δέ, Μι 2, Lk 43; εἶπεν, Mt 22, Lk 43. Mk. has ἔλεγεν. μέλλει παραδίδοσθαι, Μt 22, Lk 44. Mk. has παραδίδοται. 22. συστρεφομένων] So N B 1. ἀναστρεφομένων, C D al. 24. And when they came to Capharnaum.] Mk. has: "And M they came to Capharnaum." Mt. here inserts (24-27) the incident of the stater in the fish's mouth. Mk. has here: "And being in a house, He was asking them, What were you disputing about on the way? And they were silent, for they had disputed with one another on the way (as to) who was the greater." It is quite in accordance with Mt.'s practice to omit this. For his omission of questions in the mouth of Christ, see Introduction, p. xxxii. For his omission of disputes among the disciples, see on 1619. He substitutes for it the simple statement that "the disciples came to Jesus, saying, Who is the greater in the kingdom?" 181. But this by itself, and as compared with Mk., would be rather abrupt. Mk.'s account of the dispute formed a suitable introduction to the discourse which follows. Mt. therefore, having omitted Mk.'s introduction, substitutes another, viz. the incident of the stater in the fish. In this story Peter was singled out by the tax-collectors as though he were in some way the representative of Christ's followers. This affords, therefore, an occasion for the question, "Who then is the greater?" i.e. "Why is Peter assumed to be the chief among us?" They who receive the half-shekel came to Peter, and said, Does not P your Master pay the half-shekel? He saith, Yes.] According to Ex 3018 every Jew from the age of twenty was to pay half a shekel to the Temple treasury once a year. The LXX renders shekel by Siopaxuov, so that the sum to be paid according to the LXX of Ex 3018 was To ημσv toû didpáxμov. But Josephus, Ant. iii. 194, says that the shekel was equivalent to four Attic drachmæ, and calls the sum paid to the Temple rò díồpaxμov, Ant. xviii. 312, so that this was a current term for the Temple tax. After the destruction of Jerusalem, the Romans confiscated this yearly tax, and applied it to the support of the Temple of Jupiter Capitolinus; Josephus, Wars, vii. 218. As v.25 shows, it is the tax paid to the Jewish Temple that is here intended. The narrative, therefore, reflects the condition of things in Palestine before the year 70 A.D. It looks like a tradition which had grown up in Palestine to regulate the position of. Jewish Christians towards the Jewish authorities. Christ Himself had paid the Temple tax. His disciples should do the same. Earthly monarchs take tribute from subject peoples, not from their own race and kin. Christians, as disciples of the Son of God, were children of the heavenly King. By analogy, they should be exempted from paying tribute to His Temple. This might rightly be imposed upon the Jews who, as compared with Christians, were strangers and foreigners. But no good purpose P P P M could be gained by giving needless offence. For the tax, see Schürer, II. i. 249 ff. We should expect here rò díopaxμov. For δίδραχμον. the prominence assigned to S. Peter, see on 1619, p. 180. 25. And when he entered into the house, Jesus anticipated him, saying, What thinkest thou, Simon? From whom do the kings of the earth receive taxes or tribute; from their own people, or from aliens ?]—eis Tv oiκíav] may be a reminiscence of Mk. v.33.—Tí σo Soke] the phrase is common in the latter part of the Gospel; cf. 1812 2128 2217.42 2666.—oi Baviλeîs Tŷs yns] are obviously contrasted with God, the heavenly King; cf. 585.—Tŵv viŵv avtŵv] in Oriental idiom, means not relatives, but members of one's own race. "Earthly monarchs (in the East) take no tribute from their own people, but from aliens." The implied analogy is that God, the heavenly King, takes no tribute from His own people. But by His sons or people the Jews can hardly be intended. Otherwise, the meaning would be that the Temple tax, as paid by the Jews, was an unjustifiable one, not binding on the consciences of religious Jews. It might be paid voluntarily as a freewill offering, but not of necessity. It is, however, questionable whether the Lord would thus have criticised the imposition of the Temple tribute sanctioned by Old Testament precedent, Ex 3013. Compare, however, His criticism of the Pentateuchal distinction between clean and unclean meats. Rather the vioí seem to signify a class of people contrasted with the Jews. The latter are the aliens who are rightly called upon to pay tribute to the heavenly King. In this case the vioć must be Christ and His disciples. They were in a true sense "Sons of God," cf. 5o, and might claim exemption from tribute. Téλn] taxes on goods.