Vv. 6-8. The moral.—xpitijs τ. ἀδικίας, cf. οἰκονόμον τ. ἀ., xvi. 8.—Ver. 7. οὗ μὴ ποιήσῃ, etc., will not God avenge, etc,, the question implying strongly that
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τί ὁ κριτὴς τῆς ἁδικίας λέγει: 7. ὁ δὲ Θεὸς οὗ μὴ ποιήσει] τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων πρὸς αὐτὸν 2 ἡμέρας καὶ νυκτός, καὶ μακροθυμῶν > ἐπ᾽ αὐτοῖς; 8. λέγω ὑμῖν, ὅτι ποιήσει τὴν ἐκδίκησιν αὐτῶν ἐν τάχει. πλὴν ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν ἄρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς; : Q. Εἶπε δὲ καὶ πρός τινας τοὺς πεποιθότας ἐφ᾽ ἑαυτοῖς ὅτι εἶσὶ δίκαιοι, καὶ ἐξουθενοῦντας τοὺς λοιπούς, τὴν παραβολὴν ταύτην" 10. Άνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι: ὁ4 els Φαρισαῖος, καὶ ὁ ἕτερος τελώνης. ΙΙ. 6 Φαρισαῖος σταθεὶς πρὸς ἑαυτὸν ταῦτα ὅ προσηύχετο, Ὁ Θεός, εὐχαριστῶ σοι, ὅτι οὐκ εἰμὶ ὥσπερ © οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, µοιχοί, ἢ καὶ ds
+ So in L al. 2 avTw in NBLQ.
ποιηση in SBDQXA al. pl.
3 paxpoOuper in ΝΑΒΡΤΩΧΗ 1, 157, 209 (modern editors). +0 εις in NALQ, etc. (Tisch.). εις in BDRX (W.H. text and in marg.).
> ταυτα before προς ε. in BL 1, 131 ε vulg. (W.H. text).
omit προς εαντον (Tisch.). § So in SAB al. (Tisch., W.H., text).
He will, but the emphasis is rendered necessary by appearances to the contrary, which strongly try men’s faith in His good will—long delays in answering prayer which wear the aspect of in- difference.—rav ἐκλεκτῶν a., His elect: standing in a close relation, so named to support the previous assertion. But in the dark hour of trial it is difficult to ex- tract comfort from the title. Then the doubt arises: is the idea of election not a delusion? What are we to the far-off Deity ὃ---τῶν βοώντων : from these words down to the end of the sentence (ἐπ᾽ αὐτοῖς) is a single clause meant to define the situation of “the elect”. They are persons who keep crying to God day, and night, while He seems to pay no heed to them, but delays action in their case, and in their interest. The words down to νυκτός describe the need of Divine inter- ference ; those which follow describe the experience which tempts to doubt whether succour will be forthcoming.—paxpo- θυμεῖ: this verb means to be slow, leisurely, unimpulsive in temper, whether in punishing or in succouring, or in any other form of action. Instances of the use of the verb in the first-mentioned occur in 2 Maccab. vi. 14 (cited by Pricaeus) and Sirach xxxv. 22 (od py βραδύνῃ οὐδὲ μὴ µακροθυµήσει ἐπ᾽ αὐτοῖς, frequently quoted). In James v. 7 it is applied to the husbandman waiting for harvest. Here it is applied
ὃν and codd. Lat. vet.
DLQ al pauc. have ως (W.H. marg.).
to God’s leisureliness in coming to the help of tried saints. The construction καὶ μακροθυμεῖ is of the Hebraistic type.—Ver. 8. ἐν τάχει, quickly, quite compatible with delay; quickly when the hour comes = suddenly.—Any, yet; in spite of the alleged speed, the time will seem so long that, etc.—dpa, so to be taken (not dpa), as bearing a major force of reasoning, andinterrogative. The two words are one in essence, but dpa has more emphasis in utterance, and therefore the first syllable is lengthened, and it stands at the beginning of a sen- tence, here before εὑρήσει; cf. Gal. ii. 17. On the two particles vide Klotz in Dev., Ρ. 180.—miotw: not absolutely, but in reference to the second coming, hope deferred making the heart sick.
Vv. 9-14. The Pharisee and the pub- lican.—Ver. 9. πρός τινας, with reference to certain persons; who not indicated, of what sort definitely described. This introduction is doubtless an editorial heading extracted from the story. It is true, but not necessarily the whole truth. The story may have been spoken to pub- licans to encourage them to hope in God’s mercy—at the Capernaum gather- ing, ε.ρ.---παραβολὴν: it is not really a parable, but simply an imaginary inci- dent within the sphere to which its moral belongs.—Ver. 11. σταθεὶς, having taken his stand; fidenter loco solito (Bengel); “a sign less of confidence