29—37-
ἐσθίων µήτε οἶνον wivwy,! καὶ λέγετε, Δαιμόνιον ἔχει.
515 44. Ey ruber
6 vids τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγετε, IS0U, ἄνθρωπος
φάγος καὶ οἰνοπότης, τελωνῶν ΦίλοςΣ καὶ ἁμαρτωλῶν.
45. καὶ
ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς πάντων. ὃ
36. Ἠρώτα δέ τις αὐτὸν τῶν Φαρισαίων, ἵνα Φάγῃ μετ αὐτοῦ"
καὶ εἰσελθὼν εἰς τὴν οἰκίαν" τοῦ Φαρισαίου ἀνεκλίθη.ὁ 37. Καὶ ἰδού, γυνὴ ἐν τῇ πόλει, ῆτις ἦν δ ἁμαρτωλός, ἐπιγνοῦσα Ἰ ὅτι ἀνάκειται ®
1 Τη µητε αρτον . . . πινων B= have µη for first pyre, BD εσθων for εσθιων,
SBLE apr. after εσθ. and οιν. after πινων.
3 φιλος before τελων. in most uncials.
W.H. adopt all these changes.
3 παντων after απο in NB minusc. (W.H.).
4 τον οικον in NBDLE 1, 33, 60 al.
5 κατεκλιθη in BDLE 1, 33.
$ aris ην εν TH πολει in NBLE (Tisch., W.H.).
7 και before επιγ. in SAB al. pl.
following a late tradition, think Meyer and Schanz. More probably they are explanatory editorial touches by Lk,, as if to say: John did eat and drink, but not bread and wine.—For ἤλθεν Lk substitutes in vv. 33 and 34 ἐλήλυθεν = is come, Thus the two prophets have taken their place once for all in the page of history: the one as an ascetic, the other as avoiding peculiarity—influenc- ing men not by the method of isolation but by the method of sympathy. The malignant caricature of this genial character in ver. 34—glutton, drunkard, comrade of publicans and sinners— originated doubtless in the Capernaum mission.—Ver. 35. καὶ, etc., and wisdom is wont to be justified by all her children; by all who are themselves wise, not foolish and unreasonable like the “generation” described. On this adage vide notes on Mt. xi. 19. Borne- mann thinks that this verse is part of what the adverse critics said, of course spoken in irony = their conduct shown to be folly by results; what converts they made: the refuse of the population!
Vv. 36-50. The sinful woman. This section, peculiar to Lk., one of the golden evangelic incidents we owe to him, is introduced here with much tact, as it serves to illustrate how Jesus came to be called the friend of publicans and sinners, and to be calumniated as such, and at the same time to show the true nature of the relations He sustained to these classes. It serves further to exhibit Jesus as One whose genial, gracious spirit could bridge gulfs of social cleavage, and make Him the friend, not of one class only, but of all
ὃ κατακ. in SNABDLE 33.
classes, the friend of man, not merely of the degraded. Lk. would not have his readers imagine that Jesus dined only with such people as He met in Levi’s house. In Lk.’s pages Jesus dines with Pharisees also, here and on two other occasions. This is a distinctive feature in his portraiture of Jesus, characteristic of his irenical cosmopolitan disposition. It has often been maintained that this Narrative is simply the story of Mary of Bethany remodelled so as to teach new lessons. But, as will appear, there are original features in it which, even in the judgment of Holtzmann (H. C.), make it probable that two incidents of the kind occurred.
Vv. 36-39. The situation.—rs τῶν Φ.: when or who not indicated, probably not known, but of no consequence to the story; the point to be noted that one of the Pharisaic class was the inviter.— τοῦ Φαρισαίου: the class indicated a second time to make prominent the fact that Jesus did not hesitate to accept the invitation. Euthy. Zig. remarks: He did not refuse that He might not give excuse for saying that He ate with publicans and sinners and avoided the Pharisees (βδελυσσόµενος).--Ύετ. 37. γυνη, etc., a woman who was in the city, a sinner. This arrangement of the words (ἥτις ἦν ἐν τῇ πόλει, W.H.) represents her as a notorious character ; how sinning indicated by expressive silence: aharlot. In what city? Various conjectures. Why not Capernaum? She a guest and hearer on occasion of the feast in Levi’s house, and this what came of it! Place the two dinners side by side for an effective contrast.—éstyvotga,