Vv. 14-16. Brief historical statement introducing certain defensive utterances of Fesus.—Vv. 14, 15 answer to Mt. ix. 33, 34, xii. 22-24, and ver. 16 to Mt.
ϱ---33. ΕΥΑΓΓΕΛΙΟΝ
ὄχλοι, 15. τινὲς δὲ ἐξ αὐτῶν εἶπον, “Ἐν Βεελζεβοὺλ ἄρχοντι 1 τῶν δαιµονίων ἐκβάλλει τὰ δαιμόνια. 16. Ἕτεροι δὲ πειράζοντες
'σημεῖον Tap αὐτοῦ ἐζήτουν ἐξ οὐρανοῦ 3: 17. Αὐτὸς δὲ εἰδὼς αὐτῶν
549
τὰ "διανοήµατα εἶπεν αὐτοῖς, “Maca βασιλεία ἐφ᾽ ἑαυτὴν διαµερισ-α here, onl
θεῖσα ἐρημοῦται: καὶ οἶκος ἐπὶ οἶκον, πίπτει. Σατανᾶς ἐφ ἑαυτὸν διεµερίσθη, πῶς σταθήσεται ἡ βασιλεία αὐτοῦ ; ὅτι λέγετε, ἐν Βεελζεβοὺλ ἐκβάλλειν µε τὰ δαιμόνια. 19. εἰ δὲ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ viol ὑμῶν ἐν tiv ἐκβάλλουσι; διὰ τοῦτο κριταὶ ὑμῶν αὐτοὶ ὃ ἔσονται. 20. et δὲ ἐν δακτύλῳ Θεοῦ ἐκβάλλω τὰ δαιµόνια, dpa ἔφθασεν ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. 21. Ὅταν 6 ἰσχυρὸς καθωπλισµένος φΦυλάσσῃ τὴν ἑαυτοῦ αὐλήν, ἐν εἰρήνῃ ἐστὶ τὰ ὑπάρχοντα αὐτοῦ: 22. ἐπὰν δὲ ς 4 3 , > Ain ιῶ Δ , > AS s > ~ ὁ ΄ ἰσχυρότερος αὐτοῦ ἐπελθὼν νικήσῃ αὐτόν, Thy πανοπλίαν αὐτοῦ
" in 19. εἰ δὲ καὶ ὁ (Is. lv. οἱ
αἴρει, ἐφ᾽ 4 ἐπεποίθει, καὶ τὰ " σκύλα αὐτοῦ διαδίδωσιν. A > A A A ὢν pet ἐμοῦ kat ἐμοῦ ἐστι: καὶ 6 μὴ συνάγων pet ἐμοῦ σκορπίζει.
1 τω αρχ. in ΝΑΒΟΙ,, Φ αυτοι before kp. vp. in BD (W.H.).
xii. 38. The reproduction of these passages here is very summary: the reference to Isvael, Mt. ix. 33, and the question “is not this the Son of David?” xii. 23, ¢g., being omitted. Then, further, it is noticeable that the references to the Pharisees and scribes, as the authors of the malignant theory as to Christ’s cure of demoniacs and the persons who demanded a sign, are eliminated, the vague terms τινὲς (νετ. 15) and ἕτεροι (ver. 16) being substituted. The historical situation in which Jesus spoke is wiped out, the writer caring only for what He said.
Vv. 17-23. The Beelzebub theory (Mt. xii. 25-30, -Mk. iii. 23-27).—Ver. 17. διαμερισθεῖσα. Lk. has a preference for compounds; μερισθεῖσα in Mt.— καὶ οἶκος ἐπὶ οἶκον πίπτει, and house falls against house, one tumbling house knocking down its neighbour, a graphic picture of what happens when a kingdom is divided against itself. In Mt. kingdom and city are two co-ordinate illustrations of the principle. In Mk. a house takes the place of Mt.’s city. In Lk. the house is simply a feature in the picture of a kingdom ruined by self-division. Some (e.g., Bornemann and Hahn) render Lk.’s phrase: house upon house, one house after another falls. Others, in a har- monistic interest, interpret: a house being divided (διαμερισθεὶς understood) against itself (ἐπὶ οἴκον = ἐφ᾽ ἑαυτὸν)
3. ὁ μὴ b here only μη in N. T
3 εξ ουρ. εἴητουν παρ αυτον in SABCDL 1, 33 al.
4 Omit o NBDL,
falls—Ver. 20. ἐν δακτύλῳ Θεοῦ; instead of Mt.’s ἐν πνεύµατι Θεοῦ, which is doubtless the original expression, being more appropriate to the connection of thought. Lk.’s expression emphasises the immediateness of the Divine action through Jesus, in accordance with his habit of giving prominence to the miraculousness of Christ’s healing acts. But the question was not as to the fact, but as to the moral quality of the miracle. The phrase recalls Ex. viii. ο.---ἔφθασεν : φθάνω in classics means to anticipate, in later Greek to reach, the idea of priority being dropped out.—Ver. 21. ὅταν: in- troducing the parable of the strong mar subdued by a stronger, symbolising the true state of the case as between Beelzebub and Jesus, probably more original in Lk. than in Mt. (xii. 29).—- καθωπλισµένος, fully armed, here onl_ in Ν.Τ.--αὐλήν, court, whose entrance is guarded, according to some; house castle, or palace according to other: (οἰκίαν in Mt.).—Ver. 22. πανοπλίαν panoply, a Pauline word (Eph. vi. 11, 13).--διαδίδωσιν, distributes the spoils among his friends with the generosity and the display of victory, referring probably to the extensive scale of Christ’s healing ministry among demoniacs.— Ver. 23 = Mt. xii. 30.