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 18]. \emprosthen\ with \thel•ma\ is a Hebraism like \emprosthen sou\ in 11:25 with \eudokia\, "before the face" of God. 18:15 {If thy brother sin against thee} (\ean hamart•s•i adelphos sou\). Literally, commit a sin (ingressive aorist subjunctive of \hamartan•\). Aleph B Sahidic do not have "against thee" (\eis se\). {Shew him his fault} (\elegxon\). Such private reproof is hard to do, but it is the way of Christ. {Thou hast gained} (\ekerd•sas\). Aorist active indicative of \kerdain•\ in conclusion of a third-class condition, a sort of timeless aorist, a blessed achievement already made. 18:16 {Take with thee} (\paralabe meta sou\). Take alone (\para\) with (\meta\) thee. 18:17 {Refuse to hear} (\parakous•i\). Like Isa 65:12. Many papyri examples for ignoring, disregarding, hearing without heeding, hearing aside (\para-\), hearing amiss, overhearing (Mr 5:36). {The church} (\t•i ekkl•si•i\). The local body, not the general as in Mt 16:18 which see for discussion. The problem here is whether Jesus has in mind an actual body of believers already in existence or is speaking prophetically of the local churches that would be organized later (as in Acts). There are some who think that the Twelve Apostles constituted a local \ekkl•sia\, a sort of moving church of preachers. That could only be true in essence as they were a band of ministers and not located in any one place. Bruce holds that they were "the nucleus" of a local church at any rate. 18:18 {Shall be bound in heaven} (\estai dedemena en ouran•i\). Future passive periphrastic perfect indicative as in "shall be loosed" (\estai lelumena\). In 16:19 this same unusual form occurs. The binding and the loosing is there addressed to Peter, but it is here repeated for the church or for the disciples as the case may be. 18:19 {Shall agree} (\sumph•n•s•sin\). Our word "symphony" is this very root. It is no longer looked at as a concord of voices, a chorus in harmony, though that would be very appropriate in a church meeting rather than the rasping discord sometimes heard even between two brethren or sisters. {Of my Father} (\para tou patros mou\). From the side of, "by my Father." 18:20 {There am I} (\ekei eimi\). This blessed promise implies http://www.ccel.org/r/robertson_at/wordpictures/htm/MT18.RWP.html (4 of 7) [28/08/2004 09:03:17 a.m.]
Word Pictures in the NT [Matthew: Chapter 18]. that those gathered together are really disciples with the spirit of Christ as well as "in his name" (\eis to emon onoma\). One of the Oxyrhynchus _Sayings of Our Lord_ is: "Wherever there are (two) they are not without God, and wherever there is one alone I say I am with him." Also this: "Raise the stone and there thou shalt find me, cleave the wood and there am I." See Mal 3:16. 18:21 {Until seven times?} (\he•s heptakis?\) Peter thought that he was generous as the Jewish rule was three times (Am 1:6). His question goes back to verse 15. "Against me" is genuine here. "The man who asks such a question does not really know what forgiveness means" (Plummer). 18:22 {Until seventy times seven} (\he•s hebdom•kontakis hepta\). It is not clear whether this idiom means seventy-seven or as the Revised Version has it (490 times). If \heptakis\ were written it would clearly be 490 times. The same ambiguity is seen in Ge 4:24, the LXX text by omitting \kai\. In the _Test. of the Twelve Patriarchs, Benj._ vii. 4, it is used in the sense of seventy times seven. But it really makes little difference because Jesus clearly means unlimited forgiveness in either case. "The unlimited revenge of primitive man has given place to the unlimited forgiveness of Christians" (McNeile). 18:23 {Make a reckoning} (\sun•rai logon\). Seen also in 25:19. Perhaps a Latinism, _rationes conferre_. First aorist active infinitive of \sunair•\, to cast up accounts, to settle, to compare accounts with. Not in ancient Greek writers, but in two papyri of the second century A.D. in the very sense here and the substantive appears in an ostracon from Nubia of the early third century (Deissmann, _Light from the Ancient East_, p. 117). 18:24 {Ten thousand talents} (\muri•n talant•n\). A talent was 6,000 denarii or about a thousand dollars or 240 pounds. Ten thousand times this is about ten or twelve million dollars, an enormous sum for that period. We live today in the age of national debts of billions of dollars or even of pounds sterling. The imperial taxes of Judea, Idumea, and Samaria for one year were only 600 talents while Galilee and Perea paid 200 (Josephus, _Ant_. xi. 4). But oriental kings were free in the use of money and in making debts like the native kings of India today. 18:25 {Had not wherewith to pay} (\m• echontos autou apodounai\). There is no "wherewith" in the Greek. This idiom is seen in Lu http://www.ccel.org/r/robertson_at/wordpictures/htm/MT18.RWP.html (5 of 7) [28/08/2004 09:03:17 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 18].<br />
