Matthew 23

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size StandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldfsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldfsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldColorclBlue HoverColorclMaroonNextStyleNo Unicode Jump Size-9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabsStandardSpaceBefore SpaceAfterTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 6 3 3 8 0 0 CHAPTER XXIII ) Chapter 23 ) Theme: ) 7 1 -1 9 0 0 The Work Which They Gavest Him to Do) 6 1 -1 9 0 0 ) 6 3 3 8 0 0 The Seven Woes ) The Fifth Great Discourse ) 23:1 39 ) 7 1 -1 9 0 0 The Seven Woes) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=41.12.38-41.12.40|AUTODETECT|” For 23:1 36 cf. ) 12 1 -1 9 0 “tw://bible.?id=41.12.38-41.12.40|AUTODETECT|” Mark 12:38 40) 6 1 -1 9 0 “tw://bible.?id=42.20.45-42.20.47|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.20.45-42.20.47|AUTODETECT|” Luke 20:45 47) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=42.13.34|AUTODETECT|” For 23:37 39 cf. ) 12 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” Luke 13:34) 6 1 -1 9 0 “tw://bible.?id=42.13.35|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=42.13.35|AUTODETECT|” 35) 6 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref1 8 1 -1 9 0 “#_ftn1” 768) 6 1 -1 9 0 0 �� ) 9 1 3 8 0 0 23 ) 6 1 -1 9 0 0 1 Then Jesus spoke to the crowds and to his disciples, 2 saying, The scribes and the Pharisees sit in the chair of Moses; 3 therefore everything they tell you, do and observe, but do not do according to their deeds; for they say (things) but do not do (them). 4 They tie up heavy burdens, and lay them on men s shoulders, but they themselves are unwilling to move them with so much as a finger. 5 They do all their deeds to attract the attention of the people; for they widen their phylacteries and enlarge their tassels; 6 they love the place of honor at the banquets, the chief seats in the synagogues, 7 the formal salutations in the market-places, and to have the people address them as rabbi. 8 But as for yourselves, do not let the people call you rabbi, for One is your Teacher, and all of you are brothers. 9 And do not call anyone on earth your father, for One is your Father, the One in heaven. 10 And do not let the people call you leaders; for One is your Leader, namely, Christ. 11 He who is greatest among you shall be your servant. 12 Moreover, whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted. ) 6 9 3 8 0 0 13 Woe to you scribes and Pharisees, hypocrites! because you shut the kingdom of heaven in men s faces; for you yourselves are not entering, nor do you permit those to go in who are trying to enter. ) 15 Woe to you, scribes and Pharisees, hypocrites! because you travel about on sea and land to make a single proselyte, and when he has become one, you make him twice as much a son of hell as you are yourselves. ) 16 Woe to you, blind guides! that say, Whoever swears by the temple, that amounts to nothing; but whoever swears by the gold of the temple, he is bound by his oath. 17 You blind fools, for which is more important: the gold, or the temple that sanctifies the gold? 18 And [who say], Whoever swears by the altar, that amounts to nothing; but whoever swears by the offering upon it, he is bound by his oath. 19 You blind men, for what is more important: the offering, or the altar that sanctifies the offering? 20 Therefore he who swears by the altar, swears by it and by whatever is on it; 21 and he who swears by the temple, swears by it and by him who dwells in it; 22 and he who swears by heaven, swears by the throne of God and by him who sits on it. ) 23 Woe to you, scribes and Pharisees, hypocrites! because you tithe mint, dill, and cummin, but have neglected the more important requirements of the law: justice and mercy and faithfulness; but these you should have kept, without neglecting the others. 24 You blind guides, who strain out the gnat but swallow the camel! ) 25 Woe to you, scribes and Pharisees, hypocrites! because you clean the outside of the cup and of the dish, but inside they are full of extortion and intemperance. 26 You blind Pharisee, first clean the inside of the cup, so that the outside of it may also become clean. ) 27 Woe to you, scribes and Pharisees, hypocrites! because you resemble whitewashed tombs, which, while they appear beautiful on the outside, on the inside are full of dead men s bones and all kinds of filth. 28 Similarly you too outwardly seem to people to be righteous, but inwardly you are full of hypocrisy and lawlessness. ) 29 Woe to you, scribes and Pharisees, hypocrites! because you build the tombs of the prophets and decorate the monuments of the righteous, 30 and you say, If we had lived in the days of our fathers, we would not have taken part with them in (shedding) the blood of the prophets. 31 So you are testifying against yourselves (in acknowledging) that you are sons of those who murdered the prophets. 32 Go ahead then, and make full the measure (of the guilt) of your fathers. ) 33 You snakes, you offspring of vipers! how are you going to escape being sentenced to hell? 34 Therefore, look, I am sending you prophets and wise men and scribes. Some of them you shall kill and crucify, and some you shall flog in your synagogues and pursue from town to town, 35 that upon you may come (the guilt of) all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Barachiah, whom you murdered between the sanctuary and the altar. 36 I solemnly assure you, all these things shall come upon this generation. ) 37 Jerusalem, Jerusalem, who kills the prophets and stones those that are sent to her! how often would I have gathered your children together as a hen gathers her brood under her wings, but you would not! 38 Behold, your house is left to you a deserted place. 39 For I tell you, from now on you shall certainly not see me until you shall say, Blessed is he who comes in the name of the Lord. ) 7 1 3 8 0 0 Introduction and Summary) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 This discourse clearly consists of three parts. After a few introductory words (23:1 3a) in which Jesus states that to the extent in which the scribes and the Pharisees truly interpret the teaching of Moses they must be obeyed, he warns the people and his disciples not to imitate the conduct of these leaders, because in several respects they fail to practice what they preach. The three parts are: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 a description of the sins of the scribes and the Pharisees (verses 3b 12); ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 the Seven Woes pronounced upon them (verses 13 36); and ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 Christ s moving Lament over impenitent Jerusalem (verses 37 39). ) 6 7 3 8 0 0 In the first paragraph Jesus tells his audience that these law-experts and their adherants fall short in three respects: they lack sincerity, sympathy, and humility. They are insincere, for they pile heavy loads on men s shoulders, precept upon precept, but when it comes to themselves they are unwilling to move these burdens with so much as a finger. They are unsympathetic, for they do not try to lighten men s loads. Contrast 11:28 30. Finally, they are show-offs, as is evident from the manner in which they try to impress men with their piety. They make very conspicuous those articles of their apparel prayer-cases and tassels which the Lord had prescribed as reminders of his law.

They make these articles more obvious by widening the straps of the tie-on cases and by enlarging the tufts that hang down from the four corners of their outer garments. They love the places of honor at festivals and in synagogues, and they yearn to be addressed as rabbi. Jesus exhorts his followers to reveal the opposite attitude, reminding them that vanity is punished, humility rewarded. ) In the second paragraph Jesus pronounces his Seven Woes upon the scribes and the Pharisees. He denounces them because they: ) S. hut the door of the kingdom in men s faces (verse 13); ) C. orrupt proselytes, after having, with great effort, won them over to the Jewish religion (verse 15); ) R. everse the truth regarding the oath, as if the gold of the temple were more important than the temple; and the gift upon the altar, than the altar, so that swearing by the temple and by the altar would not be binding (verses 16 22); ) I. nvert values, as if tithing small flavoring herbs were of greater significance than practicing justice, mercy, and faithfulness, and as if straining out the gnat were obligatory even though it meant swallowing the camel (verses 23, 24); ) B. oost ritual, as if the ritualistic cleansing of cup and plate were to be preferred to exercising ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 honesty in obtaining what goes into these, and ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 self-control in consuming the contents (verses 25, 26); ) 6 4 3 8 0 0 E. xternalize religion, as if outward appearance were an adequate cover for sham and crime (verses 27, 28); and ) S. wagger about their superior goodness, as if they were better than their ancestors, who killed the prophets (verses 29 32). ) For all these sins judgment is pronounced upon them (verses 33 36). ) With a Moving Lament over impenitent Jerusalem, an outpouring of grief, contained in the third paragraph, Jesus closes this, his last, ) 7 1 -1 9 0 0 public) 6 1 -1 9 0 “tw://bible.?id=50.2.10|AUTODETECT|” address. There is going to be one more discourse (chaps. 24, 25), but that will be directed to the hearts and ears of the disciples, and will therefore not be public. Here, in verses 37 39, Jesus exclaims, Jerusalem, Jerusalem & how often would I have gathered your children together as a hen gathers her brood under her wings, but you would not. He predicts that their house the city of Jerusalem would be doomed to utter desolation and ruin, and that after Passion Week they will not again see him until at his glorious return they, along with everybody else, would proclaim, whether joyfully (if believers) or ruefully (if unbelievers), Blessed is he who comes in the name of the Lord. Cf. ) 12 1 -1 9 0 “tw://bible.?id=50.2.10|AUTODETECT|” Phil. 2:10) 6 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” 11) 6 1 -1 9 0 0 , and see ) -2 1 0 0 0 0 0 0 _ftnref2 10 1 -1 9 0 “#_ftn2” N.T.C.) 6 1 -1 9 0 0 on that passage. ) 9 1 3 8 0 0 1 3. Then Jesus spoke to the crowds and to his disciples, saying, The scribes and the Pharisees sit in the chair of Moses; therefore everything they tell you, do and observe.& ) 6 1 -1 9 0 0 Note that 23:1 reads, ) 7 1 -1 9 0 0 Jesus) 6 1 -1 9 0 “tw://bible.?id=41.12.35|AUTODETECT|” spoke. 24:1 informs us that after Jesus had spoken he left the temple. Nowhere in chapter 23 does anyone interrupt the words reported in verses 2 39 of this chapter. The natural inference is that chapter 23 is Matthew s presentation of a connected and uninterrupted discourse delivered by our Lord. That it was delivered in the temple also seems to be implied. See 21:23; 24:1. Between 21:23 and 24:1 there is no evidence to show that Jesus left the temple precincts. See also ) 12 1 -1 9 0 “tw://bible.?id=41.12.35|AUTODETECT|” Mark 12:35) 6 1 -1 9 0 0 . Here again, therefore, as in connection with previous discourses, I fail to agree with the theory of those who hold that at least to a certain extent chapter 23 is a Matthean composition.��) -2 1 0 0 0 0 0 0 _ftnref3 8 1 -1 9 0 “#_ftn3” 769) 6 1 -1 9 0 “tw://bible.?id=61.1.19-61.1.21|AUTODETECT|” �� I believe that Jesus did at times deliver discourses or sermons, and that chapter 23 is the record of one of these. What we have here is not merely a number of scattered sayings of Jesus, uttered by him at different times and places and subsequently gathered and unified by the editor, Matthew. To be sure, some of the words found in this chapter were also spoken at other occasions, as the Gospel according to Luke indicates; but this does not take away the fact that the evangelist leaves us with the distinct impression that the Lord delivered at least the six discourses reported respectively in chapters 5 7, 10, 13, 18, 23, and 24, 25. This does not in any way cancel the fact that the present discourse, in the form in which we have it, was reported by the ear-and-eyewitness Matthew, as he, in accordance with his own characteristic personal qualities, handed it down to us. But he wrote under the guidance of the Holy Spirit, so that what he has given us is a report in every aspect reliable, that is, reproducing from start to finish the sense of the Lord s own message. Cf. ) 12 1 -1 9 0 “tw://bible.?id=61.1.19-61.1.21|AUTODETECT|” II Peter 1:19 21) 6 1 -1 9 0 0 . ) 6 3 3 8 0 0 Jesus spoke & to the crowds and to his disciples. As to scribes and Pharisees, whenever in this first paragraph there is any reference to them repeatedly throughout verses 2 7 that reference is always in the third person. In the entire paragraph (verses 2 12) they are never addressed directly. If from this fact anyone wishes to draw the conclusion that they are no longer present, or, if present, then only sparsely, he can hardly be blamed. In any event it is not to them but to the Passover pilgrims and to The Twelve that Jesus is here represented as addressing himself. ) As pointed out earlier, the scribes were the acknowledged expounders and teachers of the Old Testament. The Pharisees professed to follow their teaching.

Scribes, too, were generally Pharisees, but by no means every Pharisee was a scribe. For the characteristic weaknesses of the scribes and the Pharisees see on 5:20; 7:28, 29; and 15:1, 2. The increasing hostility of scribes and Pharisees toward Jesus is clear from such passages as 9:3, 11, 34; 12:2, 14, 24; 15:1; 16:1; 19:3; 21:45, 46; 22:15. They considered Jesus to be in league with Beelzebul, to be a blasphemer, one who was deceiving the multitudes and should not be allowed to live. ) Because of this situation it may seem somewhat strange that Jesus is now telling the assembled crowds and his disciples that they should do whatever the scribes and Pharisees tell them to do. The proposed solution, namely, that a sharp distinction must here be made between ) 7 1 -1 9 0 0 teaching) 6 1 -1 9 0 0 and ) 7 1 -1 9 0 0 telling,) 6 1 -1 9 0 0 as if Jesus meant, Do whatever the scribes and the Pharisees ) 7 1 -1 9 0 0 tell) 6 1 -1 9 0 0 you to do, but not whatever they ) 7 1 -1 9 0 0 teach) 6 1 -1 9 0 0 you to do, is too subtle to be satisfactory. The following should, however, be borne in mind: ) 6 2 3 8 0 0 a. Christ s statement must not be interpreted absolutely, as if without any qualification whatever the precepts of the scribes and the Pharisees were to be obeyed. If that had been the meaning, Jesus would here be contradicting himself. See 5:21 48; 15:3 11. ) b. The context sheds light on the meaning. Not only did every synagogue probably have a special seat, called Moses chair, assigned to the most famous scribe of the town or village where the synagogue was located,��) -2 1 0 0 0 0 0 0 _ftnref4 8 1 -1 9 0 “#_ftn4” 770) 6 1 -1 9 0 0 �� but in a sense the scribes and Pharisees as a body could be described as occupying that chair. It was their business, especially that of the scribes, to teach the people the will of God as it had been revealed to Moses. Though these men were often mistaken, though they refused to see the fulfilment of prophecy in Jesus, and though by accepting the traditions of the fathers and even augmenting this mass of subtle distinctions and burdensome regulations they were often burying the law of God, it remains true nevertheless that on several points they in distinction from the Sadducees and the Herodians were telling and teaching the truth. See on 3:7. They believed, for example in the divine decree and providence, in human responsibility, in the immortality of the soul, the resurrection of the body, the existence of angels, etc. Their views on the canon, too, were far more biblical than those of others. What Jesus must have meant, therefore, was that whenever the scribes and the Pharisees faithfully interpreted Moses, their instructions should be obeyed. ) 6 1 3 8 0 “tw://bible.?id=42.7.36|AUTODETECT|” c. The fact that before Jesus pronounces woes upon his bitter opponents, who are planning to kill him, he first has something good to say about their teaching should increase our reverence and love for him. Also, it should be borne in mind that not all the scribes and the Pharisees were necessarily hostile to Jesus. Simon invited him to dinner 12 1 -1 9 0 “tw://bible.?id=42.7.36|AUTODETECT|” Luke 7:36) 6 1 -1 9 0 “tw://bible.?id=42.13.31|AUTODETECT|” ). Certain Pharisees warned him about physical danger 12 1 -1 9 0 “tw://bible.?id=42.13.31|AUTODETECT|” Luke 13:31) 6 1 -1 9 0 “tw://bible.?id=40.22.35|AUTODETECT|” ). The scribe or law-expert referred to in ) 12 1 -1 9 0 “tw://bible.?id=40.22.35|AUTODETECT|” Matt. 22:35) 6 1 -1 9 0 “tw://bible.?id=41.12.32-41.12.34|AUTODETECT|” 12 1 -1 9 0 “tw://bible.?id=41.12.32-41.12.34|AUTODETECT|” Mark 12:32 34) 6 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.28|AUTODETECT|” ) approved of Jesus summary of the law and was praised by him. See also ) 12 1 -1 9 0 “tw://bible.?id=42.10.25-42.10.28|AUTODETECT|” Luke 10:25 28) 6 1 -1 9 0 “tw://bible.?id=44.5.33-44.5.40|AUTODETECT|” . After Christ s resurrection another very distinguished Pharisee, Gamaliel (Paul s teacher), prevented the Jewish authorities from carrying out their plan to slay the apostles 12 1 -1 9 0 “tw://bible.?id=44.5.33-44.5.40|AUTODETECT|” Acts 5:33 40) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 0 Though this is true, it is also a fact that by and large the scribes and Pharisees were enemies of Jesus, and were guilty of all the sinister qualities for which Jesus is about to condemn them. It was their conduct, even more than their teaching, which Jesus here denounces, as he continues ) 9 1 -1 9 0 0 & but do not do according to their deeds; for they say (things) but do not do (them).) 6 1 -1 9 0 0 Cf. 7:21 23. This is explained especially in verses 4 and 23. ) 9 1 3 8 0 0 4. They tie up heavy burdens, and lay them on men s shoulders, but they themselves are unwilling to move them with so much as a finger.) 6 1 -1 9 0 “tw://bible.?id=44.15.10|AUTODETECT|” Jesus had already made reference, though indirectly, to these heavy burdens (11:28 30). See also ) 12 1 -1 9 0 “tw://bible.?id=44.15.10|AUTODETECT|” Acts 15:10) 6 1 -1 9 0 “tw://bible.?id=44.15.28|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=44.15.28|AUTODETECT|” 28) 6 1 -1 9 0 “tw://bible.?id=43.5.9|AUTODETECT|” . They consisted of the many regulations by means of which the ancient rabbis, and the scribes and Pharisees after them, had buried the law of God and deprived men of their liberty and peace of mind; ordaining, for example, that plucking heads of grain amounted to reaping, hence was forbidden on the sabbath (12:1, 2); that (according to the opinion of the stricter scribes and Pharisees) healing a person on the sabbath was wrong unless that person s life were in immediate danger (12:9 14); and that ritual hand-rinsing in connection with every meal was required of everybody (15:1, 2). Cf. ) 12 1 -1 9 0 “tw://bible.?id=43.5.9|AUTODETECT|” John 5:9) 6 1 -1 9 0 “tw://bible.?id=43.5.10|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=43.5.10|AUTODETECT|” 10) 6 1 -1 9 0 “tw://bible.?id=43.5.16|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=43.5.16|AUTODETECT|” 16) 6 1 -1 9 0 “tw://bible.?id=43.5.18|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=43.5.18|AUTODETECT|” 18) 6 1 -1 9 0 “tw://bible.?id=43.9.14|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.9.14|AUTODETECT|” 9:14) 6 1 -1 9 0 “tw://bible.?id=43.9.16|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=43.9.16|AUTODETECT|” 16) 6 1 -1 9 0 0 . The heaviest burden of all was the fear, encouraged by these leaders, that a man s good deeds must outbalance his evil deeds if he is to be saved. Jesus points out that, as far as they themselves were concerned, these scribes and Pharisees had mastered the art of avoiding burdens. That they would at times show others how to bypass obligations, even when these duties were assigned by the law of God itself, has already been shown (15:3 6). We may be sure, therefore, that what they would at times do for others they would be even more eager to do for themselves. Is it reasonable to suppose that men who neglected the more important requirements of ) 7 1 -1 9 0 0 the law) 6 1 -1 9 0 0 (verse 23), would permit themselves to be at all times hamstrung by their own burdensome ) 7 1 -1 9 0 0 regulations) 6 1 -1 9 0 0 ?��) -2 1 0 0 0 0 0 0 _ftnref5 8 1 -1 9 0 “#_ftn5” 771) 6 1 -1 9 0 0 �� ) 6 1 3 8 0 0 In verse 4 Jesus has described the lack of sincerity or consistency that characterized scribes and Pharisees, and also their lack of human sympathy. Then, too, they lacked humility: ) 9 1 -1 9 0 0 5 7. They do all their deeds to attract the attention of the people; for they widen their phylacteries and enlarge their tassels; they love the place of honor at the banquets, the chief seats in the synagogues, the formal salutations in the market-places, and to have the people address them as rabbi.) 6 1 -1 9 0 0 For the expression to attract the attention of the people see on 6:1. Illustrations of the manner in which the scribes and the Pharisees tried to harvest praise for themselves are now given. The following examples are in addition to those already furnished in 6:2 18. ) 6 1 3 8 0 “tw://bible.?id=2.13.3-2.13.10|AUTODETECT|” a. They widened their phylacteries. By phylacteries are meant the small leather cases, boxes, or capsules holding slips on which were written passages from the law: ) 12 1 -1 9 0 “tw://bible.?id=2.13.3-2.13.10|AUTODETECT|” Exod. 13:3 10) 6 1 -1 9 0 “tw://bible.?id=2.13.11-2.13.16|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=2.13.11-2.13.16|AUTODETECT|” 11 16) 6 1 -1 9 0 “tw://bible.?id=5.6.4-5.6.9|AUTODETECT|” (memorializing God s glorious deed in delivering Israel from Egyptian bondage and instituting the Passover); ) 12 1 -1 9 0 “tw://bible.?id=5.6.4-5.6.9|AUTODETECT|” Deut. 6:4 9) 6 1 -1 9 0 “tw://bible.?id=5.11.13-5.11.21|AUTODETECT|” ( Hear O Israel, Jehovah our God is one Jehovah, and you shall love Jehovah your God with all your heart & ); and ) 12 1 -1 9 0 “tw://bible.?id=5.11.13-5.11.21|AUTODETECT|” Deut. 11:13 21) 6 1 -1 9 0 “tw://bible.?id=2.13.9|AUTODETECT|” (how Jehovah will reward obedience to his law, and how children should be instructed in his ways: You shall teach them to your children, speaking of them when you sit in your house & ). One of these capsules was fastened to the forehead, the other to the left arm (near the heart!), during prayer. This is still the practice of the members of the orthodox Jewish faith. It is based on ) 12 1 -1 9 0 “tw://bible.?id=2.13.9|AUTODETECT|” Exod. 13:9) 6 1 -1 9 0 “tw://bible.?id=2.13.16|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=2.13.16|AUTODETECT|” 16) 6 1 -1 9 0 “tw://bible.?id=5.11.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=5.11.18|AUTODETECT|” Deut. 11:18) 6 1 -1 9 0 0 . These phylacteries, then, were reminders to observe God s law, that is, to do so out of gratitude for his marvelous deeds in the interest of his people. As happens with so many of those reminders, among the superstitious they degenerate into charms to protect the wearer against harm and danger, particularly against demons. ) 6 2 3 8 0 0 What verse 5 is saying is that the scribes and the Pharisees were in the habit of widening the straps by means of which these phylacteries were tied to the forehead and to the left arm. Making these thongs broader would cause them to stand out, so everyone could see what a law-observing and devout man was wearing them! ) b. They also enlarged or lengthened their tassels see on 9:21 and this for the same reason, namely, to make also these reminders of God s law more conspicuous, so that others, seeing these scribes and Pharisees, would honor them for their marvelous devotion, their celestial piety. ) 6 1 3 8 0 “tw://bible.?id=42.14.8|AUTODETECT|” c. They loved the place of honor at the banquets and the chief seats in the synagogues. Vanity and ostentatious display go hand in hand. Jesus issued a warning against this very sin of seeking the best seat at a banquet or dinner 12 1 -1 9 0 “tw://bible.?id=42.14.8|AUTODETECT|” Luke 14:8) 6 1 -1 9 0 0 ). James condemned the sin of assigning the best seat in the meeting-place to the rich, while telling the poor man to stand or else to sit on the floor near someone s footstool (2:2, 3). The best seats in the synagogue were those in front of the raised platform, on which stood the prayer leader and the reader of the Scriptures. Thus seated, a person had the double advantage of being near the person reading or leading in prayer, and of facing the congregation and thus being able to see everybody. Besides, being ushered to such a seat was regarded as a mark of honor. ) 6 1 3 8 0 “tw://bible.?id=46.16.21|AUTODETECT|” d. They yearned for the formal salutations in the market-places. Though the word used in the original can indicate a friendly spoken greeting, or a written message of regards 12 1 -1 9 0 “tw://bible.?id=46.16.21|AUTODETECT|” I Cor. 16:21) 6 1 -1 9 0 “tw://bible.?id=51.4.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=51.4.18|AUTODETECT|” Col. 4:18) 6 1 -1 9 0 “tw://bible.?id=53.3.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=53.3.17|AUTODETECT|” II Thess. 3:17) 6 1 -1 9 0 0 ), it has here a more formidable connotation, as the immediate context indicates. What the men who were here rebuked were always looking and longing for was not a mere token of friendliness but rather a demonstration of respect, a public recognition of their prominence: they wanted to be addressed as rabbi, a word derived from the Hebrew and literally meaning my lord, but subsequently used in addressing those who had attained a high reputation as teachers of God s law. For such honors as these the scribes and Pharisees whom Jesus had in mind were hungering and thirsting. ) 6 1 3 8 0 0 Over against this vice of pomposity, so characteristic of many a Pharisee or scribe, Jesus commends the virtue of humility: ) 9 1 -1 9 0 0 8 10. But as for yourselves, do not let the people call you rabbi, for One is your Teacher, and all of you are brothers. And do not call anyone on earth your father, for One is your Father, the One in heaven. And do not let the people call you leaders; for One is your Leader, namely, Christ.) 6 1 -1 9 0 “tw://bible.?id=43.20.21-43.20.23|AUTODETECT|” Those who think that Jesus is here condemning the idea of an apostolic office are clearly mistaken. Was it not the Master himself who instituted the office? See 10:1, 5, 40; 18:18; ) 12 1 -1 9 0 “tw://bible.?id=43.20.21-43.20.23|AUTODETECT|” John 20:21 23) 6 1 -1 9 0 “tw://bible.?id=44.1.15-44.1.26|AUTODETECT|” . Cf. ) 12 1 -1 9 0 “tw://bible.?id=44.1.15-44.1.26|AUTODETECT|” Acts 1:15 26) 6 1 -1 9 0 “tw://bible.?id=44.6.1-44.6.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.6.1-44.6.6|AUTODETECT|” 6:1 6) 6 1 -1 9 0 “tw://bible.?id=44.13.1-44.13.3|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.13.1-44.13.3|AUTODETECT|” 13:1 3) 6 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” 14:23) 6 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” 20:28) 6 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 6 1 -1 9 0 “tw://bible.?id=46.1.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=46.1.1|AUTODETECT|” I Cor. 1:1) 6 1 -1 9 0 “tw://bible.?id=46.9.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=46.9.1|AUTODETECT|” 9:1) 6 1 -1 9 0 “tw://bible.?id=46.9.2|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=46.9.2|AUTODETECT|” 2) 6 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” II Cor. 1:1) 6 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” 12:12) 6 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 6 1 -1 9 0 “tw://bible.?id=57.1.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=57.1.8|AUTODETECT|” Philem. 8) 6 1 -1 9 0 “tw://bible.?id=57.1.9|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=57.1.9|AUTODETECT|” 9) 6 1 -1 9 0 0 . In the light of both the preceding and the following context the statement is justified that what Jesus is here condemning is the yearning for rank, for special recognition above one s fellow members. He is declaring that he alone is their Teacher. The Father in heaven alone is their Father; Christ alone, their Leader. It is not wrong, of course, to address one s immediate male ancestor as father. However, here in 23:9 Jesus is not speaking about physical or earthly fatherhood, but about fatherhood in the spiritual sphere. ) 6 1 3 8 0 “tw://bible.?id=44.7.2|AUTODETECT|” The warning was necessary. Many a Jew must have envied the man who was called rabbi ; or, if a member of the Sanhedrin was addressed as father 12 1 -1 9 0 “tw://bible.?id=44.7.2|AUTODETECT|” Acts 7:2) 6 1 -1 9 0 “tw://bible.?id=45.4.12|AUTODETECT|” ); or, if already departed from this earthly scene, having left behind him an illustrious memory, was referred to by the same title 12 1 -1 9 0 “tw://bible.?id=45.4.12|AUTODETECT|” Rom. 4:12) 6 1 -1 9 0 “tw://bible.?id=46.10.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=46.10.1|AUTODETECT|” I Cor. 10:1) 6 1 -1 9 0 “tw://bible.?id=59.2.21|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=59.2.21|AUTODETECT|” James 2:21) 6 1 -1 9 0 0 ). The epithet leader or guide, ascribed perhaps this is not certain to a beloved and highly honored teacher, sounded alluring. So Jesus is saying that the attention of his followers must not be fixed on human titles and distinctions but on God in Christ, worthy of all reverence, praise, and honor. ) 6 1 3 8 0 “tw://bible.?id=46.4.15|AUTODETECT|” The objection may be raised, however, that Paul, by implication, calls himself the father of the Corinthians and of Timothy, and even the mother of the Galatians 12 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” I Cor. 4:15) 6 1 -1 9 0 “tw://bible.?id=54.1.2|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=54.1.2|AUTODETECT|” I Tim. 1:2) 6 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|” , and ) 12 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|” Gal. 4:19) 6 1 -1 9 0 0 ). However, to state a fact is one thing; to yearn for distinctions and honors above one s fellowmen, and unrelated to the glory that is due to Christ, is something different. It is the latter that Jesus condemns. It is clear from the Corinthian context that it was only in Christ Jesus that Paul had begotten the Corinthians through the gospel. So also it was only in a secondary sense that Paul could call himself Timothy s father. He calls Timothy (my) genuine child ) 7 1 -1 9 0 0 in faith,) 6 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” and, according to Paul s teaching, faith is God s gift 12 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 6 1 -1 9 0 “tw://bible.?id=54.1.12|AUTODETECT|” ). As the context makes very plain 12 1 -1 9 0 “tw://bible.?id=54.1.12|AUTODETECT|” I Tim. 1:12) 6 1 -1 9 0 0 ), Paul thanks Christ Jesus for having enabled him to be of service. Finally, also in the Galatian passage the emphasis is not on Paul but on Christ: My dear children, for whom I am again suffering birth-pangs ) 7 1 -1 9 0 0 until Christ be formed in you) 6 1 -1 9 0 “tw://bible.?id=40.23.8-40.23.10|AUTODETECT|” . There is therefore nothing in any of these passages that can be considered to be in conflict with ) 12 1 -1 9 0 “tw://bible.?id=40.23.8-40.23.10|AUTODETECT|” Matt. 23:8 10) 6 1 -1 9 0 0 . ) 6 1 3 8 0 “tw://bible.?id=49.3.14|AUTODETECT|” As for Christ s followers in their relation to each other, all of them are brothers (23:8b), members of one spiritual family. See N.T.C. on ) 12 1 -1 9 0 “tw://bible.?id=49.3.14|AUTODETECT|” Eph. 3:14) 6 1 -1 9 0 “tw://bible.?id=49.3.15|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=49.3.15|AUTODETECT|” 15) 6 1 -1 9 0 “tw://bible.?id=50.2.3|AUTODETECT|” . Therefore no one has a right to look down on any of the others. Remember ) 12 1 -1 9 0 “tw://bible.?id=50.2.3|AUTODETECT|” Phil. 2:3) 6 1 -1 9 0 “tw://bible.?id=43.7.49|AUTODETECT|” ! The spirit of the Pharisees, who considered themselves to be far more worthy of respect and honor than that crowd of ignoramuses, the rabble that does not know the law 12 1 -1 9 0 “tw://bible.?id=43.7.49|AUTODETECT|” John 7:49) 6 1 -1 9 0 0 ), is here condemned. ) 6 1 3 8 0 0 In the same vein Jesus continues: ) 9 1 -1 9 0 0 11. He who is greatest among you shall be your servant,) 6 1 -1 9 0 0 virtually repeating the words of 20:26, 27 (see on that passage). ) 9 1 -1 9 0 0 12. Moreover, whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted.) 6 1 -1 9 0 “tw://bible.?id=18.22.29|AUTODETECT|” With minor variations this proverb occurs in Scripture again and again 12 1 -1 9 0 “tw://bible.?id=18.22.29|AUTODETECT|” Job 22:29) 6 1 -1 9 0 “tw://bible.?id=20.29.23|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=20.29.23|AUTODETECT|” Prov. 29:23) 6 1 -1 9 0 “tw://bible.?id=42.14.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.14.11|AUTODETECT|” Luke 14:11) 6 1 -1 9 0 “tw://bible.?id=42.18.14|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.18.14|AUTODETECT|” 18:14) 6 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” James 4:6) 6 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” I Peter 5:5) 6 1 -1 9 0 “tw://bible.?id=20.16.18|AUTODETECT|” ). As to self-centered ambition and vanity, Before downfall goes pride; and before stumbling, a haughty spirit 12 1 -1 9 0 “tw://bible.?id=20.16.18|AUTODETECT|” Prov. 16:18) 6 1 -1 9 0 “tw://bible.?id=14.32.14|AUTODETECT|” ). Was not this the experience of Sennacherib 12 1 -1 9 0 “tw://bible.?id=14.32.14|AUTODETECT|” II Chron. 32:14) 6 1 -1 9 0 “tw://bible.?id=14.32.21|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=14.32.21|AUTODETECT|” 21) 6 1 -1 9 0 “tw://bible.?id=27.4.30-27.4.33|AUTODETECT|” ), of Nebuchadnezzar 12 1 -1 9 0 “tw://bible.?id=27.4.30-27.4.33|AUTODETECT|” Dan. 4:30 33) 6 1 -1 9 0 “tw://bible.?id=44.12.21-44.12.23|AUTODETECT|” ), and of Herod Agrippa I 12 1 -1 9 0 “tw://bible.?id=44.12.21-44.12.23|AUTODETECT|” Acts 12:21 23) 6 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” )? On the other hand, as to humility, God himself promises to dwell with the person who is of a contrite and humble spirit 12 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” Isa. 57:15) 6 1 -1 9 0 “tw://bible.?id=40.8.8|AUTODETECT|” ). What more glorious exaltation can one desire? Examples: the commended centurion 12 1 -1 9 0 “tw://bible.?id=40.8.8|AUTODETECT|” Matt. 8:8) 6 1 -1 9 0 “tw://bible.?id=40.8.10|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.8.10|AUTODETECT|” 10) 6 1 -1 9 0 “tw://bible.?id=40.8.13|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.8.13|AUTODETECT|” 13) 6 1 -1 9 0 “tw://bible.?id=42.18.13|AUTODETECT|” ), the humble Syrophoenician woman (15:27, 28), and the penitent tax-collector 12 1 -1 9 0 “tw://bible.?id=42.18.13|AUTODETECT|” Luke 18:13) 6 1 -1 9 0 “tw://bible.?id=42.18.14|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=42.18.14|AUTODETECT|” 14) 6 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” ). Jesus Christ himself is both the cause of his disciples humility 12 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” Phil. 1:6) 6 1 -1 9 0 “tw://bible.?id=50.4.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=50.4.13|AUTODETECT|” 4:13) 6 1 -1 9 0 “tw://bible.?id=50.4.19|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=50.4.19|AUTODETECT|” 19) 6 1 -1 9 0 “tw://bible.?id=40.20.25-40.20.28|AUTODETECT|” ), and their example in humility and in rendering willing service 12 1 -1 9 0 “tw://bible.?id=40.20.25-40.20.28|AUTODETECT|” Matt. 20:25 28) 6 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” Luke 22:27) 6 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.15|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.15|AUTODETECT|” John 13:1 15) 6 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” Phil. 2:5 8) 6 1 -1 9 0 “tw://bible.?id=40.23.11|AUTODETECT|” ). The present passage 12 1 -1 9 0 “tw://bible.?id=40.23.11|AUTODETECT|” Matt. 23:11) 6 1 -1 9 0 “tw://bible.?id=40.23.12|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.23.12|AUTODETECT|” 12) 6 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” ) should be compared to all similar teaching in this Gospel. In addition to 20:26, 27 (already mentioned) see also 5:5; 11:29; 12:18 21; 18:1 4; 19:14. Cf. ) 12 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” Luke 22:27) 6 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.15|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.15|AUTODETECT|” John 13:1 15) 6 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” Phil. 2:5 8) 6 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” James 4:6) 6 1 -1 9 0 “tw://bible.?id=59.4.10|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=59.4.10|AUTODETECT|” 10) 6 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” I Peter 5:5) 6 1 -1 9 0 “tw://bible.?id=45.3.27|AUTODETECT|” . When all these passages are studied it will become clear that apart from humility there is no salvation and no life to the glory of God. Christ s teaching on humility is one of the most important and constantly recurring subjects in the entire New Testament. Without fear of successful contradiction one can say that humble trust in God and grateful eagerness to carry out his will is stressed throughout Scripture. Where then is the glorying [or boasting]? It is excluded! 