Mateus 21
Kenneth Wuest · Citado em PreceptAustin
Mateus 21
Wuest - Matthew and Luke say that they spread the garments in the road, Mark, into the road. They threw them into the road and spread them there. Matthew, Mark, and John each use a different word for “branches.” Matthew speaks of a young slip or shoot, a twig; Mark, of a mass of straw, rushes, or leaves beaten together or strewed loose, so as to form a bed or carpeted way; and John, of palm-branches, the feathery fronds forming the tufted crown of the tree. Each group contributed its own road-decorations.
Mateus 21
Wuest says "“Faith is the title deed of things hoped for (Heb. 11:1+).” Just as a title deed guarantees to the one whose name appears on it, the ownership of the property, even though he may not have it in his actual possession, so faith is the title deed that guarantees to the one exercising it, the answer to his prayer, even though that answer may be delayed, and the thing asked for is not in his possession. (Borrow Mark in the Greek New Testament for the English reader ) MARK 11:23–24—Did Jesus promise to give literally anything we ask in faith? - Norman Geisler (When Critics Ask) PROBLEM: On the face of it, this verse seems to be saying that God will grant any request we make of Him as long as we believe. On the other hand, Paul asked God three times to be relieved of his thorn in the flesh, and God refused (2 Cor. 12:8–9) SOLUTION: There are limitations on what God will give, indicated both by the context and by other texts, as well as by the laws of God’s own nature and the universe. First of all, God cannot literally give us anything. Some things are actually impossible. For example, God cannot grant a request of a creature to be God. Neither can He answer a request to approve of our sin. God will not give us a stone if we ask for bread, nor will He give us a serpent if we ask for fish (cf. Matt. 7:9–10). Second, the context of Jesus’ promise in Mark 11 indicates that it was not unconditional, for the very next verse says “If you … forgive” your brother then God will forgive your trespasses. Thus, there is no reason to believe that Jesus intended us to take His promise to give us “whatever things” we ask without any conditions. Third, all difficult passages should be interpreted in harmony with other clear statements of Scripture. And it is clear that God does not promise, for example, to heal everyone for whom we pray in faith. Paul wasn’t healed, though he prayed earnestly and faithfully (2 Cor. 12:8–9). Jesus taught that it was not the blind man’s lack of faith that hindered his being healed. Rather, he was born blind “that the works of God should be revealed in him” (John 9:3). In spite of the Apostle Paul’s divine ability to heal others (Acts 28:9), later he apparently could not heal either Epaphroditus (Phil. 2:25ff) or Trophimus (2 Tim. 4:20). It clearly was not unbelief that brought Job’s sickness on him (Job 1:1). What is more, if faith of the recipient were the condition for receiving a miracle, then none of the dead Jesus raised would have come back to life, since the dead cannot believe! Finally, when the rest of Scripture is taken into consideration there are many conditions placed on God’s promise to answer prayer in addition to faith. We must “abide in Him” and let His Word “abide in us” (John 15:7). We cannot “ask amiss” out of our own selfishness (James 4:3). Furthermore, we must ask “according to His will” (1 John 5:14). Even Jesus prayed, “Father, if it is possible, let this cup [His death] pass from Me” (Matt. 26:39). Indeed, on all except God’s unconditional promises, this “if it be your will” must always be stated or implied. For prayer is not a means by which God serves us. Rather, it is a means by which we serve God. Prayer is not a means by which we get our will done in heaven, but a means by which God gets His will done on earth. "Nothing Wavering" And shall not doubt in his heart. Mark 11:23. Doubting nothing. Acts 10:20. But let him ask in faith, nothing wavering. James 1:6+. It is a powerful phrase, and the word shows up elsewhere (Mt. 21:21; Rom. 4:20; 14:23). A. T.