that those ga<strong>the</strong>red toge<strong>the</strong>r are really disciples with <strong>the</strong> spirit<br />
of Christ as well as "<strong>in</strong> his name" (\eis to emon onoma\). One of<br />
<strong>the</strong> Oxyrhynchus _Say<strong>in</strong>gs of Our Lord_ is: "Wherever <strong>the</strong>re are<br />
(two) <strong>the</strong>y are not without God, and wherever <strong>the</strong>re is one alone I<br />
say I am with him." Also this: "Raise <strong>the</strong> stone and <strong>the</strong>re thou<br />
shalt f<strong>in</strong>d me, cleave <strong>the</strong> wood and <strong>the</strong>re am I." See Mal 3:16.<br />
18:21 {Until seven times?} (\he•s heptakis?\) Peter thought that<br />
he was generous as <strong>the</strong> Jewish rule was three times (Am 1:6).<br />
His question goes back to verse 15. "Aga<strong>in</strong>st me" is genu<strong>in</strong>e<br />
here. "The man who asks such a question does not really know what<br />
forgiveness means" (Plummer).<br />
18:22 {Until seventy times seven} (\he•s hebdom•kontakis hepta\).<br />
It is not clear whe<strong>the</strong>r this idiom means seventy-seven or as <strong>the</strong><br />
Revised Version has it (490 times). If \heptakis\ were written it<br />
would clearly be 490 times. The same ambiguity is seen <strong>in</strong> Ge<br />
4:24, <strong>the</strong> LXX text by omitt<strong>in</strong>g \kai\. In <strong>the</strong> _Test. of <strong>the</strong><br />
Twelve Patriarchs, Benj._ vii. 4, it is used <strong>in</strong> <strong>the</strong> sense of<br />
seventy times seven. But it really makes little difference<br />
because Jesus clearly means unlimited forgiveness <strong>in</strong> ei<strong>the</strong>r case.<br />
"The unlimited revenge of primitive man has given place to <strong>the</strong><br />
unlimited forgiveness of Christians" (McNeile).<br />
18:23 {Make a reckon<strong>in</strong>g} (\sun•rai logon\). Seen also <strong>in</strong> 25:19.<br />
Perhaps a Lat<strong>in</strong>ism, _rationes conferre_. First aorist active<br />
<strong>in</strong>f<strong>in</strong>itive of \sunair•\, to cast up accounts, to settle, to<br />
compare accounts with. Not <strong>in</strong> ancient Greek writers, but <strong>in</strong> two<br />
papyri of <strong>the</strong> second century A.D. <strong>in</strong> <strong>the</strong> very sense here and <strong>the</strong><br />
substantive appears <strong>in</strong> an ostracon from Nubia of <strong>the</strong> early third<br />
century (Deissmann, _Light from <strong>the</strong> Ancient East_, p. 117).<br />
18:24 {Ten thousand talents} (\muri•n talant•n\). A talent was<br />
6,000 denarii or about a thousand dollars or 240 pounds. Ten<br />
thousand times this is about ten or twelve million dollars, an<br />
enormous sum for that period. We live today <strong>in</strong> <strong>the</strong> age of<br />
national debts of billions of dollars or even of pounds sterl<strong>in</strong>g.<br />
The imperial taxes of Judea, Idumea, and Samaria for one year<br />
were only 600 talents while Galilee and Perea paid 200 (Josephus,<br />
_Ant_. xi. 4). But oriental k<strong>in</strong>gs were free <strong>in</strong> <strong>the</strong> use of money<br />
and <strong>in</strong> mak<strong>in</strong>g debts like <strong>the</strong> native k<strong>in</strong>gs of India today.<br />
18:25 {Had not wherewith to pay} (\m• echontos autou apodounai\).<br />
There is no "wherewith" <strong>in</strong> <strong>the</strong> Greek. This idiom is seen <strong>in</strong> Lu<br />
http://www.ccel.org/r/robertson_at/wordpictures/htm/MT18.RWP.html (5 of 7) [28/08/2004 09:03:17 a.m.]