02400
 \\Shall ye begin\\ (\\arxesthe\\). Future middle, though Westcott and
 Hort put \\arxsthe\\ (aorist middle subjunctive of \\archomai\\) and in
 that case a continuation of the \\aph' hou\\ construction. It is a
 difficult passage and the copyists had trouble with it. \\In thy\\
 \\presence\\ (\\enpion sou\\). As guests or hosts or neighbours some
 claim, or the master of the house. It is grotesque to claim
 credit because Christ taught in their streets, but they are hard
 run for excuses and claims.

02401
 \\I know not whence ye are\\ (\\ouk oida pothen este\\). This blunt
 statement cuts the matter short and sweeps away the flimsy
 cobwebs. Acquaintance with Christ in the flesh does not open the
 door. Jesus quotes
 # Ps 8:9
 as in
 # Mt 7:23
 there as in the LXX, here with \\pantes ergatai adikias\\, there with
 \\hoi ergazomenoi tn anomian\\. But \\apostte\\ (second aorist active
 imperative) here, and there \\apochreite\\ (present active
 imperative).

02402
 \\There\\ (\\ekei\\). Out there, outside the house whence they are
 driven. \\When ye shall see\\ (\\hotan opssthe\\). First aorist middle
 subjunctive (of a late aorist \\psamn\\) of \\hora\\, though
 \\opsesthe\\ (future middle) in margin of Westcott and Hort, unless
 we admit here a "future" subjunctive like Byzantine Greek (after
 Latin). \\And yourselves cast forth without\\ (\\hums de ekballomenous\\
 \\ex\\). Present passive participle, continuous action, "you being
 cast out" with the door shut.
 See note on "Mt 8:11"
 ... and verses following
  for this same picture.

02403
 \\Shall sit down\\ (\\anaklithsontai\\). Future passive indicative third
 plural. Recline, of course, is the figure of this heavenly
 banquet. Jesus does not mean that these will be saved in
 different ways, but only that many will come from all the four
 quarters of the earth.

02404
 \\Last\\ (\\eschatoi\\). This saying was repeated many times
 # Mt 19:30; Mr 10:31; Mt 20:16

02405
 \\In that very hour\\ (\\en auti ti hri\\). Luke's favourite notation
 of time. \\Pharisees\\ (\\Pharisaioi\\). Here we see the Pharisees in a
 new role, warning Jesus against the machinations of Herod, when
 they are plotting themselves.

02406
 \\That fox\\ (\\ti alpeki tauti\\). This epithet for the cunning and
 cowardice of Herod shows clearly that Jesus understood the real
 attitude and character of the man who had put John the Baptist to
 death and evidently wanted to get Jesus into his power in spite
 of his superstitious fears that he might be John the Baptist
 _redivivus_. The message of Jesus means that he is independent of
 the plots and schemes of both Herod and the Pharisees. The
 preacher is often put in a tight place by politicians who are
 quite willing to see him shorn of all real power. \\Cures\\ (\\iaseis\\).
 Old word, but in the N.T. only here and
 # Ac 4:22,30
 \\I am perfected\\ (\\teleioumai\\). Present passive indicative of
 \\teleio\\, old verb from \\teleios\\, to bring to perfection, frequent
 in the N.T. Used in
 # Heb 2:10
 of the Father's purpose in the humanity of Christ. Perfect
 humanity is a process and Jesus was passing through that, without
 sin, but not without temptation and suffering. It is the
 prophetic present with the sense of the future.

02407
 \\The day following\\ (\\ti echomeni\\). See
 # Ac 20:15
 The same as the third day in verse
 # 32
 A proverb. \\It cannot be\\ (\\ouk endechetai\\). It is not accepted, it
 is inadmissible. A severely ironical indictment of Jerusalem. The
 shadow of the Cross reaches Perea where Jesus now is as he starts
 toward Jerusalem.

