9 δι
πολλοῦ, καὶ δοθῆναι πτωχοῖς.
660
10. Γνοὺς δὲ ὁ ᾿Ιησοῦς εἶπεν
αὐτοῖς, “Ti ἁκόπους ἆ παρέχετε τῇ Ὑυναικί; ἔργον γὰρ καλὸν ἆ Lk. xi. 7;
εἰργάσατο εἰς ἐμέ.
Νο κ πρ 4 m4 ἐμὲ δὲ οὗ πάντοτε ἔχετε.
XViil. 5.
“II. πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ’ ἑαυτῶν ' Gal. vi.17. 12. βαλοῦσα γὰρ αὕτη το μύρον τοῦτο
Εμ A , , a ϱ 32 3 /
ἐπὶ τοῦ σώματός µου πρὸς τὸ ᾿ ἐνταφιάσαι µε ἐποίησεν.
13. ἁμὴν ο John xix 40 (Gen
κ ey) a 2h a a > ~ > 9 2 λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσµῳ, 1. 2).
λαληθήσεται καὶ ὃ ἐποίησεν αὕτη, eis ' μνηµόσυνον αὐτῆς. 14. Τότε πορευθεὶς els τῶν δώδεκα, ὁ λεγόμενος Ιούδας Ἰσκαριώ- της, πρὸς τοὺς ἀρχιερεῖς, 15. etme, “ Τί θέλετέ µοι δοῦναι, κἀγὼ
1 ηργασατο in SD (Tisch., W.H.).
to waste it in the expression of a senti- ment!—Ver. 10. Ὑγνοὺς, perceiving though not hearing. We have many mean thoughts we would be ashamed to speak plainly out.—ri κόπους παρέχετε, etc., why trouble ye the woman? a phrase not frequent in classic authors, though similar ones occur, and even this occasionally (vide Kypke); found not only here but in Lk. xi. 7, xviii. 5, Gal. vi. 17, the last place worthy to be associated with this; St. Paul and the heroine of Bethany kindred spirits, liable to ‘*troubles’’ from the same sort of people and for similar reasons.—xadév, noble, heroic: a deed done under in- spiration of uncalculating love.—Ver. 11 suggests a distinction between general ethical categories and duties arising out of special circumstances. Common men recognise the former. It takes a genius or a passionate lover to see and swiftly do the latter. Mary saw and did the rare thing, and so achieved an ἔργον καλὸν.- -ἐμὲ δὲ οὐ π., “a melancholy litotes”? (Meyer).—Ver. 12. πρὸς τὸ ἐνταφ., to prepare for burial by embalm- ing; so near is my death, though ye thought not of it: effect of the woman’s act, not her conscious purpose. The Syriac version introduces a quasi. “She meant nothing but to show her love, quickened possibly by instinctive fore- boding of ill. But an act done in that spirit was the best embalming of Christ’s body, or rather of His act in dying, for the two acts were kindred. Hence naturally the solemn declaration follow- ing, an essential part of the story, of indubitable authenticity.—Ver. 13. τὸ εὖ, τοῦτο, this gospel, the gospel of my death of love.—év 6A@ τῷ κόσµῳ: after ὅπου ἐὰν might seem superfluous; not so, however: it serves to indicate the range of the ‘“‘wheresoever”’: wide as the world, universality predicted for
f Mk. xiv. 9. Acts x. 4 (Sir. xlv. 16 αἰ.).
ep. in BL.
Christianity, and also for the heroine of the anointing. Chrysostom, illustrating Christ’s words, remarks: Even those dwelling in the British Isles (Βρεττανικὰς νήσους) speak of the deed done in a house in Judaea by a harlot (Hom. Ixxx.:
Chrys. identifies the anointing here with that in Lk. vii.). Vv. 14-16. Fudas offers to betray
SFesus (Mk. xiv. to, 11, Lk. xxii. 3-6).— Ver. 14. τότε, then; the roots of the betrayal go much further back than the Bethany scene—vide on xvii. 22, 23— but that scene would help to precipitate the fatal step. Death at last at hand, according to the Master’s words. Then a base nature would feel uncomfortable in so unworldly company, and would be glad to escape to a more congenial atmosphere. Judas could not breathe freely amid the odours of the ointment and all it emblemed.—eis τ. δ., one of the Twelve (!).—Ver. 15. τί θέλετε, etc., what are ye willing to give me? Mary and Judas extreme opposites: she freely spending in love, he willing to sell his Master for money. What contrasts in the world and in the same small circle! The mercenary spirit of Judas is not so apparent in Mk. and Lk.—xaya, etc.: καὶ introducing a co-ordinate clause, instead of a subordinate clause, intro- duced by ὥστε or ἵνα ; a colloquialism or a Hebraism: the traitor mean in style as in spirit—é€ornoav, they placed (in the balance) = weighed out. Many interpret: they agreed = συνεφώνησαν. So Theophy.: ‘“ Not as many think, instead of ἐζυγοστάτησαν”. This cor- responds with Mk. and Lk., and the likelihood is that the money would not be paid till the work was done (Fritzsche). But Mt. has the prophecies ever in view, and uses here a prophetic word (Zech. xi. 12, ἔστησαν τὸν µισθόν pov τρι. ἀργ., Sept.), indifferent as to the time when