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 12]. his enemies then and now. Jesus still has his enemies who hate him and all noble words and deeds because they sting what conscience they have into fury. But we may have our choice. We either gather with (\sunag•n\) Christ or scatter (\skorpizei\) to the four winds. Christ is the magnet of the ages. He draws or drives away. "Satan is the arch-waster, Christ the collector, Saviour" (Bruce). 12:31 {But the blasphemy against the Spirit} (\h• de tou pneumatos blasph•mia\). Objective genitive. This is the unpardonable sin. In 32 we have \kata tou pneumatos tou hagiou\ to make it plainer. What is the blasphemy against the Holy Spirit? These Pharisees had already committed it. They had attributed the works of the Holy Spirit by whose power Jesus wrought his miracles (12:28) to the devil. That sin was without excuse and would not be forgiven in their age or in the coming one (12:32). People often ask if they can commit the unpardonable sin. Probably some do who ridicule the manifest work of God's Spirit in men's lives and attribute the Spirit's work to the devil. 12:34 {Ye offspring of vipers} (\genn•mata echidn•n\). These same terrible words the Baptist had used to the Pharisees and Sadducees who came to his baptism (Mt 3:7). But these Pharisees had deliberately made their choice and had taken Satan's side. The charge against Jesus of being in league with Satan reveals the evil heart within. The heart "spurts out" (\ekballei\) good or evil according to the supply (treasure, \th•saurou\) within. Verse 33 is like Mt 7:17-19. Jesus often repeated his crisp pungent sayings as every teacher does. 12:36 {Every idle word} (\pan rh•ma argon\). An ineffective, useless word (\a\ privative and \ergon\). A word that does no good and so is pernicious like pernicious anaemia. It is a solemn thought. Jesus who knows our very thoughts (12:25) insists that our words reveal our thoughts and form a just basis for the interpretation of character (12:37). Here we have judgment by words as in 25:31-46 where Jesus presents judgment by deeds. Both are real tests of actual character. Homer spoke of "winged words" (\pteroenta epea\). And by the radio our words can be heard all round the earth. Who knows where they stop? 12:38 {A sign from thee} (\apo sou s•meion\). One wonders at the audacity of scribes and Pharisees who accused Jesus of being in http://www.ccel.org/r/robertson_at/wordpictures/htm/MT12.RWP.html (4 of 6) [28/08/2004 09:03:08 a.m.]
Word Pictures in the NT [Matthew: Chapter 12]. league with Satan and thus casting out demons who can turn round and blandly ask for a "sign from thee." As if the other miracles were not signs! "The demand was impudent, hypocritical, insulting" (Bruce). 12:39 {An evil and adulterous generation} (\genea pon•ra kai moichalis\). They had broken the marriage tie which bound them to Jehovah (Plummer). See Ps 73:27; Isa 57:3ff.; 62:5; Eze 23:27; Jas 4:4; Re 2:20. What is "the sign of Jonah?" 12:40 {The whale} (\tou k•tous\). Sea-monster, huge fish. In Jon 2:1 the LXX has \k•tei megal•i\. "Three days and three nights" may simply mean three days in popular speech. Jesus rose "on the third day" (Mt 16:21), not "on the fourth day." It is just a fuller form for "after three days" (Mr 8:31; 10:34). 12:41 {In the judgment} (\en t•i krisei\). Except here and in the next verse Matthew has "day of judgment" (\h•mera krise•s\) as in 10:15; 11:22,24; 12:36. Luke (Lu 10:14) has \en t•i krisei\. {They repented at the preaching of Jonah} (\meteno•son eis to k•rugma I•na\). Note this use of \eis\ just like \en\. Note also \pleion\ (neuter), not \plei•n\ (masc.). See the same idiom in 12:6 and 12:48. Jesus is something greater than the temple, than Jonah, than Solomon. "You will continue to disbelieve in spite of all I can say or do, and at last you will put me to death. But I will rise again, a sign for your confusion, if not for your conversion" (Bruce). 12:44 {Into my house} (\eis ton oikon mou\). So the demon describes the man in whom he had dwelt. "The demon is ironically represented as implying that he left his victim voluntarily, as a man leaves his house to go for a walk" (McNeile). "Worse than the first" is a proverb. 12:46 {His mother and his brothers} (\h• m•t•r kai hoi adelphoi autou\). Brothers of Jesus, younger sons of Joseph and Mary. The charge of the Pharisees that Jesus was in league with Satan was not believed by the disciples of Jesus, but some of his friends did think that he was beside himself (Mr 3:21) because of the excitement and strain. It was natural for Mary to want to take him home for rest and refreshment. So the mother and brothers are pictured standing outside the house (or the crowd). They send a messenger to Jesus. http://www.ccel.org/r/robertson_at/wordpictures/htm/MT12.RWP.html (5 of 6) [28/08/2004 09:03:08 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 12].<br />
