ολο)
834
a Mt. xi. 6.
XVI. 1. “Tatra λελάληκα ὑμῖν, ἵνα μὴ " σκανδαλισθῆτε. 2.
b ix.22; xii.” ἀποσυναγώγους ποιήσουσιν buds: ἀλλ᾽ ἔρχεται ὥρα, "ἵνα mwas ὁ
42
c xii. 23 ερ. ἀποκτείνας ὑμᾶς, δόξῃ λατρείαν προσφέρειν τῷ Oca.
v.25
3. καὶ ταῦτα
ποιήσουσιν ὑμῖν, ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ. 4. ἀλλὰ
ταῦτα λελάληκα ὑμῖν, ἵνα ὅταν ἔλθῃ ἡ ὥρα, μνημονεύητε αὐτῶν, ὅτι
ἀν].6ι οπΙγ; ἐγὼ εἶπον ὑμῖν: ταῦτα δὲ ὑμῖν : ἐξ ἀρχῆς οὐκ εἶπον, ὅτι μεθ ὑμῶν
cp. XV. 27. y
ἥμην-
e xiii. 36. ἐρωτῷ µε, ᾿Ποῦ ὑπάγεις; λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν. fxi.so; λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω.
xviii. 14. .
staggered,” or stumbled, ἐ.ε., that the troubles that fall upon you may not in- duce you to apostatise. See Thayer and Parkhurst, and Wetstein on Mt. v. 29. Cf. also Mt. xi. 6.—Ver. 2. ἄποσνν- αγώγους ποιήσουσιν ὑμᾶς. For the word ἀποσυν. see ix. 22, xii. 42; “they will put you out of their synagogues,” they will make you outcasts from their syna- gogues. ἀλλ’, “yea,” or “ yea more” ; used in this sense Rom. vii. 7, 2 Cor. vii. 11, where it occurs six times. Cf. Acts xix. 2.—€pyerat ... Θεῷ. ἔρχεται ὥρα ἵνα, cf. xii. 23, ἐλήλνθεν ἡ Spa iva... and Burton, Moods and Tenses, 216, on the complementary limitation by tva of nouns signifying set time, etc. And for was 6 ἀποκτείνας, the aorist indicating those “ who once do the act the single doing of which is the mark of the class,” see Burton, 124, cf. 148.--δόξῃ λατρείαν προσφέρειν, ‘may think that he offers sacrificial service’. λατρεία is used in Exod. xii. 25, etc., of the Passover ; apparently used in a more general sense in 1 Mace. ii. 19, 22; and defined by Suicer ‘‘quicquid fit in honorem et cultum Dei,’ and by Theophylact as θεάρεστον ἔργον, a work well pleasing to God. Cf. Rom. xii. 1. Meyer and others quote the maxim of Jewish fanaticism, “' Omnis effundens sanguinem improborum aequalis est illi qui sacri- ficium facit”.—Ver. 3. This fanatical blindness is traced to its source, as in xv. 21, to their ignorance of God and of Christ: καὶ ταῦτα . .. ἐμέ And He forewarns them that they might not be taken unawares.—Ver. 4. ἀλλὰ ταῦτα
. ὑμῖν. This repeats νετ. 1, but He now adds an explanation of His silence up to this time regarding their future: ταῦτα δὲ ὑμῖν . . . ἥμην. ἐξ ἀρχῆς- ἀπ᾿ ἀρχῆς of xv. 27, Holtzmann. If there is a difference, ἐξ ἀρχῆς indicates rather
5. νῦν δὲ ὑπάγω πρὸς τὸν πέµψαντά µε, καὶ οὖὐδεὶς ἐδ ὑμῶν
6. ἀλλ) ὅτι ταῦτα λελάληκα ὑμῖν, ἡ
7. GAN ἐγὼ τὴν ἀλήθειαν ἐὰν γὰρ μὴ ἀπέλθω,
ὁ παράκλητος οὐκ ἐλεύσεται πρὸς Spas: ἐὰν δὲ πορευθῶ, πέµψω
the point of time (6/. its only other occurrence, vi. 64) while am ἀρχῆς in- dicates continuity. The fact of the silence has been disputed: but no definite and full intimations have hitherto been given of the future experience of the Apostles, as representing an absent Lord. The reason of His silence was ὅτι μεθ) ὑμῶν ἥμην, '' because I was with you”. While He was with them they leant upon Him and could not apprehend a time of weakness and of persecution. See Mt. ix. 15.—Ver. 5. vwuv δὲ, ‘but now,” in contrast to ἐξ ἀρχῆς, ὑπάγω, 1 go away,” in contrast to μεθ) ὑμῶν ἤμην, πρὸς ... µε, “Sto Him that sent me,” as one who has discharged the duty committed to Him. καὶ οὐδεὶς ἐξ ὑμῶν . . ὑπάγεις, “' απἁ no one of you asks me, Where are you going?” They were so absorbed in the thought of His departureand its consequences of bereave- ment to themselves that they had failed to ascertain clearly where He was going. GAN ὅτι .. . καρδίαν. The consequence of their absorption in one aspect of the crisis which He had been explaining t them was that grief had filled their heart to the exclusion of every other feeli g. Cf. xiv. 28.—Ver. 7. GAN ἐὼ... ἀπέλθω. ‘* But,’’ or ‘‘ nevertheless I tell you the truth,” I who see the whole event tell you “it is to your advantage” and not to your loss “that I goaway”’. This statement, incredible as it seemed to the disciples, He justifies: ἐὰν yap μὴ ἀπέλθω . . ἡμᾶς. The withdrawal of the bodily presence of Christ was the essential con- dition of His universal spiritual presence. —Ver. 8. καὶ ἐλθὼν ἐκεῖνος . . . “ and when He” (with some emphasis, “ that person”) “has come, He will reprove,’ or as in R.V., “convict the world” “‘ Reprove,” reprobare, to rebut or refute, as in Henry VI., iii., 1. 40, '' Reprove no