OT-HISTORY.filter - rwp Bruce:

rwp@Luke:1:47 @{Hath rejoiced} (\galliasen\). This is aorist active indicative. Greek tenses do not correspond to those in English. The verb \agallia\ is a Hellenistic word from the old Greek \agall\. It means to exult. See the substantive \agalliasis\ in strkjv@Luke:1:14,44|. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture. {My spirit} (\to pneuma mou\). One need not press unduly the difference between "soul" (\psuch\) in verse 46| and "spirit" here. Bruce calls them synonyms in parallel clauses. Vincent argues that the soul is the principle of individuality while the spirit is the point of contact between God and man. It is doubtful, however, if the trichotomous theory of man (body, soul, and spirit) is to be insisted on. It is certain that we have an inner spiritual nature for which various words are used in strkjv@Mark:12:30|. Even the distinction between intellect, emotions, and will is challenged by some psychologists. {God my Saviour} (\ti thei ti sotri mou\). Article with each substantive. God is called Saviour in the O.T. (Deuteronomy:32:15, strkjv@Psalms:24:5; strkjv@95:1|).

rwp@Luke:1:75 @{In holiness and righteousness} (\en hosiotti kai dikaiosuni\). Not a usual combination (Ephesians:4:24; strkjv@Titus:1:8; strkjv@1Thessalonians:2:10|). The Godward and the manward aspects of conduct (Bruce). \Hosios\, the eternal principles of right, \dikaios\, the rule of conduct before men.

rwp@Luke:2:11 @\Is born\ (\etechth\). First aorist passive indicative from \tikt\. Was born. {Saviour} (\str\). This great word is common in Luke and Paul and seldom elsewhere in the N.T. (Bruce). The people under Rome's rule came to call the emperor "Saviour" and Christians took the word and used it of Christ. See inscriptions (Deissmann, _Light from the Ancient East_, p. 344). {Christ the Lord} (\Christos Kurios\). This combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of \Kurios\ ({Lord}) where the other Gospels have Jesus. It may mean "Christ the Lord," "Anointed Lord," "Messiah, Lord," "The Messiah, the Lord," "An Anointed One, a Lord," or "Lord Messiah." It occurs once in the LXX (Lamentations:4:20|) and is in Ps. of Sol. strkjv@17:36. Ragg suggests that our phrase "the Lord Jesus Christ" is really involved in "A Saviour (Jesus) which is Christ the Lord." See on ¯Matthew:1:1| for Christ and ¯Matthew:21:3| for Lord.

rwp@Luke:2:43 @{When they had fulfilled the days} (\teleisantn tas hmeras\). Genitive absolute again, but aorist participle (effective aorist). "The days" may mean the full seven days (Exodus:12:15f.; strkjv@Leviticus:23:6-8; strkjv@Deuteronomy:16:3|), or the two chief days after which many pilgrims left for home. {As they were returning} (\en ti hupostrephein antous\). The articular infinitive with \en\, a construction that Luke often uses (1:21; strkjv@2:27|). {The boy, Jesus} (\Isous ho pais\). More exactly, "Jesus the boy." In verse 40| it was "the child " (\to paidion\), here it is "the boy" (\ho pais\, no longer the diminutive form). It was not disobedience on the part of "the boy" that made him remain behind, but intense interest in the services of the temple; "involuntary preoccupation" (Bruce) held him fast.

rwp@Luke:2:50 @{They understood not} (\ou sunkan\). First aorist active indicative (one of the k aorists). Even Mary with all her previous preparation and brooding was not equal to the dawning of the Messianic consciousness in her boy. "My Father is God," Jesus had virtually said, "and I must be in His house." Bruce observes that a new era has come when Jesus calls God "Father," not \Despotes\. "Even we do not yet fully understand" (Bruce) what Jesus the boy here said.

rwp@Matthew:10:6 @{The lost sheep} (\ta probata ta apollota\). The sheep, the lost ones. Mentioned here first by Matthew. Jesus uses it not in blame, but in pity (Bruce). Bengel notes that Jesus says "lost" more frequently than "led astray." "If the Jewish nation could be brought to repentance the new age would dawn" (McNeile).

