15 Woe G3759 unto you, G5213 scribes G1122 and G2532 Pharisees, G5330 hypocrites! G5273 for G3754 ye compass G4013 sea G2281 and G2532 land G3584 to make G4160 one G1520 proselyte, G4339 and G2532 when G3752 he is made, G1096 ye make G4160 him G846 twofold more G1362 the child G5207 of hell G1067 than yourselves. G5216
Now G1161 when the congregation G4864 was broken up, G3089 many G4183 of the Jews G2453 and G2532 religious G4576 proselytes G4339 followed G190 Paul G3972 and G2532 Barnabas: G921 who, G3748 speaking G4354 to them, G846 persuaded G3982 them G846 to continue G1961 in the grace G5485 of God. G2316
G5037 Phrygia, G5435 and G5037 G2532 Pamphylia, G3828 in Egypt, G125 and G2532 in the parts G3313 of Libya G3033 about G2596 Cyrene, G2957 and G2532 strangers G1927 of Rome, G4514 G5037 Jews G2453 and G5037 G2532 proselytes, G4339
But G1161 I G1473 say G3004 unto you, G5213 That G3754 whosoever G3956 is angry G3710 with his G846 brother G80 without a cause G1500 shall be G2071 in danger G1777 of the judgment: G2920 and G1161 whosoever G3739 G302 shall say G2036 to his G846 brother, G80 Raca, G4469 shall be G2071 in danger G1777 of the council: G4892 but G1161 whosoever G3739 G302 shall say, G2036 Thou fool, G3474 shall be G2071 in danger G1777 of G1519 hell G1067 fire. G4442
And G2532 the saying G3056 pleased G700 G1799 the whole G3956 multitude: G4128 and G2532 they chose G1586 Stephen, G4736 a man G435 full G4134 of faith G4102 and G2532 of the Holy G40 Ghost, G4151 and G2532 Philip, G5376 and G2532 Prochorus, G4402 and G2532 Nicanor, G3527 and G2532 Timon, G5096 and G2532 Parmenas, G3937 and G2532 Nicolas G3532 a proselyte G4339 of Antioch: G491
And in every province, H4082 and in every city, H5892 whithersoever H4725 the king's H4428 commandment H1697 and his decree H1881 came, H5060 the Jews H3064 had joy H8057 and gladness, H8342 a feast H4960 and a good H2896 day. H3117 And many H7227 of the people H5971 of the land H776 became Jews; H3054 for the fear H6343 of the Jews H3064 fell H5307 upon them.
And G1161 if G1487 thy G4675 right G1188 eye G3788 offend G4624 thee, G4571 pluck G1807 it G846 out, G1807 and G2532 cast G906 it from G575 thee: G4675 for G1063 it is profitable G4851 for thee G4671 that G2443 one G1520 of thy G4675 members G3196 should perish, G622 and G2532 not G3361 that thy G4675 whole G3650 body G4983 should be cast G906 into G1519 hell. G1067
Ye G5210 are G2075 of G1537 your father G3962 the devil, G1228 and G2532 the lusts G1939 of your G5216 father G3962 ye will G2309 do. G4160 He G1565 was G2258 a murderer G443 from G575 the beginning, G746 and G2532 abode G2476 not G3756 in G1722 the truth, G225 because G3754 there is G2076 no G3756 truth G225 in G1722 him. G846 When G3752 he speaketh G2980 a lie, G5579 he speaketh G2980 of G1537 his own: G2398 for G3754 he is G2076 a liar, G5583 and G2532 the father G3962 of it. G846
And said, G2036 O G5599 full G4134 of all G3956 subtilty G1388 and G2532 all G3956 mischief, G4468 thou child G5207 of the devil, G1228 thou enemy G2190 of all G3956 righteousness, G1343 wilt thou G3973 not G3756 cease G3973 to pervert G1294 the right G2117 ways G3598 of the Lord? G2962
And G1161 there came thither G1904 certain Jews G2453 from G575 Antioch G490 and G2532 Iconium, G2430 who G2532 persuaded G3982 the people, G3793 and, G2532 having stoned G3034 Paul, G3972 drew G4951 him out of G1854 the city, G4172 supposing G3543 he G846 had been dead. G2348
But G1161 the Jews G2453 which believed not, G544 moved with envy, G2206 G2532 took unto them G4355 certain G5100 lewd G4190 fellows G435 of the baser sort, G60 and G2532 gathered a company, G3792 and set all G2350 the city G4172 on an uproar, G2350 and G5037 assaulted G2186 the house G3614 of Jason, G2394 and sought G2212 to bring G71 them G846 out G1519 to the people. G1218 And G1161 when they found G2147 them G846 not, G3361 they drew G4951 Jason G2394 and G2532 certain G5100 brethren G80 unto G1909 the rulers of the city, G4173 crying, G994 G3754 These G3778 that have turned G387 the world G3625 upside down G387 are come G3918 hither G1759 also; G2532
They zealously affect G2206 you, G5209 but not G3756 well; G2573 yea, G235 they would G2309 exclude G1576 you, G5209 that G2443 ye might affect G2206 them. G846
As many as G3745 desire G2309 to make a fair shew G2146 in G1722 the flesh, G4561 they G3778 constrain G315 you G5209 to be circumcised; G4059 only G3440 lest G3363 they should suffer persecution G1377 for the cross G4716 of Christ. G5547
Among G1722 whom G3739 also G2532 we G2249 all G3956 had our conversation G390 in times past G4218 in G1722 the lusts G1939 of our G2257 flesh, G4561 fulfilling G4160 the desires G2307 of the flesh G4561 and G2532 of the mind; G1271 and G2532 were G2258 by nature G5449 the children G5043 of wrath, G3709 even G2532 as G5613 others. G3062
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Matthew 23
Commentary on Matthew 23 Matthew Henry Commentary
Chapter 23
In the foregoing chapter, we had our Saviour's discourses with the scribes and Pharisees; here we have his discourse concerning them, or rather against them.