his enemies <strong>the</strong>n and now. Jesus still has his enemies who hate<br />
him and all noble words and deeds because <strong>the</strong>y st<strong>in</strong>g what<br />
conscience <strong>the</strong>y have <strong>in</strong>to fury. But we may have our choice. We<br />
ei<strong>the</strong>r ga<strong>the</strong>r with (\sunag•n\) Christ or scatter (\skorpizei\) to<br />
<strong>the</strong> four w<strong>in</strong>ds. Christ is <strong>the</strong> magnet of <strong>the</strong> ages. He draws or<br />
drives away. "Satan is <strong>the</strong> arch-waster, Christ <strong>the</strong> collector,<br />
Saviour" (Bruce).<br />
12:31 {But <strong>the</strong> blasphemy aga<strong>in</strong>st <strong>the</strong> Spirit} (\h• de tou<br />
pneumatos blasph•mia\). Objective genitive. This is <strong>the</strong><br />
unpardonable s<strong>in</strong>. In 32 we have \kata tou pneumatos tou hagiou\<br />
to make it pla<strong>in</strong>er. What is <strong>the</strong> blasphemy aga<strong>in</strong>st <strong>the</strong> Holy<br />
Spirit? These Pharisees had already committed it. They had<br />
attributed <strong>the</strong> works of <strong>the</strong> Holy Spirit by whose power Jesus<br />
wrought his miracles (12:28) to <strong>the</strong> devil. That s<strong>in</strong> was without<br />
excuse and would not be forgiven <strong>in</strong> <strong>the</strong>ir age or <strong>in</strong> <strong>the</strong> com<strong>in</strong>g<br />
one (12:32). People often ask if <strong>the</strong>y can commit <strong>the</strong><br />
unpardonable s<strong>in</strong>. Probably some do who ridicule <strong>the</strong> manifest work<br />
of God's Spirit <strong>in</strong> men's lives and attribute <strong>the</strong> Spirit's work to<br />
<strong>the</strong> devil.<br />
12:34 {Ye offspr<strong>in</strong>g of vipers} (\genn•mata echidn•n\). These same<br />
terrible words <strong>the</strong> Baptist had used to <strong>the</strong> Pharisees and<br />
Sadducees who came to his baptism (Mt 3:7). But <strong>the</strong>se Pharisees<br />
had deliberately made <strong>the</strong>ir choice and had taken Satan's side.<br />
The charge aga<strong>in</strong>st Jesus of be<strong>in</strong>g <strong>in</strong> league with Satan reveals<br />
<strong>the</strong> evil heart with<strong>in</strong>. The heart "spurts out" (\ekballei\) good<br />
or evil accord<strong>in</strong>g to <strong>the</strong> supply (treasure, \th•saurou\) with<strong>in</strong>.<br />
Verse 33 is like Mt 7:17-19. Jesus often repeated his crisp<br />
pungent say<strong>in</strong>gs as every teacher does.<br />
12:36 {Every idle word} (\pan rh•ma argon\). An <strong>in</strong>effective,<br />
useless word (\a\ privative and \ergon\). A word that does no<br />
good and so is pernicious like pernicious anaemia. It is a solemn<br />
thought. Jesus who knows our very thoughts (12:25) <strong>in</strong>sists that<br />
our words reveal our thoughts and form a just basis for <strong>the</strong><br />
<strong>in</strong>terpretation of character (12:37). Here we have judgment by<br />
words as <strong>in</strong> 25:31-46 where Jesus presents judgment by deeds.<br />
Both are real tests of actual character. Homer spoke of "w<strong>in</strong>ged<br />
words" (\pteroenta epea\). And by <strong>the</strong> radio our words can be<br />
heard all round <strong>the</strong> earth. Who knows where <strong>the</strong>y stop?<br />
12:38 {A sign from <strong>the</strong>e} (\apo sou s•meion\). One wonders at <strong>the</strong><br />
audacity of scribes and Pharisees who accused Jesus of be<strong>in</strong>g <strong>in</strong><br />
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