Robertson's Word Pictures in the NT - Greek NT


vers 3.
Countenance (eidea). Rev., more correctly, appearance. The word occurs nowhere else in the New Testament. It does not refer to the face alone, but to the general aspect. Wyc., looking.

As lightning. In effulgence. Each evangelist's account of the resurrection emphasizes different particulars. Matthew alone notes the outward glory, the earthquake, the agency of the angel, and the impotence of the military and priestly power to crush the new faith. He only notices the adoration of the risen Lord before his ascension, and traces to its origin the calumny current among the Jews to this day.

vers 7.
He goeth before you (proagei). He is in the act of going. See on Matt. xxvi. 32.

vers 9.
All hail (cairete). The ordinary Greek form of salutation.

vers 12.
Large money (arguria ikana). Lit., sufficient money. Enough to bribe them to invent a lie.

vers 14.
We will persuade (peisomen). i.e., satisfy or appease. Compare Gal. i. 10. "Do I conciliate men or God?"

Secure you (umav amerimnouv poihsomen). Lit., make you without care. The word secure, however, is, etymologically, a correct rendering. It is from the Latin se = sine, without, and cura, care. It has passed into the popular meaning to make safe. Compare 1 Cor. vii. 32. "I would have you to be free from cares" (Rev.).

vers 17.
Worshipped (prosekunhsan). As in ver. 9. Prostrated themselves. The first time that the disciples are described as doing so.

vers 18.
Came to. Verse 17 evidently describes the impression made by seeing him at a distance. Possibly from feeling of modesty they had not ventured close to him. Jesus now approaches and addressed them.

Spake-saying (elalhsenlegwn). Two different words are here used to express speech, with a nice distinction which can hardly be conveyed without paraphrase. The verb lalein is used of speaking, in contrast with or as a breaking of silence, voluntary or imposed. Thus the dumb man, after he was healed, spake (elalhsen); and Zacharias, when his tongue was loosed, began to speak (elalei). In the use of the word the writer contemplates the fact rather than the substance of speech. Hence it is used of God (Heb. i. 1), the point being, not what God said, but the fact that he spake to men. On the contrary, legein refers to the matter of speech. The verb originally means to pick out, and hence to use words selected as appropriate expressions of thought, and to put such words together in orderly discourse. Here, then, we have Jesus first breaking silence (elalhsen), and then discoursing (legwn).

Power (exousia). Better, authority, as Rev.

Is given (edoqh). Lit., was given, by the divine decree.

vers 19.
Teach (maqhteusate). Rev., rightly, make disciples of.

In the name (eiv to onoma). Rev., correctly, "into the name." Baptizing into the name has a twofold meaning.

  1. Unto, denoting object or purpose, as eijv metanoian, unto repentance (Matt. iii. 11); eijv afesin aJmartiwn, for the remission of sins (Acts ii. 38).
  2. Into, denoting union or communion with, as Rom. vi. 3, "baptized into Christ Jesus; into his death;" i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. Eijv, into, is the preposition commonly used with baptize. See Acts viii. 16; xix. 3, 5; 1 Corinthians i. 13, 15; x. 2; Gal. iii. 27. In Acts ii. 38, however, Peter says, "Be baptized upon (epi) the name of Jesus Christ; and in Acts x. 48, he commands Cornelius and his friends to be baptized in (en) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name (en) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of a charm. The name, as in the Lord's Prayer ("Hallowed be they name"), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name if of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognized and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter.

Alway (pasav tav hmerav). Lit., all the days. Wyc., in all days.

vers 20.
End of the word (sunteleiav tou aiwnov). Rev., in margin, and lit., consummation of the age. The current age is meant; and the consummation is coincident with the second coming of Christ, after the Gospel shall be been proclaimed throughout the world. "The Savior's mind goes not farther; for after that, evangelizing work will cease. No man, after that will need to teach his neighbor, saying 'Know the Lord'" (Jer. xxxi. 34) (Morison "On Matthew").

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