superior strength. There must be quali- tative difference—in nature and interest. The argument consists of a triple move- ment of thought. 1. The absurdity of the theory is broadly asserted. 2. The principle on which the theory is wrecked is set forth in concrete form. 3. The principle is applied to the case in hand. --οπῶς δύναται, etc., how can Satan cast out Satan? It is not a question of power, but of motive, what interest can he have? A stronger spirit casting out a weaker one of the same kind ? (so Fritzsche).—Vv. 24, 25 set forth the principle or rationale embodied in two illustrations. The theory in question is futile because it involves suicidal action, which is not gratuitously to be imputed to any rational agents, to a kingdom (ver. 24), to a house (ver. 25), and there- fore not to Satan (ver. 26).—Ver. 27 by another figure shows the true state of the case. Jesus, not in league with Satan or Beelzebub, but overmastering him, and taking possession of his goods, human souls. The saying is given by Mk. much the same as in Mt.
Vv. 28, 29. Fesus now changes His tone. Thus far He has reasoned with the scribes, now He solemnly warns to this effect. ‘‘You do not believe your own theory ; you know as weil as I how absurd it is, and that I must be casting out devils by a very different spirit from
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βλασφημίαι ὅσας] ἂν βλασφημήσωσιν: 29. ὃς δ ἂν βλασφημήσῃ.
3 a aA ao εἰς τὸ Πνεῦμα τὸ "Άγιον, ok ἔχει ἄφεσιν eis τὸν αἰῶνα, ἀλλ᾽ ἔνοχός
ἐστιν” αἰωνίου Kpicews*-” ” ”» ἔχει.
ἑστῶτες ὃ ἀπέστειλαν πρὸς
30. ὅτι ἔλεγον, “΄ Πνεῦμα ἀκάθαρτον
31. Ἔρχονται οὖν 4 ot ἀδελφοὶ καὶ ἡ µήτηρ αὐτοῦ ® καὶ ἔξω
“A αὐτόν, φωνοῦντεςἸ αὐτόν. καὶ
am
ἐκάθητο ὄχλος περὶ αὐτόν :ὃ εἶπον S€% αὐτῷ, “Ιδού, ἡ µήτηρ σου
άοσα in NBDA. οσας α gram. cor.
2 erat in DLA (Tisch.), εστιν in BC (W.H.).
S apapryparos in SBLA 33 Lat. Codd.
difficult word.
κρισεως (T.R.) is explanatory of a
* For ερχ. ουν ABCLA have και ερχονται (W.H.). $§D have και ερχεται. 5m µητηρ a. και ot αδελφοι in NBCDLA. The plural verb gave rise to the
transposition in T.R. 8 στηκοντες in BCA (Tisch., W.H.). ὅπερι αυτον οχλος in ABCLAZ.
Beelzebub. You are therefore not merely mistaken theorists, you are men in a very perilous moval condition. Beware!’’—\er.28. dpnv:solemn word, introducing a solemn speech uttered in a tone not to be forgotten.—mavra ἀφεθή- σεται, all things shall be forgiven; magnificently broad proclamation of the wideness of God’s mercy. The saying as reproduced in Lk. xii. ro limits the reference to sins of speech. The original form, Weiss thinks (in Meyer), but this is very doubtful. It seems fitting that when an exception is being made to the pardonableness of sin, a broad declara- tion of the extent of pardon should be uttered.—rois υἱοῖς τ. ἀ., to the sons of men; this expression not in Mt., but in its place a reference to blasphemy against the Son of Man. To suspect a literary connection between the two is natural. Which is the original form? Mk.’s? (Holtz., Η. Ο., after Pfleiderer.) Mt.’s ? (Weiss in Meyer.) The latter the more probable. Vide on νετ. 3ο.- τὰ Gpap. καὶ αἱ βλ.: either in apposition with and explicative of πάντα, or Ta Gpap., the subject which πάντα qualifies. The former construction yields this sense : all things shall be forgiven to, etc., the sins and the blasphemies wherewith soever they shall blaspheme. The last clause qualifying βλασφημίαι (ὅσα ἐὰν βλ.) which takes the place of πάντα in relation to Gpapr. is in favour of the latter rendering = all sins shall be for- given, etc., and the blasphemies, etc.— Ver. 29. The great exception, blas- phemy against the Holy Ghost.—eis τὸν aigva: hath not forgiveness for ever.