02408
 \\O Jerusalem, Jerusalem\\ (\\Ierousalm, Ierousalm\\). In
 # Mt 23:37
 Jesus utters a similar lament over Jerusalem. The connection
 suits both there and here, but Plummer considers it "rather a
 violent hypothesis" to suppose that Jesus spoke these words
 twice. It is possible, of course, though not like Luke's usual
 method, that he put the words here because of the mention of
 Jerusalem. In itself it is not easy to see why Jesus could not
 have made the lament both here and in Jerusalem. The language of
 the apostrophe is almost identical in both places
 # Lu 13:34; Mt 23:37-39
 For details see on Matthew. In Luke we have \\episunaxai\\ (late
 first aorist active infinitive) and in Matthew \\episunagagein\\
 (second aorist active infinitive), both from \\episunag\\, a double
 compound of late Greek (Polybius). Both have "How often would I"
 (\\posakis thelsa\\). How often did I wish. Clearly showing that
 Jesus made repeated visits to Jerusalem as we know otherwise only
 from John's Gospel. \\Even as\\ (\\hon tropon\\). Accusative of general
 reference and in
 # Mt 23:37
 also. Incorporation of antecedent into the relative clause.
 \\Brood\\ (\\nossian\\) is in Luke while Matthew has \\chickens\\ (\\nossia\\),
 both late forms for the older \\neossia\\. The adjective \\desolate\\
 (\\ermos\\) is wanting in
 # Lu 13:35
 and is doubtful in
 # Mt 23:39

02409
02410
 \\When he went\\ (\\en ti elthein auton\\). Luke's favourite temporal
 clause = "on the going as to him." \\That\\ (\\kai\\). Another common
 Lukan idiom, \\kai=hoti\\ after \\egeneto\\, like Hebrew _wav_. \\They\\
 (\\autoi\\). Emphatic. \\Were watching\\ (\\san paratroumenoi\\).
 Periphrastic imperfect middle. Note force of \\autoi\\, middle voice,
 and \\para-\\. They were themselves watching on the side (on the
 sly), watching insidiously, with evil intent as in
 # Mr 3:2
 (active).

02411
 \\Which had the dropsy\\ (\\hudrpikos\\). Late and medical word from
 \\hudr\\ (water), one who has internal water (\\hudrps\\). Here only in
 the N.T. and only example of the disease healed by Jesus and
 recorded.

02412
 \\Answering\\ (\\apokritheis\\). First aorist passive participle without
 the passive meaning. Jesus answered the thoughts of those
 mentioned in verse
 # 1
 Here "lawyers and Pharisees" are treated as one class with one
 article (\\tous\\) whereas in
 # 7:30
 they are treated as two classes with separate articles. \\Or not\\ (\\\\
 \\ou\\). The dilemma forestalled any question by them. \\They held\\
 \\their peace\\ (\\hsuchasan\\). Ingressive aorist active of old verb
 \\hsuchaz\\. They became silent, more so than before.

02413
 \\Took him\\ (\\epilabomenos\\). Second aorist middle participle of
 \\epilamban\\, an old verb, only in the middle in the N.T. It is not
 redundant use, "took and healed," but "took hold of him and
 healed him." Only instance in the N.T. of its use in a case of
 healing. \\Let him go\\ (\\apelusen\\). Probably, dismissed from the
 company to get him away from these critics.

02414
 \\An ass or an ox\\ (\\onos  bous\\). But Westcott and Hort \\huios \\
 \\bous\\ (\\a son or an ox\\). The manuscripts are much divided between
 \\huios\\ (son) and \\onos\\ (ass) which in the abbreviated uncials
 looked much alike (TC, OC) and were much alike. The sentence in
 the Greek reads literally thus: Whose ox or ass of you shall fall
 (\\peseitai\\, future middle of \\pipto\\) into a well and he (the man)
 will not straightway draw him up (\\anaspasei\\, future active of
 \\anaspa\\) on the sabbath day? The very form of the question is a
 powerful argument and puts the lawyers and the Pharisees
 hopelessly on the defensive.

