27—36.
ἐχιδνῶν, πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς γεέννης;
285
34. Διὰ τοῦτο,
(Sou, ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ "γραμµα- x vide Ch.
τεῖς: καὶ] ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν
xiii. 52.
µαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν, καὶ διώξετε ἀπὸ πόλεως
eis πόλιν: 35. ὅπως ἔλθῃη Ef Spas πᾶν αἷμα δίκαιον ἐκχυνόμενον 7
eA an ~ 3 9 lol o ” A , o A a επι τῆς γῆς, ἀπὸ τοῦ alwaTos Αβελ τοῦ δικαίου, ἕως τοῦ αίματος
, cia ΄ a > U A ~ lol ΔΝ A Ζαχαρίου υἱοῦ Βαραχίου, ov ἐφονεύσατε μεταδὺ του ναοῦ και τοῦ
θυσιαστηρίου.
36. ἁμὴν λέγω ὑμῖν, ἦξει ταῦτα πάντα ὃ ἐπὶ τὴν
I SSBAX 1, 13, 33, 69 al. omit καν, found in CDL. Ξ εκχυννοµενον in S§BCDAYX al., 1, 33 al. * q@avtTa Tavta in ΒΧΔΣ (W.H. in margin); as in Τ. R., in SCDL, Vul. Cop.
(Tisch., W.H. in text).
so show yourselves to be such indeed (Weiss).—tAnpdéocate. The reading πλη- ῥώσετε is due to shrinking from the idea conveyed by the imperative. To the same cause is due the permissive (Grotius al.) or ironical (De W.) senses put upon the imperative. Christ means what He says: ‘ Fill up the measure of your fathers ; crown their misdeeds by killing the prophet God has sent to you. Do at last what has long been in your hearts. The hour is come.”—Ver. 33. Awful ending to a terrific charge, indicating that the men who are predestined to superlative wickedness are appropriately doomed to the uttermost penalty.—ddets, γεν. ἐχιθνῶν : already stigmatised as false, fools, blind, they are now described as venomous, murderous in thought and deed. Cf. iii. 7.--πῶς φύγητε, the de- liberative subjunctive. ‘‘ The verb of a deliberative question is most frequently in the first person, but occasionally in the second or third. Mt. xxiii. 33, Rom. x. 14.’’—Burton, § 17ο.
Vv. 34:36. Peroration (Lk. xi. 49-51). —Ver. 34. διὰ τοῦτο. The sense requires that this be connected with both νν. 32 and 33. ‘The idea is that all God’s deal- ings with Israel have been arranged from the first so as to ensure that the genera- tion addressed shall fill up the measure of Israel’s guilt and penalty. The refer- ence of ἀποστέλλω is not confined to what had been done for that generation. It covers all the generations from Abel downwards. The form in which the thought is expressed at first creates a contrary impression: ᾿Ἐγὼ ἀποστέλλω. But either the ἐγὼ is used in a supra- historical sense, or it must be regarded as a somewhat unsuitable word, and the correct expression of the source found in Luke’s σοφία τοῦ θεοῦ εἶπεν, what fol-
lows becoming thus a quotation, either in reality from some unknown writing, as many think, or in the conception of the speaker. I see no insuperable diffi- culty in taking Mt.’s form as the original. Olshausen conceives of Jesus as speak- ing, not as a personality involved in the limits of temporal life, but as the Son of God, as the essential wisdom of God. The éy® might be justified without this high reference to the Divinity of Jesus, as proceeding from His prophetic con- sciousness in an exalted state of mind. The prophet habitually spoke in the name of God. Jesus alsoat sucha great moment might speak, as it were imper- sonally, in the name of God, or of wisdom. Resch, Agrapha, p. 274 ff., endeavours to show that “the wisdom of God” was, like ‘the Son of Man,” one of the self-designations of Jesus. Whether that be so or not, I think it is clear from this passage, and also from Mt. xi. 28-30 (vide remarks there), that He did some- times, as it were, personate wisdom. The present ἀποστέλλω, regards the his- tory of Israel sub specie acternitatis, for which the distinction of present and past does not exist.—mpopyrtas, etc.: these names for the Sent clearly show that past and present are both in view. It is not merely the bd γραμματεῖς (cf. xiii. 52) -- ἀποστόλους, Lk. xi. 49, that are in view.—oravpecere, 2 hint at the im- pending tragic event, the Speaker one of the Sent.—x«at ἐξ αὐτῶν, etc. : a glance at the fortunes of the Twelve. Cf. chap. x. 16-23.—Ver. 35. ὅπως ἔλθῃ: divine in- tention read in the light of result. God sent messengers that they might be killed, and that Israel by killing them might deserve to suffer in the final gene- ration wrath to the uttermost. Vide on Mt. xxii. 7.--αἵμα, thrice named: “' ter