266
o Lk. xiii. ὕπαγε, σήµερον ° ἐργάζου ἐν τῷ ἀμπελῶνί pov.)
14. John
v.17;ix.4. εἶπεν, OF θέλω": ὕστερον δὲ ” µεταμεληθείς, ἀπῆλθε.
2 Thess.
Vil. a 3.. 2 Cor. KUpLE* καὶ οὐκ ἀπῆλθε.
vii. 8. > Heb. vii. πατρός ; 41.
τὴν βασιλείαν τοῦ Θεοῦ.
' προσελθὼν τῷ δευτέρω εἶπεν ὡσαύτως.
31:
Λέγουσιν αὐτῷ,δ ““O πρῶτος.” 4
29. Ὁ δὲ ἀποκριθεὶς. 30. Καὶ ὁ δὲ ἀποκριθεὶς εἶπεν, Εγώ, Τίς ἐκ τῶν δύο ἐποίησε τὸ θέληµα τοῦ Λέγει αὐτοῖς ὁ ᾽μησοῦς,
“Apa λέγω ὑμῖν, ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἲς HAD x x ε > 5 2 32. Ίλθε γὰρ πρὸς ὑμᾶς Ἰωάννης” ἐν
1 pov is wanting in ΝΟΡΤΙΔΣ. Tisch., Trg., omit, W.H. relegate to margin.
2 B inverts the order of the two answers, so that verses 29, 30 stand thus: εγω, κυριε, και ουκ απηλθεν. προσελθων δε τω δευτερω ειπεν woavTws. o Se αποκριθεις.
ειπεν.
ov θελω: υστερον µεταµεληθεις απηλθε.
Though supported only by some
cursives and versions this reading of B commends itself as the true one, and it has
been adopted by W.H. and Weiss. 3 S8BDL omit αυτω.
4 Of course this should be 6 ὕστερος on B’s reading of vv. 29, 30.
Vide below. Syr. Sin. is not on the side of B.
So in B.
® Ίωαννης before προς v. in NBCL 33. ® ovSe in B. Some cursives and versions,
publican second; the order in which they stand in B, and adopted by W. and H. The parable, therefore, should read thus: “A certain man had two sons. He said to one, Go work, etc. He re- plied, Yes, sir, and went not. To the other he said the same. He replied, I will not, and afterwards went.”’—Ver. 28. τῷ ἀμπελῶνι: constant need of work in a vineyard, and of superintendence of workers.—Ver. 29. ἐγώ: laconic and em- phatic as if eager to obey—xvpte, with all due politeness, and most filial recogni- tion of paternal authority, the two
words = our ‘ Yes, sir’’.—Ver. 30. οὐ θέλω, I will not, I am not inclined; rude, sulky, unmannerly, disobedient, and
making no pretence to filial loyalty.— Ver. 31. To the question, Who did the will of the father? the answer, when the parable is arranged as above, must, of course, be 6 ὕστερος; the may-sayer, not the yea-sayer. It is a wonder any answer was given at all when the pur- port of the parable was so transparent.— ἁμὴν λέγω ὁ.: introducing here, as always, a very important assertion. The statement following would give deadly offence to the Pharisees.—reA@vat, πόρ- vat, the publicans and the harlots, the two socially lowest classes. Jesus speaks here from definite knowledge, not only of what had happened in connection _with the Baptist ministry, but of facts connected with Hisown. He has doubt-
less reminiscences of the ‘‘ Capernaum mission’ (chap. viii. g-13) to go upon.— am podyovotv,70 before, anticipate (rpoAap- βάνουσιν, Euthy.), present tense: they are going before you now; last first, first last. Chrysostom, in Hom. Ixvii., gives an interesting story of a courtesan of his time in illustration of this.—Ver. 32. ἐν 680 δικαιοσύνης: not merely in the sense of being a good pious man with whose life no fault could be found (Meyer; the Fathers, Chrys., Euthy., Theophy.), but in the specific sense of following their own legal way. John was a conservative in religion not less than the Pharisees. He differed from them only by being thoroughly sincere and earnest. They could not, therefore, excuse themselves for not being sympa- thetic towards him on the ground of his being an innovator, as they could with plausibility in the case of Jesus. The meaning thus is: He cultivated legal piety like yourselves, yet, etc.—tpeis δὲ ἰδόντες, when ye saw how the sinful took John’s summons to repent ye did not even late in the day follow their ex- ample and change your attitude. They were too proud to take an example from. publicans and harlots.—rot πιστεῦσαι, inf, of result with τοῦ.