ακάριοι, vide on chap. v. 3.--ὅτι βλ., ecause, not for what, they 5εε.---ἁμὴν γὰρ λέγω: introducing an important εἰαίεππεηῖ.---προφῆται καὶ δίκαιοι, same
ὀφθαλμοί, ὅτι βλέπουσι’ καὶ τὰ dra ὑμῶν, ὅτι ἀκούει.Σ
197
17. ἀμὴν
γὰρ λέγω ὑμῖν, ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν &
βλέπετε, καὶ οὐκ εἶδον' καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ ἤκουσαν.
18. Ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείροντος.» 19. Παντὸς
> , , A , Q a , ”
ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρός, καὶ "' ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ: οὗτός m Acts viii.
ἐστιν 6 παρὰ τὴν ὁδὸν σπαρείς.
20. Ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς,
οὗτός ἐστιν ὁ τὸν λόγον ἀκούων, καὶ εὐθὺς μετὰ χαρᾶς λαμβάνων
1 B omits υΌµων (bracketed in W.H.).
? ακονουσι in ΝΒΟΡΧΣ. ακονει a grammatical correction (neut. pl. nom. wra).
Σσπειραντος in HBX. 33-
combination as in x. 41. The felicity now consists in the things seen and heard. The perceiving senses and the things to be perceived imply each other, neither by themselves yield enjoyment. This passage is given by Lk. (x. 23, 24) in a more suitable connection (report on their mission by the Seventy). Here it creates an exaggerated impression as to the extent of the new departure. The parabolic teaching of Jesus, as exemplified in the Sower and other parables here collected, was not an absolutely new feature. He had always been speaking more or less in parables (6 Fishers of Men,” iv. το; “‘ Salt of the Barth,” ‘City on a Hill,” v. 13, 14; ‘““Two Builders,” vii. 24-27; ‘Whole need not a Physician,” ix. 12; “Νεν Garment and New Wine,” ix. 16, 17, etc.). Some of the parables in this connection, the Treasure and the Pearl, ¢.g., may be gems preserved from some otherwise forgotten synagogue dis- courses, say those delivered in the preaching tour through Galilee.
Vv. 18-23. Interpretation of the Sower (Mk. iv. 14-20; Lk. viii. 11-15). Ver. 18. ἡμεῖς, emphatic, ye privileged ones.— οὖν referring to the happiness on which they have been congratulated.—Ver. 18. ἀκούσατε τ. π.: not, hear it over again, but, what it means.—owefpavtos, aorist, of the man who sowed in the story just told.—Ver. 19. παντὸς ἀκούοντος, in the case of any one who hears, “‘ for the classical ἐάν τις axovoy ” (Camb. G. T.). It may be a case of interrupted construc- tion, the sentence beginning with the intention to make the genitive de- pendent on an ἐκ τῆς καρδίας before ἁρπάζει (so Weiss).—rov λόγον τῆς βα- σιλείας: the Sower, unlike the other parables in this chapter, contains no hint that it concerns the kingdom. But
σπειροντος Conforms to ver. 3.
in Christ’s discourses that almost went without saying.—py συνιέντος: “ not taking it in,” a phrase which happily combines the physical fact of the parable with the figurative sense.—6 πονηρός, the evil one, Satan, represented by the innocent birds of the parable. Whata different use of the emblem from that in vi. 26 !—év τῇ καρδίᾳ: we should hardly say of truth not understood that it had been sown in the heart. But heart is used in Scripture in a wide sense, as the seat of intellect as well as of feeling. The word in the case supposed is in the mind, as the seed is in the ground: on it, if not in it; in it as words, if not as truth.—otrés ἐστιν, etc., this is he sown, etc., said of the man, not of the seed. Sign and thing signified iden- tified, cf. ‘this is my body”. Properly, the seed sown, etc., represents the case of such a man. So throughout the in- terpretation.—Ver. 20. μετὰ χαρᾶς λ.: this is the new feature in the second type added to the hearing of the first ; hearing and receiving. with joy characteristic of quick emotional shallow natures, but not of them only. Deep earnest natures also have joy in truth found, but with a difference.—Ver. 21. οὐκ ἔχει: instead of the participle ἔχων under the influence of Mk.’s text (Weiss).—mpécKatpos, tem- porary, cf. 2 Cor. iv. 18.—Ver. 22. ἀκούων, hearing alone predicated of the third type, but receiving both intellectually and emotionally implied; everything necessary present except purity of heart, singleness of mind. Hearing is to be taken here in a pregnant sense as distinct from the hearing that is no hearing (ver. 13).---μέριμνατ. α.,ἀπάτητ.π.: together Ξ worldliness. Lust for money and care go together and between them spoil many an earnest religious nature. ---ἅκαρπος may refer either to the man