252
πάντα, καὶ ἠκολουθήσαμέν σοι: τί dpa ἔσται ἡμῖν; ,᾽Αμὴν λέγω ὑμῖν, ὅτι ὑμεῖς ot ἀκολουθήσαντές
> a
"Ingods εἶπεν αὐτοῖς,
XIX. 28—3o.
28. Ὁ δὲ
t Titusiii.s. por, ἐν τῇ "παλιγγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθίσεσθε καὶ ὑμεῖςὶ ἐπὶ δώδεκα θρόνους,
uLk. xxii. "κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ.
8ο. 1 Cor. vi. 2, 3.
29. Kal πᾶς os?
ἀφῆκεν oixias, ἢ ἀδελφούς, ἢ ἀδελφάς, ἢ πατέρα, ἢ pytépa, ἢ
vLk.xxi.12. yuvatka,® ἢ τέκνα, ἢ ἀγρούς, Ἰ ἕνεκεν τοῦ ὀνόματός µου,’ ἑκατοντα-
πλασίονα ὅ λήψεται, καὶ ζωὴν αἰώνιον κληρονομήσει.
30. πολλοὶ
δὲ ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρῶτοι.
TNQDLZ have και αυτοι (Tisch.), και υΌμεις in BCX, which Weiss thinks
a mechanical conformation to υμεις in first clause.
brackets. 2 sorts in most uncials, «του εµου ονοµατος in NB.
needle-eye, but that the tendency of wealth was to act powerfully as an ob- structive to the spiritual life.
Vv. 27-30. A reaction (Mk. x. 28-31; Lk. xviii. 28-30).—Ver. 27. εἶπεν δὲ Π.: from depression the disciples, repre- sented by Peter, pass to self-complacent buoyancy—their natural mood.—idod points to a fact deserving special notice in view of the recent Ιποίάεητ.---ἡμεῖς, we, have done what that man failed to do: left all and followed Thee.—ri dpa, etc.: a question not given in Mk. and Lk., but implied in Peter’s remark and the tone in which it was uttered: what shall be to us by way of recompense ? Surely we shall attain what seems so hard for some to reach.—Ver. 28. ἀμὴν: introducing a solemn statement.—wpeis οἱ ἀκ.: not a nominative absolute (Palairet, Observ.), but being far from the verb, tpets is repeated (with καὶ) after καθίσεσθε.- ἐν τ. παλινγενεσίᾳ to be connected with καθίσεσθε following. This is a new word in the Gospel vocabu- lary, and points to the general renewal —‘‘re-genesis (nova erit genesis cui praeerit Adamus ii., Beng.)’’—in the end of the days, which occupied a prominent place in Jewish apocalyptic hopes. The colouring in this verse is so strongly apocalyptic as to have suggested the hypothesis of interpolation (Weizsacker), or of a Jewish-Christian source (Hilgen- feld). It is not in the parallels, but something similar occurs in Lk. xxii. 30. Commentators translate this promise, so strongly Jewish in form, into Christian ideas, according to their taste, reading into it what was not there for the disciples when it was spoken.—Ver. 29. General promise for all faithful ones.—
W.H. retain νυµεις, but in
Σ BD omit η yuvatxa—a most probable omission. ὁπολλαπλασιονα in BL.
ἀδελφούς, etc.: detailed specification of the things renounced for Christ.—zoA\a- πλασίονα λήψεται: shall receive mani- foldly the things renounced, {.ε., in the final order of things, in the new-born world, as nothing is said to the con- trary. Mk. and Lk. make the com- pensation ῥγεσεπέ.---καὶ ζωην αἰώνιον : this higher boon, the summum bonum, over and above the compensation in kind. Here the latter comes first; in chap. vi. 33 the order is reversed.—Ver. 30. πολλοὶ δὲ ἔσονται, etc., but many first ones shall be last, and last ones first. Fritzsche reverses the meaning = many being last shall be first, so making it accord with xx. 16. The words are so arranged as to suggest taking πρῶτ. ἔσχ. and ἔσχ. πρῶτ. as composite ideas, arid rendering: many shall be first-lasts, and last-firsts = there shall be many reversals of position both ways. This aphorism admits of many applications. There are not only many instances under the same category but many categories: ¢.g., first in this world, last in the Kingdom of God (e.g., the wealthy inquirer and the Twelve) ; first in time, last in power and fame (the Twelve and Paul); first in privilege, last in Christian faith (Jews and Gentiles); first in seal and self- sacrifice, last in quality of service through vitiating influence of low motive (legal and evangelic piety). The aphorism is adapted to frequent use in various con- nections, and may have been uttered on different occasions by Jesus (cf, Lk. xiii. 30: Jew and Gentile), and the sphere of its application can only be determined by the context. Here itis the last of those above indicated, not the first, as Weiss holds, also Holtzmann (H. Ο.),