Mateus 20

Mateus 20

Morris remarks that "The Lord Jesus told His disciples at least fourteen times that He would be put to death; yet, when the event came, they were still unprepared.There are fourteen references to Christ's resurrection on "the third day" in the New Testament. In terms of days of the week, it seems clear that He was slain on the sixth day of the week, the same day on which man had been created. He then rested in the tomb on the seventh day, the same day on which God rested after completing His work of creating and making all things. He rose again victoriously, never to die again, on the first day of the new week. NET NOTE - Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigoō) has been translated “flog … severely” to distinguish it from the term φραγελλόω (phragelloo) used in Matt 27:26; Mark 15:15. Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63–66 §§163–70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths. Mock (1702) empaizo from en = in + paizo = to play or to sport with or against someone. Paizo is from pais, the word for child, and thus paizo means to act like a child, to sport or jest. Empaizo most often means to deride, mock, scoff, ridicule, make fun of, to treat outrageously, to treat someone contemptuously in an insolent and arrogant way, to treat abusively or to to play a game with. One use in Mt 2:16+ has a slightly different sense meaning to deceive, to trick, to taunt, to delude. All 13 uses are in the Gospels and most describe the mocking of our Lord Jesus Christ, to make fun of Him by pretending that He is not Who He claimed to be or to imitate Him in a distorted manner. It is therefore little surprise that if evil men mocked Him at His first coming, they would mock the sure promise of His Second Coming (2Pe 3:3 = mockers = empaiktes)! These individuals "trifle" with the things of God dealing with them as if they are of no temporal or eternal import. They show their contempt for Christ at His first coming and at His return, mocking the latter by ridiculing and deriding the certainty of His return, their derision motivated by their insolence, disrespect, incredulity and desire to justify their ungodly behavior (if there is no God they reason they cannot sin without fear). As an aside if you are not looking for Him, you will hardly be motivated to be living for Him! Scourge (3146) mastigoo from mástix = plague, whip, scourge) means literally to flog or scourge. The scourge was first a whip used as an instrument of punishment and then figuratively came to mean to punish severely or to drive as if by blows of a whip. It was the normal and legal preliminary to crucifixion. In the case of Jesus (Luke 23:22) it was inflicted before the sentence of crucifixion was pronounced. Pilate hoped to avert the extreme punishment and satisfy the Jews at the same time. The Jewish method of scourging, as described in the Mishnah, was by the use of 3 thongs of leather, the offender receiving 13 stripes on the bare breast and 13 on each shoulder (cf. the “forty stripes save one,” as administered to Paul 5 times [2 Corinthians 11:24]). MASTIGOO - 7V - Matt. 10:17; Matt. 20:19; Matt. 23:34; Mk. 10:34; Lk. 18:33; Jn. 19:1; Heb. 12:6 Crucify (4717) stauroo from stauros = cross, in turn from histemi = to stand) means literally to nail or fasten to a cross and so to crucify -- literal death by nailing to and hanging from a cross (a stake). See the 14 page NIDNTT article on the Cross and Crucify beginning on page 390, Raised (1453) (egeiro) means to rise (stand up) from a sitting or lying position (Mt 8:26, 9:5), to awaken from sleep (Mt 8:25), figuratively to "awaken" from death (rise up). Egeiro was used literally also to raise up or lift up a person either sitting or lying down. Figuratively egeiro was used to "raise up" a person from illness, thus restoring them to health. Figuratively as used in Romans 4:24, egeiro describes the bringing back of Jesus from the dead and thus raising Him or causing Him to rise. The idea of wake up from death is conveyed by egeiro because sleep was used as metaphor of death for believers (there is however no "soul sleep"). To raise up to a position as was David in Acts 13:22 (referring to his "promotion" to king). Matthew 20:20 Then the mother of the sons of Zebedee came to Jesus with her sons, bowing down and making a request of Him. KJV Matthew 20:20 Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him. BGT