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a Acts iii. 5. x Tim. iv.
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κατέχειν.
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2 ἑαυτὸν ταπεινωθήσεται : καὶ 6 ταπεινῶν ἑαυτὸν ὑψωθήσεται.
A 9 ~ 12. Ἔλεγε δὲ καὶ τῷ κεκληκότι αὐτόν, ''"Ὅταν ποιῇς ἄριστον ἢ
δεῖπνον, μὴ paver τοὺς φίλους σου, μηδὲ τοὺς ἀδελφούς σου, μηδὲ
τοὺς συγγενεῖς σου, μηδὲ γείτονας πλουσίους' µήποτε καὶ αὐτοί σε
| avatrece in NOB al.
2 epet in SMBLX minusc.
3 παντων after ενωπιον in SABLX verss.
get above their scruples by an appeal to the Master (Schanz). In the first and second cases the principle of Christ’s defence is indicated; it is lawful to do good (vi. 9); you may do for a man, α fortiori, what it is lawful to do for a beast (xiii. τς). In the present case it is not indicated. It may be: you may do for another what you all do for your own, son or ox (Meyer, J. Weiss) ; or if need is a valid plea in any case, it is valid in all cases (Schanz).
Vv. 7-11. Take the lowest seat. Here begins the table talk of Jesus, consisting of three discourses. The first addressed to the guests in general is really a parable teaching the lesson of humility pointed in ver. 11. ‘ Through the medium of a counsel of prudence relating to ordinary social life He communicates a lesson of true wisdom concerning the higher sphere of religion” (The Parabolic Teaching of Christ).—Ver. 7. ἐπέχων, observing. Euthy. renders: µεμφόμενος, blaming, in itself a legitimate meaning but not compatible with πῶς. The practice observed—choosing the chief places—was characteristic of Pharisees (Mt. xxiii. 6), but it is a vice to which all are prone.—Ver. 8. ydpovus, a marriage feast, here representing all great social functions at which ambition for distinc- tion is called into play.—évripérepds σου: this does not necessarily denote one of known superior social standing, but may mean simply one held in more honour by the host (Hahn).—Ver. 9. ἐλθὼν 6, etc. : the guests are supposed to
.
have taken their places before the host comes in.—apéy: the shame would be most acutely felt at the beginning of the movement from the highest to the lowest place (Μεγετ).- τ. ἔσχατον τ., the lowest place just vacated by the honoured guest, who is humble in spirit though highly esteemed, who therefore in his own person exemplifies the honour and glory of being called up by the host from the lowest to the highest place.—Ver. ΤΟ. προσανάβηθι ἀνώτερον : ‘go up higher,” A.V. and R.V.; better “‘come up higher,” which gives effect to the πρός. The master invites the host to come towards himself. So Field (Ot. Nor.).— Ver. 11: the moral of the parable; a great law of the Kingdom of God dear to the heart of the Pauline evangelist, re- curring in xvili. 14.
Vv. 12-14. A word to the host, also parabolic in character in so far as it gives general counsel under a concrete particular form (Hahn), but not parabolic in the strict sense of teaching spiritual truth by natural examples.—Ver. 12. φωνεῖν used for καλεῖν in Hellenistic Greek (Farrar, C. G. T.), denoting formal ceremonious invitation as on a great occasion (Hahn).—rots φίλους, etc.: four classes likely to be asked on ordinary social grounds are named— personal intimates, brethren, relations (these two form one category), and rich neighbours. The epithet πλουσίους belongs to the last class alone. Friends and relatives are called because they are such. Mere neighbours are called