. ο , > α » c Αεἰςχ.41; καὶ ᾿συνεσθίει αὐτοῖς. πε ο. κ
Gal. ii. 12. a καὶ ἀπολέσας ἓν ἐξ abtav,!
ἐρήμῳ, καὶ πορεύεται ἐπὶ τὸ ἀπολωλός, ἕως εὕρῃ αὐτό;
3. Εἶπε δὲ πρὸς αὐτοὺς τὴν παραβολὴν Cor. v.11. ταύτην, λέγων, 4. “Tis ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα. . οὐ καταλείπει τὰ ἐννενηκονταεννέα ἐν τῇ
4 b. A εὑρὼν ἐπιτίθησιν ἐπὶ τοὺς ὤμους EauTod? yxaipwv, 6. καὶ ἐλθὼν eis
τὸν οἶκον, συγκαλεῖ τοὺς φίλους καὶ τοὺς γείτονας, λέγων αὐτοῖς,
Συγχάρητέ µοι, ὅτι εὗρον τὸ πρόβατόν µου τὸ ἀπολωλός.
7. λέγω
ea 9 @ Ἀ 6(e. > ~ > AR oN Ένα rat υμιν, OTL ουτω χαρα εσται εν τῷ ουρανῳ επι ενι ἁμαρτωλῷ μετα-
~ az λα 3 , , 9 > , ” VOOUVTL, η επι εννενηκονταεννεα δικαίοις, OLTLVES ου Χχρείαν εχουσι
1 For εν εξ a. SBD 1, 69 al. have εξ αντων ev. 2 The texts are divided between eavrov (AEMA, etc.) απά αυτον (ΝΕΒΡΙ,: Tisch.,
W.H.). 3 «vy τ. ovpavw εσται in NBL 33, 157.
Pharisees and scribes; usually the other way. Pharisees answers to sinners, scribes to publicans; the two extremes in charac- ter andcalling: the holiest andunholiest; the most reputable and the most disreput- able occupations. And Jesus preferred the baser group !—mpooSexeran, receives, admits to His presence; instead of re- pelling with involuntary loathing.—kat συνεσθίει: not only admits but also eats with them. That was the main surprise and offence, and therefore just the thing done, because the thing which, while offending the Pharisees, would certainly gain the “sinners”. Jesus did what the reputedly good would not do, so winning their trust.
Vv. 3-7. The first parable (cf. Μι. xviii. 12-14).—Ver. 3. Thy παραβ. ταύτην: the phrase covers the second parable (Lost Coin) as well as the first. The two are regarded as virtually one, the second a duplicate with slight varia- tions.—Ver. 4. ἐξ ὑμῶν, what man of you. Even the Pharisees and scribes would so act in temporal affairs. Every human being knows the joy of finding things lost. It is only in religion that men lose the scent of simple universal truths.—ékatév πρ.: a hundred a con- siderable number, making one by com- parison insignificant. The owner, one would say, can afford to lose a single erring sheep. Yet not so judges the owner himself, any owner. Losing only one (ἐξ αὐτῶν év) he takes immediate steps to recover it.—év TH ἐρήμῳ, in the untilled, unfenced pasture land; but of course not so as to run the risk of losing the whole flock: it is left under the care of an assistant, the master taking the more arduous task to himself.—éai after πορεύεται indicates not only direction but aim: goeth after in order to find.
(Schanz; Kypke remarks that ἐπὶ with verbs of going or sending often indicates *‘scopum itionis’’ and is usually pre- fixed to the thing sought. Similarly Pricaeus.)—ws εὕρῃ: the search not perfunctory, but thorough; goes on till the lost one be found, if that be possible. —Ver. 5. ἐπιτίθησιν, etc., he places the found one on his shoulders; not in affection merely or in the exuberance of his joy, but from necessity. He must carry the sheep. It cannot walk, can only “‘ stand where it stands and lie where it lies’? (Koetsveld). This feature, pro- bable in natural life, is true to the spiritual. Such was the condition of the mass of Jews in Christ’s time (Mt. ix. 36, cf. ‘‘ when we were without strength,” Rom. v. 6).—xatpwv: the carrying necessary, but not done with a grudge,
rather gladly ; not merely for love of the
beast, but in joy that a thing lost has been found, making the burden, in spite of the long way, light. He is a very poor shepherd that does not bear the sheep that stands still, unable to walk (vide Zech. xi. 16, margin).—Ver. 6. συγκαλεῖ: the point here is not the formal invitation of neighbours to sym- pathise, but the confident expectation that they will. That they do is taken for granted. Sympathy from neighbours and friends of the same occupation, fellow-shepherds, a matter of course in such a case. This trait hit the Pharisees, and may have been added to the original parable for their special benefit.—Ver. 7. ἐν τῷ οὐρανῷ, in heaven, that is, in the heart of God. Heaven is a synonym for God in vv. 18 and 21.—% = more than, as if πλέον had preceded, so often in