ἡμέρᾳ τοῦ caBBdrou;™ 17. Καὶ ταῦτα λέγοντος αὐτοῦ, κατῃσχύ- νοντο πάντες of ἀντικείμενοι αὐτῷ: καὶ was 6 ὄχλος ἔχαιρεν ἐπὶ πᾶσι τοῖς ἐνδόξοις τοῖς γινοµένοις ὑπ αὐτοῦ.
18. Ἔλεγε δέ, “Tin ὁμοία ἐστὶν ἡ βασιλεία τοῦ Θεοῦ; καὶ tive ὁμοιώσω αὐτήν; 19. Ὁμοία ἐστὶ κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔβαλεν eis κῆπον ἑαυτοῦ: καὶ ηὔξησε, καὶ ἐγένετο eis δένδρον μέγα, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς
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κλάδοις αὐτοῦ." τοῦ Θεοῦ ;
20. Καὶ πάλιν εἶπε, “Tin ὁμοιώσω τὴν βασιλείαν 21. ὁμοία ἐστὶ ζύμη, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν ® εἲς
ἀλεύρου σάτα τρία, ἕως οὗ ἐζυμώθη ὅλον.” 22. ΚΑΙ διεπορεύετο κατὰ πόλεις καὶ κώµας διδάσκων, καὶ
1 For δε NBL 1, 13, 69 al. have ουν.
2S8BDLT codd. vet. Lat. syr. cur. omit µεγα, added by scribes in a spirit of
exaggeration.
3 expuev in BL minusc. (Tisch., W.H.).
convinced but as confounded, the latter delighted both by the works and by the words of Jesus.
Vv. 18-21. The parables of the mustard seed and the leaven (Mt. xiii. 31-33, Mk. iv. 30-32). Lk. may have introduced these parables here either because the joy of the people was in his view the occasion of their being spoken, Jesus taking it as a good omen for the future, or because he found in his source the two things, the cure and the parabolic speech, re- corded together as incidents of the same meeting in the synagogue. In either case it is implied that the parables were spoken in a synagogue, in the latter case as a part of a regular synagogue address. This is the interesting feature in Lk.’s report of these parables. It is the only instance in which parables are con- nected with synagogue addresses as their occasion. The connection is every way credible, both from the nature of the two parables, and from the fact that Jesus was wont to speak to the people in parables. How many unrecorded parables He must have spoken in His synagogue addresses on His preaching tour through Galilee, ¢.g. (Mk. i. 39) — Ver. I9. κῆπον, garden, more exact in- dication of place than in Mt. and Mk.— δένδρον, a tree; an exaggeration, it remains an herb, though of unusually large size.—Ver. 20. The parable of the leaven is given as in Mt. The point of both is that the Kingdom of Heaven, in- significant to begin with, will become great. both have probably a reference to Gentile Christianity.
In the mind of the evangelist.
Vv. 22-30. Are there few that be saved? This section is a mosaic of words found dispersed in the pages of Μι.: the strait gate (ver. 24) in Mt. vii. 14; the pleading for admission (vv. 26, 27) recalls Mt. vii. 21-23; the exclusion from the kingdom (vv. 28, 29) reproduces Mt. viii. τα, 12; the apothegm in ver. 30 = Mt. xix. 30, xx. 16. The parabolic word concerning the master of the house (ver. 25) seems to be an echo from the parable of the ten virgins. The question as to the number of the saved introduc- ing the group need not be an artificial heading furnished by Lk. or the compiler of his source.
Ver. 22 is a historical notice serving to recall the general situation indicated in ix. 51. So again in xvii. 11. “ Luke gives us to understand that it is always the same journey which goes on with incidents analogous to those of the pre- ceding cycle,” Godet. Hahn, however, maintains that here begins a new division of the history and a new journey to Jerusalem, yet not the final one. This division extends from this point to xvii. 1ο, and contains (1) words of Jesus on the way to Jerusalem (xiii. 22-35), (2) words spoken probably in Jerusalem (xiv. 1-24), (3) words spoken after the return to Galilee.—8iddonwv, teaching; the main occupation of Jesus as He went from village to village. The long section from ix, 51 to xviii. 14 is chiefly didactic in contents, though an occasional heal- ing is recorded.—kat πορ. ποι., the καὶ is epexegetic = and at the same time; His face set towards Jerusalem as He taught.