Mateus 21
Wuest - Our Lord meets their questions with another question. He says that He has one question to ask them. The one question is not contrasted to the two questions asked Him, but points to the simplicity of the issue. (Borrow Mark in the Greek New Testament for the English reader ) C H
Mateus 21
Wuest writes that apodokimazo...refers to the act of putting someone or something to the test for the purpose of putting one’s approval upon that person and thus receiving him, this act of testing being carried to the point where no further testing is needed, with the result that one comes to the settled conclusion that the one tested does not meet the requirements of the test and is therefore disapproved, repudiated. This Living Stone in the Person of God the Son became incarnate, lived for thirty-three years in the midst of Israel, offered Himself as its Messiah, was examined by official Israel for the purpose of approving Him as its Messiah, and then repudiated because He was not what official Israel wanted in a Messiah. What a commentary on the totally depraved condition of man’s heart. APODOKIMAZO - 9V - Matt. 21:42; Mk. 8:31; Mk. 12:10; Lk. 9:22; Lk. 17:25; Lk. 20:17; Heb. 12:17; 1 Pet. 2:4; 1 Pet. 2:7 Corner (corner stone) (1137) gonia from gonu = the knee) means literally corner (of street Mt 6:5); figuratively of the "corners" or extremities of the earth (Rev 7:1); of a building the chief corner stone (Mt 21:42, Mk 12:10; Acts 4:11; 1 Pt 2:7); of something done obscurely or in a corner (Acts 26.26) GONIA - 9x/9v - corner(6), corners(3). Mt. 6:5; 21:42; Mk. 12:10; Lk. 20:17; Acts 4:11; 26:26; 1 Pet. 2:7; Rev. 7:1; 20:8 Marvelous (2298) thaumastos from thaumazo = to marvel, to wonder at) describes that which causes one to marvel. Synonyms include wonderful (that which excites the feeling of wonder), extraordinary (very unusual or remarkable, outside the normal course of events, going beyond what is usual, regular, or customary), astonishing. Marvelous speaks of the highest kind or quality (splendid), of that which is notably superior or of that which causes or excites great wonder or surprise. Thaumastos is used to describe God and/or things relating to God and thus which are beyond human comprehension. Thaumastos refers to what is unexpected and worthy of notice the amazing thing pertaining to being a cause of wonder or worthy of amazement, wonderful, marvelous, remarkable THAUMASTOS - 6X/6V - amazing thing(1), marvelous(5).Matt. 21:42; Mk. 12:11; Jn. 9:30; 1 Pet. 2:9; Rev. 15:1; Rev. 15:3 1 Peter 2:9 But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; Revelation 15:1 Then I saw another sign in heaven, great and marvelous, seven angels who had seven plagues, which are the last, because in them the wrath of God is finished. Revelation 15:3 And they *sang the song of Moses, the bond-servant of God, and the song of the Lamb, saying, “Great and marvelous are Your works, O Lord God, the Almighty; Righteous and true are Your ways, King of the nations! Allen Ross - Psalm 118:22 “The Stone the Builders Rejected” Psalm 118 is a beautiful psalm written to praise the LORD for His enduring loyal love. All the evidence from the psalm suggests that it was written after the return from the Babylonian captivity: the LORD had disciplined the nation of Israel for its sin, but then miraculously restored them to their original standing as the people of God. The second part of the psalm records the main features of the thanksgiving service that they had in the sanctuary: the people led by their leader approach the gates of the sanctuary to give praise (v. 19), where they are met by the priests, the gatekeepers who remind them that the righteous enter these gates (v. 20); the worshipers have been delivered by God and so come to praise Him for their salvation (v. 21). That praise is then recorded in verses 22-24: The stone the builders rejected has become the capstone; The LORD has done this and it is marvelous in our eyes. This is the day that the LORD has made; let us rejoice and be glad in it. As the worshipers proceed towards the altar for their thanksgiving, they pray, “O LORD, save us; O LORD, grant us success” (v. 25). To this prayer for complete salvation to the priests respond with their blessing in verse 26: “Blessed is he who comes in the name of the LORD. From the house of the LORD we bless you.” The worshipers then complete their praise to God, binding the sacrifice with ropes to the horns of the altar (v. 27).