M M cf. Lk 1128 1821, Jn 1247, Ac 758 164 2124, Ro 226, Gal 613, 1 Ti 521 620, 2 Τί 112. 14 τί ἔτι ὑστερῶ] is formed out of Mk.'s ἕν σε ὑστερεῖ in the next verse. See on v.16. 21. Jesus said to him, If thou wishest to be perfect, go sell thy possessions, and give to the poor, and thou shalt have treasure in heaven: and come follow Me.] Mk. has: "And Jesus looking on him loved him, and said to him, One thing is lacking to thee: go sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come follow Me." Mt. omits the first clause, in accordance with his tendency to drop out clauses which attribute emotion to the Lord; cf. on 83, and Introduction, p. xxxi. Moreover, the questioner, as described by Mt., with his obtuse self-complacency, was not lovable. Mt. substitutes: "But if thou wilt be perfect." What could be said to a man of this sort, one who conceived of eternal life as something to be acquired by merit, as a day labourer earns a wage; one who regarded "goodness" as a definite and ascertainable quantity which could be worked off; one who so misunderstood the commandments, and so deceived himself as to suppose that he had kept them; one who could ask the question, What do I yet lack?"If thou wilt be perfect," says the Lord. The words are, of course, a descent to the level of the questioner. He thought of perfection as attainable by works, and the Lord took him at his own estimation, and proposed to him a task which would not lead him to perfection, but which would do one of two things. If he obeyed, he might learn in the service of Christ something of the spirit of the gospel, which sets before men the ideal of the divine perfection, 548, and which can never conceive of perfection as a goal reached; cf. Lk 1710. If he found the task too hard for him, he would have learned to be less confident of his own capacity to do the one thing needful for inheritance of eternal life. For τέλειος, cf. 548.σου τὰ ὑπάρχοντα] for Mk.'s ὅσα ἔχεις. Tà vπáρуоνта оccurs in 2447 2514, never in Mk., but often in Lk. 22. And the young man when he heard this saying went away grieved: for he had great possessions.] Mk. has: "But his countenance fell at the saying, and he went away sorrowful: for he had great possessions." Mt. omits Mk.'s strong word σrvyváσas, with its implication of unwillingness to obey Christ's command, just as he omits Mk 145 with its direct disobedience of Christ's word. 16-22. The section with its striking deviations from Mk. is most easily explained as being derived from the second Gospel. The alteration in v.17 seems clearly secondary as compared with Mk. On the other hand, the insertions in vv. 17. 19. 21, and the double historic present vv.18. 20, might seem to point to another source, but are insufficient as a proof of such a source. Lk. has some points of agreement with Mt. against Mk. Both have ἐφύλαξα (Lk. N ABL) for ἐφυλαξάμην, both have οὐρανοῖς for οὐρανῷ, both omit στυγνάσας and substitute ἀκούσας, both omit μὴ ἀποστερήσῃς, and both omit ἐμβλέψας αὐτῷ ἠγάπησεν autóv. These agreements are not sufficient to make a second source necessary. 16. didáσkaλe] CE al S1 S2 latt add ȧyafé, assimilating to Mk 1017.— тí åɣaðbν]_ȧyabór is omitted by S1 S2 ff2 238 248 for the same reason. 17. Ti μe éρwτâs #εpl тоû áɣα0οû] So NBDLS' Slatt. CE al assimilate to Mk. els éσriv ¿ ¿yalós] NBDL 1 22 S1a; and with ỏ éos b c ff12 S. CE al assimilate to Mk. In these verses Mt.'s omission of ȧyabé after didáσkale, his insertion of ἀγαθόν after τί, his change of Mk.'s τί με λέγεις ἀγαθόν into τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ, and his change of οὐδεὶς ἀγαθὸς εἰ μὴ εἰς ὁ θεός into eἷς ἐστὶν ò ȧyalós, seem clearly due to a desire to warn readers of Mk. that the Lord did not refuse, as applied to Himself, a title which He admitted as applicable to God, and did not draw a sharp distinction between Himself and God. That these changes are due to Mt. himself rather than to the copyists of his Gospel, is suggested by the changes made by Mt. in the text of Mk., which are collected on pp. xxxi, xxxii of the Introduction. The later copyists of the Gospel have assimilated the passage to the text of Mk. 20. éþúλaža] obCD al S1 S2abce ff2 hq add èk veóτητós μov from Mk.-TI ET VOTEр@] Om. S1. 21. év oúpavoîs] BCD. But NE F have ev ovpavê as in 620. S2 adds, "and take thy Cross." The words are added in Mk. by A N X al aq S1. 23-30. Mk 1023-31. = 23. And Jesus said to His disciples, Verily I say to you, That M a rich man shall hardly enter into the kingdom of the heavens. And again I say to you.] Mk. has: "And Jesus looking round saith to His disciples, How hardly shall they who have riches enter into the kingdom of God. And the disciples were amazed at His words. And Jesus again answering saith to them, Children, how hard it is to enter into the kingdom of God." Mt. by abbreviating avoids the redundancy of Mk., cf. Introduction, p. xxiv; and also the amazement of the disciples, cf. Introduction, p. xxxiv. máλw is a reminiscence of the clauses omitted from Mk. δυσκόλως] is an uncommon word. δυσκολία occurs in Job 3480 ; Súσkoλos, Jer 498, Ezk 26 (Th); Ditt. Syll. 213. 