rwp@Matthew:10:7 @{As ye go, preach} (\poreuomenoi krussete\). Present participle and present imperative. They were itinerant preachers on a "preaching tour," heralds (\krukes\) proclaiming good news. The summary message is the same as that of the Baptist (3:2|) that first startled the country, "the kingdom of heaven has drawn nigh." He echoed it up and down the Jordan Valley. They are to shake Galilee with it as Jesus had done (4:17|). That same amazing message is needed today. But "the apprentice apostles" (Bruce) could tell not a little about the King of the Kingdom who was with them.

rwp@Matthew:10:25 @{Beelzebub} (\beezeboul\ according to B, \beelzeboul\ by most Greek MSS., \beelzeboub\ by many non-Greek MSS.). The etymology of the word is also unknown, whether "lord of a dwelling" with a pun on "the master of the house" (\oikodespotn\) or "lord of flies" or "lord of dung" or "lord of idolatrous sacrifices." It is evidently a term of reproach. "An opprobrious epithet; exact form of the word and meaning of the name have given more trouble to commentators than it is all worth" (Bruce). See strkjv@Matthew:12:24|.

rwp@Matthew:10:28 @{Destroy both soul and body in hell} (\kai psuchn kai sma apolesai en geenni\). Note "soul" here of the eternal spirit, not just life in the body. "Destroy" here is not annihilation, but eternal punishment in Gehenna (the real hell) for which see on ¯5:22|. Bruce thinks that the devil as the tempter is here meant, not God as the judge, but surely he is wrong. There is no more needed lesson today than the fear of God.

rwp@Matthew:11:1 @{He departed thence to teach and preach} (\meteb ekeithen tou didaskein kai krussein\). In five instances (7:28; strkjv@11:1; strkjv@13:53; strkjv@19:1; strkjv@26:1|) after great discourses by Jesus "the transition to what follows is made with the formula, 'And it came to pass when Jesus had ended'" (McNeile). This is a wrong chapter division, for strkjv@11:1| belongs with the preceding section. "{Commanding}" (\diatassn\, complementary participle with \etelesen\), means giving orders in detail (\dia-\) for each of them. Note both "teach and preach" as in strkjv@4:23|. Where did Jesus go? Did he follow behind the twelve as he did with the seventy "whither he himself was about to come" (Luke:10:1|)? Bruce holds with Chrysostom that Jesus avoided the places where they were, giving them room and time to do their work. But, if Jesus himself went to the chief cities of Galilee on this tour, he would be compelled to touch many of the same points. Jesus would naturally follow behind at some distance. At the end of the tour the apostles come together in Capernaum and tell Jesus all that they had done and that they had taught (Mark:6:30|). Matthew follows the general outline of Mark, but the events are not grouped in chronological order here.

rwp@Matthew:11:3 @{He that cometh} (\ho erchomenos\). This phrase refers to the Messiah (Mark:11:9; strkjv@Luke:13:35; strkjv@19:38; strkjv@Hebrews:10:37; strkjv@Psalms:118:26; strkjv@Daniel:7:13|). Some rabbis applied the phrase to some forerunner of the kingdom (McNeile). Was there to be "another" (\heteron\) after Jesus? John had been in prison "long enough to develop a _prison mood_" (Bruce). It was once clear enough to him, but his environment was depressing and Jesus had done nothing to get him out of Machaerus (see chapter IX in my _John the Loyal_). John longed for reassurance.

rwp@Matthew:11:5 @{And the dead are raised up} (\kai nekroi egeirontai\). Like that of the son of the widow of Nain. Did he raise the dead also on this occasion? "Tell John your story over again and remind him of these prophetic texts, strkjv@Isaiah:35:5; strkjv@61:1|" (Bruce). The items were convincing enough and clearer than mere eschatological symbolism. "The poor" in particular have the gospel, a climax.

