559
XII. 1. Ἐν οἷς ἐπισυναχθεισῶν τῶν µυριάδων τοῦ ὄχλου, ὥστε καταπατεῖν ἀλλήλους, ἤρξατο λέγειν πρὸς τοὺς μαθητὰς αὐτοῦ πρῶτον, ' Προσέχετε ἑαυτοῖς ἀπὸ τῆς ἵύμης τῶν Φαρισαίων, ἥτις
ἐστὶν ὑπόκρισις.ὶ
2. οὐδὲν δὲ συγκεκαλυμµένον ἐστίν, ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτόν, ὃ οὗ γνωσθήσεται.
3. ἀνθ dy
ὅσα ἐν τῇ σκοτίᾳ εἴπατε, ἐν τῷ φωτὶ ἀκουσθήσεται: καὶ ὃ πρὸς τὸ 4. , > ω , , \ ~
οὓς ἐλαλήσατε ἐν τοῖς ταµείοις, κηρυχθήσεται ἐπὶ τῶν δωµάτων. 4. Λέγω δὲ ὑμῖν τοῖς φίλοις µου, Mi) φοβηθῆτε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, καὶ μετὰ ταῦτα μὴ ἐχόντων περισσότερόν τι ποιῆσαι.
1 ῃτις . . . νποκ. before τ. Pap. in BL e (W.H.).
gives as equivalents ἐγκοτεῖν, ὀργίζεσθαι. The Vulgate has graviter insistere, to press hard, which A.V. and R.V. follow. Field (Ot. Nor.) decides for the former sense = the scribes and Pharisees began to be very ΑΠΡΤΥ.- ἀποστομα- τίζειν: Grimm gives three meanings— to speak from memory (ἀπὸ στόματος); to repeat to a pupil that he may commit to memory ; to ply with questions so as to entice to offiand answers. In this third sense the word must be taken here as it is by Theophy. (and by Euthy.: ἀπαιτεῖν αὐτοσχεδίους καὶ ἀνεπισκέπ- τους ἀποκρίσεις ἐρωτημάτων δολερῶν = to seek offhand ill-considered answers to crafty questions).—Ver. 54 really gives the key to the meaning οΓἀποστοματίζειν (here only in Ν,Τ.).
CHAPTER XII. MiIscELLANEOUs DIs- COURSES.—Vv. 1-12. Exhortation to fearless utterance, addressed to the disciples (cf. Mt. x. 17-33).—év ols, in these circumstances, 7.¢., while the assaults of the Pharisees and scribes on Jesus were going on (xi. 53).— µυριάδων: a hyperbolical expression for an “innumerable multitude,” pointing, if the words are to be taken in earnest, to the largest crowd mentioned any- where in the Gospels. Yet this immense gathering is not accounted for: it does not appear where or why it collected, but the év ols suggests that the people had been drawn together by the en- counter between Jesus and His foes.— πρῶτον from its position naturally qualifies προσέχετε, implying that hypocrisy was the first topic of discourse (Meyer). But it may also be taken with μαθητὰς, as implying that, while Jesus meant to speak to the crowd, He addressed Himself in the first place to His disciples (Schanz, J. Weiss, Holtz- mann). Bornemarn points out that while Mt. places πρῶτον after im-
peratives, Lk. places it also before, as in ix. 61, x. 5.--ἀπὸ τῆς Cipns τ. Φ.: this is the Jogion reported in Mt, xvi. 6 and Mk. viii. 15, connected there with the demand for-a sign ; here to be viewed in the light of the discourse in the Pharisee’s house (xi. 37 f.). In the two first Gospels the warning expresses rather Christ’s sense of the deadly character of the Pharisaic leaven; here it is a didactic utterance for the guidance of disciples as witnesses of the truth.— ἥτις ἐστὶν ὑπόκρισις: not in Mt. and Mk.; might be taken as an explanatory gloss, but probably to be viewed as part of the logion. Hypocrisy, the leading Pharisaic vice = wearing a mask of sanctity to hide an evil heart ; but from what follows apparently here to be taken in a wider sense so as to include dis- simulation, hiding conviction from fear of man as in Gal. ii. 13 (so J. Weiss in Meyer). In Lk.’s reports our Lord’s sayings assume a form adapted to the circumstances of the writer’s time. Hypocrisy in the sense of Gal. ii. 13 was the temptation of the apostolic age, when truth could not be spoken and acted without risk.—Ver. 2 = Mt. x. 26, there connected with a counsel not to fear men addressed to persons whose vocation imposes the obligation to speak out. Here = dissimulation, concealment of your faith, is vain; the truth will out sooner or later.—Ver. 3. av@ ὧν, either = quare, inferring the particular case following from the general statement going before, or = because, assigning a reason for that statement. This verse = Mt. x. 27, but altered. In Mt. it is Christ who speaks in the darkness, and whispers in the ear; in Lk. it is His disciples. In the one representation the whispering stage has its place in the history of the kingdom; in the latter it is conceived as illegitimate and tutile.