33, SvσKóλwv, Kaipŵν, and in Galen, Arist., Plato, Xenophon, and other writers. 24. It is easier for a camel to enter through the eye of a needle, M than for a rich man into the kingdom of the heavens.] Mk. has: "It is easier for a camel to pass through the hole of a needle, than for a rich man to enter into the kingdom of God.”—EvкOTTWTEрos] see on 95. τρήματος] for Mk.'s late and rare τρυμαλιᾶς.—εἰσελθεῖν] Μt. avoids the duplication of the verb διελθεῖν, εἰσελθεῖν in Mk.—ραφίς] add to the examples in Lexicons, Ox. Pap. iv. 736. 75, (A.D. 1). 25. And the disciples when they heard it, were very astonished, M saying, Who then can be saved?] Mk. has: "And they were M M M L M exceedingly astonished, saying to Him, And who can be saved?" Mt. inserts ἀκούσαντες and μαθηταί, substitutes his favourite σφόδρα for Mk.'s stronger περισσώς, omits πρὸς αὐτόν, and substitutes τίς ἄρα for καὶ τίς. For Tis apa, cf. 181 1925 2445, Mk 441. For Mk.'s πpòs autóv, see Abbott, Johannine Grammar, 2366°. 26. And Jesus looking upon (them) said to them, With men this is impossible; but with God all things are possible.] Mk. has: "Jesus looked upon them and saith, With men it is impossible, but not with God. For all things are possible with God." Mt. inserts a conjunction, and substitutes a past tense for Aéye, as often. He omits the redundant åλλ' où rapà Oe: cf. Introduction, p. xxiv. 27. Then Peter answered and said to Him, Behold, we have left all things, and followed Thee; what then shall we have ?] Mk. has: "Peter began to say to Him, Behold, we have left all things, and followed Thee."-TÓTE] Mt. avoids Mk.'s abruptness and his paro. His insertion of rí ãpa čσrai ýμiv seems intended to relieve the ambiguity of S. Peter's statement as recorded in Mk., where "Behold we," etc., is a half-interrogative statement evidently intended to provoke comment. "We have done what the young man could not bring himself to do (v.22). What reward in heaven shall we have?" 28. And Jesus said to them, Verily I say to you, That.] Mk. has: "Jesus said, Verily I say to you." Mt. avoids Mk.'s abruptness. Mt. here inserts the following: Ye who have followed Me, in the regeneration when the Son of Man shall sit on the throne of His glory, ye also shall sit on twelve thrones, judging the twelve tribes of Israel.] Lk. has somewhat similar words in 2228-30-πadıyevería] After the advent of the Messiah the Jews expected the creation of a new heaven and new earth. Cf. Is 6517 6622, Dt 3212 (Onq.), Apoc. Bar 326 "the mighty One will renew His creation"; 4412 "the new world," cf. Charles' note on 32°. waλivɣevería is used by Philo, Vita Mos. ii. 12, of the renewal of the world after the Flood, and de Mund. xv. of the restoration of the world after being burned. There seems to be no exact Aramaic equivalent. According to Dalman, Words, p. 177, "new world" would be the nearest.-orav κalion, K.T.λ.] cf. Enoch 625 "Pain will seize them when they see that Son of Man sit on the throne of His glory"; and see on 1627.—puλàs Toû 'Iopanλ] i.e. those to whom they had preached the gospel; cf. 106. 23. 29. And every one who hath left houses, or brethren, or sisters, or father, or mother, or children, or lands, for My name's sake, shall receive a hundredfold, and shall inherit eternal life.] Mk. has: "There is no one who hath left house, or brethren, or sisters, or father, or mother, or children, or lands, for My sake, and for the gospel's sake, but he shall receive an hundredfold now in this present time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the coming age eternal life." Mt. avoids Mk.'s harsh construction, ovdeìs oriv OS ảøĥkev—¿àv μỳ λáßŋ. In Mk v.30 the thought is of the many advantages of incorporation into the Christian society. In it the convert should find fresh ties and new interests more satisfying than those from which he had cut himself adrift; cf. 1 Co 321. But in Mt.'s connection, after the insertion of v.28, the whole emphasis is on the future reward in the raλuryeverría. This is why Mt. omits Mk.'ς νῦν ἐν τῷ καιρῷ τούτῳ—διωγμῶν, for which his Kλnpovoμýσe is a sort of substitute. The Apostles should sit on thrones; but even the humblest disciple should receive a manifold compensation, and inherit an estate greater than any which he had abandoned, namely, life everlasting. 