Mateus 20

Mateus 20

Robertson says the idea is that labor is an annoyance, bad, evil; Noun poneria derived from poneros) means evil including evil, malignant character, pernicious (see Webster 1828 definition below), that which is morally or socially worthless, wicked, base, bad, degenerate. Poneros denotes determined, aggressive, and fervent evil that actively opposes what is good. Poneros is not just bad in character (like kakos - see below), but bad in effect (injurious)! Poneros describes evil in active opposition to good. It means not only evil in its nature but viciously evil in its influence and actively harmful. Poneros used to describe Satan (ho poneros = "Evil one"), the god of this age, who is corrupting man and dragging him to destruction. This denotes someone who is not content in being corrupt themselves. They seek to corrupt others and draw them into the same destruction! There are two Greek words for evil - poneros and kakos, the latter describing that which is inherently evil. Poneros on the other hand refers to the one who (or the thing that) is not only evil but is not content unless it carries out active evil, evil is actively harmful, hurtful and corrupting. It is therefore not surprising that poneros is one of the synonyms for "Satan" himself. The Greek ho poneros means "the (specific) evil" (translated "the evil one") and is used of the Devil (diabolos) in Mt 13:19, 38, Eph 6:16, 2Th 3:3, 1Jn 2:13-14, 3:12, 5:18-19. Indeed, the Devil is called the evil one, not only because he is intrinsically evil, but also because he is an evil doer, out to deceive and harm his victims. Some would add he is described in Mt 6:13 where Jesus instructs us to pray "deliver us from evil (literally "tou ponerou" ~ "the evil")." Generous (good) (18) agathos means intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent (marked by or disposed to doing good). Agathos is one whose goodness and works of goodness are transferred to others. Good and doing good is the idea. Agathos describes that which is beneficial in addition to being good. Agathos is that which is good in its character, beneficial in its effects and/or useful in its action. Agathos is used in the New Testament primarily of spiritual and moral excellence. Paul uses agathos to describe the gospel as the “glad tidings of good things” (Ro 10:15-+). The writer of Hebrews uses it in the same way, of “the good things to come” of which “Christ appeared as a high priest” (Heb 9:11+) and of which the law was “only a shadow” (Heb 10:1+). The precise meaning of agathos can be difficult to appreciate and distinguish from kalos (2570) an adjective that is also translated good. An attempt is made in the following discussion to bring out the difference, but in some verses where both are used, this distinction can be difficult to appreciate. ILLUSTRATION - The sin of a small heart. At least two people in the Bible illustrate a miserly heart. In the Old Testament Jonah is commissioned to go to Nineveh and preach. After resisting God’s call, he finally goes and the people repent—but Jonah is upset! In the New Testament Jesus told a story about a man who had two sons. The younger took his inheritance, traveled to a far country, and squandered it. He found repentance in a pig pen and came home. His father greeted him and threw a party. But the elder brother could not rejoice in the grace of the Father. Maybe the test of whether or not you have really received grace is “can you be gracious?” Stephen Olford - This parable preeminently sets forth the spirit of humility and the sense of unworthiness that should characterize the servant of God. The servant should always remember that even after he has done all, he is unprofitable, for he has only then done his rightful duty. Moreover, “Shall not the Judge of all the earth do right?” (Gen. 18:25+). Who is the servant to question His justice? It is very obvious that the grumbling servants of this parable were more concerned about their pay than about their faithfulness to the landowner who had called them into service, for no other reason than the fact that he was full of grace and kindness. Who am I? Why should I be called—let alone chosen—to serve God, when thousands are not? This must be our spirit. Lord, I am humbled that You would call me to serve You. ED: This devotional thought recalls Paul's words in 2 Cor 3:5-6+ - Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, 6 who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. Matthew 20:16 “So the last shall be first, and the first last.” the last: Mt 8:11-12 Mt 19:30 21:31 Mk 10:31 Lu 7:47 Lk 13:28-30 15:7 17:17,18 Jn 12:19-22 Ro 5:20 9:30 and: Mt 7:13 22:14 Lu 14:24 Ro 8:30 1Th 2:13 2Th 2:13,14 Jas 1:23-25 Related Passages: Matthew 19:30+ “But many who are first will be last; and the last, first. GOD'S PARADOX LAST FIRST! FIRST LAST! So - Refers to the preceding narrative. God’s grace doesn’t operate on a merit system. He rewards all who come to Him—not because they’ve earned it, but because He is good. The last (eschatos) shall be first (protos), and the first (protos) last (eschatos)- As