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 2] singular means dawn as the verb (\aneteilen\) does in Mt 4:16 (Septuagint). The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (_Journal of Theological Studies_, 1902, p. 524) "refers to the Magian belief that a star could be the _fravashi_, the counterpart or angel (cf. Mt 18:10) of a great man" (McNeile). They came to worship the newly born king of the Jews. Seneca (_Epistle_ 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (_De Divin_. i. 47) "refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born" (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God's only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact. 2:3 {He was troubled, and all Jerusalem with him} (\etarachth• kai p•sa Ierosoluma met' autou\). Those familiar with the story of Herod the Great in Josephus can well understand the meaning of these words. Herod in his rage over his family rivalries and jealousies put to death the two sons of Mariamne (Aristobulus and Alexander), Mariamne herself, and Antipater, another son and once his heir, besides the brother and mother of Mariamne (Aristobulus, Alexandra) and her grandfather John Hyrcanus. He had made will after will and was now in a fatal illness and fury over the question of the Magi. He showed his excitement and the whole city was upset because the people knew only too well what he could do when in a rage over the disturbance of his plans. "The foreigner and usurper feared a rival, and the tyrant feared the rival would be welcome" (Bruce). Herod was a hated Idumaean. 2:4 {He inquired of them where the Christ should be born} (\epunthaneto par' aut•n pou ho Christos genn•tai\). The prophetic present (\genn•tai\) is given, the very words of Herod retained by Matthew's report. The imperfect tense (epunthaneto) suggests that Herod inquired repeatedly, probably of one and http://www.ccel.org/r/robertson_at/wordpictures/htm/MT2.RWP.html (3 of 7) [28/08/2004 09:02:54 a.m.]
Word Pictures in the NT [Matthew: Chapter 2] another of the leaders gathered together, both Sadducees (chief priests) and Pharisees (scribes). McNeile doubts, like Holtzmann, if Herod actually called together all the Sanhedrin and probably "he could easily ask the question of a single scribe," because he had begun his reign with a massacre of the Sanhedrin (Josephus, _Ant_. XIV. ix. 4). But that was thirty years ago and Herod was desperately in earnest to learn what the Jews really expected about the coming of "the Messiah." Still Herod probably got together not the Sanhedrin since "elders" are not mentioned, but leaders among the chief priests and scribes, not a formal meeting but a free assembly for conference. He had evidently heard of this expected king and he would swallow plenty of pride to be able to compass the defeat of these hopes. 2:5 {And they said unto him} (\hoi de eipan aut•i\). Whether the ecclesiastics had to search their scriptures or not, they give the answer that is in accord with the common Jewish opinion that the Messiah was to come from Bethlehem and of the seed of David (Joh 7:42). So they quote Mic 5:2, "a free paraphrase" Alford calls it, for it is not precisely like the Hebrew text or like the Septuagint. It may have come from a collection of _testimonia_ with which J. Rendel Harris has made the world familiar. He had consulted the experts and now he has their answer. Bethlehem of Judah is the place. The use of the perfect passive indicative (\gegraptai\) is the common form in quoting scripture. It stands written. {Shall be shepherd} (\poimanei\). The Authorized Version had "shall rule," but "shepherd" is correct. "Homer calls kings 'the shepherds of the people'" (Vincent). In Heb 13:20 Jesus is called "the great shepherd of the sheep." Jesus calls himself "the good shepherd" (Joh 10:11). Peter calls Christ "the chief shepherd" (1Pe 2:25). "The Lamb which is in the midst of the throne shall be their shepherd" (Re 7:17). Jesus told Peter to "shepherd" the lambs (Joh 21:16). Our word pastor means shepherd. 2:7 {Then Herod privily called the wise men} (\tote H•r•id•s lathrai kalesas tous magous\). He had manifestly not told members of the Sanhedrin why he was concerned about the Messiah. So he conceals his motives to the Magi. And yet he "learned of them carefully" (\ekrib•sen\), "learned exactly" or "accurately." He was anxious to see if the Jewish prophecy of the birthplace of the Messiah agreed with the indications of the star to the Magi. He kept to himself his purpose. The time of the appearing star http://www.ccel.org/r/robertson_at/wordpictures/htm/MT2.RWP.html (4 of 7) [28/08/2004 09:02:54 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 2]<br />