rwp@Matthew:11:9 @{And much more than a prophet} (\kai perissoteron prophtou\). Ablative of comparison after \perissoteron\ itself comparative though meaning exceeding (surrounded by, overflowing). John had all the great qualities of the true prophet: "Vigorous moral conviction, integrity, strength of will, fearless zeal for truth and righteousness" (Bruce). And then he was the Forerunner of the Messiah (Malachi:3:1|).

rwp@Matthew:11:19 @{Wisdom is justified by her works} (\edikaith apo tn ergn auts\). A timeless aorist passive (Robertson, _Grammar_, p. 836f.). The word "justified" means "set right" Luke (Luke:7:35|) has "by all her children" as some MSS. have here to make Matthew like Luke. These words are difficult, but understandable. God's wisdom has planned the different conduct of both John and Jesus. He does not wish all to be just alike in everything. "This generation" (verse 16|) is childish, not childlike, and full of whimsical inconsistencies in their faultfinding. They exaggerate in each case. John did not have a demon and Jesus was not a glutton or a winebibber. "And, worse than either, for \philos\ is used in a sinister sense and implies that Jesus was the comrade of the worst characters, and like them in conduct. A malicious nickname at first, it is now a name of honour: the sinner's lover" (Bruce). Cf. strkjv@Luke:15:2|. The plan of God is justified by results.

rwp@Matthew:11:25 @{At that season Jesus answered and said} (\en ekeini ti kairi apokritheis eipen\). Spoke to his Father in audible voice. The time and place we do not know. But here we catch a glimpse of Jesus in one of his moods of worship. "It is usual to call this golden utterance a prayer, but it is at once prayer, praise, and self-communing in a devout spirit" (Bruce). Critics are disturbed because this passage from the Logia of Jesus or Q of Synoptic criticism (Matthew:11:25-30; strkjv@Luke:10:21-24|) is so manifestly Johannine in spirit and very language, "the Father" (\ho patr\), "the son" (\ho huios\), whereas the Fourth Gospel was not written till the close of the first century and the Logia was written before the Synoptic Gospels. The only satisfying explanation lies in the fact that Jesus did have this strain of teaching that is preserved in John's Gospel. Here he is in precisely the same mood of elevated communion with the Father that we have reflected in John 14 to 17. Even Harnack is disposed to accept this Logion as a genuine saying of Jesus. The word "thank" (\homologoumai\) is better rendered "praise" (Moffatt). Jesus praises the Father "not that the \sophoi\ were ignorant, but that the \npioi\ knew" (McNeile).

rwp@Matthew:12:9 @{Lord of the Sabbath} (\kurios tou sabbatou\). This claim that he as the Son of Man is master of the Sabbath and so above the Pharisaic regulations angered them extremely. By the phrase "the Son of man" here Jesus involves the claim of Messiahship, but as the Representative Man he affirms his solidarity with mankind, "standing for the human interest" (Bruce) on this subject.

rwp@Matthew:12:12 @{How much then is a man} (\posi oun diapherei anthrpos\). Another of Christ's pregnant questions that goes to the roots of things, an _a fortiori_ argument. "By how much does a human being differ from a sheep? That is the question which Christian civilization has not even yet adequately answered" (Bruce). The poor pettifogging Pharisees are left in the pit.

rwp@Matthew:12:17 @{That it might be fulfilled} (\hina plrthi\). The final use of \hina\ and the sub-final just before (verse 16|). The passage quoted is strkjv@Isaiah:42:1-4| "a very free reproduction of the Hebrew with occasional side glances at the Septuagint" (Bruce), possibly from an Aramaic collection of _Testimonia_ (McNeile). Matthew applies the prophecy about Cyrus to Christ.

rwp@Matthew:12:30 @{He that is not with me} (\ho m n met' emou\). With these solemn words Jesus draws the line of cleavage between himself and 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 (\sunagn\) 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).

rwp@Matthew:12:38 @{A sign from thee} (\apo sou smeion\). One wonders at the audacity of scribes and Pharisees who accused Jesus of being in 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).

