537
59- Εἶπε δὲ πρὸς ἕτερον, -΄᾿Ακολούθει por.”
Ὁ δὲ εἶπε, “Κύριε, ἐπίτρεψόν µοι ἀπελθόντι πρῶτον 1 θάψαι τὸν
ς
πατέρα pou.” 60, Εἶπε δὲ αὐτῷ 6
*Ingois,? '“"Ἂφες τοὺς νεκροὺς
Odor τοὺς ἑαυτῶν νεκρούς! σὺ δὲ ἀπελθὼν διάγγελλε τὴν βασιλείαν
- a» “Tou Θεού.
61. Εἶπε δὲ καὶ repos, ''᾽Ακολουθήσω σοι, κύριε"
πρῶτον δὲ ἐπίτρεψόν pot ἀποτάξασθαι τοῖς eis τὸν οἶκόν µου.”
62. Εἶπε δὲ πρὸς αὐτὸν ὃ 6
᾽Ιησοῦς, “Οὖδεὶς ἐπιβαλὼν τὴν χεῖρα
αὐτοῦ * ἐπ᾽ 5 ἄροτρον, καὶ βλέπων eis τὰ ὀπίσω, εὔθετός ἐστιν εἰς τὴν c here only in N.T.
Bacrretav > τοῦ Θεοῦ.
l πρωτον απελθ. in NBD.
2 Omit ο |. SBDLE 33 a cop.
3 B omits προς αυτον (W.H. in brackets). 4 Ἑ minusc. and some codd. of vet. Lat. omit αυτον.
δ For εις την B. NOBLE 1, 33 vet. Lat.
codd. have τη βασιλεια (Tisch., W.H.).
D and some vet. Lat. codd. invert the order of the clauses = looking back and
putting his hand to the plough.
Grotius thinks the connection is purely topical. * Visum est Lucae connectere τὰ époyevéa.” The first two of the three cases are reported by Mt. (viii. 19-22).— τις: Mt. (viii. το) designates this cer- tain one a scribe.—amépyy implies a de- parture froma place. It would bea leav- ing of home for the disciple.—Ver. 58. This remarkable saying is given in iden- tical terms by Mt. and Lk. Vide on Mt.
Vy. 59, 6ο. The second case (Mt. viii. 21-22).--ἀκολούθει por. Jesus takes the initiative in this case. That He should not have done so in the first is intelli- gible if the aspirant was ascribe. Jesus did not look for satisfactory discipleship from that quarter.—ov δὲ, but thou, em- phatic, implying that the man addressed is not among the dead, but one who appreciates the claims of the kingdom.— διάγγελλε, keep proclaiming on every side the Kingdom of God ; that, thy sole business henceforth, to which everything else, even burying parents, must be sacrificed: seek first the kingdom.
Vv. 61, 62. The third case, peculiar to Lk., and setting forth a distinct type. ---ἀκολουθήδω σοι, I will follow Thee, implying that he also has been asked to do so, and that he is ready, but on a condition.—éwitpepév pot: this is a type of man who always wants to do something, in which he is himself specially interested first (πρῶτον), betore he addresses himself to the main duty to which he is called.—amwordgéac@ar: in this case it is to bid good-bye to friends, a sentimental business; that also charac- teristic.—rotn εἰς τὸν οἶκόν pov. The
verb am. is used in later Greek both with the dative of a person to denote “‘to take leave οἱ,’ and with the dative of a thing Ξ to renounce (so in xiv. 33). Both senses are admissible here, as τοῖς may be either masculine or neuter, but the first sense is the only one suitable to the character (sentimental) and to the re- quest, as property could be renounced on the spot ; though this reason is not so conclusive, as some legal steps might be necessary to denude oneself of property. —Ver. 62. οὐδεὶς ἐπιβαλὼν, etc.: the necessity of self-concentration inculcated in proverbial language borrowed from agricultural life. Wetstein cites from Hesiod, “Epy., ver. 443, the well-known lines: ἰθεῖαν αὔλακ) ἐλαύνοι, Μηκέτι παπταίνων μεθ) ὁμήλικας, GAA’ ἐπὶ ἔργῳ Θυμὸν ἔχων. The ambition to make a straight furrow has been common to ploughmen in all ages and countries, and it needs, like the highest calling, steady intention and a forward-cast eye. Furrer compliments the Palestine fellah on his skill in drawing a long straight furrow (Wanderungen, 149). His plough is a very inferior article to that used in this country.—ed@erés, well fitted, apt; here and in chap. xiv. 35, Heb. vi. 7.—The first case is that of in- considerate impulse, the second that of conflicting duties, the third that of a divided mind. The incidents are re- lated by Lk., not so much possibly tor their psychological interest as to show how jesus came to have so many dis- ciples as chap. x. 1-16 implies, and yet how particular He was.