γ.
27. Καὶ μετὰ ταῦτα ἐξῆλθε, καὶ ἐθεάσατο τελώνην, ὀνόματι Λευΐν, καθήµενον ἐπὶ τὸ τελώνιον, καὶ εἶπεν αὐτῷ, ““᾿Ακολούθει por.”
28. Καὶ καταλιπὼν ἅπαντα, ἀναστὰς ἠκολούθησεν 1 αὐτῷ.
29. Καὶ
ἐποίησε δοχὴν μεγάλην 6? Λευῖς αὐτῷ ἐν τῇ οἰκίᾳ αὐτοῦ: καὶ ἦν
ὄχλος τελωνῶν πολύς,” καὶ ἄλλων ot ἦσαν pet αὐτῶν κατακείµενοι.
ο. καὶ ἐγόγγυζον ot γραμματεῖς αὐτῶν καὶ ot Φαρισαῖοι * πρὸς τοὺς Y°vY γραμμ Pp ρ
μαθητὰς αὐτοῦ, λέγοντες, “'Διατί μετὰ τελωνῶν καὶ ἁμαρτωλῶν
ἐσθίετε καὶ πίνετε;
31.
<
Καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπε πρὸς ρ η ρ
αὐτούς, “Ob Χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, GAN’ ot κακῶς
3” έχοντες.
1 ηκολονθει in BDLE 6ο, a. 3 πολυς before τελ. in NBCDLE 33 al. 4 ov Pap. και ot yp. αυτων in ABCLA=
verba. Lk.’s version is: We have seen unexpected things to-day. Here only in Ν. Τ
Vv. 27-32. Call of Levi (Mt. ix. 9-13, Mk. ii. 13-17).—Ver. 27. ἐθεάσατο, instead of elSev. Hahn, appealing to John i. 14, iv. 35, xi. 45, assigns to it the meaning, to look with interest, to let the eye rest on with con.placency. But it is doubtful whether in later usage it meant more than to look in order to observe. If the view stated in Mt. on the so-called Matthew’s feast (g.v.) be correct, Jesus was on the outlook for a man to assist Him in the Capernaum mission to the publicans—ért τὸ τελώνιον, at “the tolbothe,” Wyclif. The tolls collected by Levi may have been either on highway traffic, or on the traffic across the lake. Mk.’s παράγων (ver. 14) coming after the reference to the sea (ver. 13) points to the latter.—Ver. 28. καταλιπὼν ἅπαντα, leaving all behind, in Lk. only; a specialty of the ebionitically inclined evangelist, thinks J. Weiss (in Meyer). But it merely predicates of Levi what all three evangelists predicate of Peter and his comrades.—Ver. 29. δοχὴν (from δέχοµαι here and in xiv. 13), a reception,
a feast, in Sept. for MAW (Gen.
xxvi. 30, Esther i. 3). That Mt. made a feast is directly stated only by Lk., perhaps as an inference from the phrases in Mk. which imply it: κατακεῖσθαι, συνανέκειντο (ver. 15), ἐσθίει καὶ πίνει (νετ. 16). That it was a great feast is inferred from πολλοὶ in reference to the number present. The expressions of the evangelists force us to conceive of the gathering as exceeding the dimensions
32. οὐκ ἐλήλυθα καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς eis
2 Omit e all uncials.
alot Ό- of a private entertainment—a congrega- tion rather, in the court, to eat and to hear the gospel of the kingdom. Possibly none of the evangelists. realised the full significance of the meeting, though Lk. by the expression ὄχλος πολὺς shows that he conceived of it as very large.— ἄλλων stands for ἁμαρτωλῶν, which Lk. does not care to use when speaking for himself of the class, preferring the vague word ‘‘ others”. They were probably a very nondescript class, the ‘‘ submerged tenth’? of Capernaum.—Ver. 30. oi Φαρισαῖοι καὶ οἱ γραμ. αὐτῶν, the Pharisees, and the scribes connected with them, the professional men of the party. They were not of course guests, but they might if they chose look in: no privacy on such occasions in the East; or they might watch the strange com- pany as they dispersed.—éo@iete καὶ πίνετὲ: addressed to the disciples. In the parallels the question refers to the conduct of Jesus though put to the disciples.—Ver. 31. Jesus replies, under- standing that it is He who is put on His defence. His reply is given in identical terms in all three Synoptics; a remark- able logion carefully preserved in the tradition.—Ver. 32. εἷς µετάνοιαν: doubtless a gloss of Lk.’s or of a tradi- tion he used, defining and guarding the saying, but also limiting its scope.— καλέσαι is to be understood ‘in a festive sense =I came to call sinners to the feast of the Kingdom, as I have called to this feast the ‘‘ sinners’ of Capernaum. Vv. 33-39. Fasting (Mt. ix. 14-17, Mk. ii. 18-22).—Ver. 33. οἳ δὲ connects what follows with what goes before as a continuation of the same story. Not so in Mk.: commection there simply topical.