τς
ἡμῖν τὴν παραβολὴν Ἰωήτην.͵ 1 16. Ὁ δὲ ᾿Ιησοῦς 1 εἶπεν, ''"'᾽Ακμὴν ™bere only.
n Rom. 1.21,
καὶ ὑμεῖς " ἀσύνετοί ἐστε; 17. οὕπω 3 νοεῖτε, ὅτι πᾶν τὸ εἴσπορευό- bat eno
µενον εἷς τὸ στόµα εἰς τὴν κοιλίαν χωρεῖ, καὶ Eis ἀφεδρῶνα ἐκβάλ- λεται; 18. τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόµατος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον.
11. Lk. i 353 1x. 47; xxiv. 38.
1 Cor. iii.
19. ἐκ γὰρ τῆς καρδίας 20. Jas.
a µ . 4- ἐξέρχονται ᾿διαλογισμοὶ πονηροί, "φόνοι, ) μοιχεῖαι, πορνεῖαι, κλοπαί, p These are
ψευδοµαρτυρίαι, βλασφημίαι.
ἄνθρωπον : τὸ δὲ ἀνίπτοις χερσὶ φαγεῖν οὗ κοινοῖ τὸν ἄνθρωπον.’ 21. Καὶ ἐξελθὼν ἐκεῖθεν ὁ ᾿Ιησοῦς ἀνεχώρησεν eis τὰ µέρη Τύρου
1 49BZ omit ταντην and Ἰησους (D also omits |.).
are the leaders, the suggestion being: we know what happens in that case. The point is the inevitableness of ruin. What follows expresses what has been already hinted.—rv@dds δὲ +. ἐ. 65.: if blind blind lead; 68nyg, subjunctive, with éav as usual in a present general supposition.—apdérepor, both: Rabbis or scribes and their disciples. Christ despaired of the teachers, but He tried to rescue the people; hence vv. 10, 11.
Vv. 15-20. Interpretation of saying in ver. 11.—Ver. 15. Πέτρος, spokesman as usual (6 θερὸς καὶ πανταχοῦ προφθάνων, Chrys., Hom. li.).—mapa- βολήν, here at least, whatever may be the case in Mk., can mean only a dark saying, σκοτεινὸς λόγος (Theophy. in Mk.), ‘‘oratio obscura’’ (Suicer). The saying, ver. 11, was above the understand- ing of the disciples, or rather in advance of their religious attainments; for men often deem thoughts difficult when, though easy to understand, they are hard to receive. The Twelve had been a little scandalised by the saying as well as the Pharisees, though they did not like to say So (καὶ αὐτοὶ ἠρέμα θορυβού- pevot, Chrys.).—Ver. 16. ἀκμὴν, accusa- tive of ἀκμή, the point (of a weapon, etc.)=Kat’ ἀκμὴν χρόνον, at this point * of time, still; late Greek, and con- demned by Phryn., p. 123 (ἀντὶ τοῦ ἔτι). --ἀσύνετοί εστε. Christ chides the Twelve for making a mystery of a plain matter (‘‘ quare parabolice dictum putet quod perspicue locutus est,’’ Jerome). Very simple and axiomatic to the Master, but was it ever quite clear to the disciples? In such matters all depends on possessing the requisite spiritual sense. Easy to see when you have eyes. —Ver. 17. ἀφεδρῶνα: here only, pro- bably a Macedonian word = privy; a vulgar word and a vulgar subject which
20. ταῦτά ἐστι τὰ κοινοῦντα τὸν
the only words common to this list with that in Gal. v. 19; both doubtful there.
2 ov in BDZ 33.
Jesus would gladly have avoided, but He forces Himself to speak of it for the sake of His disciples. Theidea is: from food no moral defilement comes to the soul; such defilement as there is, purely physical, passing through the bowels into the place of discharge. Doubtless Jesus said this, otherwise no one would have put it into His mouth. Were the Twelve any the wiser? Probably the very rudeness of the speech led them to think.—Ver. 18. ἐκπορενόμενα: words representing thoughts απά desires, morally defiling, or rather revealing defilement already existing in the heart, seat of thought and passion.—Ver. 19. Φόνοι, etc.: breaches of Sixth, Seventh, Eighth, and Ninth Commandments in succession.—Ver. 20. Emphatic final reassertion of the doctrine.
Vv. 21-28. Woman of Canaan (Mk. vii. 24-30). This excursion to the north is the result of a passionate longing to escape at once from the fever of popu- larity and from the odium theologicum of Pharisees, and to be alone for a while with the Twelve, with nature, and with God. One could wish that fuller details had been given as to its duration, extent, etc. From Mk. we infer that it had a wide sweep, lasted for a considerable time, and was not confined to Jewish territory. Vide notes there.