02415
 \\Could not answer again\\ (\\ouk ischusan antapokrithnai\\). Did not
 have strength to answer back or in turn (\\anti-\\) as in
 # Ro 9:20
 They could not take up the argument and were helpless. They hated
 to admit that they cared more for an ox or ass or even a son than
 for this poor dropsical man.

02416
 \\A parable for those which were bidden\\ (\\pros tous keklmenous\\
 \\paraboln\\). Perfect passive participle of \\kale\\, to call, to
 invite. This parable is for the guests who were there and who had
 been watching Jesus. \\When he marked\\ (\\epechn\\). Present active
 participle of \\epech\\ with \\ton noun\\ understood, holding the mind
 upon them, old verb and common. \\They chose out\\ (\\exelegonto\\).
 Imperfect middle, were picking out for themselves. \\The chief\\
 \\seats\\ (\\tas prtoklisias\\). The first reclining places at the
 table. Jesus condemned the Pharisees later for this very thing
 # Mt 23:6; Mr 12:39; Lu 20:46
 On a couch holding three the middle place was the chief one. At
 banquets today the name of the guests are usually placed at the
 plates. The place next to the host on the right was then, as now,
 the post of honour.

02417
 \\Sit not down\\ (\\m kataklithis\\). First aorist (ingressive) passive
 subjunctive of \\kataklin\\, to recline. Old verb, but peculiar to
 Luke in the N.T.
 # 7:36; 9:14; 14:8; 24:30
 \\Be bidden\\ (\\i keklmenos\\). Periphrastic perfect passive
 subjunctive of \\kale\\ after \\m pote\\.

02418
 \\And say\\ (\\kai erei\\). Changes to future indicative with \\m pote\\ as
 in
 # 12:58
 \\Shalt begin with shame\\ (\\arxi meta aischuns\\). The moment of
 embarrassment. \\To take the lowest place\\ (\\ton eschaton topon\\
 \\katechein\\). To hold down the lowest place, all the intermediate
 ones being taken.

02419
 \\Sit down\\ (\\anapese\\). Second aorist active imperative of \\anapipt\\,
 to fall up or back, to lie back or down. Late Greek word for
 \\anaklin\\ (cf. \\kataklin\\ in verse
 # 8
 \\He that hath bidden thee\\ (\\ho keklks se\\). Perfect active
 participle as in verse
 # 12
 (\\ti keklkoti\\) with which compare \\ho kalesas\\ in verse
 # 9
 (first aorist active participle). \\He may say\\ (\\erei\\). The future
 indicative with \\hina\\ does occur in the _Koin_ (papyri) and so in
 the N.T. (Robertson, _Grammar_, p. 984). \\Go up higher\\
 (\\prosanabthi\\). Second aorist active imperative second singular
 of \\prosanabain\\, an old double compound verb, but here only in
 the N.T. Probably, "Come up higher," because the call comes from
 the host and because of \\pros\\.

02420
 \\Shall be humbled\\ (\\tapeinthsetai\\). First future passive. One of
 the repeated sayings of Jesus
 # 18:14; Mt 23:12

02421
 \\A dinner or a supper\\ (\\ariston  deipnon\\). More exactly, a
 breakfast or a dinner with distinction between them as already
 shown. This is a parable for the host as one had just been given
 for the guests, though Luke does not term this a parable. \\Call\\
 \\not\\ (\\m phnei\\). \\M\\ and the present imperative active,
 prohibiting the habit of inviting only friends. It is the
 _exclusive_ invitation of such guests that Jesus condemns. There
 is a striking parallel to this in Plato's _Phaedrus_ 233.
 \\Recompense\\ (\\antapodoma\\). In the form of a return invitation. Like
 \\anti\\ in "bid thee again" (\\antikalessin\\).