[1] In its original setting the leader of the people, perhaps the heir to the throne of David, led the people to the sanctuary to praise God for His deliverance from their discipline for their sin at the hands of the nations. The builders would be in his mind the empires of the world, the Babylonians, Assyrians, Egyptians. And little Judah was a puppet state, a little stone that the builders had thrown away in their sweep for world domination. Now, though, that little stone had become the center of God’s building program, the restoration of the covenant. The day that the LORD made was not just another nice day, but the great day of their deliverance from the exile. In the New Testament Psalm 118 is used in three important places. First, the people use phrases from the psalm at Jesus’ triumphal entry (Matt. 21:6-11). Psalms 113-118 were designated to be sung at the festivals—people would know the words of this psalm better than most others. But the followers of Jesus knew Him as the “coming one,” as indeed Martha had just declared (John 11). And so as He rode into Jerusalem, His followers proclaimed “Blessed is He who comes in the name of the LORD.” He was not simply a leader of worshipers (although He would be that of course), but the Messiah, the one coming to His temple. So they cried “save us,” which in the language of the psalm would be hosiana (pronounced ho-she-ana), or in Greek, “Hosanna.” These lines have become fixed in the liturgy of the church. Second, during the passion week Jesus expounded the point the psalm was making in terms of its fulfillment of Him (Matt. 21:42-44). In the Gospel of Matthew Jesus is often identified as the true Israel, the true Seed. And so in His days, the builders are the leaders of the nation, the Pharisees, Sadducees, and the like; and He is the Stone. He was rejected by the leaders who were trying to form the nation, and He, the rejected one, became the center of God’s program, the New Covenant. Jesus applied the psalm by saying to those leaders, “Therefore I tell you that the kingdom of God will be taken from you and given to a people who will produce its fruit.” It is clear, then, that the words of the psalm had to do with building God’s kingdom. Now it would be built around and on the Rejected One, and with people who trust in Him for their salvation. Third, since Psalms 113-118 were prescribed for the festivals, especially the passover celebration, Psalm 118 played a role in the events in the upper room. Matthew 26:30 says that they sang a hymn, and then went out to the garden. Psalms 117 and 118 would have been sung after the passover meal. Therefore, this reference in Matthew has Psalm 118 in mind. After all the words and events in the upper room, as Jesus and His disciples head out to the garden, they do so singing “the stone that the builders rejected has become the capstone,” and “blessed is he who comes in the name of the LORD,” and “bind the sacrifice to the horns of the altar.” [1] This is the reading of the Hebrew text, and a good number of the English versions. The NIV has “with boughs in hand, join the festal procession up to the horns of the altar,” representing the Greek version. Since this psalm was designated for the festivals, the Hebrew version was no doubt used by the Jews in Jesus’ day. NO OTHER ROCK The stone which the builders rejected, the same is become the head of the comer. MATTHEW 21:42 THOSE TO WHOM CHRIST FIRST came did not think Him suitable to be their Messiah. So they refused to accept Him and nailed Him on a cross instead. But now what do we see? That same Jesus whom they thought unfit to be their king God has made King of glory, Lord of heaven and earth. All things are in His hands, all power, all mercy, all judgment. The very rulers who rejected Him and demanded His crucifixion, when they awake on the judgment morning, shall see as their Judge the same Jesus whom they thus despised and condemned to die. A great many people now think Christ unsuitable to be their Master. They do not consider it an honour to be called Christians. They are embarrassed at His name or to include themselves among His followers. They do not care to model their life on His holy and perfect life. All these should remember that Christ has highest honour in heaven. No angel is ashamed to speak His name. Redeemed spirits praise Him day and night. God the Father has exalted Him to the throne of eternal power and glory. Why, then, should sinful men be ashamed to claim Him as Lord? They should remember, also, that God has made Him the cornerstone of the whole building not made with hands. No life that is not built on Him can stand. There is no other rock on which to rest their hope. If they ever are saved it must be by this same Jesus whom they are now rejecting. How can they live who, sinning, never