500
ἐπίβλημα τὸ ἀπὸ τοῦ καινοῦ.
37- καὶ οὐδεὶς βάλλει οἶνον νέον eis
ἀσκοὺς παλαιούς: εἰ δὲ µήγε, ῥήξει ὁ νέος οἶνος 1 τοὺς ἀσκούς, καὶ αὐτὸς ἐκχυθήσεται, καὶ οἱ ἀσκοὶ ἀπολοῦνται: 38. ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον, καὶ ἀμφότεροι συντηροῦνται.” 39. καὶ οὐδεὶς πιὼν παλαιὸν εὐθέως Σ θέλει vow: λέγει γάρ, Ὁ παλαιὸς
χρηστότερός * ἐστιν.
1 © otwos ο νεος in BCDL al.
2 kat apd. σνντηρ. omitted in BL 1, 33 al. cop. (Tisch., W.H.); an addition
from Mt. 3 Omit ενθεως S$BCL minusc. cop.
«χρηστος in $BL cop. D and some western codd. of vet. Lat. omit this verse.
it substantially as in parallels. The diffi- culty connected with this parabolic word is not critical or exegetical, but scientific. The question has been raised: could even new, tough skins stand the process of fermentation? and the suggestion made that Jesus was not thinking at all of fermented, intoxicating wine, but of “ must,’ a non-intoxicating beverage, which could be kept safely in new leather bottles, but not in old skins, which had previously contained ordinary wine, because particles of albuminoid matter adhering to the skin would set up fermentation and develop gas with an enormous pressure. On this vide Farrar (C. G. T., Excursus, III.).—Ver. 38 gives the positive side of the truth answering to Mt. ix. 17b, only substituting the verbal adjective βλητέον for βάλλονσιν. —Ver. 39. The thought in this verse is peculiar to Lk. It seems to be a genial apology for conservatism in religion, with tacit reference to John and his disciples, whom Jesus would always treat with consideration. They loved the old wine of Jewish piety, and did not care for new ways. They found it good (χρηστός), so good that they did not wish even to taste any other, and could therefore make no comparisons. (Hence χρηστὸς preferable to χρηστότερος in Des Ἐκ This saying is every way worthy of Christ, and it was probably one of Lk.’s finds in his pious quest for traditions of the Personal Ministry.
With reference to the foregoing para- bolic words, drawn from vesture and wine, Hahn truly remarks that they would be naturally suggested through association of ideas by the figure of a wedding feast going before. Bengel hints at the same thought: ‘ parabolam a vesie, a vino; inprimis opportunam convivio”’.
SaBBATIC CONFLICTS. THE APOSTLES. THE SERMON ON THE Mount.—Vv. 1-5. The ears of corn (Mt. xii. 1-8, Mk. ii. 23-28).—év σαββάτῳ: Mk. makes no attempt to locate this in- cident in his history beyond indicating that it happened on Sabbath. Mt. uses a phrase which naturally suggests tem- poral sequence, but to which in view of what goes before one can attach no definite meaning. Lk. on the other hand would seem to be aiming at very great precision if the adjective qualifying caPBatrw—Sevteporpatw, were genuine. But it is omitted in the important group NBL, and in other good documents, and this fact, combined with the ex- treme unlikelihood of Lk.’s using a word to which it is now, and must always have been, impossible to attach any definite sense, makes it highly probable that this word is simply a marginal gloss, which found its way, like many others, into the text. How the gloss arose, and what it-meant for its author or authors, it is really not worth while trying to con- jecture, though such attempts have been made. Vide Tischendorf, N. T., ed. vili., for the critical history of the word. ---ἤσθιον, ate, indicating the purpose of the plucking, with Mt. Mk. omits this, vide notes there.—wWoeyovtes τ. χ., rubbing with their hands; peculiar to Lk., indicating his idea of the fault (or that of the tradition he followed) ; rubbing was threshing on a small scale, an offence against one of the many minor rules for Sabbath observance. This word occurs here only in N. Τ., and is not classical—Ver. 2. tivés: more exact than Mt. and Mk., who say the Pharisees generally, but not neces- sary to make their meaning clear. Of course it was only some of the class.— Ver. 3. οὐδὲ, for Mk.’s οὐδέποτε and