Mat 23:1-12
We find not Christ, in all his preaching, so severe upon any sort of people as upon these scribes and Pharisees; for the truth is, nothing is more directly opposite to the spirit of the gospel than the temper and practice of that generation of men, who were made up of pride, worldliness, and tyranny, under a cloak and pretence of religion; yet these were the idols and darlings of the people, who thought, if but two men went to heaven, one would be a Pharisee. Now Christ directs his discourse here to the multitude, and to his disciples (v. 1) to rectify their mistakes concerning these scribes and Pharisees, by painting them out in their true colours, and so to take off the prejudice which some of the multitude had conceived against Christ and his doctrine, because it was opposed by those men of their church, that called themselves the people's guides. Note, It is good to know the true characters of men, that we may not be imposed upon by great and mighty names, titles, and pretensions to power. People must be told of the wolves (Acts 20:29, 30), the dogs (Phil. 3:2), the deceitful workers (2 Co. 11:13), that they may know here to stand upon their guard. And not only the mixed multitude, but even the disciples, need these cautions; for good men are apt to have their eyes dazzled with worldly pomp.
Now, in this discourse,
Hence he infers (v. 3), "Whatsoever they bid you observe, that observe and do As far as they sit in Moses's seat, that is, read and preach the law that was given by Moses' (which, as yet, continued in full force, power, and virtue), "and judge according to that law, so far you must hearken to them, as remembrances to you of the written word.' The scribes and Pharisees made it their business to study the scripture, and were well acquainted with the language, history, and customs of it, and its style and phraseology. Now Christ would have the people to make use of the helps they gave them for the understanding of the scripture, and do accordingly. As long as their comments did illustrate the text and not pervert it; did make plain, and not make void, the commandment of God; so far they must be observed and obeyed, but with caution and a judgment of discretion. Note, We must not think the worse of good truths for their being preached by bad ministers; nor of good laws for their being executed by bad magistrates. Though it is most desirable to have our food brought by angels, yet, if God send it to us by ravens, if it be good and wholesome, we must take it, and thank God for it. Our Lord Jesus promiseth this, to prevent the cavil which some would be apt to make at this following discourse; as if, by condemning the scribes and Pharisees, he designed to bring the law of Moses into contempt, and to draw people off from it; whereas he came not to destroy, but to fulfil. Note, It is wisdom to obviate the exceptions which may be taken at just reproofs, especially when there is occasion to distinguish between officers and their offices, that the ministry be not blamed when the ministers are.
Our Saviour here, and in the following verses, specifies divers particulars of their works, wherein we must not imitate them. In general, they are charged with hypocrisy, dissimulation, or double-dealing in religion; a crime which cannot be enquired of at men's bar, because we can only judge according to outward appearance; but God, who searcheth the heart, can convict of hypocrisy; and nothing is more displeasing to him, for he desireth truth.
Four things are in these verses charged upon them.
Their practice was no way agreeable either to their preaching or to their profession; for they say, and do not; they teach out of the law that which is good, but their conversation gives them the lie; and they seem to have found another way to heaven for themselves than what they show to others. See this illustrated and charged home upon them, Rom. 2:17-24. Those are of all sinners most inexcusable that allow themselves in the sins they condemn in others, or in worse. This doth especially touch wicked ministers, who will be sure to have their portion appointed them with hypocrites (ch. 24:51); for what greater hypocrisy can there be, than to press that upon others, to be believed and done, which they themselves disbelieve and disobey; pulling down in their practice what they build up in their preaching; when in the pulpit, preaching so well that it is a pity they should ever come out; but, when out of the pulpit, living so ill that it is a pity they should ever come in; like bells, that call others to church, but hang out of it themselves; or Mercurial posts, that point the way to others, but stand still themselves? Such will be judged out of their own mouths. It is applicable to all others that say, and do not; that make a plausible profession of religion, but do not live up to that profession; that make fair promises, but do not perform their promises; are full of good discourse, and can lay down the law to all about them, but are empty of good works; great talkers, but little doers; the voice is Jacob's voice, but the hands are the hands of Esau. Vox et praeterea nihil-mere sound. They speak fair, I go, sir; but there is no trusting them, for there are seven abominations in their heart.
But see their hypocrisy; They themselves will not move them with one of their fingers.
