Χ. 1, ΚΑΚΕΙΘΕΝ 1 ἀναστὰς ἔρχεται εἰς τὰ ὅρια τῆς Ιουδαίας, διὰ τοῦ * πέραν τοῦ ᾿Ιορδάνου : καὶ συμπορεύονται πάλιν ὄχλοι πρὸς
αὐτόν: καὶ ὡς εἰώθει, πάλιν ἐδίδασκεν αὐτούς.
2. Καὶ προσελθόντες
οἱ Φαρισαῖοι ἐπηρώτησαν ἕ αὐτόν, εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι,
πειράζοντες αὐτόν. ἐνετείλατο Μωσῆς;
εἶπεν >
1 και εκειθεν in ΜΒΟΔ.
3. ὅ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, “Ti ὑμῖν 4. Οἱ δὲ εἶπον, ΄΄ Μωσῆς ἐπέτρεψε” βιβλίον > , s \ a 2? ἀποστασίου γράψαι, καὶ ἀπολῦσαι.
5. Καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς
αὐτοῖς, '" Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν
2 και instead of δια του in $BCL; περαν without και ἵῃπ DA. The και caused trouble to scribes, some omitted it after Mt., some substituted δια του as in Τ.Ε.
3 BLA omit ot (added here as usual), and S&BCDLA have the imperfect επηρωτων instead of the aorist so often substituted for it in Τ.Ε. (again in ver. το)-
4 επετρεψεν M. in NBDLA.
5 For και ...
ulterior vocation. Meantime a more immediate effect of their being salted is pointed out in the closing words.— εἰρηνεύετε ἐν ἀλλήλοις: be at peace with one another; which they were not. The cause of dispeace was ambition. The salting would consist in getting rid of that evil spirit at whatever cost.— εἰρηνεύετε: a Pauline word, remarks Hoitz. (H.C.). | True, but why not also a word of Jesus? certainly very apposite to the occasion.
Note.—Salting of disciples imports suffering pain, but is not to be con- founded with the cross-bearing of faith- ful disciples (viii. 34). The former is the discipline of self-denial necessary to make a mana follower of Christ worthy of the name. The latter is the tribulation that comes on all who follow closely in the footsteps of Christ. The one is needful to make us holy, the other over- takes us when and because we are holy.
CHAPTER X. MARRIAGE QUESTION. LITTLE CHILDREN. QUEST AFTER ETERNAL LiFE. Two SONS _ OF ZEBEDEE. BARTIMAEUS.— Ver. 1. The departure from Galilee (Mt. xix. 1).— ἐκεῖθεν dvacras, asin vii. 24, g.v.; there, of a departure from Galilee which was followed by a return (ix. 33), here, of a final departure, so far as we know. Beza finds in the expression a Hebraism —to sit is to remain in a place, to rise is to depart from it. Kypke renders, et inde discedens, and gives classic examples of theusage.—els τὰ Spia T. |. καὶ πέραν, etc., into the borders of Judaea and of Peraea ; how reached not indicated. The read- ing of T. R. διὰ τοῦ πέραν 7.'l. gives the route. Vide on Mt., ad loc., where the
ειπεν read with NBCLA ο δε |. ειπεν.
καὶ (of S$BCL) is omitted.—ovpmopev- ονται πάλιν, crowds again gather.— ὄχλοι, plural; here only, with reference to the different places passed through.— ὡς εἰώθει, as He was wont; remarked on, because the habit had been suspended for a season during which the whole attention of Jesus had been devoted to the Twelve. That continues to be the case mainly still. In every incident the Master has an eye to the lesson for the disciples. And the evangelist takes pains to make the lesson prominent. Possibly his incidents are selected and grouped with that in view: marriage, children, money, etc. (so Weiss in Meyer).—édiSacxev, He continued teach- ing, so also in vi. 34. In both places Mt. (xiv. 14, xix. 2) speaks of heal- ing. Yet Mk.’s Gospel is a gospel of acts, Mt.’s of words. Each is careful to make prominent, in general notices, what he comparatively neglects in detail.
Vv. 2-12. The question of divorce (Mt. xix. 3-12).--ἀπολῦσαι: the question is put absolutely, the qualifying clause κατὰ πᾶσαν aitiay in Mt. being omitted. Thus put the question presupposes knowledge of Christ’s high doctrine as to marriage, and is an attempt to bring Him into collision with the Mosaic law, as absolutely interdicting what it allowed. —Ver. 3. τί ὑμῖν ἐνετείλατο Μ.: here Jesus has in view not what Moses allowed in Deut. xxiv. 1, but what he in Genesis enjoined as the ideal state of things (Moses from the Jewish point of view author of the Pentateuch and all its legislation). They naturally supposed He had in view the tormer (ver. 4).—Ver. 5