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Mar_2:18-22. See on Mat_9:14-17. Comp. Luk_5:33-38.
καὶ ἦσαν … νηστεύοντες ] considered by Köstlin, p. 339, as meaningless and beside the question, is taken by the expositors as an “archaeological intimation” (de Wette, comp. Fritzsche). There is nothing to indicate its being so (how entirely different it is with Mar_7:3 f.!); we should at least expect with νηστεύοντες some such general addition as πολλά (Mat_9:14). It is to be explained: And there were the disciples of John, etc., engaged in fasting (just at that time). This suggested their question. This view is followed also by Bleek and Holtzmann, the latter thinking, in the case of John’s disciples, of their fasting as mourners on account of the loss of their master,—a view for which Mar_2:19 does not serve as proof.
ἔρχονται κ . τ . λ .] Both, naturally by means of representatives from among them. The text does not yield anything else; so we are neither to understand the questioners of Mar_2:16 (Ewald, Hilgenfeld), nor mentally to supply τινές (Weisse, Wilke). In Matthew the disciples of John ask the question, and this is to be regarded as historically the case (see on Mat_9:17, Remark).
οἱ μαθηταὶ Ἰωάννου κ . τ . λ .] Not inappropriate, but more definite and more suited to their party-interest than ἡμεῖς (in opposition to de Wette).
σοί ] might be the dative (the disciples belonging to Thee), see Bernhardy, p. 89; Kühner, II. p. 249. But in accordance with the use—frequent also in the N. T.—of the emphatic σός , it is to be taken as its plural. Comp. Luk_5:33.
Mar_2:19. ὅσον χρόνον κ . τ . λ .] superfluous in itself, but here suited to the solemn answer. Comp. Bornemann, Schol. in Luc. p. xxxix.
μεθʼ ἑαυτῶν ] in the midst of themselves.
Mar_2:20. ἐν ἐκείνῃ τῇ ἡμέρᾳ ] Not a negligence (de Wette) or impossibility of expression (Fritzsche), but: τότε is the more general statement of time: then, when, namely, the case of the taking away shall have occurred, and ἐν ἐκείνῃ τῇ ἡμέρᾳ , is the special definition of time subordinate to the τότε : on that day, ἐκεῖνος having demonstrative force and consequently a tragic emphasis (on that atra dies!). Comp. Bernhardy, p. 279. If the plural were again used, the time previously designated by ἐλεύσ . δὲ ἡμέραι would be once more expressed on the whole and in general, and that likewise with solemnity, but not the definite particular day. Aptly, moreover, Bengel remarks: “Dies unus auferendi sponsi, dies multi ejusdem ablati et absentis.” The Lord from the beginning of His ministry had made Himself familiar with the certainty of a violent death. Comp. Joh_2:19.
Mar_2:21. εἰ δὲ μή ] In the contrary case, even after a negative clause, Buttmann, neut. Gr. p. 336 [E. T. 392], and see on 2Co_11:16.
The correct reading: αἴρει ἀπʼ αὐτοῦ τὸ πλήρωμα τὸ καινὸν τοῦ παλαιοῦ (see the critical remarks), is to be explained: the new patch of the old (garment) breaks away from it. See on Mat_9:16 f. The Recepta signifies: his new patch (that which is put on by him) breaks away from the old garment. According to Ewald, αἱρεῖ ἀφʼ ἑαυτοῦ ought to be read (following B, which, however, has the ἀφʼ ἑαυτοῦ after τὸ πλήρωμα ), and this is to be interpreted: “thus the new filling up of the old becomes of itself stronger.” He compares the phrase ὁ λόγος αἱρεῖ (ratio evincit, Polyb. vi. 5. 5; comp. also Herod. ii. 33; Plat. Crit. p. 48 C, al.), the meaning of which (reason teaches it) is, however, here foreign to the subject.
Mar_2:22. A combination from Matthew and Luke is here contained only in the interpolated Recepta. See the critical remarks.
As to the form ῥήσσω instead of ῥήγνυμι , see Ruhnken, Ep. crit. I. p. 26.