367
οὐχ ἵνα ἐπὶ τὴν λυχνίαν ἐπιτεθῇ 1; ἐὰν pi? Φανερωθῇ' οὐδὲ ἐγένετο
ἄπόκρυφον, ἀλλ᾽ ἵνα eis Φανερὸν ἔλθη ὃ: 23. εἴ τις ἔχει Gta ἀκούειν,
2 ῃ 3» σακουετω.
24. Καὶ ἔλεγεν αὐτοῖς, “Βλέπετε τί ἀκούετε.
3 η ἐν ω
µέτρῳ μετρεῖτε, µετρηθήσεται ὑμῖν, καὶ προστεθήσεται ὑμῖν τοῖς
Φκούουσιν."
235
«καὶ ὃ ἔχει ἀρθήσεται ἀπ᾿ αὐτοῦ.
26. Kat ἔλεγεν, '' Οὕτως ἐστὶν ἡ βασιλεία τοῦ Θεοῦ, ὡς ἐὰν
1 τεθη in BBCDLA al.
25. ὃς γὰρ ἂν éxn,° δοθήσεται αὐτῷ; καὶ ὃς οὐκ ἔχει,
6
2 Instead of ο εαν µη WBA have εαν µη ινα (Tisch., W.H.).
δελθη εις φαν. in RCDLA. 5 For αν εχη ΝΒΟ1,Δ have εχει.
be a bed, high enough to be in no danger of being set on fire. Vide on Mt. ν. 15. The moral: let your light shine that others may know what ye know.—Ver. 22. Double statement of the law that the hidden is to be revealed; rst, pre- dictively : there is nothing hidden which shall not be revealed; 2nd, interpreta- tively, with reference to the purpose of the hider: nor did anything become con- cealed with any other view than that it should eventually come to manifestation. ---ἀπόκρυφον (ἀποκρύπτω), here and in Lk. viii. 17, Col. ii. 3.—@AX’: in effect =et μὴ nisi, but strictly ἐγένετο ἀπόκρυφον is understood to be repeated after it = nothing becomes concealed absolutely, but it is concealed in order that, etc. This is universally true. Things are hid because they are precious, but precious things are meant to be used at some time and in some way. All depends on the time and the way, and it is there that diversity of action comes in. Christ’s rule for that was: show your light when it will glorify God and benefit men; the world’s ταῖς iss when safe and beneficial to self.—Ver. 23. summons to try to understand the parable ; here a summons to those who have understood, or shall understand, the parable, or the great theme of all the parables, to communicate their know- ledge. Fritzsche, after Theophy. and Grot., thinks that in vv. 21, 22, Jesus exhorts His disciples to the culture of piety or virtue, not to the diffusion of their light, giving, as a reason, that the latter would be inconsistent with the professed aim of the parables to prevent enlightenment !—Ver. 24. βλέπετε, etc., take heed what you hear or how (πῶς, Lk.), see that ye hear to purpose.—év
In ver.ga
4 tous ακονουσιν is a gloss, omitted in SBCDLA, 5 sSBDLA 33 al. omit εαν.
ᾧ µέτρῳ, etc. = careful hearing pays, the reward of attention is knowledge (ἐν ᾧ µέτρῳ μετρεῖτε τὴν προσοχὴν ἐν τῷ αὐτῷ µετρηθήσεται ὑμῖν ἡ γνῶσις, Euthy. Zig.). In Mt. vii. 2 the apothegm is applied to judging. Such moral maxims admit of many applications. The idea of measuring does not seem very ap- propriate here. Holtz. (H. C.) thinks ver. 24 interrupts the connection.— προστεθήσεται implies that the reward will be out of proportion to the virtue; the knowledge acquired to the study devoted to the subject. There shall be given over and above, not to those who hear (T. R., τοῖς ἀκούουσιν), but to those who think on what they hear. This thought introduces ver. 25, which, in this connection, means: the more a man thinks the more he will understand, and the less a man thinks the less his power of understanding will become. ‘‘ Whoso hath attention, knowledge will be given to him, and from him who hath not, the seed of knowledge will be taken. For as diligence causes that seed to grow, negligence destroys it,’’ Euthy.
Vv. 26-29. Parable of the Blade, the Ear, and the Full Corn.—Peculiar to Mark and beyond doubt a genuine utterance of Jesus, the doctrine taught being over the head of the reporter and the Apostolic Church generally.—Ver. 26. καὶ ἔλεγεν, and He said, to whom? The disciples in private, or the crowd from the boat 2 The absence of αὐτοῖς after ἔλεγεν (cf. vv. 21, 24) is not conclusive against the former, as Weiss and Meyer think. On the latter view vv. 21-25 are a parenthesis. In any case this new parable refers to the disciples as representing the fertile soil, and is a pendant to the parable of the Sower, teaching that even in the case of