12 1 -1 9 0 “tw://bible.?id=45.3.27|AUTODETECT|” Rom. 3:27) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 0 Here begin The Seven Woes. Why did Jesus utter them? Probably because his soul was deeply stirred by the impenitence of so many of the scribes and Pharisees, and this in spite of all the evidences he had furnished of the fulfilment of Messianic prophecy in himself. Also, because he knew that they had so many followers among the people. His heart and mind were filled with sorrow when he thought of this. He knew that exposing his opponents was in the interest of the people. Add one more fact: this was going to be Christ s final public address, hence his last opportunity personally to warn the people against these enemies of the truth. So he must make the best use of it. ) 6 1 3 8 0 “tw://bible.?id=9.3.15-9.3.18|AUTODETECT|” As to the nature of these woes, they must be regarded as denunciations. Any softer way of describing them fails to do justice to the exclamation hypocrites! (six times) and blind guides! (once), and to such passages as verses 15, 17, 28, 33, and 35. But they are also expressions of sorrow, as the sequel (verses 37 39) clearly indicates. These two designations denunciations and expressions of sorrow are not necessarily self-contradictory. See ) 12 1 -1 9 0 “tw://bible.?id=9.3.15-9.3.18|AUTODETECT|” I Sam. 3:15 18) 6 1 -1 9 0 “tw://bible.?id=9.15.13-9.15.31|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=9.15.13-9.15.31|AUTODETECT|” 15:13 31) 6 1 -1 9 0 “tw://bible.?id=10.12.7-10.12.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=10.12.7-10.12.13|AUTODETECT|” II Sam. 12:7 13) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 The seven woes are addressed to the scribes and Pharisees. Does this necessarily mean that these men were present? How do commentators deal with this question? ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 Several completely avoid it; ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 according to H. A. W. Meyer they are present but keeping themselves in the background; ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 according to R. C. H. Lenski they are present, and Jesus hurls his fearful woes into their faces; and ) 7 1 -1 9 0 0 d.) 6 1 -1 9 0 0 according to F. W. Grosheide they are no longer present, so that the seven woes must be considered a figure of speech, or, as others have described them a rhetorical apostrophe. ) 6 1 3 8 0 0 Certainty in reaching a conclusion is perhaps impossible. My reasons for leaning toward Grosheide s position are as follows: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 The presence of the Pharisees during the incident related in 22:34 40 is definitely stated; so is also their presence immediately afterward (22:41 46); but in chapter 23 their presence is nowhere mentioned; ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 23:1 states that Christ s address was delivered before an audience consisting of the crowds and his disciples ; ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 throughout the first twelve verses the scribes and the Pharisees are referred to in the third person, as if they were not present; their sudden reappearance at verse 13, without a word being mentioned about this, would be strange; ) 7 1 -1 9 0 0 d.) 6 1 -1 9 0 0 the figure of speech called ) 7 1 -1 9 0 0 apostrophe) 6 1 -1 9 0 0 7 1 -1 9 0 0 the turning away) 6 1 -1 9 0 0 from the immediate audience presently from the people in general and from the disciples in order to address a person or persons, a thing or things, living or dead, and not present) is by no means rare but abounds in the Hebrew prophets, the oriental mind being notably given to express thoughts and feelings in this emotional style ;��) -2 1 0 0 0 0 0 0 _ftnref6 8 1 -1 9 0 “#_ftn6” 772) 6 1 -1 9 0 0 �� and ) 7 1 -1 9 0 0 e.) 6 1 -1 9 0 0 is not even Christ s lament over impenitent Jerusalem, at the close of this very chapter (verses 37 39) in the nature of an apostrophe? ) 6 1 3 8 0 0 In six of these seven woes Jesus calls the scribes and Pharisees hypocrites. Immediately afterward (verse 33) he styles them snakes & offspring of vipers, which, in the final analysis, does not differ materially from hypocrites. To determine just what is meant by this term hypocrites it is well to review its use in other Matthean passages. Does the evangelist merely mean that Christ s enemies opposed him because they did not know any better? Or does he mean that they willfully and wickedly slandered him; that is, that they were dishonest, were fighting their own inner convictions? The use of the word in 6:2, 5 favors the latter meaning, for in these passages men are described who, while pretending to be generous toward the poor and to be praising God in prayer, are actually intending to garner honor for themselves.

According to 6:16 they are putting on an act when in fasting they artificially disfigure their faces so as to appear very sorry for their sins, while what they are really after is praise from men. In 15:7, 8 they honor God with their lips, while their hearts are far from him. In 22:18 they are called hypocrites because they are addressing Jesus with words of flattery though their real purpose is to trip him up, so that a formal charge may be leveled against him. Finally, the servant mentioned in 24:51 never told his master that during the latter s absence he, this servant, was going to get drunk and to beat up his fellow-servants. We are told that his portion would be with the hypocrites. The only conclusion we can arrive at, therefore, is that also here in chapter 23 the hypocrite is the man who pretends to be better than he really is.

