30—42.
2p τῶ , Add ἐν τῷ νόµῳ ;
277
37. Ὁ δὲ ἸΙησοῦς εἶπεν 1 αὐτῷ, ''᾿Αγαπήσεις Κύριον
τὸν Θεόν σου, ἐν ὅλῃ τῇ καρδίᾳ σου, καὶ ἐν ὅλῃ τῇ Wuxi σου, καὶ ἐν w with ἐν
e ~ , ὅλῃ τῇ διανοίᾳ σου.
σεαυτόν.
προφῆται κρέµανται. ὅ
41. Συνηγμένων δὲ τῶν Φαρισαίων, ἐπηρώτησεν αὐτοὺς ὁ Ιησοῦς, 42. λέγων, “Tt ὑμῖν δοκεῖ περὶ τοῦ Χριστοῦ ;
38. αὕτη ἐστὶ πρώτη καὶ µεγάλη 3 ἐντολή. 39. δευτέρα δὲδ ὁμοία αὐτῇ,' ᾽Αγαπήσεις τὸν πλησίον σου ὡς 40. ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος καὶ ot
τινι here only; with ex and gen. in Acts XXVili. 4; with επι and gen., Gal. ili. 13 (of one hanging
, cy 5 ” τινος ULOS εστι ; on a cross).
1 For ο δε Ίησους ειπεν NEBL, Egypt. verss., have ο δε εφη. So Trg., Tisch.,
W.H., Ws.
1 µεγαλη και πρωτη in $$BDLZ. The scribes would be apt to introduce the inverted order (as in T. R.) as the more natural. '
3 9 Β omit δε.
* For οµοια αυτη B has simply οµοιως, which W.H. place in the margin.
Perhaps it is the true reading.
°> In $$BDLZE the verb comes before Φι προφηται and is singular ; doubtless the
true reading.
tinction between little and great was re- cognised (vide chap. v. Ig), and the grounds of the distinction debated (vide Schéttgen, ad loc., who goes into the matter at length). Jesus had already made a contribution to the discussion by setting the ethical above the ritual (xv. 1-20, cf. xix. 18-22).—Ver. 37. ἄγαπ- ήσεις, etc. Jesus replies by citing Deut. vi. 5, Which inculcates supreme, devoted love to God, and pronouncing this the great (µεγάλη) and greatest, first (πρώτη) commandment. The clauses referring to heart, soul, and mind are to be taken cumulatively, as meaning love to the uttermost degree; with “all that is within ”’ us (πάντα τὰ ἐντός pov, Ps. ciii. 1). This commandment is cited not merely as an individual precept, but as indicating the spirit that gives value to all obedience.—Ver. 39. δευτέρα: a second commandment is added from Lev. xix. 18, enjoining loving a neigh- bour as ourselves. According to T. R., this second is declared like to the first (ὁμοία αὐτῃ). The laconic reading of B (δευτ. ὁμοίως) amounts to the same thing = the second is also a great, first commandment, being, though formally subordinate to the first, really the first in another form: love to God and love to man one. Euthy. Zig. suggests that Jesus added the second commandment in tacit rebuke of their lack of love to Himself.—Ver. 40, 6. 6 vépos κρέµαται. Jesus winds up by declaring that on
these two hangs, is suspended, the whole law, also the prophets = the moral drift of the whole O. T. is love; no law or performance of law of any value save as love is the soul of it. So Jesus soars away far above the petty disputes of the schools about the relative worth of isolated precepts; teaching the organic unity of duty.
Vv. 41-46. Counter question of Fesus (Mk. xii. 35-37; Lk. xx. 41-44).—Not meant merely to puzzle or silence foes, or even to hint a mysterious doctrine as to the Speaker’s person, but to make Pharisees and scribes, and Sanhedrists generally, revise their whole ideas of the Messiah and the Messianic kingdom, which had led them to reject Him.— Ver. 42. Th ὑμῖν Soxet; what think you? first generally of the Christ (περὶ τ. X.); second more particularly as to His descent (τίνος vids ἐστι). --- τοῦ Δαβίδ, David’s, the answer expected. Messiah must be David’s son: that was the great idea of the scribes, carrying along with it hopes of royal dignity and a restored kingdom.—Ver. 43. πῶς οὖν, etc.: the question is meant to bring out another side of Messiah’s relation to David, based on an admittedly Messianic oracle (Ps, cx, 1), and overlooked by the scribes. The object of the question is not, as some have supposed, to deny in toto the sonship, but to hint doubt as to the importance attached to it. Think out the idea of Lordship and see where