592
6. Εἶπε δὲ & Κύριος, “Et εἴχετε] πίστιν, ds κόκκον σινάπεως, ἐλέγετε ἂν τῇ ouKapivw ταύτῃ, ᾿Εκριζώθητι, καὶ φυτεύθητι ἐν τῇ
θαλάσση καὶ ὑπήκουσεν ἂν ὑμῖν.
7. Τίς δὲ ἐξ ὑμῶν δοῦλον ἔχων
ar Cor. ix." ἀροτριῶντα ἢ ποιµαίνοντα, ὃς εἰσελθόντι ἐκ τοῦ ἀγροῦ ἐρεῖ,; Εὐθέως 1ο. 2) Pee ; bCh. xxii. παρελθὼν ἀνάπεσαι δ: 8. ἀλλ᾽ οὐχὶ ἐρεὶ αὐτῷ ᾿Ετοίμασον τί "δειπ-
20. 1 Cor.
xi.25, Rev. νῄσω, καὶ περιζωσάμενος διακόνει pot, ἕως φάγω καὶ iw: καὶ μετὰ
ill. 20.
ταῦτα φάγεσαι καὶ πίεσαι σύ; 9. Μὴ χάριν ἔχει" τῷ δούλῳ ἐκείνῳ,ό ὅτι ἐποίησε τὰ διαταχθέντα αὐτῷ,» οὐ δοκῶ.5
1Ο. οὕτω καὶ ὑμεῖς,
ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν, λέγετε Ὅτι δοῦλοι a δη Pee απ tr a , 32 χρεῖοί ἐσμεν : Stu’ ὃ ὠφείλομεν ποιῆσαι πεποιήκαµεν.
II. ΚΑΙ ἐγένετο ἐν τῷ πορεύεσθαι αὐτὸν ἓ
eis ἹἹερουσαλήμ, καὶ
1 εχετε in NABLXA al. pl. (Tisch., W.H.). ειχετε in D al,
2 8$BDLX al. verss. add αντω.
3 αναπεσε in NBD al. Τ.Ε. = Lal.
4 εχει χαριν in SBDL 124.
5 Omit εκεινω NaABDLX, and SABLA al. omit αντω after διαταχθεντα. 6 SSBLX 1, 28, 118, 131 al. verss. omit ov δοκω (Tisch., Trg., text, R.V., W.H.).
7 Omit οτι here SABDL al. verss.
εἰ with pres. in protasis, the imperf. in apodosis with ἄν. Possession of faith already sufficient to work miracles is here admitted. In Mt. the emphasis lies on the want of such faith. Another instance of Lk.’s desire to spare the Twelve.— συκαµίνῳ, here only in N.T. = συκο- popéa, xix. 4, the fig mulberry tree (vide there). <A tree here, a mountain in Mt. ; and the miraculous feat is not rooting it out of the earth but replanting it in the sea —a natural impossibility. Pricaeus cites a classic parallel: τὸ πέλαγος πρότερον οἴσει ἄμπελον.
ὧν. 7-το. The parable of extra service, in Luke only. For this name and the
view of the parable implied in it see my:
Parabolic Teaching of Christ. Itis there placed among the theoretic parables as teaching a truth about the Kingdom of God, viz., that it makes exacting de- mands on its servants which can only be met by a heroic temper. ‘‘Christ’s pur- pose is not to teach in what spirit God deals with His servants, but to teach rather in what spirit we should serve God.”—Ver. 7. εὐθέως: to be connected not with ἐρεῖ but with παρελθὼν a. = he does not say: Go at once and get your supper.—Ver. 8. GAN’ οὐχὶ: ἀλλὰ im- plies the negation of the previous sup- position.—éws dye, etc., ‘till I have eaten,” etc., A.V.; or, while I eat and drink.—Ver. 9. μὴ ἔχει χάριν, he does not thank him, does he? the service taken as a matter of course, all in the day’s
8 Omit αυτον 389 ΒΙ..
work,—Ver. το. οὕτως, so, in the King- dom of God: extremes meet. The ser- vice of the Kingdom is as unlike that of a slave to his owner as possible in spirit ; but it is like in the heavy demands it makes, which we have to take as a matter of course.—8.tatay@évta, commanded. In point of fact it is not commands but demands we have to deal with, arising out of special emergencies. — δοῦλοι ἀχρεῖοι: the words express the truth in terms of the parabolic representation which treats of a slave and his owner. But the idea is: the hardest demands of the Kingdom are to be met in a spirit of - patience and humility, a thing possible only for men who are as remote as pos- sible from a slavish spirit: heroic, gener ous, working in the spirit of free self- devotion. Such men are not unprofitable servants in God’s sight; rather He ac- counts them “good and faithful,” Mt. xxv, 21. Syr. Sin. reads simply ‘‘ we are servants’’,