17
258
m Ch. xxi, ἀκούσαντες ot δέκα "' ἠγανάκτησαν περὶ τῶν δύο ἀδελφῶν.
15; XXvi.
25. 6 δὲ
8.’ Mk.x. Ἰησοῦς προσκαλεσάµενος αὐτοὺς εἶπεν, “ Οἴδατε ὅτι οἱ ἄρχοντες τῶν
14ν 41
xiv.4. Lk. ἐθνῶν " κατακυριεύουσιν αὐτῶν, καὶ οἱ μεγάλοι ° κατεξουσιάζουσιν
xiii. 14. να n Mk. x. 42, αυτων. 1 Pet. ν. 3
26. οὐχ οὕτως δὲ] ἔσται ἐν ὑμῖν: GAN ὃς ἐὰν θέλῃ ἐν
(Acts xix, ὑμῖν µέγας γενέσθαι, ἔστω 5 ὑμῶν διάκονος: 27. καὶ ὃς ἐὰν θέλῃ ἐν
16=to gain the mastery,
ὑμῖν εἶναι πρῶτος, ἔστωλ ὑμῶν δοῦλος: 28. ὥσπερ ὁ vids τοῦ
overpower). ἀνθρώπου οὐκ ἦλθε διακονηθῆναι, ἀλλὰ διακονῆσαι καὶ δοῦναι
Heb. ii. ro. ix. 48.
5 ντ «τὴν Wuxi αὐτοῦ ” λύτρον ἀντὶ πολλῶν.' (Ex. xxi. η 30. Levit. xix.20. Num. xxxv. 31).
1 SBDZE omit δε.
q Rom. viii. 29.
Σεστιν in BDZ (W.H.).
3 Some MSS. have εσται, which is adopted by W.H. in both places.
the decency not to quarrel in His presence. Magistro non praesente, Beng. -. κατακυριεύουσιν: in the Sept. used in the sense of rule, Gen. i. 28, Ps. Ixxil. 8; here the connection requires the idea of “lording it over,” the κατὰ having intensive force; so also in the Gm. λεγ. κατεξονσιάζονσιν, following = play the tyrant.—rév ἐθνῶν : from these occasional references to the outside Ρεορίες we get Christ’s idea of the Pagan world; they seek material good (vi. 32), use repetition in prayer (vi. 7), are subject to despotic rule.—ot μεγάλοι, the grandees.—avtav after the two verbs in both cases refers to the ἐθνῶν. Grotius takes the second as referring to the ἄρχοντες, and finds in the passage this sense: the rulers, monarchs, lord it over the people, and their grandees lord it over them, the rulers, in turn; a picture certainly often true to life. Perhaps the intention is to suggest that the rule of the magnates is more oppressive than that of their royal masters: they strain their authority. ““Ipsis saepe dominis imperantiores,” Beng.—Ver. 26. οὐχ οὕτως ἐστὶν é. v. It is not so among you. The ἔσται of T.R. is probably conformed to the two following ἔσται, but it is true to the meaning. Jesus speaks of a state of matters He desires, but which does not yet exist. The present spirit of the Twelve is essentially secular and pagan. —péyas, διάκονος: greatness by service the law of the Kingdom of God, whereby greatness becomes another thing, not self-asserted or arrogated, but freely conceded by others.—Ver. 27. πρῶτος may be a synonym for péyas = μέγιστος (De W.) and δοῦλος for διάκονος; or in both cases increased emphasis may be intended, πρῶτος pointing to a higher place of dignity, δοῦλος to a lower depth
of servitude. Burton (M. and T. in N.T., § 68) finds in the two ἔσται in vv. 26 and 27 probable instances of the third person future used imperatively.
Ver. 28. ὥσπερ, καὶ yap in Mk.; both phrases introducing reference to the summum exemplum (Bengel) in an emphatic way.—ep lends force to as= even as, observe.—6 ὑ. τ. ἀνθρώπου: an important instance of the use of the title. On the principle of defining by dis- criminating use it means: the man who makes no pretensions, asserts no claims. —ovk ἦλθε points to the chief end of His mission, the general character of His public life: not that of a Pretender but that of a Servant.—S8otvar τὴν ψυχὴν, to give His life, to that extent does the service go. Cf. Phil. ii. 8: µέχρι θανάτον, there also in illustration of the humility of Christ. It is implied that in some way the death of the Son of Man will be serviceable to others. It enters into the life plan of the Great Servant.— λύτρον, a ransom, characterises the service, another new term in the evan- gelic vocabulary, suggesting rather than solving a theological problem as to the significance of Christ’s death, and ad- mitting of great variety of interpretation, from the view of Origen and other Fathers, who regarded Christ’s death as a price paid to the devil to ransom men from bondage to him, to that of Wendt, who finds in the word simply the idea that the example of Jesus in carrying the principle of service as far as to die tends by way of moral influence to deliver men’s minds from every form of spiritual bondage (Die Lehre Fesu, ii. 510-517). It is an interesting question, What clue can be found in Christ’s own words, as hitherto reported, to the use by Him on this occasion of the term Avrpoy, and ts