30. But many first shall be last; and last first.] The con- M nection of this clause with the preceding is obscure both in Mt. and in Mk. It would seem that the woλoć must refer to Christian disciples. All will inherit life everlasting, but many who are now first shall then be last. It seems best (with Swete) to understand the words as a rebuke to the self-complacent spirit implied in S. Peter's words: "It may be difficult for the rich to enter into the Kingdom, but we who have left all are in no danger of exclusion." Christ's words are a warrant for this confidence, and at the same time a rebuke and a warning. The ambiguity lies in the "first" and "last." Does He mean "Many who first became My disciples will find greater difficulty of entry than many who followed Me at a later period"? Or is the puro used of rank rather than of time: "Many who now seem to hold a position of privilege will then find themselves in the lowest place"? Lk. (1330) has similar words in a different connection, and the saying occurs in the New Sayings of Jesus from Oxyrhynchus, ll. 25-27 in a doubtful context. 23-30. Mt. and Lk. in this section have a number of small points of agreement against Mk. = Both omit Mk v.24; but Mt. E.g. Mt 23 Lk 1824 Sè-eiπev. has a trace of it in πάλιν δὲ λέγω ὑμῖν. Mt 24 = Lk 25 τρήματος. Με 25 = Lk 26 ἀκούσαντες. Mt 26 Lk 27 elev, and the omission of ἀλλ ̓ οὐ παρὰ θεῷ. Mt 27 = Lk 28 εἶπεν, ἠκολουθήσαμεν. Mt 28 – Lk 29 ὁ δὲ εἶπεν. Mt 29, Lk 30 Toλanλaσíova (Mt. B L). 24. βασιλείαν τοῦ θεοῦ] Z curss a b c e S1 S2 have βασιλείαν τῶν οὐρανῶν. We should certainly expect the latter, but, in editing Mk., Mt. does not seem to have carried out his modifications with absolute uniformity, and he may have left Toû coû here. If so, it was inevitable that it should be altered into rŵv oupavŵv. But in view of the facts given in Introduction, p. lxvii, it must remain probable that rŵv oupavŵv is original here, and that it has been changed into Toû coû to assimilate to Mk. Tрhμатos] B, but Nc D L X al, труπýμатOS. yuvaîka, which occurs in Lk 1829. It is omitted here by BDI S'a be ff12. It is unnatural here after the express prohibition of divorce in vv.1-9. L L L ἑκατονταπλασιόνα] So CDXS1 S3. πολλαπλασιόνα as in Lk. is read by B L. XX. 1-16. "For the kingdom of the heavens is like to a man, a householder," i.e. in the preparation for the kingdom, God deals with His servants as a householder does with his hired labourers, who pays them each and all the stipulated wage. Just so God when the kingdom comes will give to all who enter His service the eternal life which He has promised to them. The parable, as originally spoken, can hardly have had any other object than that of warning Christ's first disciples, that others who should become His disciples at a later date would also be partakers of privileges equal to theirs who had first joined Him (cf. Gal 16). The statement that the payment of wages began with the last hired, is a literary device to account for and to emphasise the dissatisfaction of the first hired labourers. The editor has been led by this feature to insert the parable here as an explanation of Mk.'s difficult v.31. The first called will be as the last called, because all alike will receive an equal reward. A somewhat similar question is solved on parallel lines in 2 Es 541.42. God has made promises of love to His people: "And I said, O Lord, Thou hast made the promise unto them that be in the end: and what shall they do that have been before us, or we, or they that shall come after us? And He said unto me, I will liken My judgement unto a ring: like as there is no slackness of them that be last, even so there shall be no swiftness of them that be first." Cf. also Apoc. Bar 302 "the first will rejoice, and the last will not be grieved." This does not, however, exclude the thought of differences of position in the kingdom; cf. 1928. 1. For the kingdom of the heavens is like-for the formula, cf. on 1116 1324-to a householder,-cf. 1352,-who went out early -"the time of working," says the Babyl. Talmud (Bab. Mez 832), "is from sunrise"-to hire labourers into his vineyard.] For the earthly estate owner as contrasted with God, see the parable from the Mechilta, cited by Fiebig, Altjüdische Gleichnisse Jesu, 69. For a somewhat similar parable, with, however, a very different application, see Jer. Talm. Berakhoth 58 quoted by Lightfoot.polúσaolai épɣáras] misses the ring of the original 78 "785; cf. Bab. Mez 76b. 2. And having agreed with the labourers at the rate of a denarius a day, he sent them into his vineyard.] For the denarius, cf. on 1828. It was equivalent in value to the Greek drachma which Tobit received as his daily wage (514), and the word, like many other Latin terms, passed into Jewish use. 3. And he went out about the third hour, and saw others standing in the market-place unemployed.]—ayopá] had passed into Jewish usage. See Dalman's Wörterbuch. The third hour is 9 a.m. |