He specifies two things which they did to be seen of men.
Here is,
The reason given is, One is your Father, who is in heaven. God is our Father, and is All in all in our religion. He is the Fountain of it, and its Founder; the Life of it, and its Lord; from whom alone, as the Original, our spiritual life is derived, and on whom it depends. He is the Father of all lights (Jam. 1:17), that one Father, from whom are all things, and we in him, Eph. 4:6. Christ having taught us to say, Our Father, who art in heaven; let us call no man Father upon earth; no man, because man is a worm, and the son of man is a worm, hewn out of the same rock with us; especially not upon earth, for man upon earth is a sinful worm; there is not a just man upon earth, that doeth good, and sinneth not, and therefore no one is fit to be called Father.
Mat 23:13-33
In these verses we have eight woes levelled directly against the scribes and Pharisees by our Lord Jesus Christ, like so many claps of thunder, or flashes of lightning, from mount Sinai. Three woes are made to look very dreadful (Rev. 8:13; 9:12); but here are eight woes, in opposition to the eight beatitudes, Mt. 5:3. The gospel has its woes as well as the law, and gospel curses are of all curses the heaviest. These woes are the more remarkable, not only because of the authority, but because of the meekness and gentleness, of him that denounced them. He came to bless, and loved to bless; but, if his wrath be kindled, there is surely cause for it: and who shall entreat for him that the great Intercessor pleads against? A woe from Christ is a remediless woe.
This is here the burthen of the song, and it is a heavy burthen; Woe unto you, scribes and Pharisees, hypocrites. Note,
Now each of these woes against the scribes and Pharisees has a reason annexed to it containing a separate crime charged upon them, proving their hypocrisy, and justifying the judgment of Christ upon them; for his woes, his curses, are never causeless.
Now, to prove their blindness, he specifies the matter of swearing, and shows what corrupt casuists they were.
To convict them of folly, he appeals to themselves, Whether is greater, the gold (the golden vessels and ornaments, or the gold in the treasury) or the temple that sanctifies the gold; the gift, or the altar that sanctifies the gift? Any one will own, Propter quod aliquid est tale, id est magis tale-That, on account of which any thing is qualified in a particular way, must itself be much more qualified in the same way. They that sware by the gold of the temple had an eye to it as holy; but what was it that made it holy but the holiness of the temple, to the service of which it was appropriated? And therefore the temple cannot be less holy than the gold, but must be more so; for the less is blessed and sanctified of the better, Heb. 7:7. The temple and altar were dedicated to God fixedly, the gold and gift but secondarily. Christ is our altar (Heb. 13:10), our temple (Jn. 2:21); for it is he that sanctifies all our gifts, and puts an acceptableness in them, 1 Pt. 2:5. Those that put their own works into the place of Christ's righteousness in justification are guilty of the Pharisees' absurdity, who preferred the gift before the altar. Every true Christian is a living temple; and by virtue thereof common things are sanctified to him; unto the pure all things are pure (Tit. 1:15), and the unbelieving husband is sanctified by the believing wife, 1 Co. 7:14.
But that which Christ here condemns them for, is, that they omitted the weightier matters of the law, judgment, mercy, and faith; and their niceness in paying tithes, was, if not to atone before God, yet at least to excuse end palliate to men the omission of those. All the things of God's law are weighty, but those are most weighty, which are most expressive of inward holiness in the heart; the instances of self-denial, contempt of the world, and resignation to God, in which lies the life of religion. Judgment and mercy toward men, and faith toward God, are the weightier matters of the law, the good things which the Lord our God requires (Mic. 6:8); to do justly, and love mercy, and humble ourselves by faith to walk with God. This is the obedience which is better than sacrifice or tithe; judgment is preferred before sacrifice, Isa. 1:11. To be just to the priests in their tithe, and yet to cheat and defraud every body else, is but to mock God, and deceive ourselves. Mercy also is preferred before sacrifice, Hos. 6:6. To feed those who made themselves fat with the offering of the Lord, and at the same time to shut up the bowels of compassion from a brother or a sister that is naked, and destitute of daily food, to pay tithe-mint to the priest, and to deny a crumb to Lazarus, is to lie open to that judgment without mercy, which is awarded to those who pretended to judgment, and showed no mercy; nor will judgment and mercy serve without faith in divine revelation; for God will be honoured in his truths as well as in his laws.
Observe the method prescribed; Cleanse first that which is within not that only, but that first; because, if due care be taken concerning that, the outside will be clean also. External motives and inducements may keep the outside clean, while the inside is filthy; but if renewing, sanctifying grace make clean the inside, that will have an influence upon the outside, for the commanding principle is within. If the heart be well kept, all is well, for out of it are the issues of life; the eruptions will vanish of course. If the heart and spirit be made new, there will be a newness of life; here therefore we must begin with ourselves; first cleanse that which is within; we then make sure work, when this is our first work.
Here is,
Mat 23:34-39
We have left the blind leaders fallen into the ditch, under Christ's sentence, into the damnation of hell; let us see what will become of the blind followers, of the body of the Jewish church, and particularly Jerusalem.
Observe,