540
κετε, ὅτι ἤγγικεν ἐφ᾽ Spas! ἡ βασιλεία τοῦ Θεοῦ. 12. λέγω Se? ὑμῖν, ὅτι Σοδόµοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται, ἢ τῇ πόλει ἐκείνῃ. 13. Οὐαί σοι, Χωραζίν, οὖαί σοι, Βηθσαϊδά : ὅτι εἰ ἐν Tipe καὶ Σιδῶνι ἐγένοντο ὃ αἱ δυνάµεις αἱ γενόµεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήµεναι ΄ µετενόησαν. Σιδῶνι ἀνεκτότερον ἔσται ἐν τῇ κρίσει,
14. πλὴν Τύρῳ καὶ ἢ ὑμῖν. ναούµ., ἡ ἕως τοῦ οὐρανοῦ ὑψωθεῖσα, ἕως ἆδου καταβιβασθήσῃ.5 16. Ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει: καὶ ὁ ἀθετῶν Spas ἐμὲ ἀθετεῖ: ὁ δὲ ἐμὲ ἀθετῶν ἀθετεῖ τὸν ἀποστείλαντά pe.” 17. Ὑπέστρεψαν δὲ ot ἑβδομήκοντα μετὰ χαρᾶς, λέγοντες, “' Κύριε, καὶ τὰ δαιμόνια
15. καὶ σύ, Καπερ-
ς , 3 [ο 3 As , , » υποτασσεται ημιν εν τῷ ονοµατι σου.
LSBDLE 1, 13, 33 al. omit εφ vpas.
18, Εἶπε δὲ αὐτοῖς, “΄ Ἐθεώ-
1δε in NDE (Tisch.) is omitted in BCL al. pl. verss. (W.H.).
Σεγενηθησαν in NBDLE 13, 33, 69. «καθημενοι in NABCLE al, * Porta: 2).
-at in D with many others. . νψωθεισα NBDLE vet. Lat. 5 syr. cur. have µη . . . νψωθηση;
for καταβιβασθηση (ΝΟΙ:Ξ al. pl. Tisch.) BD have καταβηση (W.H.).
whom the symbolic significance of the act was not familiar = go out of the inhospitable houses into the streets, and then solemnly wipe off the dust that has been taken up by your feet since you entered the town; wiping off (ἄπομασ- σόµεθα) is more expressive than shaking off (ἐκτινάξετε, Mt. x. 14, Lk. ix 5), it means more thorough work, removing every speck οἱ dust.—iy, for the rest. The solemn symbolic act is to wind up with the equally solemn declaration that the Kingdom of God has come to them with its blessings, and that it is their own fault if it has come in vain.
Vv. 13-16. Woe to thee, Chorasin (Mt. xi. 21-24).—While the terms in which the woes on the cities of Galilee are reported are nearly identical in Mt. and Lk., the connections in which they are given are different. In Mt. the con- nection is very general. The woes simply find a place in a collection of moral criticisms by Jesus on His time: on John, on the Pharisees, and on the Galilean towns. Here they form part of Christ’s address to the Seventy, when sending them forth on their mission. Whether they properly come in here has been disputed. Wendt (L. J., p. 89) thinks they do, inasmuch as they indi- cate that the punishment for rejecting the disciples will be the same as that of the cities which were unreceptive to the ministry of the Master. J. Weiss (in Meyer), on the other hand, thinks the
woes have been inserted here from a purely external point of view, noting in proof the close connection between ver. 12 and ver. 16. It is impossible to be quite sure when the words were spoken, but also impossible to doubt that they were spoken by Jesus, probably towards or after the close of His Galilean ministry.—xaOypevor, after σποδῷ, is an addition of Lk.’s, explanatory or pic- torial.—Ver. 16 = Mt. x. 40, 41, only Mt. emphasises and expands the positive side, while Lk. with the positive pre- sents, and with special emphasis, the negative (6 ἀθετῶν ὑμᾶς, etc.).
Vv. 17-20. Return of the Seventy. No such report of the doings of the Twelve, and of their Master’s congratulations, is given in any of the Gospels (cf. Mk. vi. 30, 31). It seems as if Lk. attached more importance to the later mission, as Baur accused him of doing under the in- fluence of theological tendency (Pauline universalism). But probably this report was one of the fruits of his careful re- search for memorabilia of Jesus: “a highly valuable tradition arising on Jewish-Christian soil, and just on account of its strangeness trustworthy” (J. Weiss in Meyer). Similarly Feine, and Resch, Agrapha, p. 414, note.—Ver. 17. καὶ τὰ Saipdvia, even the demons, sub- ject to our power; more than they had expected or been promised, hence their exultation (pera yapas).—Ver. 18. ἐθεώρουν: their report was no news to