47. ὁ δὲ ᾿Ιησοῦς ἰδὼν 1 τὸν διαλογισμὸν τῆς καρδίας αὐτῶν, ἐπιλαβό-
, = - µενος παιδίου. ἔστησεν αὐτὸ wap ἑαυτῷ, 48. καὶ εἶπεν αὐτοῖς,
“ Ὃς ἐὰν δέξηται τοῦτο τὸ παιδίον ἐπὶ τῷ ὀνόματί pou, ἐμὲ δέχεται "
καὶ ὃς ἐὰν ἐμὲ δέξηται, δέχεται τὸν ἀποστείλαντά µε.
ὁ γὰρ
μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων οὗτος ἔσται δ μέγας.” 40. ᾽Αποκριθεὶς δὲ ὁ ᾿Ιωάννης εἶπεν, ''᾿Επιστάτα, εἴδομέν τινα
ἐπὶ τῷ ὀνόματί σου ἐκβάλλοντα τὰ ὃ δαιμόνια: καὶ ἐκωλύσαμεν ὃ
ἔειδως in NB al. (Tisch., W.H., text).
2 So in δ and very many MSS. (Tisch.).
tSev in CDLE (W.H. margin). BCD have παιδιον (W.H.).
3 egtiv in SBCLXE 1, 33 vet. Lat. vulg. D has εσται.
4 ev in NBLXAE 1, 33 al. (W.H.). 5 Omit τα most uncials.
επι in CD, etc.
6 S8BLE have εκωλνοµεν, which may be conformed to Mk. (Tisch. aor. = T.R.,
W.H. imp.).
the emotional state of Christ’s mind. Cf. remarks on Mk., ad loc. Lk.’s Christ is comparatively passionless.
Vv. 46-50. Who might be the greatest (Mt. xviii. 1-5, Mk. ix. 33-41).—Ver. 46. εἰσῆλθε διαλογισμὸς, now there entered in among them (the Twelve) a thought. Lk.’s way of introducing this subject seems to show a desire, by way of sparing the future Apostles, to make as little of it as possible. It is merely a thought of the heart (τῆς καρδίας, ver. 47), not a dispute as in Mk., and én- ferentially also in Mt. It came into their minds, how or why does not appear. Mk.’s narrative leads us to con- nect the dispute with Christ’s fore- boding references to His Passion. While they walked along the way (ἐν τῇ 689), the Master thinking always, and speak- ing often, of His death, they, realising that a crisis of some sort was approach- ing but not knowing its nature, discussed the question τίς μείζων ; so supplying the comic side of the tragic drama.—76 τίς, etc., this, vis., who might be the greater of them, or, who might be greater than they. αὐτῶν may be taken either par- titively, or as a genitive of comparison. It is ordinarily taken in the former sense, whereby Lk.’s account is brought into line with the parallels ; but Weiss (Mk. - Evang., also J. Weiss in Meyer) con- tends for the latter. His idea is that the Twelve, in Lk.’s view, were all con- scious of their common importance as disciples of Jesus, and wondered if any- body could be greater than they all were. He connects the “thought” of the Twelve with the exorcist incident (νετ. 49) as evincing a similar self-im-
portance. This view cannot be nega- tived on purely exegetical grounds.— Ver. 47. wap ἑαυτῷ, beside Himself, not ἐν µέσῳ αὐτῶν, as in Mt. and Mk., as if to say, here is the greater one.— Ver. 48. τοῦτο τὸ παιδίον, this par- ticular child—not such a child, or what such a child represents, the little and insignificant—as in Mt. and Mk. Yet Lk.’s expression practically means that = this child, for example.—8énrat: in Lk. the receiving of the little child is placed first in the discourse of Jesus, whereas in Mk. the general maxim that the man who is willing to be last is first, comes first. This position favours the view that not internal rivalry but a common self-exaltation in relation to those without is the vice in the view of Lk. Jesus says in effect: Be not high- minded } an appreciative attitude towards those you are prone to despise is what I and my Father value.—év πᾶσιν ὑμῖν : this phrase, on the other hand, seems to point to internal rivalries. There had been a question among them as to greater and less, to which the Master’s answer was: the least one is the great one. Lk.’s version of this important discourse is, as De Wette remarks, in- ferior in point and clearness to Mt.’s.— Ver. 49. ἐκωλύσαμεν (T. R.), aorist, in- stead of Mk.’s imperfect ; the former im- plies successful repression, the latter an attempt at it. Vzde notes on Mk., ad loc. —pe8’ ἡμῶν: Phrynichus objects to this construction after axoXov@etv, and says it should be followed by the dative. But Lobeck gives examples of the for- mer construction from good authors (vide p. 353).