Matthew 20:20 Τότε προσῆλθεν αὐτῷ ἡ μήτηρ τῶν υἱῶν Ζεβεδαίου μετὰ τῶν υἱῶν αὐτῆς προσκυνοῦσα καὶ αἰτοῦσά τι ἀπ᾽ αὐτοῦ. NET Matthew 20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. CSB Matthew 20:20 Then the mother of Zebedee's sons approached Him with her sons. She knelt down to ask Him for something. ESV Matthew 20:20 Then the mother of the sons of Zebedee came up to him with her sons, and kneeling before him she asked him for something. NIV Matthew 20:20 Then the mother of Zebedee's sons came to Jesus with her sons and, kneeling down, asked a favor of him. NLT Matthew 20:20 Then the mother of James and John, the sons of Zebedee, came to Jesus with her sons. She knelt respectfully to ask a favor. came: Mk 10:35-37 the mother: Mt 4:21 27:56 Mk 15:40, Salome bowing down: Mt 2:11 8:2 14:33 15:25 28:17 Related Passages: Mark 10:35-37+ James and John, the two sons of Zebedee, *came up to Jesus, saying, “Teacher, we want You to do for us whatever we ask of You.” 36 And He said to them, “What do you want Me to do for you?” 37 They said to Him, “Grant that we may sit, one on Your right and one on Your left, in Your glory.” MOTHER OF JAMES AND JOHN MAKES A REQUEST Then (tote) - This time phrase marks progression in the narrative. How soon after the previous prediction we cannot state with certainty. But clearly her arrival is providential for it will set the stage for the stark contrast between Jesus' dire prediction and her request (son's exaltation). Donald Hagner: After the immediately preceding announcement of the suffering and death that await Jesus, the two disciples’ quest for power and status in the present pericope seems all the more shocking and objectionable (note Matthew’s τότε, “then” [Mt 20:20]). It provides the occasion for yet further teaching from Jesus concerning the nature of greatness and priority in the kingdom. The sons of Zebedee are thus shown to be completely wrong in their concept of greatness. They demonstrate that they have not understood Jesus’ teaching in the preceding material about the first being last and the last being first (Mt 19:30; Mt 20:16). True greatness, the greatness of the kingdom, is reached only through service and self-sacrifice. Jesus is himself the supreme model of that kind of greatness. The mother of the sons of Zebedee (aka Boanerges - "Sons of Thunder") came to Jesus with her sons, bowing down (knelt respectfully - proskuneo) and making a request (aiteo - ask a favor) of Him - The mother's name is Salome, who was a close member of the group of women who followed Jesus (Mt 27:56+). Clearly she is making the request here but note her sons are with her and the parallel passage in Mk 10:35+ indicates that they chime and echo their mother's request. Was her bowing down meant to flatter Jesus? Scott Harris: How could this woman be so bold to ask such a thing. One reason, other than sheer audacity, is her relationship to Jesus. By comparing the accounts of the crucifixion we know that her name is Salome, and she is the sister of Mary, the mother of Jesus. She is Jesus’ aunt, and James and John are Jesus’ first cousins. This closeness of relationship explains to some degree the boldness she has in coming to Jesus with this request. James, John and their mother desired to gain the prominent positions from Jesus. It was a wrong thing to seek that for several reasons, among them - the inappropriateness of asking for this right after Jesus had told them He was going to Jerusalem to suffer and die; - they had not considered the price that would have to be paid; - it was not Jesus’ place to appoint those positions; and most of all, - it was wrong because it demonstrated that they – and the other disciples – were still largely infected with the world’s values. Charles Swindoll: Although their mother was the mouthpiece of the request, James and John were the originators and instigators (ED: SEE EXPLANATORY NOTE). The Gospel of Mark makes this clear, leaving the mother out of the account completely and noting that the request came from the two brothers (Mark 10:35- 37). (See Insights on Matthew 16--28 - Page 132) R. V. G. Tasker adds that “It is clear that, in fact, the request emanated from the brothers themselves, for the remaining ten apostles, when they hear about it, do not in Matthew’s narrative any more than in Mark’s turn in indignation upon the mother but upon her sons.” (Borrow The Gospel According to St Matthew)