25. Συνεπορεύοντο δὲ αὐτῷ ὄχλοι πολλοί; καὶ στραφεὶς εἶπε πρὸς
αὐτούς, 26. “ Eitis ἔρχεται πρός µε, καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ,ὰ
καὶ τὴν µητέρα, καὶ τὴν γυναῖκα, καὶ τὰ τέκνα, καὶ τοὺς ἀδελφούς,
καὶ τὰς ἀδελφάς, ἔτι δὲ καὶ” τὴν ἑαυτοῦ ψυχήν, οὗ δύναταί µου
μαθητὴς εἶναι. 27. καὶ ὅστις οὐ βαστάζει τὸν σταυρὸν αὐτοῦ," > d
καὶ ἔρχεται ὀπίσω µου, οὐ δύναταί µου εἶναι µαθητής. 28. τίς γὰρ
ἐξ ὑμῶν, θέλων πύργον οἰκοδομῆσαι, οὐχὶ πρῶτον καθίσας 3 ψηφίζει
1 So in BL al. (W.H.).
2 ert δε και in ND (Tisch.); ετι τε και in BLRA (W.H.). 5 evar µου pa. in ΝΒΙ ΜΕΣ (Tisch., W.H.).
order.
Rev. xiii. 18 (to ex- plain by
counting).
NDX, etc., 1, 13, 69 al. have αντον (Tisch.).
Vide below. In ver. 27 $§BL have the same
4SoinsgDL. B has εαυτον (Tisch., W.H.).
first invited in case they should change their minds. Of course this is spoken by the master, and is no comment of Jesus, though we read ὑμῖν where we expect σοι, the application to the hearers of the parable intruding itself at this one point. The reason of the master for wishing his house filled is not a high one. But the ethics of parables belong to this world. They must not be transferred into the spiritual sphere.
Vv. 25-35. Concio ad populum. Jesus now appears on the way, and followed by ‘‘many multitudes” (ὄχλοι πολλοί, ver. 25) to whom He speaks. Thus sayings which in Mt. and Mk. form part of disciple-instruction (διδαχή) assume the character of popular preaching, as in the case of the Sermon on the Mount (in Lk.), though the subject is the conditions of discipleship.
Vv. 26-27. The requirements of true discipleship (Mt. x. 37-39).—Ver. 26. ἔρχεται πρός µε, Cometh to me, with a view to close and permanent discipleship. --μισεῖ: a stronger word than that used in Mt., where it is a question of loving less; surprising in Lk., whose general habit is to soften hard sayings. But the Jogion is presented in different lights in the two Gospels. In Mt. itisa question of being a disciple worthy of the Master (@étos); in Lk. of being an effective disciple (οὐ δύναται). Love οί friends makes discipleship difficult or impossible; on the other hand, hatred makes it easy. It is easy to be devoted to a master or cause when you hate all rival masters or interests. Therefore ‘“‘hates ” is the appropriate word here, but the practical meaning is love less, which in experience signifies: hating other objects of affection in so tar as they present themselves as hindrances to
the supreme love of the Master.—rhv γυναῖκα, (notin Mt.): to be most “‘ hated” just because most loved, and excercising the most entangling influence.—éru τε καὶ, and moreover. The te (BL) binds all the particulars named into one bundle of venuncianda.—wvyijv, life, oneself, most loved of all, therefore forming the climax, and also determin- ing the sense of piget. The disciple is to hate friends as he can hate himself— ‘““secundam eam partem, secundum quam se zpsum odisse debet, a Christo aversam”’ (Bengel). This last item in the list of things to be hated represents the idea contained in Mt. x. 39.—Ver. 27 = Mt. x. 38, with the idea of ability sub- stituted for the idea of worth.
Vv. 28-33. Parables illustrating the need of counting the cost, peculiar to Lk., but intrinsically probable as sayings of Jesus, and thoroughly germane to the foregoing discourse. The connection is: It is a serious thing to be a disciple, therefore consider well before you begin —the renunciations required, the cross to be borne—as you would, if wise, con- sider before building a tower or engaging in battle.—Ver. 28. θέλων: conditional participle, ‘‘ifhe wish” ; with the article it would = who wishes.—vpyov, a tower ; need not be magnified into a grand house with a tower. Doubtless, as Bengel temarks, Christianity is a great and arduous affair, and is fitly compared cum rebus magnis et arduis. But the great- ness of the undertaking is sufficiently represented by the second parable: the first emblem may be allowed to be less ambitious and more within the reach of ordinary mortals. A tower of observa- tion in a vineyard (Mt. xxi. 33) or for refuge in danger, or for ornament in a garden may be thought of.—xaGioas: