Word Pictures in the New Testament - David Cox
Word Pictures in the New Testament - David Cox Word Pictures in the New Testament - David Cox
Word Pictures in the NT [Matthew: Chapter 15] disciples lived in a Pharisaic environment. Their religious world-outlook was Pharisaic. They were lacking in spiritual intelligence or sense, "totally ignorant" (Moffatt). 15:17 {Perceive ye not?} (\ou noeite\). Christ expects us to make use of our \nous\, intellect, not for pride, but for insight. The mind does not work infallibly, but we should use it for its God-given purpose. Intellectual laziness or flabbiness is no credit to a devout soul. 15:18 {Out of the mouth} (\ek tou stomatos\). Spoken words come out of the heart and so are a true index of character. By "heart" (\kardias\) Jesus means not just the emotional nature, but the entire man, the inward life of "evil thoughts" (\dialogismoi pon•roi\) that issue in words and deeds. "These defile the man," not "eating with unwashed hands." The captious quibblings of the Pharisees, for instance, had come out of evil hearts. 15:22 {A Canaanitish woman} (\gun• Chananaia\). The Phoenicians were descended from the Canaanites, the original inhabitants of Palestine. They were of Semitic race, therefore, though pagan. {Have pity on me} (\ele•son me\). She made her daughter's case her own, "badly demonized." 15:23 {For she crieth after us} (\hoti krazei opisthen h•m•n\). The disciples greatly disliked this form of public attention, a strange woman crying after them. They disliked a sensation. Did they wish the woman sent away with her daughter healed or unhealed? 15:24 {I was not sent} (\ouk apestal•n\). Second aorist passive indicative of \apostell•\. Jesus takes a new turn with this woman in Phoenicia. He makes a test case of her request. In a way she represented the problem of the Gentile world. He calls the Jews "the lost sheep of the house of Israel" in spite of the conduct of the Pharisees. 15:27 {Even the dogs} (\kai ta kunaria\). She took no offence at the implication of being a Gentile dog. The rather she with quick wit took Christ's very word for little dogs (\kunaria\) and deftly turned it to her own advantage, for the little dogs eat of the crumbs (\psichi•n\, little morsels, diminutive again) that fall from the table of their masters (\kuri•n\), the children. http://www.ccel.org/r/robertson_at/wordpictures/htm/MT15.RWP.html (4 of 6) [28/08/2004 09:03:13 a.m.]
Word Pictures in the NT [Matthew: Chapter 15] 15:28 {As thou wilt} (\h•s theleis\). Her great faith and her keen rejoinder won her case. 15:29 {And sat there} (\ekath•to ekei\). "Was sitting there" on the mountain side near the sea of Galilee, possibly to rest and to enjoy the view or more likely to teach. 15:30 {And they cast them down at his feet} (\kai eripsan autous para tous podas autou\). A very strong word, flung them down, "not carelessly, but in haste, because so many were coming on the same errand" (Vincent). It was a great day for "they glorified the God of Israel." 15:32 {Three days} (\h•merai treis\). A parenthetic nominative (Robertson, _Grammar_, p. 460). {What to eat} (\ti phag•sin\). Indirect question with the deliberative subjunctive retained. In the feeding of the five thousand Jesus took compassion on the people and healed their sick (14:14). Here the hunger of the multitude moves him to compassion (\splagchnizomai\, in both instances). So he is unwilling (\ou thel•\) to send them away hungry. {Faint} (\ekluth•sin\). Unloosed, (\eklu•\) exhausted. 15:33 {And the disciples say to him} (\kai legousin aut•i hoi math•tai\). It seems strange that they should so soon have forgotten the feeding of the five thousand (Mt 14:13-21), but they did. Soon Jesus will remind them of both these demonstrations of his power (16:9,10). They forgot both of them, not just one. Some scholars scout the idea of two miracles so similar as the feeding of the five thousand and the four thousand, though both are narrated in detail by both Mark and Matthew and both are later mentioned by Jesus. Jesus repeated his sayings and wrought multitudes of healings. There is no reason in itself why Jesus should not on occasion repeat a nature miracle like this elsewhere. He is in the region of Decapolis, not in the country of Philip (\Trachonitis\). 15:34 {A few small fishes} (\oliga ichthudia\, diminutive again). 15:35 {On the ground} (\epi t•n g•n\). No mention of "grass" as in 14:19 for this time, midsummer, the grass would be parched and gone. 15:36 {Gave thanks} (\eucharist•sas\). In 14:19 the word used for "grace" or "blessing" is \eulog•sen\. Vincent notes that the http://www.ccel.org/r/robertson_at/wordpictures/htm/MT15.RWP.html (5 of 6) [28/08/2004 09:03:13 a.m.]
