Vv. 22, 23. In the corresponding passage in Mt. there is first an objective didactic statement about the persecuted,
ὅταν µισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς, καὶ ὀνειδίσωσι, καὶ ἐκβάλωσι τὸ ὄνομα ὑμῶν ὡς πονηρόν, ἕνεκα 23. χαίρετεὶ ἐν ἐκείνῃ τῇ ἡμέρᾳα σκιρτήσατε" ἰδοὺ γάρ, ὁ μισθὸς ὑμῶν πολὺς ἐν τῷ οὐρανῷ
τοῦ υἱοῦ τοῦ ἀνθρώπου. καὶ κατὰ ταῦτα” γὰρ ἐποίουν τοῖς προφήταις of πατέρε αὐτῶν. 24. Πλὴν οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησι»ν ὑμῶν. 25. οὐαὶ ὑμῖν, ot ἐμπεπλησμένοι,Σ ὅτι πεινάσετε. ἡμῖν, οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε.
οὖαὶ 26. οὐαὶ ὑμῖν," ὅταν καλῶς ὑμᾶς εἴπωσι πάντες οἱ ἄνθρωποι’ κατὰ ταῦτα ὅ γὰρ
595
ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν.
27. “Αλλ) ὑμῖν λέγω τοῖς ἀκούουσιν, ᾽Αγαπᾶτε τοὺς ἐχθροὺς 7 μ. Y Y xp
ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, 28. εὐλογεῖτε τοὺς καταρω-
1 χαρητε in all uncials, 3 NSBLE 33 al. add ννν to εμπεπλ. 4 Omit υμιν in both places BLE. 5 τα aura again in Ν΄ BD=E 33.
then an expansion in the second person. Here all is in the second person, and the terms employed are such as suited the ex- perience of the early Christians, especially those belonging to the Jewish Church, suffering, at the hands of taeir unbelieving countrymen, wrong in the various forms indicated—hatred, separation, calumny, ejection.—_aopiowo.v may point either to separation in daily life (Keil, Hahn) or to excommunication from the syna- gogue (so most commentaries) = the
Talmudic rt.
one naturally finds the culminating evil of excommunication in the last clause— ἐκβάλωσιν τὸ 6. ὑ. = erasing the name from the membership of the synagogue. In the latter case this clause will rather point to the vile calumnies afterwards heaped upon the excommunicated. *“Absentium nomen, ut improborum hominum, differre rumoribus,’’ Grotius.— Ver. 23. σκιρτήσατε, leap for joy; the word occurs in i. 41, 44, and this and other terms found in the sermon have led some to infer that Lk. uses as his source a version of the discourse emanating from a Jewish-Christian circle. Vide the list of words in J. Weiss, Meyer, note, p. 387. Vide also Feine, Vork. Uberlief.
Vv. 24-26. πλὴν, but, used here adversatively, a favourite word with Lk.,’ suggesting therefore the hypothesis that he is responsible for the ‘* woes”’ follow- ing, peculiar to his version of the sermon. ---ἀπέχετε, ye have in full; riches and
In the former case
27a αυτα in BD (Tisch., W.H.),
Many more omit the second.
nothing besides your reward (cf. Mt. vi. 2).—Ver. 25. ἐμπεπλησμένοι, the sated, a class as distinct in character as the δεδιωγµένοι of Mt. ν. 10, on whom vide remarks there. Readers can picture the sated class for themselves.—Ver. 26. This woe is‘addressed, not to the rich and full without, but to the disciples within, and points out to them that to be free from the evils enumerated in ver. 22 isnot a matter of congratulation, but rather a curse, as indicative of a dis- loyalty to the faith and the Master, which makes them rank with false prophets. Vv. 27-35. The law of love (Mt. v. 38-48).—Ver. 27. ὑμῖν λέγω: Lk. here uses the phrase with which Mt. intro- duces each dictum of Jesus in opposition to the dicta of the scribes. But of the many dicta of the Lord reported in Mt. he has preserved only one, that relating to the duty of loving (Mt. v. 44). The injunction to love enemies is much weakened in force by omission of the antithesis: love neighbours and hate enemies. As if to compensate Lk. gives the precept twice, (1) as a general head under which to collect sayings culled from the section of the discourse omitted (Mt. v. 17-42), (2) as a protest against limiting love to those who love us (ver. 35, cf. νετ. 32).---τοῖς ἀκούουσιν, to you who hear; a phrase by which the dis- course is brought back to the actual audience from the rich and the false disciples apostrophised in the preceding verses. It is an editorial phrase.—