02422
 \\When thou makest a feast\\ (\\hotan dochn poiis\\). \\Hotan\\ and the
 present subjunctive in an indefinite temporal clause. \\Doch\\ means
 reception as in
 # Lu 5:29
 late word, only in these two passages in the N.T. Note absence of
 article with these adjectives in the Greek (poor people, maimed
 folks, lame people, blind people).

02423
 \\To recompense thee\\ (\\antapodounai soi\\). Second aorist active
 infinitive of this old and common double compound verb, to give
 back in return. The reward will come at the resurrection if not
 before and thou shalt be happy.

02424
 \\Blessed\\ (\\makarios\\). Happy, same word in the Beatitudes of Jesus
 # Mt 5:3
 This pious platitude whether due to ignorance or hypocrisy was
 called forth by Christ's words about the resurrection. It was a
 common figure among the rabbis, the use of a banquet for the
 bliss of heaven. This man may mean that this is a prerogative of
 the Pharisees. He assumed complacently that he will be among the
 number of the blest. Jesus himself uses this same figure of the
 spiritual banquet for heavenly bliss
 # Lu 22:29
 \\Shall eat\\ (\\phagetai\\). Future middle from \\esthi\\, defective verb,
 from stem of the aorist (\\ephagon\\) like \\edomai\\ of the old Greek.

02425
 \\Made\\ (\\epoiei\\). Imperfect active, was on the point of making
 (inchoative). \\Great supper\\ (\\deipnon\\). Or dinner, a formal feast.
 Jesus takes up the conventional remark of the guest and by this
 parable shows that such an attitude was no guarantee of godliness
 (Bruce). This parable of the marriage of the King's son
 # Lu 14:15-24
 has many points of likeness to the parable of the wedding garment
 # Mt 22:1-14
 and as many differences also. The occasions are very different,
 that in Matthew grows out of the attempt to arrest Jesus while
 this one is due to the pious comment of a guest at the feast and
 the wording is also quite different. Hence we conclude that they
 are distinct parables. \\And he bade many\\ (\\kai ekalesen pollous\\).
 Aorist active, a distinct and definite act following the
 imperfect \\epoiei\\.

02426
 \\His servant\\ (\\ton doulon autou\\). His bondservant. _Vocator_ or
 Summoner
 # Es 5:8; 6:14
 This second summons was the custom then as now with wealthy
 Arabs. Tristram (_Eastern Customs_, p. 82) says: "To refuse the
 second summons would be an insult, which is equivalent among the
 Arab tribes to a declaration of war."

02427
 \\With one consent\\ (\\apo mias\\). Some feminine substantive like
 \\gnms\\ or \\psuchs\\ has to be supplied. This precise idiom occurs
 nowhere else. It looked like a conspiracy for each one in his
 turn did the same thing. \\To make excuse\\ (\\paraiteisthai\\). This
 common Greek verb is used in various ways, to ask something from
 one
 # Mr 15:6
 to deprecate or ask to avert
 # Heb 12:19
 to refuse or decline
 # Ac 25:11
 to shun or to avoid
 # 2Ti 2:23
 to beg pardon or to make excuses for not doing or to beg
 # Lu 14:18
 All these ideas are variations of \\aite\\, to ask in the middle
 voice with \\para\\ in composition. \\The first\\ (\\ho prtos\\). In order
 of time. There are three of the "many" ("all"), whose excuses are
 given, each more flimsy than the other. \\I must needs\\ (\\ech\\
 \\anagkn\\). I have necessity. The land would still be there, a
 strange "necessity." \\Have me excused\\ (\\eche me paritmenon\\). An
 unusual idiom somewhat like the English perfect with the
 auxiliary "have" and the modern Greek idiom with \\ech\\, but
 certainly not here a Greek periphrasis for \\paritso\\. This
 perfect passive participle is predicate and agrees with \\me\\. See a
 like idiom in
 # Mr 3:1; Lu 12:19
 (Robertson, _Grammar_, pp. 902f.). The Latin had a similar idiom,
 _habe me excusatum_. Same language in verse
 # 19

02428
 \\To prove them\\ (\\dokimasai auta\\). He could have tested them before
 buying. The oxen would not run away or be stolen.

02429
 \\I cannot come\\ (\\ou dunamai elthein\\). Less polite than the others
 but a more plausible pretence if he wanted to make it so. The law
 excused a newly married man from war
 # De 24:5
 "but not from social courtesy" (Ragg). The new wife would
 probably have been glad to go with him to the feast if asked. But
 see
 # 1Co 7:33
 There is here as often a sharp difference between the excuses
 offered and the reasons behind them.

02430
 \\Being angry\\ (\\orgistheis\\). First aorist (ingressive) passive,
 becoming angry. \\Quickly\\ (\\taches\\). The dinner is ready and no
 time is to be lost. The invitation goes still to those in the
 city. \\Streets and lanes\\ (\\tas plateias kai rhumas\\). Broadways and
 runways (broad streets and narrow lanes). \\Maimed\\ (\\anapeirous\\). So
 Westcott and Hort for the old word \\anaprous\\, due to itacism
 (\\ei=\\ in pronunciation). The word is compounded of \\ana\\ and
 \\pros\\, lame all the way up.

02431
 \\And yet there is room\\ (\\kai eti topos estin\\). The Master had
 invited "many" (verse
 # 16
 who had all declined. The servant knew the Master wished the
 places to be filled.

02432
 \\The highways and hedges\\ (\\tas hodous kai phragmous\\). The public
 roads outside the city of Judaism just as the streets and lanes
 were inside the city. The heathen are to be invited this time.
 \\Hedges\\ is fenced in places from \\phrass\\, to fence in
 # Ro 3:19
 \\Compel\\ (\\anagkason\\). First aorist active imperative of \\anagkaz\\,
 from \\anagk\\ (verse
 # 18
 By persuasion of course. There is no thought of compulsory
 salvation. "Not to use force, but to constrain them against the
 reluctance which such poor creatures would feel at accepting the
 invitation of a great lord" (Vincent). As examples of such
 "constraint" in this verb see
 # Mt 14:22; Ac 26:11; Ga 6:12
 \\That my house may be filled\\ (\\hina gemisthi mou ho oikos\\). First
 aorist passive subjunctive of \\gemiz\\, to fill full, old verb from
 \\gem\\, to be full. Effective aorist. Subjunctive with \\hina\\ in
 final clause. The Gentiles are to take the place that the Jews
 might have had
 # Ro 11:25
 Bengel says: _Nec natura nec gratia patitur vacuum_.

02433
 \\My supper\\ (\\mou tou deipnou\\). Here it is still the Master of the
 feast who is summing up his reasons for his conduct. We do not
 have to say that Jesus shuts the door now in the face of the Jews
 who may turn to him.

02434
 \\And he turned\\ (\\kai strapheis\\). Second aorist passive participle
 of \\streph\\, common verb. It is a dramatic act on the part of
 Jesus, a deliberate effort to check the wild and unthinking
 enthusiasm of the crowds who followed just to be following. Note
 "many multitudes" (\\ochloi polloi\\) and the imperfect tense
 \\suneporeuonto\\, were going along with him.

02435
 \\Hateth not\\ (\\ou misei\\). An old and very strong verb \\mise\\, to
 hate, detest. The orientals use strong language where cooler
 spirits would speak of preference or indifference. But even so
 Jesus does not here mean that one must hate his father or mother
 of necessity or as such, for
 # Mt 15:4
 proves the opposite. It is only where the element of choice comes
 in (cf.
 # Mt 6:24
 as it sometimes does, when father or mother opposes Christ. Then
 one must not hesitate. The language here is more sharply put than
 in
 # Mt 10:37
 The \\ou\\ here coalesces with the verb \\misei\\ in this conditional
 clause of the first class determined as fulfilled. It is the
 language of exaggerated contrast, it is true, but it must not be
 watered down till the point is gone. In mentioning "and wife"
 Jesus has really made a comment on the excuse given in verse
 # 20
 (I married a wife and so I am not able to come). \\And his own life\\
 \\also\\ (\\eti te kai tn psuchn heautou\\). Note \\te kai\\, both--and.
 "The \\te\\ (B L) binds all the particulars into one bundle of
 _renuncianda_" (Bruce). Note this same triple group of
 conjunctions (\\eti te kai\\) in
 # Ac 21:28
 "And moreover also," "even going as far as his own life."
 Martyrdom should be an ever-present possibility to the Christian,
 not to be courted, but not to be shunned. Love for Christ takes
 precedence "over even the elemental instinct of
 self-preservation" (Ragg).

02436
 \\His own cross\\ (\\ton stauron heauto\\). This familiar figure we have
 had already
 # Lu 9:23; Mr 8:34; Mt 10:38; 16:24
 Each follower has a cross which he must bear as Jesus did his.
 \\Bastaz\\ is used of cross bearing in the N.T. only here
 (figuratively) and
 # Joh 19:17
 literally of Jesus. Crucifixion was common enough in Palestine
 since the days of Antiochus Epiphanes and Alexander Jannaeus.

02437
 \\Build a tower\\ (\\purgon oikodomsai\\). A common metaphor, either a
 tower in the city wall like that by the Pool of Siloam
 # Lu 13:4
 or a watchtower in a vineyard
 # Mt 21:33
 or a tower-shaped building for refuge or ornament as here. This
 parable of the rash builder has the lesson of counting the cost.
 \\Sit down\\ (\\kathisas\\). Attitude of deliberation. \\First\\ (\\prton\\).
 First things first. So in verse
 # 31
 \\Count\\ (\\psphizei\\). Common verb in late writers, but only here and
 # Re 13:18
 in the N.T. The verb is from \\psphos\\, a stone, which was used in
 voting and so counting. Calculate is from the Latin _calculus_, a
 pebble. To vote was to cast a pebble (\\tithmi psphon\\). Luke has
 Paul using "deposit a pebble" for casting his vote
 # Ac 26:10
 \\The cost\\ (\\tn dapann\\). Old and common word, but here only in the
 N.T. from \\dapt\\, to tear, consume, devour. Expense is something
 which eats up one's resources. \\Whether he hath wherewith to\\
 \\complete it\\ (\\ei echei eis apartismon\\). If he has anything for
 completion of it. \\Apartismon\\ is a rare and late word (in the
 papyri and only here in the N.T.). It is from \\apartiz\\, to finish
 off (\\ap-\\ and \\artiz\\ like our articulate), to make even or square.
 Cf. \\exrtismenos\\ in
 # 2Ti 3:17

02438
 \\Lest haply\\ (\\hina mpote\\). Double final particles (positive and
 negative with addition of \\pote\\). Used here with aorist middle
 subjunctive in \\arxntai\\ (begin). \\When he hath laid ... and was\\
 \\not able\\ (\\thentos autou ... kai m ischuontos\\) \\to finish\\
 (\\ektelesai\\). First aorist active infinitive. Note perfective use
 of \\ek\\, to finish out to the end. Two genitive absolutes, first,
 second aorist active participle \\thentos\\; second, present active
 participle \\ischuontos\\. \\To mock him\\ (\\auti empaizein\\). An old
 verb, \\em-paiz\\, to play like a child (\\pais\\), at or with, to mock,
 scoff at, to trifle with like Latin _illudere_.

02439
 \\This man\\ (\\houtos ho anthrpos\\). This fellow, contemptuous or
 sarcastic use of \\houtos\\.

