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ἵνα, ὅταν ἐκλίπητε,” δέξωνται buds εἰς τὰς αἰωνίους σκηνάς.
a a en Lol a > A a a ε ~ 3 σπερ τους ULOUS του φωτὸς εις την γενεαν την εαυτων εἰισι.
9. Κάγὼ
ὑμῖν λέγω, Ποιήσατε ἑαυτοῖς } φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας,
το. Ὁ
~ , πιστὸς ἐν ἐλαχίστωῳ καὶ ἐν πολλῷ πιστός ἐστι, καὶ 6 ἐν ἐλαχίστῳ
ἄδικος καὶ ἐν πολλῷ ἄδικός ἐστιν.
, - πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸν τίς ὑμῖν πιστεύσει ;
κ A , m
11. εἰ οὖν ἐν τῷ ἀδίκω papwrd Ν > >
12. καὶ εἰ ἐν
τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ὑμέτερον ὃ τίς ὑμῖν δώσει 4; 13. Οὖδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν: ἢ γὰρ τὸν ἕνα. ισήσει, καὶ τὸν ἕτερον ἀγαπήσει: ἢ ἑνὸς ἀνθέξεται, καὶ τοῦ ἑτέρου μισή pov dy ,
ιά καταφρονήσει.
1 εαντοις before ποιησατε in ΔΕΙΣ.
οὐ δύνασθε Oc δουλεύειν καὶ μαμωνᾷ.”
38Ο in NcaFPULA, etc., latt. (vet. vulg.) several Fathers; R*AB*DLRX syr. cur. sin. have εκλιπη (Tisch., W.H., and modern editors generally).
3 So in NADA al. verss. Fathers. 4 δωσει υμιν in DLR 33 a be, etc,
(this the sense of εἰς τ. γενεὰν, etc.). Show ye your wisdom in your way and in reference to your peculiar generation (εἰς τ. γενεὰν, etc., applicable to both parties) with equal zeal.
Ver.9. ἐγὼ: the use of the emphatic pronoun seems to involve that here begins the comment of Jesus on the ‘parable, ver. 8 being spoken by the master and a part of the parable. But J. Weiss (in Meyer) views this verse as a second application put into the mouth of Jesus, but not spoken by Him, having for its author the compiler from whom Lk. borrowed (Feine’s Vork. Lukas). He finds in vy. 8-13 three distinct applica- tions, one by Jesus, ver. 8; one by the compiler of precanonical Lk., ver. 9 ; and one by Lk. himself, vv. 10-13. This analysis is plausible, and tempting as superseding the difficult problem of find- ing a connection between these sentences, viewed as the utterance of one Speaker, the Author of the parable. Ver. ϱ ex- plicitly states what ver. 8 implies, that the prudence is to be shown in the way of making friends.—iXovs: the friends are not named, but the next parable throws light on that point. They are the poor, the Lazaruses whom Dives did not make friends of—to his loss. The counsel is to use wealth in doing kind- ness to the poor, and the implied doctrine that doing so will be to our eternal benefit. Both counsel and doctrine are held to apply even when wealth has been ill- gotten. Friends of value for the eternal world can be gained even by the mammon of unrighteousness. The more
BL have ηµετερον (W.H. text). B as in Τ.Ε.
ill-gotten the more need to be redeemed by beneficent use; only care must be taken not to continue to get money by unrighteousness in order to have where- with to do charitable deeds, a not un- common form of counterfeit philanthropy, which will not count in the Kingdom of Heaven. The name for wealth here is very repulsive, seeming almost to imply that wealth per se is evil, though that Jesus did not teach.—é«Atwg, when it (wealth) fails, as it must at death, The other reading, ἐκλίπητε (T.R.), means ‘“‘when ye die,’’ so used in Gen. xxv. 8.—aiwvious σκηνάς, eternal tents, a poetic paradox = Paradise, the poor ye treated kindly there to welcome you! Believing it to be impossible that Jesus could give advice practically suggesting the doing of evil that good might come, Bornemann conjectures that an ov has fallen out before ποιήσετε (fut.), giving as the real counsel: do ot make, etc. Vv. 10-13. These verses contain not so much an application as a corrective of the parable, They may have been added by Lk. (so J. Weiss in Meyer, and Holtzmann, H. C.) to prevent mis- understanding, offence, or abuse, so serving the same purpose as the addition ‘‘unto repentance ”’ to the saying, ‘I came not to call,’”’ etc. (v. 32); another instance of editorial solicitude on the part of an evangelist ever careful to guard the character and teaching of Jesus against misunderstanding. So viewed, their drift is: ‘‘ the steward was dishonest in money matters; do not infer that it does not matter whether you»