καὶ οἱ ἀδελφοί cou! ἔξω [ητοῦσί σε”. λέγων, “Tis ἐστιν ἡ µήτηρ µου 7% οἱ ἀδελφοί pout ;”
363
33. Καὶ ἀπεκρίθη αὗτοῖς, 34. Καὶ
περιβλεψάμενος ” κύκλω τοὺς περὶ αὐτὸν ὅ καθηµένους, λέγει, “΄Ἴδε. n Ch. vi. 6. Pp μ. : Pp ημ yet,
ἡ µήτηρ µου καὶ οἱ ἀδελφοί µου.
θέλημα Ἰ τοῦ Θεοῦ, οὗτος ἀδελφός µου καὶ ἀδελφή µου ὃ καὶ µήτηρ
3 3
Lk. ix. 11.
35. ὃς γὸρῦ ἂν ποιήσῃ τὸ
1D adds και αι αδελφαι σον, which may have fallen out by similar ending in
SBCLA (W.H. margin).
2 kat αποκριθεις a. λεγει in SBCLA (Tisch., W.H.).
3 kat in NBCLA. 5 rous περι a. κυκλω in NBCLA. 7 τα θεληµατα in B (W.H. margin).
to ver. 21. The evangelist resumes the story about Christ’s friends, interrupted by the encounter with the scribes (so Grotius, Bengel, Meyer, Weiss, Holtz. ; Schanz and Keil dissent).—oryxovres, from στήκω, a late form used in present only, from ἕστηκα, perfect of ἵστημι.--- Ver. 32. The crowd gathered around Jesus report the presence of His rela- tives. According to a reading in several MSS., these included sisters among those present. They might do so under a mistake, even though the sisters were not there. Ifthe friends came to with- draw Jesus from public life, the sisters were not likely to accompany the party, though there would be no impropriety in their going along with their mother. They are not mentioned in ver. 31. On the other hand, ἀδελφῆ comes in appro- priately in ver. 35 in recognition of female disciples, which may have suggested its introduction here.—Ver. 33. τίς ἐστιν, etc., who is my mother, and (who) my brothers? an apparently harsh question, but He knew what they had come for.—Ver. 34. περιβλεψάμενος, as in ver. 5, there in anger, here with a benign οαπη]]ε.---κύκλῳ: His eye swept the whole circle of His audience ; a good Greek expression.—Ver. 35. ὃς ἂν, etc.: whosoever shall do the will of God (* of my Father in heaven,” Mt.), definition of true ἀῑδοιρ]εςΗίρ.---ἀδελφός, ἀδελφή, µήτηρ: without the article, because the nouns are used figuratively (Fritzsche). This saying and the mood it expressed would confirm the friends in the belief that Jesus was in a morbid state of mind.
CuaPTER IV. PARABOLIC TEACHING. In common with Mt., Mk. recognises that teaching in parables became at a given date a special ieature of Christ’s
4 BD omit this pov. ὅ yap omitted in B. ὃ µου omitted in ABDLA,
didactic ministry. He gives, however, fewer samples of that type than the first evangelist. Two out of the seven in Mt., with one peculiar to himself, three in all; in this respect probably truer to the actual history of the particular day. Teaching in parables did not make an absolutely new beginning on the day on which the Parable of the Sower was spoken. Jesus doubtless used similitudes in all His synagogue discourses, ot which a few samples may have been preserved in the Mustard Seed, the Treasure, and the Pearl.
Vv. 1-9. The Sower (Mt. xiii 1-9, Lk. viii. 4-8).—Ver. 1. πάλιν ἤρξατο. After spending some time in teaching disciples, Jesus resumes His wider ministry among the people in the open air: at various points along the shore ot the sea (παρὰ τ. @.). Speaking to larger crowds than ever (ὄχλος πλεῖστος), which could be effectively addressed only by the Speaker getting into a boat (πλοῖον, τὸ πλοῖον would point to the boat which Jesus had asked the disciples to have in readiness, iii. 9), and sailing out a little distance from the shore, the people standing on the land as close to the sea as possible (πρὸς τ. 0.).—Ver. 2. πολλά: a vague expression, but imply- ing that the staple of that day’s teaching consisted of parables, probably all more or less of the same drift as the parable of the Sower, indicating that in spite of the ever-growing crowds Jesus was dissatis- fied with the results of His popular ministry in street and synagogue = much seed-sowing, little fruit. The tormation of the disciple-circle had revealed that dissatisfaction in another way. Pro- bably some of the parables spoken in the boat have not been preserved, the Sower