02440
 \\To encounter\\ (\\sunbalein\\). Second aorist active infinitive of
 \\sunball\\, old and common verb, to throw or bring together, to
 dispute, to clash in war as here. \\Another king\\ (\\heteri basilei\\),
 to grapple with another king in war or for war (\\eis polemon\\).
 Associative instrumental case. \\Take counsel\\ (\\bouleusetai\\). Future
 middle indicative of old and common verb \\bouleu\\, from \\boul\\,
 will, counsel. The middle means to take counsel with oneself, to
 deliberate, to ponder. \\With ten thousand\\ (\\en deka chiliasin\\).
 Literally, in ten thousand. See this so-called instrumental use
 of \\en\\ in
 # Jude 1:14
 Equipped in or with ten thousand. See
 # Lu 1:17
 Note \\meta eikosi chiliadn\\ just below (midst of twenty thousand).
 \\To meet\\ (\\hupantsai\\). Common verb (like \\apanta\\) from \\anta\\
 (\\anta\\, end, face to face, from which \\anti\\) with preposition
 \\hupo\\ (or \\apo\\), to go to meet. Here it has a military meaning.

02441
 \\Or else\\ (\\ei de mge\\). Same idiom in
 # 5:36
 Luke is fond of this formula. \\An ambassage\\ (\\presbeian\\). Old and
 common word for the office of ambassador, composed of old men
 (\\presbeis\\) like Japanese Elder Statesmen who are supposed to
 possess wisdom. In the N.T. only here and
 # Lu 19:14
 \\Asketh conditions of peace\\ (\\erti pros eirnn\\). The use of
 \\erta\\ in this sense of beg or petition is common in the papyri
 and _Koin_ generally. The original use of asking a question
 survives also. The text is uncertain concerning \\pros eirnn\\
 which means with \\erta\\, to ask negotiations for peace. In B we
 have \\eis\\ instead of \\pros\\ like verse
 # 28
 Most MSS. have \\ta\\ before \\pros\\ or \\eis\\, but not in Aleph and B.
 It is possible that the \\ta\\ was omitted because of preceding \\tai\\
 (\\homoeoteleuton\\), but the sense is the same. See
 # Ro 14:19
 \\ta ts eirns\\, the things of peace, which concern or look
 towards peace, the preliminaries of peace.

02442
 \\Renounceth not\\ (\\ouk apotassetai\\). Old Greek word to set apart as
 in a military camp, then in the middle voice to separate oneself
 from, say good-bye to
 # Lu 9:61
 to renounce, forsake, as here. \\All that he hath\\ (\\pasin tois\\
 \\heautou huparchousin\\). Dative case, says good-bye to all his
 property, "all his own belongings" (neuter plural participle used
 as substantive) as named in verse
 # 26
 This verse gives the principle in the two parables of the rash
 builder and of the rash king. The minor details do not matter.
 The spirit of self-sacrifice is the point.

02443
02444
 \\Dunghill\\ (\\koprian\\). Later word in the _Koin_ vernacular. Here
 only in the N.T., though in the LXX. \\Men cast it out\\ (\\ex\\
 \\ballousin auto\\). Impersonal plural. This saying about salt is
 another of Christ's repeated sayings
 # Mt 5:13; Mr 9:50
 Another repeated saying is the one here about having ears to hear
 # Lu 8:8; 14:35, Mt 11:15; 13:43

02445
 \\All the publicans and sinners\\ (\\pantes hoi telnai kai hoi\\
 \\hamartloi\\). The two articles separate the two classes (all the
 publicans and the sinners). They are sometimes grouped together
 # 5:30; Mt 9:11
 but not here. The publicans are put on the same level with the
 outcasts or sinners. So in verse
 # 2
 the repeated article separates Pharisees and scribes as not quite
 one. The use of "all" here may be hyperbole for very many or the
 reference may be to these two classes in the particular place
 where Jesus was from time to time. \\Were drawing near unto him\\
 (\\san auti eggizontes\\). Periphrastic imperfect of \\eggiz\\, from
 \\eggus\\ (near), late verb. \\For to hear\\ (\\akouein\\). Just the present
 active infinitive of purpose.

