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 23]. which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile) . "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In 9:20 we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to Nu 15:38. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer). 23:6 {The chief place at feasts} (\t•n pr•toklisian en tois deipnois\). Literally, the first reclining place on the divan at the meal. The Persians, Greeks, Romans, Jews differed in their customs, but all cared for the post of honour at formal functions as is true of us today. Hostesses often solve the point by putting the name of each guest at the table. At the last passover meal the apostles had an ugly snarl over this very point of precedence (Lu 22:24; Joh 13:2-11), just two days after this exposure of the Pharisees in the presence of the apostles. {The chief seats in the synagogues} (\tas pr•tokathedrias en tais sunag•gais\). "An insatiable hunger for prominence" (Bruce). These chief seats (Zuchermandel) were on the platform looking to the audience and with the back to the chest in which were kept the rolls of scripture. The Essenes had a different arrangement. People today pay high prices for front seats at the theatre, but at church prefer the rear seats out of a curious mock-humility. In the time of Jesus the hypocrites boldly sat up in front. Now, if they come to church at all, they take the rear seats. 23:7 {Salutations} (\aspasmous\). The ordinary courtiers were coveted because in public. They had an itch for notice. There are occasionally today ministers who resent it if they are not called http://www.ccel.org/r/robertson_at/wordpictures/htm/MT23.RWP.html (2 of 7) [28/08/2004 09:03:22 a.m.]
Word Pictures in the NT [Matthew: Chapter 23]. upon to take part in the services at church. They feel that their ministerial dignity has not been recognized. 23:8 {But be not ye called Rabbi} (\humeis de m• kl•th•te Rabbei\). An apparent aside to the disciples. Note the emphatic position of \humeis\. Some even regard verses 8-10 as a later addition and not part of this address to the Pharisees, but the apostles were present. Euthymius Zigabenus says: "Do not seek to be called (ingressive aorist subjunctive), if others call you this it will not be your fault." This is not far from the Master's meaning. Rabbi means "my great one," "my Master," apparently a comparatively new title in Christ's time. 23:9 {Call no man your father} (\patera m• kales•te h–m•n\). Jesus meant the full sense of this noble word for our heavenly Father. "Abba was not commonly a mode of address to a living person, but a title of honour for Rabbis and great men of the past" (McNeile). In Gethsemane Jesus said: "Abba, Father" (Mr 14:36). Certainly the ascription of "Father" to pope and priest seems out of harmony with what Jesus here says. He should not be understood to be condemning the title to one's real earthly father. Jesus often leaves the exceptions to be supplied. 23:10 {Masters} (\kath•g•tai\). This word occurs here only in the N.T. It is found in the papyri for teacher (Latin, _doctor_). It is the modern Greek word for professor. "While \didaskalos\ represents \Rab\, \kath•g•tes\ stands for the more honourable \Rabban, -b•n\" (McNeile). Dalman (_Words of Jesus_, p. 340) suggests that the same Aramaic word may be translated by either \didaskalos\ or \kath•g•tes\. {The Christ} (\ho Christos\). The use of these words here by Jesus like "Jesus Christ" in his Prayer (Joh 17:3) is held by some to show that they were added by the evangelist to what Jesus actually said, since the Master would not have so described himself. But he commended Peter for calling him "the Christ the Son of the living God" (Mt 16:16f.). We must not empty the consciousness of Jesus too much. 23:12 {Exalt himself} (\hups•sei heauton\). Somewhat like 18:4; 20:26. Given by Luke in other contexts (14:11; 18:14). Characteristic of Christ. 23:13 {Hypocrites} (\hupokritai\). This terrible word of Jesus appears first from him in the Sermon on the Mount (Mt 6:2,5,16; 7:5), then in 15:7 and 22:18. Here it appears "with terrific http://www.ccel.org/r/robertson_at/wordpictures/htm/MT23.RWP.html (3 of 7) [28/08/2004 09:03:22 a.m.]
- Page 113 and 114: Word Pictures in the NT [Matthew: C
- Page 115 and 116: Word Pictures in the NT [Matthew: C
- Page 117 and 118: Word Pictures in the NT [Matthew: C
- Page 119 and 120: Word Pictures in the NT [Matthew: C
- Page 121 and 122: Word Pictures in the NT [Matthew: C
- Page 123 and 124: Word Pictures in the NT [Matthew: C
- Page 125 and 126: Word Pictures in the NT [Matthew: C
- Page 127 and 128: Word Pictures in the NT [Matthew: C
- Page 129 and 130: Word Pictures in the NT [Matthew: C
- Page 131 and 132: Word Pictures in the NT [Matthew: C
- Page 133 and 134: Word Pictures in the NT [Matthew: C
- Page 135 and 136: Word Pictures in the NT [Matthew: C
- Page 137 and 138: Word Pictures in the NT [Matthew: C
- Page 139 and 140: Word Pictures in the NT [Matthew: C
- Page 141 and 142: Word Pictures in the NT [Matthew: C
- Page 143 and 144: Word Pictures in the NT [Matthew: C
- Page 145 and 146: Word Pictures in the NT [Matthew: C
- Page 147 and 148: Word Pictures in the NT [Matthew: C
- Page 149 and 150: Word Pictures in the NT [Matthew: C
- Page 151 and 152: Word Pictures in the NT [Matthew: C
