VINCENT'S WORD STUDIES
PREVIOUS - NEXT CHAPTER - INDEX
Robertson's Word Pictures in the NT - Greek NT
2-4. Compare Matt. vi. 9-13.
a. The coming, or tomorrow's bread.
b. Daily: regarding the days in their future succession.
d. Yet to come, applied to Christ, the Bread of life, who is to come hereafter.
b. For our essential life (spiritual).
c. Above all being, hence pre-eminent, excellent.
It would be profitless to the English reader to go into the discussion. A scholar is quoted as saying that the term is "the rack of theologians and grammarians." A satisfactory discussion must assume the reader's knowledge of Greek. Those who are interested in the question will find it treated by Tholuck ("Sermon on the Mount"), and also very exhaustively by Bishop Lightfoot ("On a Fresh Revision of the New Testament"). The latter adopts the derivation from ejpienai, to come on, and concludes by saying, "the familiar rendering, daily, which has prevailed uninterruptedly in the Western Church from the beginning, is a fairly adequate representation of the original; nor, indeed, does the English language furnish any one word which would answer the purpose so well." The rendering in the margin of Rev. is, our bread for the coming day. It is objected to this that it contradicts the Lord's precept in Matt. vi. 34, not to be anxious for the morrow. But word does not necessarily mean the morrow. "If the prayer were said in the evening, no doubt it would mean the following day; but supposing it to be used before dawn, it would designate the day then breaking" (the coming day). "And further, if the command not to be anxious is tantamount to a prohibition against prayer for the object about which we are forbidden to be anxious, then not only must we not pray for tomorrow's food, but we must not pray for food at all; since the Lord bids us (Matt. vi. 25) not to be anxious for our life" (Lightfoot, condensed).
Sins (amartiav). See on Matt. i. 21. Compare debts, Matt. vi. 12. That is indebted. Matthew's debts appears here.
Lead (eisenegkhv). Rev. gives "bring us not," which, besides being a more accurate rendering of the word (eijv, into, ferw, to bear or bring), avoids the invidious hint of seducing or enticing which attaches to lead. James tells us that God does not tempt any man (i. 13); but the circumstances of a man's life often, indeed always, involve possibilities of temptation. A caution is written even over the door of God's own house (Eccl. v. 1). God also sends trials to prove and chasten us; but something may change the salutary power of trial into the corrupting power of evil solicitation; and that something, as James tells us (i. 14), is our own evil desire. God tempteth no man; but "every man is tempted when he is drawn away of his own lust and enticed." We pray, therefore, "suffer us not to be drawn away by our own lusts: keep us out of the power of our own evil hearts. Thou knowest our frame, and rememberest that we are dust. Remember our weakness. What thou imposest we would not shun. What thou dost not impose, keep us from seeking. Forbid that our evil desire should convert our temptable condition into actual temptation. Keep us out of situations in which, so far as we can judge, it would be beyond our present strength to keep from sinning." It is not a coward's prayer. No man is a coward for being afraid of his own heart. It marks the highest quality of courage to know what to be afraid of and to fear it. To pray that God will not bring us within the possibility of temptation, would be to ignore our manhood, or to pray to be taken out of the world. But we may pray, and will surely pray, the more keenly conscious we become of the weakness of our nature, that God will not suffer the trials of life to become temptations to evil.
Temptation. See on Matt. vi. 13.
THE PARABLE OF THE FRIEND AT MIDNIGHT, 5-9.
Peculiar to Luke.
Heavenly Father. Lit., the Father, he who is from Heaven.
14, 15, 17-23. Compare Matt. xii. 22-37.
Sign. See on Matt. xi. 20.
A house divided against itself falleth (oikov epi oikon piptei). Some make this an enlargement on the previous sentence - a more detailed description of the general is brought to desolation, and render house falleth upon house. So Rev., margin. It might be taken metaphorically: the divided kingdom is brought to desolation, and its families and households in their party strifes are brought to ruin. Wyc., and an house shall fall on an house. Tynd., one house shall fall upon another.
Be divided. See on Matt. xii. 26.
Armed (kaqwplismenov). Fully armed: down (kata) from head to heel.
His palace (eautou aulhn). Lit., his own. jAulh is strictly the open court in front of a house: later, the court round which the house is built, and so applied to the house generally, as our door or roof. Rev., court; for there, in the open space, commanding the doors, he would mount guard.
All his armor (thn panoplian). Wrong; for the armor is regarded as a whole - the panoply - which is a transcript of this word. Rightly, Rev., his whole armor. Tynd., his harness.
Spoils (ta skula). See on Mark v. 35. Compare on goods, Matthew xii. 29.
Rest. See on Matt. xi. 28.
Seven. Emphatic: "taketh spirits, seven of them."
More wicked. See on ch. iii. 19; Mark vii. 21.
Dwell (katoikei). Settle down (kata) to make their dwelling (oikov) there.
29-36. Compare Matt. xii. 38-45.
Evil. See on adulterous. Matt. xii. 39.
A greater (pleion). Lit., something more. See on Matt. xii. 6. Wyc., here is more than Solomon.
Preaching (khrugma). The proclamation. See on 2 Pet. ii. 5.
Secret place (krupthn). Rather, a cellar or crypt. which latter is the Greek word transcribed.
The bushel. See on Matt. v. 15.
Candlestick. Properly stand. See on Matt. v. 15.
Which enter in (eisporeuomenoi). Better with the continuous force of the present participle, are entering in from time to time.
Light (feggov). The word occurs in only two other places: Matthew xxiv. 29; Mark xiii. 24, on which see notes.
Dine (aristhsh). See on dinner, Matt. xxii. 4. The morning meal, immediately after the return from morning prayers in the synagogue.
Washed (ebaptisqh). See on Mark vii. 4.
Rue (phganon). Probably from phgnumi, to make fast; because of its thick, fleshy leaves. Matthew has anise. See on xxiii. 23.
Herb (lacanon). See on Mark iv. 32. Wyc. has wort, originally the general term for a plant. Hence colewort, liverwort, and similar words. Compare the German wurz, root or herb.
That walk over (peripatountev). The participle, and without the article; and therefore better, as they walk; walk about (peri) on their daily business. In Matthew the sepulchres are whitened, that men may see them and avoid ceremonial defilement. Here they are not seen, and men walking on them are unconsciously defiled. See on Matt. xxiii. 27.
Us also (kai hmav). Or perhaps better, even us, the learned.
Grievous to be born (dusbastakta). Only here and Matt. xxiii. 4.
Touch (prosyauete). Only here in New Testament. A technical term in medicine for feeling gently a sore part of the body, or the pulse. Matthew xxiii. 4, has kinhsao, move.
Tombs of the prophets. See on Matt. xxiii. 29.
Provoke to speak (apostomatizein). Only here is New Testament.
From ajpo, from, and stoma, the mouth. Originally to dictate to a pupil what he is to learn by heart. Thus Plato: "When the grammar-master dictated (apostomatizoi) to you" ("Euthydemus," 276). Hence to catechize, with the idea of putting words into Christ's mouth, and making him say what they wanted him to say.