37-45.
349
43. Καὶ ἐμβριμησάμενος αὐτῷ, εὐθέως ἐξέβαλεν αὐτόν, 44. καὶ λέγει αὐτῷ, ““Opa, μηδενὶ μηδὲν εἴπῃς: GAN’ ὕπαγε, σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξε Μωσῆς,
3 , 3 a. 35 εις µαρτυριον αυτοις.
45. Ὁ δὲ ἐξελθὼν ἤρέατο κηρύσσειν πολλὰ
καὶ διαφηµίζειν τὸν λόγον, ὥστε µηκέτι αὐτὸν δύνασθαι " φανερῶς n John vit
εἰς πόλιν 1 εἰσελθεῖν: GAN’ ἔξω ev? ἐρήμοις τόποις ἦν, καὶ ἤρχοντο
πρὸς αὐτὸν πανταχόθεν.Σ
To. Acts x. 3.
1 The order of the words varies in the MSS.
Σεπ in BLA.
3 παντοθεν in many uncials (Tisch., W.H.).
the portraiture of Christ’s personality in this Gospel, Mk.’s speciality.—Ver. 42. ἀπήῆλθεν, etc.: another instance of duality, the leprosy left him, and he or it was cleansed. Lk. has the former of the two phrases, Mt. the latter.—xa@apifew is Hellenistic for καθαίρειν.---Ψετ. 43. ἐμβριμησάμενος, etc. : assuming a severe aspect, vide notes on the word at Mt. ix. 30, especially the quotation from Euthy. Zig.—egéBadev a., thrust him out of the synagogue or the crowd. It is not quite certain that the incident happened in a synagogue, though the in- ference is natural from the connection with ver. 39. Lepers were not inter- dicted from entering the synagogue. These particulars are peculiar to Mk., and belong to his character-sketching. He does not mean to impute real anger to Jesus, but only a masterful manner dictated by a desire that the benefit should be complete = away out of this, to the priest; do what the law requires, that you may be not only clean but re- cognised as such by the authorities, and so received by the people as a leper no longer.—Ver. 44. εἰς μαρτύριον αὐτοῖς : for a testimony from priest to people, without which the leper would not be received as clean.—Ver. 45. What Jesus feared seems to have happened. The man went about telling of his cure, and neglecting the means necessary to obtain social recognition as cured.—roy λόγον : “the matter,” A. V. Perhaps we should translate strictly the word, i.e., the word Jesus spoke: “I will, be thou clean’’. So Holtz. after Fritzsche. So also Euthy. Zig. (διεφηµίζε τὸν λόγον, ὃν εἴρηκεν αὐτῷ 6 χριστὸς, δηλαδὴ τὸ θέλω, καθαρίσθητι, os per’ ἐξουσίας yevopevov).—ets πόλιν: the result was that Jesus could not enter openly into a sity, a populous place, but was obliged a remain in retired spots, This cure
and the popularity it caused may have co-operated to bring Christ’s synagogue ministry to an abrupt termination by stirring up envy. Jesus was between two fires, and His order to the leper, ‘Go, show thyself,” had a double reference: to the man’s good and to the conciliation of the scribes and synagogue rulers,— καὶ ἤρχοντο, etc, : and (still) they kept coming from all quarters, Popularity at its height. There is nothing correspond- ing to ver. 45 in Mt. .
CHAPTER II, INCIPIENT CONFLICT. This chapter and the first six verses of the next report incidents which, though not represented as happening at the same time, have all one aim: to exhibit Jesus as becoming an object of disfavour to the religious classes, the scribes and Pharisees. Sooner or later, and soon rather than later, this was inevitable. Jesus and they were too entirely different in thought and ways for good will to prevail between them for any length of time. It would not be long before the new Prophet would attract their attention. The comments of the people in Caper- naum synagogue, doubtless often re- peated elsewhere, on the contrast between His style of teaching and that of the scribes, would soon reach their ears, and would not tend to promote a good under- standing. That was one definite ground of offence, and others were sure to arise.
Vv. 1-12. The palsied man (Με. ix. 1-8; Lk. v. 17-26).—Ver.1. Thereading of NBL (W.H.) with εἰσελθὼν for εἰσῆλθεν in T. R., and omitting καὶ before ἠκούσθη, gives a ruggedly anacolouthistic con- struction (‘‘and entering again into Capernaum after days it was heard that He was at home”), which the T. R. very neatly removes. The construction of the sentence, even as it stands in the critically approved text, may be made smoother by taking ἠκούσθη not im-