Vv. 39-45. Proverbial lore.—Ver. 39. εἶπε δὲ: the Speaker is represented here as making a new beginning, the con- nection of thought not being apparent,
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ὁδηγεῖν; οὐχὶ ἀμφότεροι eis βόθυνον πεσοῦνταιΣ; 40. οὐκ ἔστι μαθητὴς ὑπὲρ τὸν διδάσκαλον αὐτοῦ 3: κατηρτισµένος δὲ was ἔσται ὡς 6 διδάσκαλος αὐτοῦ. 41. τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῷ ἰδίω ὀφθαλμῷ οὐ κατανοεῖς; 42. ἢδ πῶς δύνασαι λέγειν τῷ ἀδελφῷ σου, ᾿Αδελφέ, ἄφες ἐκβάλω τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ σου, αὐτὸς τὴν ἐν τῷ ὀφθαλμῷ σου δοκὸν οὗ βλέπων; ὑποκριτά, ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἁδελφοῦ σου. 43. οὐ γάρ ἐστι δένδρον καλὸν ποιοῦν καρπὸν σαπρόν΄ οὐδὲ δένδρον σαπρὸν ποιοῦν καρπὸν καλόν. 44. ἕκαστον γὰρ δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται' οὗ γὰρ ἐξ ἀκανθῶν συλλέγουσι σῦκα, οὐδὲ ἐκ βάτου τρυγῶσι σταφυλήν.ὅ 45. ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας αὐτοῦ προφέρει τὸ ἀγαθόν' καὶ ὁ πονηρὸς ἄνθρωπος 6 ἐκ τοῦ πονηροῦ θησαυροῦ τῆς καρδίας αὐτοῦ ὃ προφέρει τὸ πονηρόν"
ἐκ γὰρ τοῦ Ἰ περισσεύµατος τῆς Ἰ καρδίας λαλεῖ τὸ στόµα αὐτοῦ.
Σαμπεσ. in BDL; πεσ. in CAE 33. 5 Ἑ omits η. WY has πως δε.
2 Omit αντου NBDLE 33.
Most uncials = Τ.Ε.
4 εκβαλειν at end of sentence in B 13, 69 al. (Tisch., W.H.).
δσταφ. τρυγ. in SBCDLE 13, 33, 69.
* kSBDL omit av@pwios and Ono. της καρδιας αντον (explanatory additions).
7 SSABDE omit both articles.
Grotius says plainly that there is no connection, and that Lk. has deemed it fitting to introduce here a Jogion that must have been spoken at another time. Mt. has a similar thought to that in ver. 39, not in the sermon but in xv. 14.— τυφλὸς τυφλὸν: viewing the sermon as an ideal address to a church, this adage may apply to Christians trying to guide brethren in the true way (James v. 19), and mean that they themselves must know the truth.—Ver. 4ο. The con- nection here also is obscure; the adage might be taken as directed against the conceit of scholars presuming to criti- cise their teachers, which is checked by the reminder that the utmost height that can be reached by the fully equipped (κατηρτισµένος, a Pauline word, 1 Cor. i, το, of. 2 Tim. iii. 17, ἐξηρτισμένος) scholar is to be on a level with his teacher.—Ver. 41 introduces a thought which in Mt. stands in immediate con- nection with that in ver. 37 (Mt. vil. 1, 2, 3). If the view of ver. 40, above suggested, be correct, then this and the mext verses may also be understood as referring still to the relations between teacher and taught in the Church, rather
than to the vices ot the Pharisees, which in Lk.’s version of the sermon are very much left out of account. Censorious- ness is apt to be a fault of young con- verts, and doubtless it was rife enough in the apostolic age. On the parable of the mote and the beam vide on Mt. vii. 3-5.—Ver. 42. ov βλέπων: this is one of the few instances in N. T. of par- ticiples negatived by ov. The ovin such cases may = μὴ, which in classical Greek has the force of a condition, οὐ being used only to state a fact (vide Burton, § 485).—Vv. 43-45. In Με. these parabolic sayings are connected with a warning against false prophets (Mt. vii. 15-19). Here the connection is not obvious, though the thread is pro- bably to be found in the word ὑποκριτά, applied to one who by his censorious- ness Claims to be saintly, yet in reality is a greater sinner than those he blames. This combination of saint and sinner is declared to be impossible by means of these adages.—Ver. 44. For τριβόλοι in Mt., Lk. puts βάτος = thorn bush, yubus, and for σνλλέγουσιν applied to both thorns and thistles in Mt., Lk. uses in connection with βάτου τρνγῶσιν, the