rwp@Matthew:12:41 @{In the judgment} (\en ti krisei\). Except here and in the next verse Matthew has "day of judgment" (\hmera krises\) as in strkjv@10:15; strkjv@11:22,24; strkjv@12:36|. Luke (Luke:10:14|) has \en ti krisei\. {They repented at the preaching of Jonah} (\metenoson eis to krugma Ina\). Note this use of \eis\ just like \en\. Note also \pleion\ (neuter), not \plein\ (masc.). See the same idiom in strkjv@12:6| and strkjv@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).

rwp@Matthew:13:22 @{Choke the word} (\sunpnigei ton logon\). We had \apepnixan\ (choked off) in strkjv@13:7|. Here it is \sunpnigei\ (choke together), historical present and singular with both subjects lumped together. "Lust for money and care go together and between them spoil many an earnest religious nature" (Bruce), "thorns" indeed. The thorns flourish and the character sickens and dies, choked to death for lack of spiritual food, air, sunshine.

rwp@Matthew:13:32 @{A tree} (\dendron\). "Not in nature, but in size" (Bruce). "An excusable exaggeration in popular discourse."

rwp@Matthew:13:52 @{Made a disciple to the kingdom of heaven} (\matheteutheis ti basileii tn ourann\). First aorist passive participle. The verb is transitive in strkjv@28:19|. Here a scribe is made a learner to the kingdom. "The mere scribe, Rabbinical in spirit, produces only the old and stale. The disciple of the kingdom like the Master, is always fresh-minded, yet knows how to value all old spiritual treasures of Holy Writ, or Christian tradition" (Bruce). Songs:he uses things fresh (\kaina\) and ancient (\palaia\). "He hurls forth" (\ekballei\) both sorts.

rwp@Matthew:14:2 @{His servants} (\tois paisin autou\). Literally "boys," but here the courtiers, not the menials of the palace. {Work in him} (\energousin\). Cf. our "energize." "The powers of the invisible world, vast and vague in the king's imagination" (Bruce). John wrought no miracles, but one _redivivus_ might be under the control of the unseen powers. Songs:Herod argued. A guilty conscience quickened his fears. Possibly he could see again the head of John on a charger. "The King has the Baptist on the brain" (Bruce). Cf. Josephus (_War_, I. xxx. 7) for the story that the ghosts of Alexander and Aristobulus haunted the palace of Herod the Great. There were many conjectures about Jesus as a result of this tour of Galilee and Herod Antipas feared this one.

rwp@Matthew:14:8 @{Put forward} (\probibastheisa\). See strkjv@Acts:19:33| for a similar verb (\probalontn\), "pushing forward." Here (Acts) the Textus Receptus uses \probibaz\. "It should require a good deal of 'educating' to bring a young girl to make such a grim request" (Bruce). {Here} (\hde\). On the spot. Here and now. {In a charger} (\epi pinaki\). Dish, plate, platter. Why the obsolete "charger"?

rwp@Matthew:14:9 @{Grieved} (\luptheis\). Not to hurt, for in verse 5| we read that he wanted (\theln\) to put him to death (\apokteinai\). Herod, however, shrank from so dastardly a deed as this public display of brutality and bloodthirstiness. Men who do wrong always have some flimsy excuses for their sins. A man here orders a judicial murder of the most revolting type "for the sake of his oath" (\dia tous horkous\). "More like profane swearing than deliberate utterance once for all of a solemn oath" (Bruce). He was probably maudlin with wine and befuddled by the presence of the guests.

rwp@Matthew:14:16 @{Give ye them to eat} (\dote autois hmeis phagein\). The emphasis is on \hmeis\ in contrast (note position) with their "send away" (\apoluson\). It is the urgent aorist of instant action (\dote\). It was an astounding command. The disciples were to learn that "no situation appears to Him desperate, no crisis unmanageable" (Bruce).

rwp@Matthew:14:26 @{They were troubled} (\etarachthsan\). Much stronger than that. They were literally "terrified" as they saw Jesus walking on the sea. {An apparition} (\phantasma\), or "ghost," or "spectre" from \phantaz\ and that from \phain\. They cried out "from fear" (\apo tou phobou\) as any one would have done. "A little touch of sailor superstition" (Bruce).

