D has the same order with µειζων.
μεγάλους), great relatively to its kind, not to forest trees. Mark’s version here is evidently the more original.
Vv. 33, 34. Conclusion of the parable collection (Mt. xiii. 34, 35).—Ver. 33. τοιαύταις π. π., with such parables, many of them, He was speaking to them the word, implying that the three— sower ; blade, ear and full corn; mustard seed—are given as samples of the utter- ances from the boat, all of one type, about seed representing the word, and expressing Christ’s feelings of disappoint- ment yet of hope regarding His ministry. Many is to be taken cum grano.—xabas ἠδύναντο ἀκούειν = as they were able to understand, as in 1 Cor. xiv. 2, implying that parables were employed to make truth plain (De Wette).—Ver. 34. χωρὶς παραβολῆς, etc., without a parable He was not wont to speak to the people, not merely that day, but at any time.— ἐπέλνε, etc., He was in the habit of interpreting all things (vzz., the parables in private to His own disciples, the Twelve, cf. ἐπιλύσεως, 2 Peter i. 20). This does not necessarily imply that the multitude understood nothing, but only that Jesus, by further talk, made the disciples under- stand better. Yet on the whole it must be admitted that in his account of Christ’s parabolic teaching Mark seems to vacillate between two opposite views of the function of parables, one that they were used to make spiritual truths plain to popular intelligence, the other that they were riddles, themselves very much needing explanation, and fitted, even intended, to hide truth. This second view might be suggested and fostered by the fact that some of the parables express recondite spiritual truths.
Vv. 35-41. Crossing the lake (Mt. viii. 18, 23-27, Lk. viii. 22-25).—év éxetvy
τ. ἣ., on that day, the day of the parable
24
379
έλθωµεν εἰς τὸ πέραν.