seek To have their sins forgiven; Who, knowing that the strongest yet are weak, Ask not thy grace and never know thy peace - The gift unspeakable of thy release, The pardon sealed in heaven? J.R. MILLER Matthew 21:43 “Therefore I say to you, the kingdom of God will be taken away from you and given to a people, producing the fruit of it. KJV Matthew 21:43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. BGT Matthew 21:43 διὰ τοῦτο λέγω ὑμῖν ὅτι ἀρθήσεται ἀφ᾽ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. NET Matthew 21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people who will produce its fruit. CSB Matthew 21:43 Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing its fruit. ESV Matthew 21:43 Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. NIV Matthew 21:43 "Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. NLT Matthew 21:43 I tell you, the Kingdom of God will be taken away from you and given to a nation that will produce the proper fruit. NRS Matthew 21:43 Therefore I tell you, the kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom. NJB Matthew 21:43 'I tell you, then, that the kingdom of God will be taken from you and given to a people who will produce its fruit.' NAB Matthew 21:43 Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit. YLT Matthew 21:43 'Because of this I say to you, that the reign of God shall be taken from you, and given to a nation bringing forth its fruit; MIT Matthew 21:43 This is why I declare to you that God's kingdom will be wrested from you and given to a people who will implement it. Moreover, whoever falls against this stone will be broken. GWN Matthew 21:43 That is why I can guarantee that the kingdom of God will be taken away from you and given to a people who will produce what God wants. BBE Matthew 21:43 For this reason I say to you, The kingdom of God will be taken away from you, and will be given to a nation producing the fruits of it. RSV Matthew 21:43 Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it." NKJ Matthew 21:43 "Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. ASV Matthew 21:43 Therefore say I unto you, The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof. DBY Matthew 21:43 Therefore I say to you, that the kingdom of God shall be taken from you and shall be given to a nation producing the fruits of it. the kingdom of God will be taken away from you: Mt 21:41 Mt 8:11-12 Mt 12:28 Isa 28:2 Lu 17:20-21 Joh 3:3,5 given to a people, producing the fruit of it.: Ex 19:6 Isa 26:2 1Co 13:2 1Pe 2:9 Related Passages: Matthew 8:11-12+ “I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven (~kingdom of God); 12 but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth.” Luke 17:20-21+ (Click here for multiple in depth comments on the Kingdom of God) Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, “The kingdom of God is not coming with signs to be observed; 21 nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst.” Related Resources: Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:20-21 The Invisible Kingdom of God, Part 1 - John MacArthur Luke 17:20-21 The Invisible Kingdom of God, Part 2 - John MacArthur John 3:3, 5+ Jesus answered and said to him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” 3:5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. KINGDOM OF GOD PAST, PRESENT, FUTURE FROM BIBLE.ORG THE HAMMER OF JUDGMENT FALLS ON THESE FAKERS Therefore - Term of conclusion and Oh what a conclusion this would be for the religious leaders of Israel -- but not the conclusion they had hope for! I say to you, the kingdom (basileia) of God will be taken away (airo) from you and given to a people, producing (poieo - present tense continually producing) the fruit (karpos) of it - The Kingdom of God refers to their opportunity to enter into this Kingdom (cf Jn 3:3, 5+) and forever enjoy the benefits of being subject to such a beneficent King of that kingdom! John MacArthur on fruit of it (the kingdom of God) - When he first began preaching the kingdom, John the Baptist demanded that the Pharisees and Sadducees who wanted to be baptized first “bring forth fruit in keeping with repentance” (Matt. 3:8). The fruit of the kingdom is the demonstrated righteousness produced out of a life turned from sin (see Phil 1:11; Col. 1:10). The unbelieving religious leaders would not turn from their sin and repent, and therefore they could not produce kingdom fruit (genuinely righteous behavior). They were spiritually barren, and because of that willful barrenness they were cursed, like the fig tree that had leaves but no figs (Mt 21:18–19). (See Matthew Commentary - Page 299) C H