520
σωθῶσιν.
13. οἱ δὲ ἐπὶ τῆς πέτρας,! ot ὅταν ἀκούσωσι, μετὰ χαρᾶς
cagain in δέχονται τὸν λόγον, καὶ οὗτοι Σ ῥίζαν οὐκ ἔχουσιν, ot πρὸς * καιρὸν
1 Cor. vii.
5. πιστεύουσι, καὶ ἐν καιρῷ πειρασμοῦ ἀφίστανται.
14. TO δὲ εἷς τὰς
ἀκάνθας πεσόν, οὗτοί εἶσιν οἱ ἀκούσαντες, καὶ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου πορευόµενοι συµπνίγονται, καὶ οὗ
τελεσφοροῦσι.
15. τὸ δὲ ἐν τῇ Kad yi, οὗτοί εἶσιν οἵτινες ἐν
καρδίᾳ καλῇ καὶ dya0f, ἀκούσαντες τὸν λόγον κατέχουσι, καὶ
καρποφοροῦσιν ἐν ὑπομονῇ.
16. “«Οὖδεὶς δὲ λύχνον ἄψας καλύπτει αὐτὸν σκεύει, ἢ ὑποκάτω κλίνης τίθησιν: GAN’ ἐπὶ λυχνίας ἐπιτίθησιν.Σ ἵνα ot εἰσπορευόμενοι
lem της π. in BLA al. fl. (W.H. text).
marg.). 2 B has αντοι (W.H. marg.).
επι την π. in ND al, (Tisch., W.H.,
3 \9BLE have the simple τιθησιν (D has τιθι, apparently an incomplete word =
τιθισιν).
and the apostolic age.—Ver. 13. μετὰ χαρᾶς: common to the three reports, a familiar and important feature of this type—emotional religion.—mpds καιρὸν πιστεύουσι, believe for a season, instead pf Mt.’s and Mk.’s, he (they) is (are) temporary.—_tv καιρῷ πειρασμοῦ: a more comprehensive expression than that common to Mt. and Mk., which points only to outward trial, tribulation, or persecution. The season of tempta- tion may include inward trial by dead- ness of feeling, doubt, etc. (Schanz).— Ver. 14. τὸ δὲ. There is a change here from the plural masculine to the neuter singular: from ‘those who” to ‘that which ”.—rropevépevor : the use of this word, which seems superfluous (Grotius), is probably due to Lk. having under his eye Mk.’s account, in which εἰσπορευόμεναι comes in at this point. Kypke renders: ‘“illi a curis (ὑπὸ μεριμνῶν καὶ π. καὶ ἡ. τ. β.) occupati sive Ρεπείταεί ”' = they being taken pos- session of by, etc., the passive form of Mk.’s “cares, etc., entering in and taking possession”. This seems as good an explanation as can be thought of.— Bornemann takes ὑπὸ = µετά or σύν, and renders, they go or live amid cares, etc., and are checked.—ov τελεσφοροῦσι, they do not bring to maturity (here only in N. T.). Examples of this use in Wet- stein and Kypke from Strabo, Philo, Josephus, etc. Hesychius explains τελεσφόρος thus: ὁ τελεσφορῶν Kal’ ὥραν τοὺς καρποὺς, ἢ ὁ τελείους αὐτοὺς dépwv.— Ver. 15. ἓν καρδίᾳ καλῇ καὶ ἀγαθῇ, in a noble and generous heart, an important contribution by Lk. to the
explanation of the conditions of fruitful- ness. The former epithet points to a lofty aim or ideal, the latter to enthu- siastic whole-hearted devotion to the ideal, the two constituting a heroic character. The phrase was familiar to the Greeks, and Lk. may have been acquainted with their use of it w describe a man comme il faut, but he brings to the conception of the καλὸς κἀγαθὸς new moral elements.—év ὑπο- povg, in patience, as opposed to πρὸς καιρὸν; and, it might be added, ἐν εἰλικρινείᾳ as opposed to the thorny- ground hearers. ὑπομ., again in xxi. 19, often in Epistles. :
Vv. 16-18. Those who have light must let it shine (Mt. v. 15, x. 26, Mk. iv. 21-25). Lk. here seems to follow Mk., who brings in at the same point the parable of the lamp, setting forth the duty of those who are initiated into the mysteries of the kingdom to diffuse their light. A most important comple- ment to the doctrine set forth in ver. 10, that parables were meant to veil the mysteries of the kingdom.—Ver. 16. ἄψας: Mt. has καίονσιν. ἅπτειν is the more classical word.—oxKeve.: any hollow vessel instead of the more definite but less familiar µόδιον in Mt. and Mk. ---κλίνης, bed or couch, as in Mt. and Mk. Nobody puts the lamp under a vessel or a couch, as a rule ; it may be done occasionally when the light, which burns night and day in an eastern cottage, for any reason needs to be ob- scured for a while.—iva of εἰσπορευό- pevot, etc., that those entering in may see the light. The light is rather for