296
32. “Ard δὲ τῆς συκῆς µάθετε τὴν παραβολήν: ὅταν ἤδη ὁ εις and κλάδος αὐτῆς γένηται Ἀ ἁπαλός, καὶ τὰ φύλλα ἐκφύῃ, γινώσκετε
xiii. 28. here and 28. Lk. Xxi. 30 | (Gen. viii.
vi
in Mk.xiii. γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. παρέλθῃ ἡ γενεὰ αὕτη, ἕως ἂν πάντα ταῦτα γένηται. ag καὶ ἡ yh mapededcovrar,? οἱ δὲ λόγοι µου οὗ μὴ παρέλθωσι.
ὅτι ἐγγὺς τὸ 7 θέρος: 33. οὕτω καὶ ὑμεῖς, ὅταν ἴδητε πάντα ταῦτα,
34. ἀμὴν λέγω ὑμῖν,ὶ οὗ μὴ 35. O οὐρανὸς
36. Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὃ Spas οὐδεὶς οἶδεν, οὐδὲ
οἱ ἄγγελοι τῶν odpavay,* εἰ μὴ ὁ πατήρ µου δ μόνος.
37. Ὥσπερ
Se αἱ ἡμέραι τοῦ Νῶε, οὕτως ἔσται καὶ; ἡ παρουσία τοῦ υἱοῦ τοῦ
1 BDL add οτι after υμιν (W.H.). 2 BDL read παρελευσεται. 3 SSBDA al. omit της before ωρας.
The plural (T. R.) is a grammatical correction.
4 After ονρανων $QBD, old Latin vers., and some cursives add ουδε ο wos.
t hich is adopted by most modern editors. 6 yap in BD.
5 SN BDLAZ_ omit pov.
:arth where faithful souls are found; : cho of Is. xxvii. 13 again audible here. --am’ ἄκρων, etc., echo of phrases in Deut. xxx. 4, Ps. xix. 7. This Parusia- logion is not to be regarded as a didactic statement, but simply as a λόγος παρακλήσεως for the comfort of anxious spirits. With that aim it naturally places the Parusia within the reach of those it is designed to comfort.. After the ruin of Israel there is no history ; only the wind-up. Jerusalem destroyed, the curtain falls. Christ’s didactic words suggest another aspect, a delayed Parusia, vide on xvi. 28. From the fore- going exposition it appears that the ‘coming of the Son of Man is not to be identified with the judgment of Jerusalem, but rather forms its preternatural back- pcound.
Vv. 32-36. Parabolic close (Mk. xiii. 28-32, Lk. xxi. 29-33).—Ver. 32. ἀπὸ τῆς συκῆς, etc., fom the fig tree learn its parable, rapid condensed speech befitting the tense state of mind; learn from that kind of tree (article generic) the lesson it can teach with regard to the moral order: Tender branch, young leaf = summer nigh. Schott, Comm. Ex. Dog., p. 125, renders ἀπὸ τ. σ. ope ficus = ficum contemplando. On the form εκφνη vide notes on Mk.—Ver. 33. οὕτως κ. ¥, so do ye also when ye see all these things, recognise that it is nigh, at the doors. What are “these things”? what ‘it’? ? The former are the things mentioned in vv. 15-21 (ὅταν οὖν ἴδητε, ver. 15), the latter is the wapovota.— Ver. 34, Solemn assurance that the
ΤΝ ΒΙ, omit και.
predicted will come to pass.—wavra ταῦτα is most naturally taken to mean the same things as in νετ, 33, the main subject of the discourse, the impending destruction of the Jewish state. Jesus was quite certain that they would happen within the then living generation (4 γενεὰ αὕτη), not merely through miraculous foresight but through clear insight into the moral forces at work.— Ver. 35. Declaration similar to that in chap. v. 18 concerning the validity of the law.—Ver. 36. περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας, of that day and hour. The reference is to the coming of the Son of Man, the expression through- out the N. T. having the value of an “indisputable fixed terminus technicus,” Weiffenbach, Wéiederkunftsgedanke, p. 1ς7.--οὐδεὶς οἶδεν, πο one knows, a statement made more emphatic by appli- cation to the angels of heaven, and even to the Son (οὐδὲ 6 vids). The meaning is not that Jesus disclaims even for Himself knowledge of the precise day, month, or year of what in ver. 34 He has declared will happen within the present generation; whether, e¢.g., the crisis of the war would be in 69 or 70 a.D. That is too trivial a matter to be the subject of so solemn a declaration. It is an intimation that all statements as to the time of the παρουσία must be taken in a qualified sense as referring to a subject on which certain knowledge is not attainable or even desirable. It looks like Jesus correcting Himself, or using two ways of speaking, one for comfort (it will be soon), and one for caution (it