lesson arising out of the situation.—et τις θέλει: wishes, no compulsion; οὐ βιάζομαι, Chrys., who remarks on the wisdom of Jesus in leaving every man free, and trusting to the attraction of the life: αὐτὴ τοῦ πράγ- µατος ἤ φύσις ixavy ἐφελκύσασθαι.--- ἀπαρνησάσθω ἑαντὸν: here only, in- timates that discipleship will call for self-denial, or self-subordination. Chrys. illustrates the meaning by considering what it is to deny another = not to assist him, bewail him or suffer on his account when he is in distress.—rov σταυρὸν looks like a trait introduced after Christ’s passion. It need not be, however. Punishment by crucifixion was known to the Jews through the Romans, and it might be used by Jesus as the symbol of extreme torment and disgrace, even though He did not then know certainly that He Himself should meet death in that particular form. It became a common expression, but the phrase ἀράτω τ. o would sound harsh and startling when first used. Vide on Mt. x. 38.—Ver. 25. Vide x.39. The Caesarea crisis was the most appropriate occasion for the first promulgation of this great ethical principle. It was Christ’s first contribution towards un- folding the significance of His suffering, setting it forth as the result of a fidelity to righteousness incumbent on all.
3 ωφεληθησεται in 9 ΒΙ, cursives.
ν Lk. xxiii 51. Acts xix. 18.
w John viii. 52. Heb. ii. ο. X Lk, xxiii, 42.
3 εστωτων in SBCDLE.
Ver. 26. This and the following verses suggest aids to practice of the philo- sophy of ‘‘dying to live”. The state- ment in this verse is self-evident in the sphere of the lower life. It profits not to gain the whole world if you lose your life, for you cannot enjoy your possession ; a life lost cannot be recovered at any - price. Jesus wishes His disciples to under- stand that the same law obtains in the higher life: that the soul, the spiritual life, is incommensurable with any out- ward possession however great, and if forfeited the loss is irrevocable, This is one of the chief texts containing Christ’s doctrine of the absolute worth of man as amoral subject. For the man who grasps it, it is easy to be a hero and face any experience. To Jesus Christ it was a self-evident truth.—{ypiw09, not suffer injury to, but forfeit. Grotius says that the verb in classics has only the dative after it = mulctare morte, but Kypke and Elsner cite instances from Herod., Dion., Hal., Themis., etc., of its use with accus- ative.—avrdAAaypa: something given in exchange. Cf. 1 Kings xxi. 2, Job xxviii. 15 (Sept.), a price to buy back the life lower or higher; both impossible.—Ver. 27. μέλλει points to something near and certain; note the emphatic position.— ἔρχεσθαι ἐν τ. δ., the counterpart ex- perience to the passion; stated objec- tively in reference to the Son of Man, the passion spoken of in the second person (νετ. 21). In Mk. both are objectively put; but the disciples took the reference as personal (Mk. viii. 32).—Ver. 27. This belongs to a third group of texts to be taken into account in an attempt