Ver. 21. ἀνεχώρησεν, cf. xii. 15.— eis τὰ µέρη T. καὶ Σ.: towards or into? Opinion is much divided. De Wette cites in favour of the latter, Mt. ii. 22, xvi. 13, and disposes of the argument against it based on ἀπὸ τῶν ὁρίων ἐκείνων (ver. 22) by the remark that it has force only if ὅρια, contrary to the usage of the evan- gelist, be taken as = boundaries instead of territories. On the whole, the con- clusion must be that the narrative leaves the point uncertain. On psychological
216
καὶ Σιδῶνος.
ἐξελθοῦσα ἐκραύγασεν } αὐτῷ, λέγουσα, Δαβίδ" ἡ θυγάτηρ µου κακῶς δαιμονίζεται.
__ ἀπεκρίθη αὐτῇ λόγον. Ελ cys 3-4 ΡΜ ae
‘ ΄ a 22. καὶ ἰδού, γυνὴ Χαναναία ἀπὸ τῶν ὁρίων ἐκείνων
““Ελέησόν µε, κύριε, vic 5
23. Ὅ δὲ οὐκ
καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτων “
26 (with αὐτόν, λέγοντες, '“᾿Απόλυσον αὐτήν, ὅτι κράζει Ἱὄπισθεν ἡμῶν.)
gen. as here).
r Mk. ix. 22 24. Acts τὰ ἀπολωλότα οἴκου Ισραήλ. XVI. Q ; Xxi.
28. 2 Cor, λέγουσα, “Κύριε, " βοήθει prov.”
vi.2. Heb. » ii. 18, 1 &paley in BDZ (W.H.). The imperfect is truer to life,
2 S8BCZz omit αυτω.
3 wos in BD.
24. Ὁ δὲ ἀποκριθεὶς εἶπεν, “"Οὐκ ἀπεστάλην εἰ μὴ cis τὰ πρόβατα
>
« > - lol 25. Ἡ δὲ ἐλθοῦσα προσεκύνει αὐτῷ, 26. Ὁ δὲ ἀποκριθεὶς εἶπεν, “Οὖκ
ἔστι καλὸν ὅ λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βαλεῖν τοῖς κυναρίοις.᾽
The aor. εκραξεν in $QZ (Tisch. and W.H. marg.).
4 ηρωτουν in SBCDX.
5 ουκ εστι καλον is so weightily supported (all the great uncials with exception of D) that one can hardly refuse to accept it as the true reading. Yet the reading of D, ουκ εξεστι, has strong claims, just on account of the severity it implies and
because the other reading is that of Mk.
grounds the presumption is in favour of the view that Jesus crossed the border into heathen territory. After that inter- view with sanctimonious Pharisees who thought the whole world outside Judea unclean, it would be a refreshment to Christ’s spirit to cross over the line and feel that He was still in God’s world, with blue sky overhead and the sea on this hand and mountains on that, all showing the glory of their Maker. He would breathe a freer, less stifling atmo- sphere there.—Ver. 22. Χαναναία: the Phoenicians were descended from a colony of Canaanites, the original in- habitants of Palestine, Gen. x. 15 (vide Benzinger, Heb. Arch., p. 63). Vide notes on Mk.—#éA. µε, pity me, the mother’s heart speaks.—vié A. The title and the request imply some knowledge of Jesus. Whence got? Was she a proselyte? (De Wette.) Or had the fame of Jesus spread thus far, the report of a wonderful healer who passed among the Jews for a descendant of David? The latter every way likely, cf. Mt. iv. 24. There would be some intercourse between the borderers, though doubtless also prejudices and enmities.—Ver. 23. . 6 δὲ οὐκ ἀπ.: a new style of behaviour ‘on the part of Jesus. The réle of in- difference would cost Him an effort.— ἠρώτων (ουν W. and H. as if contracted < from ἐρωτέω), besought; in classics the verb means to inquire. In N. T. the two senses are combined after analogy of
byw. The disciples were probably surprised at their Master’s unusual
behaviour; a reason for it would not occur to them. They change places with the Master here, the larger-hearted appearing by comparison the narrow- hearted.—améAvooyv, get rid of her by granting her request.—ért κράζει: they were moved not so much by pity as by dread of a sensation. There was far more sympathy (though hidden) in Christ’s heart than in theirs. Deep , natures are often misjudged, and shallow men praised at their expense.—Ver. 24. οὐκ ἀπεστάλην: Jesus is compelled to explain Himself, and His explanation is bond fide, and to be taken in earnest as meaning that He considered it His duty to restrict His ministry to Israel, to be a shepherd exclusively to the lost sheep of Israel (τὰ πρόβατα τ. ἀ., cf. ix. 36), as He was wont to call them with affec- tionate pity. There was probably a mixture of feelings in Christ’s mind at this time; an aversion to recommence just then a-healing ministry at all—