ano<strong>the</strong>r of <strong>the</strong> leaders ga<strong>the</strong>red toge<strong>the</strong>r, both Sadducees (chief<br />
priests) and Pharisees (scribes). McNeile doubts, like Holtzmann,<br />
if Herod actually called toge<strong>the</strong>r all <strong>the</strong> Sanhedr<strong>in</strong> and probably<br />
"he could easily ask <strong>the</strong> question of a s<strong>in</strong>gle scribe," because he<br />
had begun his reign with a massacre of <strong>the</strong> Sanhedr<strong>in</strong> (Josephus,<br />
_Ant_. XIV. ix. 4). But that was thirty years ago and Herod was<br />
desperately <strong>in</strong> earnest to learn what <strong>the</strong> Jews really expected<br />
about <strong>the</strong> com<strong>in</strong>g of "<strong>the</strong> Messiah." Still Herod probably got<br />
toge<strong>the</strong>r not <strong>the</strong> Sanhedr<strong>in</strong> s<strong>in</strong>ce "elders" are not mentioned, but<br />
leaders among <strong>the</strong> chief priests and scribes, not a formal meet<strong>in</strong>g<br />
but a free assembly for conference. He had evidently heard of<br />
this expected k<strong>in</strong>g and he would swallow plenty of pride to be<br />
able to compass <strong>the</strong> defeat of <strong>the</strong>se hopes.<br />
2:5 {And <strong>the</strong>y said unto him} (\hoi de eipan aut•i\). Whe<strong>the</strong>r <strong>the</strong><br />
ecclesiastics had to search <strong>the</strong>ir scriptures or not, <strong>the</strong>y give<br />
<strong>the</strong> answer that is <strong>in</strong> accord with <strong>the</strong> common Jewish op<strong>in</strong>ion that<br />
<strong>the</strong> Messiah was to come from Bethlehem and of <strong>the</strong> seed of <strong>David</strong><br />
(Joh 7:42). So <strong>the</strong>y quote Mic 5:2, "a free paraphrase" Alford<br />
calls it, for it is not precisely like <strong>the</strong> Hebrew text or like<br />
<strong>the</strong> Septuag<strong>in</strong>t. It may have come from a collection of<br />
_testimonia_ with which J. Rendel Harris has made <strong>the</strong> world<br />
familiar. He had consulted <strong>the</strong> experts and now he has <strong>the</strong>ir<br />
answer. Bethlehem of Judah is <strong>the</strong> place. The use of <strong>the</strong> perfect<br />
passive <strong>in</strong>dicative (\gegraptai\) is <strong>the</strong> common form <strong>in</strong> quot<strong>in</strong>g<br />
scripture. It stands written. {Shall be shepherd} (\poimanei\).<br />
The Authorized Version had "shall rule," but "shepherd" is<br />
correct. "Homer calls k<strong>in</strong>gs '<strong>the</strong> shepherds of <strong>the</strong> people'"<br />
(V<strong>in</strong>cent). In Heb 13:20 Jesus is called "<strong>the</strong> great shepherd of<br />
<strong>the</strong> sheep." Jesus calls himself "<strong>the</strong> good shepherd" (Joh<br />
10:11). Peter calls Christ "<strong>the</strong> chief shepherd" (1Pe 2:25).<br />
"The Lamb which is <strong>in</strong> <strong>the</strong> midst of <strong>the</strong> throne shall be <strong>the</strong>ir<br />
shepherd" (Re 7:17). Jesus told Peter to "shepherd" <strong>the</strong> lambs<br />
(Joh 21:16). Our word pastor means shepherd.<br />
2:7 {Then Herod privily called <strong>the</strong> wise men} (\tote H•r•id•s<br />
lathrai kalesas tous magous\). He had manifestly not told members<br />
of <strong>the</strong> Sanhedr<strong>in</strong> why he was concerned about <strong>the</strong> Messiah. So he<br />
conceals his motives to <strong>the</strong> Magi. And yet he "learned of <strong>the</strong>m<br />
carefully" (\ekrib•sen\), "learned exactly" or "accurately." He<br />
was anxious to see if <strong>the</strong> Jewish prophecy of <strong>the</strong> birthplace of<br />
<strong>the</strong> Messiah agreed with <strong>the</strong> <strong>in</strong>dications of <strong>the</strong> star to <strong>the</strong> Magi.<br />
He kept to himself his purpose. The time of <strong>the</strong> appear<strong>in</strong>g star<br />
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