2—Iz.
ἵοντο ἐν ἑαυτοῖς, λέγοντες, “΄ Ὅτι ἄρτους οὐκ éAdBouer.”
221
8. Γνοὺς
δὲ 6 ᾿Ιησοῦς εἶπεν abtois,! “Τί διαλογίζεσθε ἐν ἑαυτοῖς, ὀλιγόπιστου > γ
ὅτι ἄρτους οὐκ ἐλάβετε2; 9. οὕπω νοεῖτε, οὐδὲ Ὁ μνημονεύετε τοὺς ει Thess. ii,
πέντε ἄρτους τῶν πεντακισχιλίων, καὶ πόσους κοφίνους ἐλάβετε; 1Ο. οὐδὲ τοὺς ἑπτὰ ἄρτους τῶν τετρακισχιλίων, καὶ πόσας σπυρίδας
ἐλάβετε ;
Χεινὃ ἀπὸ τῆς ἵύμης τῶν Φαρισαίων καὶ Σαδδουκαίων ; συνῆκαν, ὅτι οὐκ εἶπε προσέχειν ἀπὸ τῆς ἵύμης τοῦ ἄρτου,ό GAN ἀπὸ τῆς διδαχῆς τῶν Φαρισαίων καὶ Σαδδουκαίων.
1ΜΝΒΡΙΙΔΣ ai. omit αυτοις. Σσφυριδας in BD.
6 For προσεχειν NBCL have προσεχετε δε.
mind (Weiss), or among themselves, apart from the Master (Μεγετ).-- ὅτι may be recitative or = “because”. He gives this warning because, etc. ; sense the same. They take the Master to mean: do not buy bread from persons belonging to the obnoxious sects! or rather perhaps: do not take your direc- tions as to the leaven to be used in baking from that quarter. Vide Light- foot ad loc. Stupid mistake, yet pardon- able when we remember the abruptness of the warning and the wide gulf between Master and disciples: He a prophet with prescient eye, seeing the forces of evil at work and what they were leading to; they very commonplace persons lacking insight and foresight. Note the solitari- ness of Christ.—Ver. 8. ὁλιγόπιστοι: always thinking about bread, bread, instead of the kingdom and its fortunes, with which alone the Master was occupied.—Vv. 9,10. And with so little excuse in view of quite recent experiences, of which the vivid details are given as if to heighten the reproach.—Ver. 11. προσέχετε, etc.: warning repeated with- out further explanation, as the meaning would now be self-evident.—Ver. 12. ρυνῆκαν, they now understood, at least to the extent of seeing that it was a question not of loaves but of something spiritual. One could wish that they had understood that from the first, and that they had asked their Master to explain more precisely the nature of the evil influences for their and our benefit. Thereby we might have had in a sentence a photograph of Sadducaism, ε.β.--- διδαχῆς, “doctrine”; that was in a general way the import of the ζύμη. But if Jesus had explained Himself He would have had more to say. The :
ΙΙ. πῶς οὐ νοεῖτε, ὅτι οὐ περὶ ἄρτου * εἶπον ὑμῖν προσέ-
g. 2 Tim. Ἡ. 8. Rev. g αν, 5 (with accus.). Gal. ii. το. Col. iv. 18. Heb. xi. 15; xiii. 7 (with gen.).
12. Τότε
2 NBD have εχετε (W.H.). * aprev in NBCL. ὅ των αρτων in BL.
dogmas and opinions of the two parties in question were not the worst of them, but the spirit of their life: their dislike of real godliness.
Vv. 13-28. At Caesarea Philippi (Mk. vili, 27-—ix. 1; Lk. ix, 18-27). The crossing of the lake (ver. 5) proved to be the prelude to a second long excursion northwards, similar to that mentioned in xv. 21; like it following close on an en- counter with ill-affected persons, and originating in a kindred mood and motive. For those who regard the two feedings as duplicate accounts of the same event these two excursions are of course one. ‘The idea of two journeys on which Jesus oversteps the boundaries of Galilee is only the result of the assumption of a twofold feeding. The two journeys are, in truth, only parts of one great journey, on which Jesus, coming out of heathen territory, first touches again the soil of the holy land, in the neighbourhood of Caesarea Philippi.” Weiss, Leben Fesu, ii. 256. Be this as it may, this visit to that region was an eventful one, marking a crisis or turning-point in the career of Jesus. We are at the beginning of the fifth act in the tragic drama: the shadow of the cross now falls across the path. Practically the ministry in Galilee is ended, and Jesus is here to collect His thoughts and to devote Himself to the disciplining of His disciples. Place and time invite to reflection and forecast, and afford leisure for a calm survey of the whole situation. Note that at this point Lk. again joins his fellow-evan- gelists in his narrative. We have missed him from xiv. 23 onwards (vide notes on Lk.).