bh ory διδάσκοντες "διδασκαλίας, |! ἐντάλματα ἀνθρώπων. ” 10. Καὶ in Gospp. προσκαλεσάµενος τὸν ὄχλον, εἶπεν αὐτοῖς, ““᾿Ακούετε καὶ συνίετε. frequent i 4 i F A e
Μι, νὰ 7 II. οὐ τὸ εἰσερχόμενον eis τὸ στόµα κοινοῖ τὸν ἄνθρωπον: ἀλλὰ Col ii 2273 ἐκπορευόμενον ἐκ τοῦ στόµατος, τοῦτο κοινοῖ τὸν ἄνθρωπον.᾿ profane 12. Τότε προσελθόντες οἱ μαθηταὶ αὐτοῦ 1 etwov? αὐτῷ, “Οἶδας ὅτι
authors).
j here only of Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν; ” in Be a
13. Ὁ δὲ
k Ch. xxiii, ἀποκριθεὶς εἶπε, “Maca ) φυτεία, ἣν οὐκ ἐφύτευσεν ὁ πατήρ µου ὁ
16, 24. Acts i, 16. οὐράνιος, ἐκριζωθήσεται. Rom. ii. το.
14. ἄφετε αὐτούς *68yyot εἶσι τυφλοὶ
1 here only τυφλῶν ὃ: τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι eis βόθυνον “a 36, πεσοῦνται. 15. ᾽Αποκριθεὶς δὲ 6 Πέτρος εἶπεν αὐτῷ, ““Ι Φράσον Τ.Ε).
1 S9BD and several cursives omit αντου. τυφλων BDLZ have τυφλοι εισι οδηγοι (W.H.). SS hae
3 Instead of οδηγοι ... the same inverted, 08. εισι τυφ.
neither follows closely the Sept. (Is. xxix. 13).—Ver. 8. 7 δὲ καρδία, etc. : at this point the citation is particularly apposite. They were far from the true God in their thoughts who imagined that He could be pleased with gifts made at the expense of filial piety. Christ’s God abhorred such homage, still more the hypocritical pretence of it.
Vv. το, 11. Appeal to the people: a mortal offence to the Pharisees and scribes, but made inevitable by publicity of attack, the multitude being in the back- ground and overhearing all.—daxovere καὶ συνίετε: abrupt, laconic address; a fearless, resolute tone audible.—Ver. 11. Simple direct appeal to the moral sense of mankind ; one of those emanci- pating words which sweep away the cob- webs of artificial systems; better than elaborate argument. It is called a parable in ver. 15, but it is not a parable in the strict sense here whatever it may be in Mk. (vide notes there). Parables are used to illustrate the ethical by the natural. This saying is itself ethical: τὸ ἐκπορευόμενον ἐκ τοῦ στόματος refers to words as expressing thoughts and de- sires (νετ. 19).— ov τὸ εἰσερ. εἰς τὸ στόμα: refers to food οἱ all sorts ; clean 100d taken with unclean hands, and food in itself unclean. The drift of the saying there- fore is: ceremonial uncleanness, how- ever caused, a small matter, moral un- cleanness the one thing to be dreaded. This goes beyond the tradition of the elders, and virtually abrogates the Levitical distinctions between clean and unclean. A sentiment worthy of Jesus and suitable to an occasion when He was compelled to emphasise the supreme importance of the ethical in the law—
? λεγονσιν in BD.
the ethical emphatically the law of God (τὴν ἐντολὴν τοῦ θεοῦ, ver. 3).
Vv. 12-14. Disciples report impression made on Pharisees by the word spoken to the people. Not in Mark.—vVer. 12. ἐσκανδαλίσθησαν: double offence—(z) appealing to the people at all; (2) uttering sucha word, revolutionary in character.— Ver. 13. © δὲ ἀποκριθεὶς, etc.: the disciples were afraid, but Jesus was in- dignant, and took up high ground.— gute(a for Φύτευμα, a plant, “not a wild flower but a cultivated plant” (Camb. G. T.), refers to the Rabbinical tradition; natural figure for doctrine, and so used both by Jesus and Greeks (vide Schottgen and Kypke). Kypke re- marks: “pertinet huc parabola περὶ τοῦ σπείροντος”'.--ὃ πατήρ pov: the state- ment in the relative clause is really the main point, that the tradition in question was a thing with which God as Jesus conceived Him had nothing todo. This is an important text for Christ’s doctrine of the Fatherhood as taught by dis- criminating use ofthe term πατήρ. The idea of God implied in the Corban tradi- tion was that His interest was antago- nistic to that of humanity. In Christ’s idea of God the two interests are coinci- dent. This text should be ‘set beside xii. 50, which might easily be misunder- stood as teaching an opposite view.— ἐκριζωθήσεται. This is what will be, and what Jesus wishes and works for: uprooting, destruction, root and branch, no compromise, the thing wholly evil. The response of the traditionalists was crucifixion.—Ver. 14. ἄφετε: the case hopeless, no reform possible; on the road to ruin.—rtvu@dol εἶσιν ὁδηγοί: the reading in B is very laconic = blind mer