22—35.
ἢ 1 τί πίητε: καὶ μὴ µετεωρίζεσθε.
559
30. ταῦτα γὰρ πάντα τὰ ἔθνη
τοῦ κόσµου ἐπιζητεῖ 1”: ὑμῶν δὲ ὁ πατὴρ οἶδεν ὅτι χρήζετε τούτων: 31. πλὴν ζητεῖτε τὴν βασιλείαν τοῦ Θεοῦ, καὶ ταῦτα πάντα“
προστεθήσεται ὑμῖν.
»ς/ ς ‘ ce ον [ο ea x , εὐδόκησεν 6 πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν. τὰ ὑπάρχοντα ὑμῶν, καὶ δότε ἐλεημοσύνην.
32. μὴ Φφοβοῦ, τὸ μικρὸν ποίµνιον- ὅτι
33. Πωλήσατε ποιήσατε ἑαυτοῖς
βαλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς,
ὅπου κλέπτης οὐκ ἐγγίζει, οὐδὲ σὴς διαφθείρει: 34. ὅπου γάρ ἐστιν
ς x ος a > a“ a < s een 34 ὁ θησαυρὸς ὑμῶν, ἐκεῖ καὶ ἡ καρδία ὑμῶν ἔσται.
1 και in NBLT.
35. Ἔστωσαν
2 For επιζητει (a cor., neut. pl. nom.) NBLT 13, 33, 69 al. have επιζητονσιν.
Σαντον for τ. θ. in $BDL.
tempest-tossed vessels, vexed with care, is a finer thought and more what we
expect. Hahn renders: do not gaze with strained vision heavenwards, anxiously looking for help. Pricaeus: ‘““ex futuro suspendi”. Theophylact
gives a paraphrase which in a way combines the two senses. He defines meteorismus as distraction (περισπασμὸν), and a restless movement of the mind, thinking now of one thing now of another, leaping from this to that, and always fancying higher things (ἀεὶ τὰ ὑψηλότερα ᾠανταζομένου).--Ψετ. 30. Τ. ἔ. τοῦ κόσμον, the nations of the world ; this addition is peculiar to Lk., the expression here only in N.T., but frequent with the Rabbis (Lightfoot, ad loc.) ; meaning with them the peoples of the outside world as distinct from the Jews ; here probably all (Jews included) but Christians. On the thought wide on Mt.—Ver. 31. πλὴν, much rather (Schanz, Hahn).—{nreire, etc.: In his version of this great word of Jesus Lk. omits πρῶτον and τὴν δικαιοσύνην, so that it takes this simple and absolute form: seek His (the Father’s) kingdom: very probably the original form. As temporal things are added (προστεθή- σεται) they do not need to be sought. Mt.’s final word about not caring for to-morrow Lk. omits, either deeming it superfluous, or giving what follows as a substitute.
Vv. 32-34. The little flock, in Lk. only. —roipviov (contracted from ποιµένιον), a flock (of sheep), a familiar designation of the body of believers in the apostolic age (Acts xx. 28, 1 Pet. v. 3); μικρὸν adds pathos. That Jesus applied this name to His disciples is very credible, though it may be that in the sense of
‘in Meyer).
‘Omit παντα S$BL al. verss. (from Mt.).
the source from which Lk. drew, the little flock is the Jewish-Christian Church of Palestine subject to persecution from their unbelieving countrymen (J. Weiss The counsel ‘fear not” is Mt.’s ‘‘take no thought for to-morrow,” but the “to-morrow” refers not to temporal but to spiritual things; hence the declaration following. Paraphrased = Fear not future want of food and raiment, still less loss of the kingdom, the object of your desire. Your Father will certainly give it.—Ver. 33 counsels a heroic mood for which apprehension as to future temporal want has become an impossibility, such want being now viewed as a means of ensuring the one object of desire, eternal riches.— πωλήσατε, εἴς. : the special counsel to the man in quest of eternal life generalised (cf. xviii. 22).--βαλάντια, purses: con- tunens pro contento (De Wette).— παλαιούµενα: in Heb. viii. 13 applied to the Sinaitic covenant. Covenants, religions, wax old as well as purses, — ἀνέκλειπτον, unfailing. Cf. ἐκλίπῃ, xvi. 9, in reference to death: ‘‘ vox rara, sed paris elegantiae cum altera ἀνεκλιπῆς, quam adhibet auctor libri Sapient., vii. 4, viii. 18, ubi habes θησαυρὸς ἀνεκλιπῆς et πλοῦτος ἀνεκλιπής,) Wolf. There is poetry in this verse, but also some think asceticism, turning the poetry of Jesus into ecclesiastical prose. I prefer to believe that even Lk. sees in the words not a mechanical rule, but a law for the spirit.—Ver. 34 = Mt. vi. 21, with σον turned into ὑμῶν.