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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Mat<strong>the</strong>w: Chapter 15]<br />
disciples lived <strong>in</strong> a Pharisaic environment. Their religious<br />
world-outlook was Pharisaic. They were lack<strong>in</strong>g <strong>in</strong> spiritual<br />
<strong>in</strong>telligence or sense, "totally ignorant" (Moffatt).<br />
15:17 {Perceive ye not?} (\ou noeite\). Christ expects us to make<br />
use of our \nous\, <strong>in</strong>tellect, not for pride, but for <strong>in</strong>sight. The<br />
m<strong>in</strong>d does not work <strong>in</strong>fallibly, but we should use it for its<br />
God-given purpose. Intellectual laz<strong>in</strong>ess or flabb<strong>in</strong>ess is no<br />
credit to a devout soul.<br />
15:18 {Out of <strong>the</strong> mouth} (\ek tou stomatos\). Spoken words come<br />
out of <strong>the</strong> heart and so are a true <strong>in</strong>dex of character. By "heart"<br />
(\kardias\) Jesus means not just <strong>the</strong> emotional nature, but <strong>the</strong><br />
entire man, <strong>the</strong> <strong>in</strong>ward life of "evil thoughts" (\dialogismoi<br />
pon•roi\) that issue <strong>in</strong> words and deeds. "These defile <strong>the</strong> man,"<br />
not "eat<strong>in</strong>g with unwashed hands." The captious quibbl<strong>in</strong>gs of <strong>the</strong><br />
Pharisees, for <strong>in</strong>stance, had come out of evil hearts.<br />
15:22 {A Canaanitish woman} (\gun• Chananaia\). The Phoenicians<br />
were descended from <strong>the</strong> Canaanites, <strong>the</strong> orig<strong>in</strong>al <strong>in</strong>habitants of<br />
Palest<strong>in</strong>e. They were of Semitic race, <strong>the</strong>refore, though pagan.<br />
{Have pity on me} (\ele•son me\). She made her daughter's case<br />
her own, "badly demonized."<br />
15:23 {For she crieth after us} (\hoti krazei opis<strong>the</strong>n h•m•n\).<br />
The disciples greatly disliked this form of public attention, a<br />
strange woman cry<strong>in</strong>g after <strong>the</strong>m. They disliked a sensation. Did<br />
<strong>the</strong>y wish <strong>the</strong> woman sent away with her daughter healed or<br />
unhealed?<br />
15:24 {I was not sent} (\ouk apestal•n\). Second aorist passive<br />
<strong>in</strong>dicative of \apostell•\. Jesus takes a new turn with this woman<br />
<strong>in</strong> Phoenicia. He makes a test case of her request. In a way she<br />
represented <strong>the</strong> problem of <strong>the</strong> Gentile world. He calls <strong>the</strong> Jews<br />
"<strong>the</strong> lost sheep of <strong>the</strong> house of Israel" <strong>in</strong> spite of <strong>the</strong> conduct<br />
of <strong>the</strong> Pharisees.<br />
15:27 {Even <strong>the</strong> dogs} (\kai ta kunaria\). She took no offence at<br />
<strong>the</strong> implication of be<strong>in</strong>g a Gentile dog. The ra<strong>the</strong>r she with quick<br />
wit took Christ's very word for little dogs (\kunaria\) and<br />
deftly turned it to her own advantage, for <strong>the</strong> little dogs eat of<br />
<strong>the</strong> crumbs (\psichi•n\, little morsels, dim<strong>in</strong>utive aga<strong>in</strong>) that<br />
fall from <strong>the</strong> table of <strong>the</strong>ir masters (\kuri•n\), <strong>the</strong> children.<br />
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