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Mat_13:35. The circumstance that, on this occasion, Jesus spoke exclusively in parabolic language, was supposed, according to the divine order in history, to be a fulfilling[450] of, and so on.
προφήτου ] Asaph, who in 2Ch_29:30 is called äÇçÉæÆä (LXX. has ΤΟῦ ΠΡΟΦΉΤΟΥ ). The passage referred to is Psa_78:2, the first half being according to the LXX., the second a free rendering of the Hebrew text,
ἘΡΕΎΓΕΣΘΑΙ ] to give forth from the mouth, äÇáÌÄéÇò , employed by Alexandrian Jews in the sense of pronuntiare, Psa_18:2; Lobeck, ad Phryn. p. 63 f.
κεκρυμμ . ἀπὸ καταβ . κόσμ .] i.e. ΤᾺ ΜΥΣΤΉΡΙΑ Τῆς ΒΑΣΙΛΕΊΑς , Rom_16:25.
[450] The passage, however, is not a prophecy so far as its historical meaning is concerned, but only according to the typical reference which the evangelist discerns in it. In the original Hebrew it is expressly said áîùÑì , not in parables, but in a song of proverbs, the contents of which, however, though historical from beginning to end, “latentes rerum Messiae figuras continebat” (Grotius), and a similar instance of which we meet with afterwards in the discourse of Stephen. Accordingly, the prophet, instructing and warning as he does by means of a typical use of history, is looked upon by the evangelist as the type of Christ speaking in parabolic narratives, and through this medium unfolding the mysteries of the completed theocracy. In Christ he finds realized what the prophet says with reference to himself: ἀνοίξω , etc., and ἑρεύξομαι , etc., the antitypical fulfillment, though it must be granted that in doing so it is undoubtedly the expression ἐν παραβολαῖς on which he makes the whole thing to turn, but that, availing himself of a freedom acknowledged to be legitimate in the use of types, he has employed that expression in a special sense, and one that is foreign to the original Hebrew.