Vu
29. Kat was 8 ads
ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν Θεόν, βαπτισθέντες τὸ βάπτισμα Ἰωάννου: 30. of δὲ Φαρισαῖοι καὶ οἱ νομικοὶ τὴν βουλὴν
τοῦ Θεοῦ ἠθέτησαν eis ἑαυτούς, μὴ βαπτισθέντες ὑπ αὐτοῦ.
3.
εἶπε δὲ ὁ Κύριος, “Tine οὖν ὁμοιώσω τοὺς ἀνθρώπους τῆς γενεᾶς
ταύτης;
a , Ces | @ καὶ τίνι εἰσὶν ὅμοιοι ; ἀγορᾷ καθηµένοις, καὶ προσφωνοῦσιν ἀλλήλοις, καὶ λέγουσιν,
32. ὅμοιοί εἶσι παιδίοις τοῖς ἐν 3
Ηὐλήσαμεν ὑμῖν, καὶ οὖκ ὠρχήσασθε' ἐθρηνήσαμεν ὑμῖν," καὶ οὐκ
ἐκλαύσατε.
33. ἐλήλυθε γὰρ Ἰωάννης ὅ Βαπτιστὴς µήτε ἄρτον
1 ειπε δε ο Κ. omitted in uncials, found in minusc.; a marginal direction in
Lectionaries.
ν
3348 1 have the peculiar reading a λεγει, which W.H. adopt, 3 Omit this second vptw (conforms to first) BDLE 13, 346.
wise alters and tones down the remark- able statement about John, omitting the solemn ἐγήγερται, and inserting, accord- ing to an intrinsically probable reading, though omitted in the best MSS. (and in W.H.), προφήτης, so limiting the wide sweep of the statement. Lk.’s version is secondary. Mt.’s is more like what Jesus speaking strongly would say. Even if He meant: a greater prophet than John there is not among the sons of women, He would say it thus: among those born of women there hath not arisen a greater than John, as if he were the greatest man that ever lived.—6 δὲ pix. On this vide at Mt. —Vv. 20, 30 are best taken as a historical reflection by the evangelist. Its prosaic character, as compared with what goes before and comes after, compels this conclusion, as even Hahn admits. Then its absence from Mt.’s account points in the same direction. It has for its aim to indicate to what extent the popular judgment had endorsed the estimate just offered by Jesus. The whole people, even the publicans, had, by submitting to be baptised by John, acknowledged his legitimacy and power as a prophet of God, and so “justified” (ἐδικαίωσαν) God in sending him as the herald of the coming Messianic Kingdom and King, i.e., recognised him as the fit man for so high a vocation. To be strictly correct he is obliged, contrary to his wont, to refer to the Pharisees and lawyers as exceptions, describing them as making void, frustrating (ἠθέτησαν, cf. Gal. ii. 21) the counsel of God with reference to themselves. The two words ἐδικ. and ἠθέτ. are antithetic, and help to define each other. The latter meaning to treat
with contempt and so set aside, the former must mean te approve God’s counsel or ordinance in the mission of the Baptist. Kypke renders: laudarunt Deum, citing numerous instances of this
sense from the Psalt. Solom.—eis ἑαυτοὺς after ἠθέτησαν has. been variously rendered = “against them-
selves’’ (A. V.) and = “ for themselves,”’ i.e., in so far as they were concerned (R. V.; ‘‘quantum ab eis pendebat,”’ Bornemann). But the latter would re- quire τὸ εἰς ἑαυτούς. The meaning is plain enough. God’s counsel very speci- ally concerned the Pharisees and lawyers, for none in Israel more needed to repent than they. Therefore the phrase = they frustrated God’s counsel (in John’s mission), which was for (concerned) the whole Jewish people, and its religious leaders very particularly.
Vv. 31-35. The children in the market βίαεε.---τοὺς av. τ. γενεᾶς ταύτης. The pointed reference in the previous verse to the Pharisees and 'awyers marks them out as, in the view of "he evangelist, the ‘‘generation” Jesus has in His eye. This is not so clear in Mt.’s version, where we gather that they are the subject of animadversion from {πε characterisation corresponding to their character as otherwise known. Jesus spoke severely only of the religious leaders; of the people always pitifully.— Ver. 32. Sport εἶσιν: referring to ἀνθρώπους, ὁμοία in Mt. referring to γενεὰν. The variations in Lk.’s version from Mt.’s are slight: both seem to be keeping close to a common source— ἀλλήλοις for ἑτέροις, ἐκλαύσατε for ἐκόψασθε; in νετ. 33 ἄρτον is inserted after ἐσθίων and οἶνον after πίνων ;