Vv. 34, 35 contain a reflection more suitable for the close of the collection of parables in this chapter, brought in here apparently because the evangelist has
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36. Τότε ἀφεὶς τοὺς ὄχλους, ἦλθεν εἰς τὴν οἰκίαν 6 "Ingots !+ καὶ
προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ, λέγοντες, ““Φράσον 2 ἡμῖν τὴν
παραβολὴν τῶν Γιζανίων τοῦ ἀγροῦ.”
37. Ὁ δὲ ἀποκριθεὶς εἶπεν
αὐτοῖς,ὃ “*O σπείρων τὸ καλὸν σπέρμα ἐστὶν 6 vids τοῦ ἀνθρώπου -
d same phrase in Ch. viii. 12.
€ νετ. 49. Ch. xxiv. om 3; xxviii, TOU 20. Heb. ix. 26.
συντελείαᾳ τοῦ αἰῶνος τούτου.
f Ch. xvi.
4 αἰῶνός ἐστιν: οἱ δὲ θερισταὶ ἄγγελοί εἶσιν.
38. ὁ δὲ ἀγρός ἐστιν 6 κόσμος: τὸ δὲ καλὸν σπέρµα, οὗτοί 4 εἶσιν ot viol τῆς βασιλείας: τὰ δὲ ζιζάνιά εἶσιν οἱ υἱοὶ τοῦ πονηροῦ: 39. ὁ δὲ ἐχθρὸς ὁ σπείρας αὖτά ἐστιν ὁ διάβολος: ὁ δὲ θερισμὸς * συντέλεια
40. ὥσπερ οὖν
συλλέγεται τὰ ζιζάνια, καὶ πυρὶ κατακαίεται οὕτως ἔσται ἐν τῇ
41. ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου
23; xviii, τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα
7. Rom. Xiv. 13.
6 Rev. i.15; ix. 2.
1S8BD omitol. 3 SB have διασαφησον. * SBD omit τον.
3 SSBD omit αυτοις.
under his eye Mark’s narrative, in which a similar reflection is attached to the parable of the mustard seed (iv. 33-34). Ver. 34. χωρὶς παραβολῆς, etc. : if this remark apply to Christ’s popular preach- ing generally, then the parables reported, like the healing narratives, are only a small selection from a large number, a fragrant posy culled from the flower garden of Christ’s parabolic wisdom.— ἐλάλει: imperfect, pointing to a regular practice, not merely to a single occasion. —Ver. 35. Prophetic citation from Ps. Ixxviii. 2, suggested by παραβολαῖς in Sept., second clause, free translation from Hebrew.—épevfopat in Sept. for
YA in Ps. xix. 2, etc. (not in lxxviii.
2), a poetic word in Ionic form, bearing strong, coarse meaning ; used in softened sense in Hellenistic Greek. Chief value of this citation: a sign that the parabolic teaching of Jesus, like His healing ministry, was sufficiently outstanding to call for recognition in this way.
Vv. 36-43. Interpretation of the Tares. Not in Apostolic Document; style that of evangelist; misses the point of the parable—so Weiss (Matt.-Evang., p. 351). But if there was any private talk between Jesus and the Twelve as to the meaning of His parables, this one was sure to be the subject of conversa- tion. Itis more abstruse than the Sower, its lesson deeper, the fact it points to more mysterious. The interpretation given may of course be very freely re- produced.—Ver. 36. φράσον (διασ-
τὰ “σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, 42. καὶ βαλοῦσιν αὐτοὺς εἲς τὴν ἕκάμινον τοῦ πυρός: ἐκεῖ ἔσται 6 κλαυθμὸς καὶ 6
φρασον probably comes from xv. 15. > SBD omit τουτον.
άφησον NB) again in xv. 15: observe the unceremonious style of the request, indicative of intimate familiar relations. Hesychius gives as equivalents for dpaler, δεικνύει, σηµαίνει, λέγει, etc.— διασάφ. in Deut. i. 5 = make clear, a stronger expression.—Ver. 37. 6 σπεί- ρων: identified here with the Son of man (not so in interpretation of Sower).— Ver. 38. 6 κόσμος, the wide world; uni- versalism.—o7méppa, not the word this. . time, but the children of the kingdom. — ζιζάνια, the sons of the wicked one (τοῦ πονηροῦ, the devil).—Ver. 39. συντέλεια αἰῶνος, the end of the world; phrase peculiar to this Gospel.—Oepiorai. ἄγγελοι. . Weiss thinks this borrowed from Mt. xxiv. 31, and certainly not original. Perhaps not as a dogmatic interpretation, but quite possibly as a poetic suggestion.—Ver. 4ο. This and the following verses enlarge on the final separation.— Ver. 41. ἀποστελεῖ: cf. chap. xxiv. 31.--συλλέξουσιν, collect, and so separate.—ra σκάνδαλα: abstract for concrete ; those who create stumbling blocks for others.—xai, epexegetical, not introducing a distinct class, but ex- plaining how the class already referred to cause others to stumble.—ro.ovvras. τ. ἀνομίαν: cf. vii. 23, where for ποι. stands ἐργαζόμενοι. Has ἀνομίαν here the technical sense of religious libertinism, or the general sense of moral trans- gression? Assuming the former alterna- tive, some critics find here the sign-mark of a later apostolic time.—Ver. 42. éxet ἔσται. etc.: held to be inappropriate