02446
 \\Both ... and\\ (\\te ... kai\\). United in the complaint. \\Murmured\\
 (\\diegogguzon\\). Imperfect active of \\diagogguz\\, late Greek
 compound in the LXX and Byzantine writers. In the N.T. only here
 and
 # Lu 19:7
 The force of \\dia\\ here is probably between or among themselves. It
 spread (imperfect tense) whenever these two classes came in
 contact with Jesus. As the publicans and the sinners were drawing
 near to Jesus just in that proportion the Pharisees and the
 scribes increased their murmurings. The social breach is here an
 open yawning chasm. \\This man\\ (\\houtos\\). A contemptuous sneer in
 the use of the pronoun. They spoke out openly and probably
 pointed at Jesus. \\Receiveth\\ (\\prosdechetai\\). Present middle
 indicative of the common verb \\prosdechomai\\. In
 # 12:36
 we had it for expecting, here it is to give access to oneself, to
 welcome like \\hupedexato\\ of Martha's welcome to Jesus
 # Lu 10:38
 The charge here is that this is the habit of Jesus. He shows no
 sense of social superiority to these outcasts (like the Hindu
 "untouchables" in India). \\And eateth with them\\ (\\kai sunesthiei\\
 \\autois\\). Associative instrumental case (\\autois\\) after \\sun-\\ in
 composition. This is an old charge
 # Lu 5:30
 and a much more serious breach from the standpoint of the
 Pharisees. The implication is that Jesus prefers these outcasts
 to the respectable classes (the Pharisees and the scribes)
 because he is like them in character and tastes, even with the
 harlots. There was a sting in the charge that he was the "friend"
 (\\philos\\) of publicans and sinners
 # Lu 7:34

02447
 \\This parable\\ (\\tn paraboln tautn\\). The Parable of the Lost
 Sheep
 # 15:3-7
 This is Christ's way of answering the cavilling of these chronic
 complainers. Jesus gave this same parable for another purpose in
 another connection
 # Mt 18:12-14
 The figure of the Good Shepherd appears also in
 # Joh 10:1-18
 "No simile has taken more hold upon the mind of Christendom"
 (Plummer). Jesus champions the lost and accepts the challenge and
 justifies his conduct by these superb stories. "The three
 Episodes form a climax: The Pasture--the House--the Home; the
 Herdsman--the Housewife--the Father; the Sheep--the Treasure--the
 Beloved Son" (Ragg).

02448
 \\In the wilderness\\ (\\en ti ermi\\). Their usual pasturage, not a
 place of danger or peril. It is the owner of the hundred sheep
 who cares so much for the one that is lost. He knows each one of
 the sheep and loves each one. \\Go after that which is lost\\
 (\\poreuetai epi to apollos\\). The one lost sheep (\\apollos\\, second
 perfect active participle of \\apollumi\\, to destroy, but
 intransitive, to be lost). There is nothing more helpless than a
 lost sheep except a lost sinner. The sheep went off by its own
 ignorance and folly. The use of \\epi\\ for the goal occurs also in
 # Mt 22:9; Ac 8:26; 9:11
 \\Until he find it\\ (\\hes heuri auto\\). Second aorist active
 subjunctive of \\heurisk\\, common verb, with \\hes\\, common Greek
 idiom. He keeps on going (\\poreuetai\\, linear present middle
 indicative) until success comes (effective aorist, \\heuri\\).

02449
 \\On his shoulders\\ (\\epi tous mous autou\\). He does it himself in
 exuberant affection and of necessity as the poor lost sheep is
 helpless. Note the plural shoulders showing that the sheep was
 just back of the shepherd's neck and drawn around by both hands.
 The word for shoulder (\\mos\\) is old and common, but in the N.T.
 only here and
 # Mt 23:4
 \\Rejoicing\\ (\\chairn\\). "There is no upbraiding of the wandering
 sheep, nor murmuring at the trouble" (Plummer).
