Vincent Word Studies - Matthew 1:19 - 1:19

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Vincent Word Studies - Matthew 1:19 - 1:19


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This Chapter Verse Commentaries:

Not willing (μὴ θέλων) - was minded (ἐβουλήθη)

These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur (θέλω much oftener than βούλομαι), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν. For instance, βαούλεσθαι, would be entirely inappropriate at Mat 8:3, “I will, be thou cleansed;” or at Rom 7:15.

The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament.

Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν, therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι, its tendency. Βούλεσθαι can always be rendered by θέλειν, but θέλειν cannot always be expressed by βούλεσθαι.

Thus, Agamemnon says, “I would not (οὐκ ἔθελον) receive the ransom for the maid (i.e., I refused to receive), because I greatly desire (βούλομαι) to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing (ἐθέλειν) to listen to those who wish (βουλομένων) to advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it (θέλωσι) and you wish it (βούλησθε)” (Demosth., “Olynth.,” 2:20).

In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Mat 2:18, “Rachael would not (ἤθελε) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved (θέλων) to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought (ἐνθυμηθέντος), his mind inclined (tendency), he was minded (ἐβουλήθη) to put her away secretly.

Some instances of the interchanged use of the two words are the following: Mar 15:15, “Pilate willing” (βουλόμενος); compare Luk 23:20, “Pilate willing” (θέλων). Act 27:43, “The centurion willing” (βουλόμενος); Mat 27:17, “Whom will ye that I release” (θέλετε); so Mat 27:21. Joh 18:39, “Will ye that I release” (βούλεσθε); Mat 14:5, “When he would have put him to death” (θέλων). Mar 6:48, “He would have passed by them” (ἤθελε); Act 19:30, “Paul would have entered” (βουλόμενος). Act 18:27, “He was disposed to pass” (βουλόμενος). Tit 3:8, “I will that thou affirm” (βούλομαι). Mar 6:25, “I will that thou give me” (θέλω), etc., etc.

In the New Testament θέλω occurs in the following senses:

1. A decree or determination of the will. (a) Of God (Mat 12:7; Rom 9:16, Rom 9:18; Act 18:21; 1Co 4:19; 1Co 12:18; 1Co 15:38). (b) Of Christ (Mat 8:3; Joh 17:24; Joh 5:21; Joh 21:22). (c) Of men (Act 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” Joh 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? Joh 7:17, If any man sets his will, is determined to do God's will. Joh 8:44, The lusts of your father your will is set to do. Act 24:6.

2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mar 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mar 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Mat 27:15, It was given to the Jews to decide what prisoner should be released. Luk 1:62, The name of the infant John was referred to Zacharias' decision. Joh 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luk 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, Joh 15:7; 1Co 4:21; Mat 16:25; Mat 19:17; Joh 21:22; Mat 13:28; Mat 17:12.) In the sense of wish or desire may fairly be cited 2Co 11:12; Mat 12:38; Luk 8:20; Luk 23:8; Joh 12:21; Gal 4:20; Mat 7:12; Mar 10:35.

3. A liking (Mar 12:38; Luk 20:46; Mat 27:43). (See note there.)

Βούλομαι occurs in the following senses:

1. Inclination or disposition (Act 18:27; Act 19:30; Act 25:22; Act 28:18; 2Co 1:15).

2. Stronger, with the idea of purpose (1Ti 6:9; Jam 1:18; Jam 3:4; 1Co 12:11; Heb 6:17).

In most, if not all of these cases, we might expect θέλειν; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will (βου.λεται) ward off the plague” (“II.,” 1:67). “Apollo willed (βούλετο) victory to the Trojans” (“Il.,” 7:21).

To make a public example (δειγματίσαι)

The word is kindred to δείκνυμι, to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Col 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word (παραδειγματίζω) appears in Heb 6:6, “They crucify the Son of God afresh, and put him to an open shame.”