- Page 153 and 154: Word Pictures in the NT [Matthew: C
- Page 155 and 156: Word Pictures in the NT [Matthew: C
- Page 157 and 158: Word Pictures in the NT [Matthew: C
- Page 159 and 160: Word Pictures in the NT [Matthew: C
- Page 161 and 162: Word Pictures in the NT [Matthew: C
- Page 163: Word Pictures in the NT [Matthew: C
- Page 167 and 168: Word Pictures in the NT [Matthew: C
- Page 169 and 170: Word Pictures in the NT [Matthew: C
- Page 171 and 172: Word Pictures in the NT [Matthew: C
- Page 173 and 174: Word Pictures in the NT [Matthew: C
- Page 175 and 176: Word Pictures in the NT [Matthew: C
- Page 177 and 178: Word Pictures in the NT [Matthew: C
- Page 179 and 180: Word Pictures in the NT [Matthew: C
- Page 181 and 182: Word Pictures in the NT [Matthew: C
- Page 183 and 184: Word Pictures in the NT [Matthew: C
- Page 185 and 186: Word Pictures in the NT [Matthew: C
- Page 187 and 188: Word Pictures in the NT [Matthew: C
- Page 189 and 190: Word Pictures in the NT [Matthew: C
- Page 191 and 192: Word Pictures in the NT [Matthew: C
- Page 193 and 194: Word Pictures in the NT [Matthew: C
- Page 195 and 196: Word Pictures in the NT [Matthew: C
- Page 197 and 198: Word Pictures in the NT [Matthew: C
- Page 199 and 200: Word Pictures in the NT [Matthew: C
- Page 201 and 202: Word Pictures in the NT [Matthew: C
- Page 203 and 204: Word Pictures in the NT [Matthew: C
- Page 205 and 206: Word Pictures in the NT [Matthew: C
- Page 207 and 208: Word Pictures in the NT [Matthew: C
- Page 209 and 210: Word Pictures in the NT [Matthew: C
- Page 211 and 212: Word Pictures in the NT [Matthew: C
- Page 213 and 214: Word Pictures in the NT [Matthew: C
<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Mat<strong>the</strong>w: Chapter 23].<br />
upon to take part <strong>in</strong> <strong>the</strong> services at church. They feel that <strong>the</strong>ir<br />
m<strong>in</strong>isterial dignity has not been recognized.<br />
23:8 {But be not ye called Rabbi} (\humeis de m• kl•th•te<br />
Rabbei\). An apparent aside to <strong>the</strong> disciples. Note <strong>the</strong> emphatic<br />
position of \humeis\. Some even regard verses 8-10 as a later<br />
addition and not part of this address to <strong>the</strong> Pharisees, but <strong>the</strong><br />
apostles were present. Euthymius Zigabenus says: "Do not seek to<br />
be called (<strong>in</strong>gressive aorist subjunctive), if o<strong>the</strong>rs call you<br />
this it will not be your fault." This is not far from <strong>the</strong><br />
Master's mean<strong>in</strong>g. Rabbi means "my great one," "my Master,"<br />
apparently a comparatively new title <strong>in</strong> Christ's time.<br />
23:9 {Call no man your fa<strong>the</strong>r} (\patera m• kales•te h–m•n\).<br />
Jesus meant <strong>the</strong> full sense of this noble word for our heavenly<br />
Fa<strong>the</strong>r. "Abba was not commonly a mode of address to a liv<strong>in</strong>g<br />
person, but a title of honour for Rabbis and great men of <strong>the</strong><br />
past" (McNeile). In Gethsemane Jesus said: "Abba, Fa<strong>the</strong>r" (Mr<br />
14:36). Certa<strong>in</strong>ly <strong>the</strong> ascription of "Fa<strong>the</strong>r" to pope and priest<br />
seems out of harmony with what Jesus here says. He should not be<br />
understood to be condemn<strong>in</strong>g <strong>the</strong> title to one's real earthly<br />
fa<strong>the</strong>r. Jesus often leaves <strong>the</strong> exceptions to be supplied.<br />
23:10 {Masters} (\kath•g•tai\). This word occurs here only <strong>in</strong> <strong>the</strong><br />
N.T. It is found <strong>in</strong> <strong>the</strong> papyri for teacher (Lat<strong>in</strong>, _doctor_). It<br />
is <strong>the</strong> modern Greek word for professor. "While \didaskalos\<br />
represents \Rab\, \kath•g•tes\ stands for <strong>the</strong> more honourable<br />
\Rabban, -b•n\" (McNeile). Dalman (_<strong>Word</strong>s of Jesus_, p. 340)<br />
suggests that <strong>the</strong> same Aramaic word may be translated by ei<strong>the</strong>r<br />
\didaskalos\ or \kath•g•tes\. {The Christ} (\ho Christos\). The<br />
use of <strong>the</strong>se words here by Jesus like "Jesus Christ" <strong>in</strong> his<br />
Prayer (Joh 17:3) is held by some to show that <strong>the</strong>y were added<br />
by <strong>the</strong> evangelist to what Jesus actually said, s<strong>in</strong>ce <strong>the</strong> Master<br />
would not have so described himself. But he commended Peter for<br />
call<strong>in</strong>g him "<strong>the</strong> Christ <strong>the</strong> Son of <strong>the</strong> liv<strong>in</strong>g God" (Mt<br />
16:16f.). We must not empty <strong>the</strong> consciousness of Jesus too much.<br />
23:12 {Exalt himself} (\hups•sei heauton\). Somewhat like 18:4;<br />
20:26. Given by Luke <strong>in</strong> o<strong>the</strong>r contexts (14:11; 18:14).<br />
Characteristic of Christ.<br />
23:13 {Hypocrites} (\hupokritai\). This terrible word of Jesus<br />
appears first from him <strong>in</strong> <strong>the</strong> Sermon on <strong>the</strong> Mount (Mt 6:2,5,16;<br />
7:5), <strong>the</strong>n <strong>in</strong> 15:7 and 22:18. Here it appears "with terrific<br />
http://www.ccel.org/r/robertson_at/wordpictures/htm/MT23.RWP.html (3 of 7) [28/08/2004 09:03:22 a.m.]