rwp@Matthew:14:30 @{Seeing the wind} (\blepn ton anemon\). Cf. strkjv@Exodus:20:18| and strkjv@Revelation:1:12| "to see the voice" (\tn phnn\). "It is one thing to see a storm from the deck of a stout ship, another to see it in the midst of the waves" (Bruce). Peter was actually beginning to sink (\katapontizesthai\) to plunge down into the sea, "although a fisherman and a good swimmer" (Bengel). It was a dramatic moment that wrung from Peter the cry: "Lord, save me" (\Kurie, sson me\), and do it quickly the aorist means. He could walk on the water till he saw the wind whirl the water round him.

rwp@Matthew:15:1 @{From Jerusalem} (\apo Ierosolumn\). Jerusalem is the headquarters of the conspiracy against Jesus with the Pharisees as the leaders in it. Already we have seen the Herodians combining with the Pharisees in the purpose to put Jesus to death (Mark:3:6; strkjv@Matthew:12:14; strkjv@Luke:6:11|). Soon Jesus will warn the disciples against the Sadducees also (Matthew:16:6|). Unusual order here, "Pharisees and scribes." "The guardians of tradition in the capital have their evil eye on Jesus and co-operate with the provincial rigorists" (Bruce), if the Pharisees were not all from Jerusalem.

rwp@Matthew:15:11 @{This defileth the man} (\touto koinoi ton anthrpon\). This word is from \koinos\ which is used in two senses, either what is "common" to all and general like the _Koin_ Greek, or what is unclean and "common" either ceremonially or in reality. The ceremonial "commonness" disturbed Peter on the housetop in Joppa (Acts:10:14|). See also strkjv@Acts:21:28; strkjv@Hebrews:9:13|. One who is thus religiously common or unclean is cut off from doing his religious acts. "Defilement" was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: {Hear and understand} (\akouete kai suniete\). He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. "This goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean" (Bruce). One can see the pettifogging pretenders shrivel up under these withering words.

rwp@Matthew:16:17 @{Blessed art thou} (\makarios ei\). A beatitude for Peter. Jesus accepts the confession as true. Thereby Jesus on this solemn occasion solemnly claims to be the Messiah, the Son of the living God, his deity in other words. The disciples express positive conviction in the Messiahship or Christhood of Jesus as opposed to the divided opinions of the populace. "The terms in which Jesus speaks of Peter are characteristic--warm, generous, unstinted. The style is not that of an ecclesiastical editor laying the foundation for church power, and prelatic pretentions, but of a noble-minded Master eulogizing in impassioned terms a loyal disciple" (Bruce). The Father had helped Peter get this spiritual insight into the Master's Person and Work.

rwp@Matthew:16:18 @{I will build my church} (\oikodoms mou tn ekklsian\). It is the figure of a building and he uses the word \ekklsian\ which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant "assembly" (Acts:19:39|), but it came to be applied to an "unassembled assembly" as in strkjv@Acts:8:3| for the Christians persecuted by Saul from house to house. "And the name for the new Israel, \ekklsia\, in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy:18:26; strkjv@23:2|) and Psalms (Psalms:22:36|), both books well known to Jesus" (Bruce). It is interesting to observe that in strkjv@Psalms:89| most of the important words employed by Jesus on this occasion occur in the LXX text. Songs:\oikodoms\ in strkjv@Psalms:89:5|; \ekklsia\ in strkjv@Psalms:89:6|; \katischu\ in strkjv@Psalms:89:22|; \Christos\ in strkjv@Psalms:89:39,52|; \hids\ in strkjv@Psalms:89:49| (\ek cheiros hidou\). If one is puzzled over the use of "building" with the word \ekklsia\ it will be helpful to turn to strkjv@1Peter:2:5|. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1Peter:1:1|), says: "You are built a spiritual house" (\oikodomeisthe oikos pneumatikos\). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1Peter:2:9|) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter's use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in strkjv@16:18|. It is a great spiritual house, Christ's Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.