356
Ti.
III. τ. ΚΑΙ εἰσῆλθε πάλιν eis τὴν] συναγωγή», καὶ ἦν ἐκεῖ
a b 20. Acts ix. 24. “"Everpar* εἲς τὸ μέσον.”
σάββασιν ἀγαθοποιῆσαι, ἢ κακοποιῆσαι ;
Ch. ix. 18. ἄνθρωπος " ἐξηραμμένην ἔχων τὴν χεῖρα, 2. καὶ Ρπαρετήρουν 7 eld αὐτὸν εἰ τοῖς σάββασι θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. 4. καὶ λέγει τῶ ἀνθρώπῳ τῷ ἐξηραμμένην ἔχοντι τὴν xetpa,?
4. Καὶ λέγει αὗτοῖς, “"Egeott τοῖς ψυχὴν σῶσαι, ἢ ἀπο-
1 S$B omit την, which may have come in from Lk. (Tisch., W.H.). 2Soin BL. CDA have the middle (Lk.). 3 τω την χειρα εχοντι Enpav in BL (W.H.). SCA have την ξηραν χειρα exovTs
(Tisch.).
4 εγειρε in most uncials.
5 αγαθον ποιησαι in ΝΤ) (Tisch.). assimilated to κακοποιησαι, W.H.).
Ἀβιάθαρ ἀρ.: under A., a note of time, also implying his sanction: the sanction of a distinguished sacerdotal character = of Abiathar as priest. But Ahimelech was the priest then (x Sam. xxi. 2 f.). Either a natural error arising from the close connection of David with Abiathar, the well-known high priest, or we must adopt one or other of the solutions pro- posed: father and son, Ahimelech and Abiathar, both bore both names (1 Sam. xxii. 20, 2 Sam. viii. 17, 1 Chron. xviii. 16)—so the Fathers ; Abiathar, the son, Ahimelech’s assistant at the time, and mentioned as the more notable as approving of the conduct of his own father and of David (Grotius) ; ἐπὶ taken in the sense it bears in Mk. xii. 26 (ἐπὶ βάτου)---ἴπ the passage about Abiathar— not a satisfactory suggestion.—Ver. 27. καὶ ἔλεγεν, etc., and He said to them ; this phrase is employed to introduce a saying of Jesus containing a great principle. The principle is that the Sabbath is only a means towards an end—man’s highest good. Strange that Mk. should have been allowed to havea monopoly of this great word! For this saying alone, and the parable of gradual growth (iv. 26-29), his Gospel was worth preserving. —Ver. 28. ὥστε: wherefore, so then, introducing a thesis of co-ordinate im- portance, while an inference from the previous statement.—é vids τ. a.: the Son of Man, as representing the human interest, as opposed to the falsely con- ceived divine interest championed by the Pharisees.—kai τ. o., even of the Sab- bath, so inviolable in your eyes. Lord, not to abolish but to interpret and keep in its own place, and give it anew name. No disparagement of Sabbath meant.
BCLAE have αγαθοπ. as in T.R. (possibly
CHAPTER III. Tue SABBATH QuUEs- TION CONTINUED. THE DISCIPLE- ΟΙΕΟΙΕ. Another Sabbatic conflict com- pletes the group of incidents (five in all) designed to illustrate the opposition of the scribes and Pharisees to Jesus. Then at v. 7 begins a new section of the history, extending to vi. 13, in which the disciples of Jesus are, speaking broadly, the centre of interest. First the people, then their religious heads, then the nucleus of the new society.
Vv. 1-6. The withered hand(Mt. xii.g-14, Lk. vi. 6-11).—Ver. 1. καὶ: connection simply topical, another instance of colli- sion in re Sabbath οὔδετναπος.-- πάλιν: as was His wont on Sabbath days (i. 21, 39). --συναγωγήν: without the article (8 ΕΒ), into a synagogue, place not known.— ἐξηραμμένην, dried up, the abiding re- sult of injury by accident or disease, not congenital—“‘ non ex utero, sed morbo aut vulnere; haec vis participii,” Beng.— Ver. 2. παρετήρουν, they were watch- ing Him; who, goes without saying: the same parties, 1.6., men of the same class, as those who figure in the last section. This time bent on finding Jesus Himself at fault in γε the Sabbath, instinctively perceiving that His thoughts on the subject must be wholly diverse from theirs.—Ver. 3. €yepe eis: preg- nant construction = arise and come forth into the midst. Then, the man standing up in presence of all, Jesus proceeds to catechise the would-be fault-finders.— Ver. 4. ἀγαθὸν ποιῆσαι ἢ κακοποιῆσαι, either: to do good or evil to one, or to do the morally good or evil. Recent commentators favour the latter as essen- tial to the cogency of Christ’s argument. But the former seems more consonant to