-Kĥvoros] the capitation tax. 26. And when he said, From aliens; Jesus said to him, Then are their own people free.] 27. But that we may not cause them to stumble, go to the sea and cast a hook, and take the first fish that comes up. And having opened its mouth, thou shalt find a stater. That take, and give for Me and thee.]-okavdaliowμev] See on 529-σrarypa] The stater was equivalent to four drachmæ, and thus exactly equivalent to the Temple tax for two persons. The Evangelist probably recorded this tradition as illustrative of Christ's foreknowledge and power, which emphasised His independence from obligation to pay taxes. Divine foreknowledge may also be intended in v.25 poéplacer. The editor XVIII. 1. In that hour came the disciples to Jesus, saying, Who then is greater in the kingdom of the heavens ? here returns to Mk 33, but omits the dispute and Christ's question (see above), for which he substitutes the statement that the disciples came with a question. The apa is probably intended as a link with the preceding incident. "Why is Peter regarded as chief among us? Who is to be chief in the coming kingdom ?" In order to form a connecting link, the editor inserts év ékeívy tŷ wpą; cf. the insertion of ἐν ἐκείνῳ τῷ καιρῷ, 121. For προσῆλθον, see on 48. 2. And He called a child, and placed him in the midst of them, and said.] Mk. has: "And sitting down, He called (edovnσe) the Twelve, and saith to them, If any one wishes to be first, he shall M be last of all, and servant of all. And He took a child, and placed him in the midst of them; and having taken him into His arms, He said to them." For the omission of évaykadiσáμevos, cf. 1915. In Mk. there now follows a series of sayings, 987-50, broken by a short paragraph of incident, 38-40 The connection of these sayings is sometimes very obscure, and frequently artificial. The transition, e.g., from 42 to 43 is difficult, and unless upí in v.49 has the same reference as in 48, the connection of thought seems to be broken there also. It is probable that Mk. has strung together detached sayings or paragraphs. ènì Tô ỏvóμatí pov of v.87 would remind the Evangelist of 38-40 and 41, both of which have a similar phrase vv. 39. 41. TWV TOLOÚTOV Taidiwv (= children) of v.87 would bring to his remembrance v.42 with its μικρῶν τούτων τῶν πιστευόνTwv (= recent converts). And the σkavdaλion of 42 would suggest the section 48-48, although this paragraph has no immediate bearing on the subject with which the discourse started. Lastly, Tupi of v.48 would suggest the (probably) quite different up of v.49 (see Swete), and alonσeral of this verse recalls to the Evangelist's mind the saying about salt, v.50. The editor of Mt., however, has treated the whole series of sayings as though it formed a unity, only omitting some of the least harmonious verses. But just as he has made Mk 68-12 and 4 the basis round which to group a number of other sayings so as to form a discourse of some length, so he has done here. The relation of Mt. to Mk. may be shown as follows. Passages in brackets are added by Mt. : Mt 18[34] omitted for 3; cf. Mk 1015. 937a 87b. 38-40 41 42 48-47 48-50 omitted Mt 191a is a closing formula like that which closes the three previous great discourses in Mt 728 111 1353. Of the verses omitted, 37b has already found a place in 1040; 38-40 are omitted because they break the tenor of the speech; 41 has already been recorded in 1042; are probably omitted on 48-50 L L M M account of their difficulty. A saying parallel to v.50 has already been recorded in 513. Of the verses inserted, 12-14 find a parallel in a different context in Lk 158-7; 6 finds a parallel in a different context in Lk 172; 7 in Lk 171; 15 in Lk 173; and 21 in Lk 174. 3. Verily I say to you, Except ye turn and become as children, ye shall not enter into the kingdom of the heavens.] That is to say, "in asking who shall be the greater, you have entered upon a path which will not lead you to this end. The very question shows that you do not understand what greatness is. You must turn back and recover the childlike temper which is untempted to self-advancement. You must become again as children, i.e. unassuming. Otherwise, so far from being great in the kingdom, you will never even enter it." This verse anticipates Mk 1015. 4. Whosoever therefore shall humble himself as this child, he shall be the great one in the kingdom of the heavens.] That is to say, "greatness involves humility. To be great one must be unassuming." 