4-31.
πλατείαις ἡμῶν ἐδίδαξας.
569
27. καὶ ἐρεῖ Λέγω] ὑμῖν, οὐκ οἶδα
ipas,? πόθεν ἐστέ: ἀπόστητε dw ἐμοῦ πάντες ot? ἐργάται τῆς 5
ἀδικίας.
28. ἐκεῖ ἔσται 6 κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων,
ὅταν ὄψησθε“ ᾽Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακὼβ καὶ πάντας τοὺς
προφήτας ἐν τῇ βασιλεία τοῦ Θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους ἔξω"
29. καὶ ἤξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν, καὶ ἀπὸ βορρᾶ καὶ
νότου, καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ Θεοῦ.
30. καὶ ἰδού,
- A a » εἰσὶν ἔσχατοι ot ἔσονται πρῶτοι, καί εἰσι πρῶτοι ot ἔσονται ἔσχατοι.
31. Ἐν αὐτῇ τῇ ἡμέρᾳ 5 προσῆλθόν τινες Φαρισαῖοι, λέγοντες αὐτῷ, “Ἔξελθε καὶ πορεύου ἐντεῦθεν, ὅτι Ἡρώδης θέλει σε ἀπο-
1 For λεγω BT have λεγων (W.H.).
3 SSBDL al. omit ot, and SBLR omit της.
άοψεσθε in BDX 6ο al.
volving a claim simply of neighbour- hood. The former is the more likely, because it puts the case more strongly in their favour.—Ver. 27. οὐκ οἶδα, εἴο. : the same answer, iteration cum emphasi (Βεηρε][).--ἀπόστητε, εἴο.: nearly as in Mt. vii. 23. out of the parable intd the moral sphere. In the parable exclusion is due to arriving too late; in the spiritual sphere to character.—dé8uxtas, Mt. has ἀνομίαν, lawlessness. Against the tendency- criticism Schanz remarks: “ a@vopia in Mt. is Jewish-Christian but not anti- Pauline, ἀδικία Pauline but not anti- jewish”. .
Vv. 28-30. Concluding reflections.— Ver. 28. ἐκεῖ, there; then, according to Euthy. Zig. (τότε, ἐν ἐκείνῳ τῷ καιρῷ). Kuinoel also takes it as an adverb of time in accordance with Hebraistic usage, and Bornemann cites instances from Greek authors of the same use of adverbs of place as adverbs of time. But there is not only verbally correct, but graphic: there, outside the door of the house where patriarchs and prophets ieast, shall the excluded weep and gnash their teeth, all the more because they think they have a right, as belonging to the chosen race, to be within.—Ver. 29 points to an aggravation of the misery of the outcasts: men coming from every quarter of the globe to join the festive company and finding admission. The shut door and the too late arrival are now out of view, and for the private house of the parable is substituted the Kingdom of God which it represents. It is needless to ask whether Mt. or Lk. has given this saying in its true place. Perhaps neither has The important
This answer goes entirely
? Omit vpas BLRT minusc, So D also, but with ανοµιαςφ.
5 wpa in SBDLX al. (Tisch., W.H.).
point is their joint testimony to the say- ing as a true utterance of Jesus.—Ver. 30. The same remark applies to this saying. As it stands here it refers to Jews as the first who become last, and to Gentiles as the last who become first, and the distinction between first and last is not one of degree, but absolute = within and without.
Vv. 31-33. Warning against Herod by Pharisees, peculiar to Lk., but Mk. (iii. 6, vili. 15) has prepared us for com- bined action of court and religious coteries against Jesus similar to that against Amos (vii. 10-13), both alike eager to be rid of Him as endangering their power.—Ver. 31. ἔξελθε: xvii. 11 shows that Lk. did not attach critical importance to this incident as a cause of Christ’s final departure from Galilee.— θέλει σε ἀποκτεῖναι: was this a lie, an inference, a message sent by Herod in order to intimidate, or a fact which had somehow come to the knowledge of the reporters? It is impossible to ascertain. The answer of Jesus seems to imply that He regarded the Pharisees as messengers, and also innocent tools of the crafty king. But He answers according to the ex facie character of the message, that of friends warning against a foe, while probably having His own thoughts as to where the craft and the enmity lay. The one thing certain is that there was low cunning some- where. The king was using the Pharisees, or the Pharisees the king, or perhaps they were both playing the same game. Possibly the evangelist viewed the Pharisees as friends.—Ver. 32. τῇ ἀλώπεκι ταύτῃ, this fox; the fox revealed in this business, ostensibly the