29-39.
507
A a ” @ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ toi! ὑψίστου: ὅτι
ce > fae 2 , ‘ , αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς.
36. γίνεσθε
9 A , otv? Yoixtippoves, καθὼς καὶΣ 6 πατὴρ ὑμῶν οἰκτίρμων éott. b here and
47. καὶ μὴ κρίνετε, καὶ οὗ μὴ κριθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε' 38. δίδοτε,
οὐ μὴ καταδικασθῆτε.
Jas. ν. 17 μὴ καταδικάζετε, καὶ
a c here only καὶ δοθήσεται ὑμῖν ' µέτρον καλόν, * wemecpévoy καὶ * σεσαλευµένον ia Ν. Τ. καὶ" ἆ ὑπερεκχυνόμενον δώσουσιν eis τὸν κόλπον ὑμῶν. τῷ γὰρ : vi. 25). A a ere an ; αὐτῷ µέτρῳ ᾧ ὅ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν." in Joel ii.
39. Εἶπε δὲδ παραβολὴν αὐτοῖς, '΄ Μήτι δύναται τυφλὸς τυφλὸν
1 Omit του NABDLAE al. pl. 3 Omit και BLE.
2 Omit ουν NBDLE 33 al.
4 S8BL omit first και and $$BDLE= the second; more expressive without.
° For tow yap . . 6 Se και in SBCDLE 33.
opposition to all these hypothetical cases.—pydev ἀπελπίζοντες, '' hoping for nothing again,” A. V., is the meaning the context requires, and accepted by most interpreters, though the verb in later Greek means to despair, hence the rendering ‘‘never despairing”? in R. V. The reading µηδένα ἀπ. would mean: causing no one to despair by refusing aid.—viot Ὑψίστον, sons of the Highest, a much inferior name to that in Mt. In Lk. to be sons of the Highest is the veward of noble, generous action; in Mt. to be like the Father in heaven is set before disciples as an object of ambition.—xpyords, kind; by generalis- ing Lk. misses the pathos of Mt.’s con- crete statement (ver. 45), which is doubt- less nearer the original.
Vv. 36-38. Mercifulness inculcated. God the pattern.—Ver. 36 corresponds to Mt. v. 48, which fitly closes the promulgation of the great law of love = be ye therefore perfect, as your Father in heaven is perfect (vide notes there). Lk. alters the precept both in its ex- pression (οἰκτίρμονες for τέλειοι), and in its setting, making it begin a new train of thought instead of winding up the previous one = be compassionate (otv omitted, BDL, etc.) as, etc.—the pre- cepts following being particulars under that σεπετα].---γίνεσθε, imperative, for the future in Μτ.---οἰκτίρμονες: a legiti- mate substitution, as the perfection in- culcated referred to loving enemies, and giving opportunity for setting forth the doctrine of God’s free grace.—xaas for Mt.’s ὡς, common in Lk. (twenty-eight times), witnessing to editorial revision.— 6 πατὴρ ὑ.: without 6 οὐράνιος, which is
.ω NBDLE 33 al. have w yap µετρω (Tisch., W.H.).
implied in the epithet “the Highest” (ver. 35)-—Ver. 37. In these special precepts it is implied throughout that God acts as we are exhorted to act. They give a picture of the gracious spirit of God.— καὶ, connecting the following precept as a special with a general. No καὶ in Mt. vii. 1, where begins a new division of the sermon. In Mt. the judging con- demned is referred to as a characteristic Pharisaic vice. Here it is conceived of as internal to the disciple-circle, as in James iv. 12.--ἀπολύετε, set free, as a debtor (Mt. xviii. 27), a prisoner, or an offender (τῆς ἁμαρτίας ἀπολυθῆναι, 2 Macc. xii. 45).—Ver. 38. ῥδίδοτε: this form of mercy is suggested by Mt. vii. 2, év ᾧ µέτρῳφ μετρεῖτε, etc.: be giving, implying a constant habit, and therefore a generous nature.—pérpov καλὸν, good, generous measure ; these words and those which follow apply to man’s giving as well as to the recom- pense with which the generous giver shall be τεν/ατάεᾶ.-- πεπιεσµένον, etc., pressed down, shaken, and overflowing ; graphic epexegesis of good measure, all the terms applicable to dry goods, e.g., grain. Bengel takes the first as referring to dry (in avidis), the second to soft (in mollibus), the third to liquids (in liquidis). ---κόλπον: probably the loose bosom of the upper robe gathered in at the waist, useful for carrying things (De Wette, Holtz., H. C., al.). It is implied that God gives so, e¢.g., “ plenteous τε- demption ” (Ps. cxxx. 7).