5. And whosoever shall receive one such child in My name receives Me.] Mk. has: "Whosoever shall receive one of such children in My name receives Me." By "receive in My name" here is apparently meant to recognise in the humble, unassuming disposition of children a feature of the Christlike character; cf. 1129. They who recognise and welcome this characteristic of childhood receive Christ, i.e. are in communion with Him. The editor here omits Mk 37b-41. But it is noticeable that in 1040.42 he has parallels to the first and last of these sayings. 6. And whosoever shall cause to stumble one of these little ones who believe in Me, it is expedient for him that an ass's millstone be hanged about his neck, and (that) he be sunk into the deep sea.] Mk. has : "And whosoever shall cause to stumble one of these little ones who believe in Me, it is good for him rather if an ass's millstone is placed about his neck, and he is cast into the sea."-ös dé] for Mk.'s kai os, as often.—TŵV TIσTEVÓVTOV] In Mk. the thought of the discourse has been turned by the insertion of vv. 38-40 from the consideration and treatment of children to that of children in faith and belief.1 In Mt., who has omitted 38-40, the thought is still of children. The editor retains Mk.'s τῶν πιστευόντων εἰς ἐμέ in spite of its incongruity. Mk. has καλόν ἐστιν—μᾶλλον for ovμpépe. Mt. assimilates to 529. 30. Lk. in 171 has Avoiredeî.ἵνα κρεμασθῇ] Μk. has εἰ περίκειται. So Lk. The ἵνα is an assimilation to 529-30-KATATONIO Mk. has βέβληται, Lk. ἔρριπται.—πέλαγος τῆς θαλάσσης] Mk. has τὴν θάλασσην simply. πιστεύειν εἰς occurs only here in Mt. In Mk. it is wrongly omitted by DA abffik. The πιστευόντων εἰς ἐμέ there, 1 Men like the Exorcist, vv. 38-40, or like he who merely gave a cup of cold water, v., were "little ones who believe in Me." No stumbling-blocks were to be placed in their way. immediately after vv.88-41, can only refer to such as had confidence in the power of Christ, like the man who cast out demons in His name even though he was not an immediate follower of Christ. The construction does not occur again in Mk. nor in Lk. It is common in Jn. The Tŵν TIσTEVÓvtwv eis èμé in Mt. is incongruous, and is only explicable as borrowed, i.e. not omitted, from Mk. 7. Woe to the world because of stumbling-blocks! for there is L necessity that stumbling-blocks come; but woe to that man through whom the stumbling-block comes !] Lk 171 has: åvévdektóv ẻσtiv toû τὰ σκάνδαλα μὴ ἐλθεῖν, πλὴν οὐαὶ δι ̓ οὗ ἔρχεται. The editor inserts the saying here because of the verbal connection between σkávdada and oxavdation of the previous verse; cf. the juxtaposition of 616 (ἀφανίζουσι) and 619 ἀφανίζει. For κόσμος, cf. 514 138. 29 8. And if thy hand or thy foot is causing thee to stumble, cut it M off, and cast (it) from thee. It is good for thee to enter into life maimed or halt, than having two hands or two feet to be cast into the eternal fire.] [Mk. has two separate sayings for the hand and the foot: "And if thy hand should cause thee to stumble, cut it off. It is good for thee maimed to enter into life, than having the two hands to go away into Gehenna, into the unquenchable fire. And if thy foot should be causing thee to stumble, cut it off. It is good for thee to enter into life halt, than having the two feet to be cast into Gehenna." Mt. has the saying about the hand in 530. He combines here, selecting Bλnova (Mk 45) rather than åπeλbéîv (49). In 529-30 he has both verbs. He assimilates to 5 by substituting εἰ σκανδαλίζει for ἐὰν σκανδαλίσῃ (ίζη), and ἔκκοψον for ἀπόκοψον, and by adding καὶ βάλε ἀπὸ σοῦ; cf. Introduction, p. xxx. For “life,” see on 714. εἰς τὸ πῦρ τὸ αἰώνιον] Mk. has : εἰς τὴν γεέναν, εἰς τὸ πῦρ τὸ ἄσβεστον. τὸ πῦρ τὸ αἰώνιον is an assimilation to 2541. alúvios occurs again in 2546 of kódaσis, and in 1916. 29 2546 of wn. On the idea of everlasting punishment, see Volz, Jüd. Eschat. p. 287. Cf. Ps-Sol 235 ámóλeia alúvios; Enoch 919 "eternal judgement"; 273 "judgement-continually, for ever"; 2211 "punishment and torture for ever"; 6718 "fire which burns for ever"; Josephus, Wars, ii. 164, "everlasting punishment" (aidių riμwpią koλáčeσlai); Ant. xviii. 14, "an everlasting prison" (eipypòv audiov); Secrets of Enoch 106 hell is "an everlasting inheritance"; Jubilees 2482 "eternal malediction"; Berakhoth 28b (Jochanan ben Zaccai) "All the more should I weep now that they are about to lead me before the King of kings, the Holy One, blessed be He, who lives and abides for ever, and for ever and ever; whose wrath, if He be wrathful, is an eternal wrath; and if He bind me, His binding is an eternal binding; and if He kill me, His killing is an eternal killing; whom I cannot placate with words, nor bribe with wealth"; Baruch 8512 "there will be no opportunity of returning, nor a limit to the times." In view of this |