He is ) 7 1 -1 9 0 0 a fraud, a deceiver, a phony, a wolf in sheep s clothing, a snake in the grass) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 In the first of the seven woes Jesus reproves the scribes and the Pharisees because, though pretending to be door-openers, they actually shut the door of the kingdom of heaven in men s faces: ) 9 1 -1 9 0 0 13. Woe to you, scribes and Pharisees, hypocrites! because you shut the kingdom of heaven in men s faces; for you yourselves are not entering, nor do you permit those to go in who are trying to enter.) 6 1 -1 9 0 0 For the meaning of the concept kingdom of heaven see on 4:23; 13:43. In the present case, as frequently, it is perhaps best not to define this concept too narrowly. It may here be described as the reign of God in Christ that begins on earth in human hearts and lives and is perfected in the hereafter. ) 6 1 3 8 0 “tw://bible.?id=43.6.66|AUTODETECT|” The denunciation views the matter of entering the kingdom from the aspect of human responsibility. It would be wrong, therefore, to draw the conclusion that Jesus is saying that the scribes and Pharisees are stronger than God, that is, that they are able to thwart or frustrate God s design. What is probably meant is simply this, that these leaders, in addition to not themselves entering by accepting Jesus as their Lord and Savior, are exerting a sinister influence on other men, resulting in apostasy from Christ, in the sense of ) 12 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” John 6:66) 6 1 -1 9 0 “tw://bible.?id=1.3.1|AUTODETECT|” . They are deceivers of men, genuine followers of Satan 12 1 -1 9 0 “tw://bible.?id=1.3.1|AUTODETECT|” Gen. 3:1) 6 1 -1 9 0 “tw://bible.?id=1.3.4|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=1.3.4|AUTODETECT|” 4) 6 1 -1 9 0 “tw://bible.?id=1.3.5|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=1.3.5|AUTODETECT|” 5) 6 1 -1 9 0 “tw://bible.?id=4.15.1|AUTODETECT|” ). They are false prophets. Cf. ) 12 1 -1 9 0 “tw://bible.?id=4.15.1|AUTODETECT|” Num. 15:1) 6 1 -1 9 0 “tw://bible.?id=4.15.2|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=4.15.2|AUTODETECT|” 2) 6 1 -1 9 0 “tw://bible.?id=14.18.15|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=14.18.15|AUTODETECT|” II Chron. 18:15) 6 1 -1 9 0 “tw://bible.?id=66.2.14|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.2.14|AUTODETECT|” Rev. 2:14) 6 1 -1 9 0 “tw://bible.?id=66.2.15|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.2.15|AUTODETECT|” 15) 6 1 -1 9 0 “tw://bible.?id=66.2.20|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.2.20|AUTODETECT|” 20) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 They accomplished their purpose by opposing Jesus, so that those who allowed themselves to be influenced by them concluded that they must also oppose him. Specifically, the scribes and Pharisees fought Jesus by means of ) 7 1 -1 9 0 0 a. their teaching,) 6 1 -1 9 0 “tw://bible.?id=42.11.52|AUTODETECT|” that is, by proclaiming the doctrine of work-righteousness. Think of their many rules and regulations directly contrary to the doctrine of grace and freedom in Christ. By such teaching they took away from the people the key of knowledge 12 1 -1 9 0 “tw://bible.?id=42.11.52|AUTODETECT|” Luke 11:52) 6 1 -1 9 0 “tw://bible.?id=28.4.6|AUTODETECT|” ; cf. ) 12 1 -1 9 0 “tw://bible.?id=28.4.6|AUTODETECT|” Hos. 4:6) 6 1 -1 9 0 0 ). They also fought Jesus by means of ) 7 1 -1 9 0 0 b. their conduct) 6 1 -1 9 0 “tw://bible.?id=46.15.33|AUTODETECT|” . The result upon those who associated with them was as indicated in ) 12 1 -1 9 0 “tw://bible.?id=46.15.33|AUTODETECT|” I Cor. 15:33) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 In the second woe Jesus rebukes his opponents because they do more harm than good to those whom they win over from heathendom. ) 9 1 -1 9 0 0 15.��) -2 1 0 0 0 0 0 0 _ftnref7 11 1 -1 9 0 “#_ftn7” 773) 9 1 -1 9 0 0 �� Woe to you, scribes and Pharisees, hypocrites! because you travel about on sea and land to make a single proselyte, and when he has become one, you make him twice as much a son of hell as you are yourselves.) 6 1 -1 9 0 0 The years during which the incarnation and the earthly ministry of Christ took place were pre-eminently marked by missionary activity carried on by the Jews.��) -2 1 0 0 0 0 0 0 _ftnref8 8 1 -1 9 0 “#_ftn8” 774) 6 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” �� This is not strange. In fact, the Jewish religion, in contrast with all kinds of pagan cults, had never been exclusivistic. The following passages prove that from the very beginning it was the will of God that strangers should have a share in the blessings of salvation: ) 12 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” Gen. 22:18) 6 1 -1 9 0 “tw://bible.?id=2.12.49|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=2.12.49|AUTODETECT|” Exod. 12:49) 6 1 -1 9 0 “tw://bible.?id=3.19.34|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=3.19.34|AUTODETECT|” Lev. 19:34) 6 1 -1 9 0 “tw://bible.?id=11.8.41-11.8.43|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=11.8.41-11.8.43|AUTODETECT|” I Kings 8:41 43) 6 1 -1 9 0 “tw://bible.?id=15.6.21|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=15.6.21|AUTODETECT|” Ezra 6:21) 6 1 -1 9 0 “tw://bible.?id=19.72.8-19.72.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.72.8-19.72.17|AUTODETECT|” Ps. 72:8 17) 6 1 -1 9 0 “tw://bible.?id=19.87.0|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.87.0|AUTODETECT|” 87) 6 1 -1 9 0 “tw://bible.?id=23.54.2|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.54.2|AUTODETECT|” Isa. 54:2) 6 1 -1 9 0 “tw://bible.?id=23.54.3|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=23.54.3|AUTODETECT|” 3) 6 1 -1 9 0 “tw://bible.?id=23.56.3-23.56.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.56.3-23.56.8|AUTODETECT|” 56:3 8) 6 1 -1 9 0 “tw://bible.?id=23.60.1-23.60.3|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.60.1-23.60.3|AUTODETECT|” 60:1 3) 6 1 -1 9 0 “tw://bible.?id=24.39.15-24.39.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.39.15-24.39.18|AUTODETECT|” Jer. 39:15 18) 6 1 -1 9 0 “tw://bible.?id=29.2.28-29.2.32|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=29.2.28-29.2.32|AUTODETECT|” Joel 2:28 32) 6 1 -1 9 0 “tw://bible.?id=30.9.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=30.9.11|AUTODETECT|” Amos 9:11) 6 1 -1 9 0 “tw://bible.?id=30.9.12|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=30.9.12|AUTODETECT|” 12) 6 1 -1 9 0 “tw://bible.?id=38.8.23|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=38.8.23|AUTODETECT|” Zech. 8:23) 6 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” Mal. 1:11) 6 1 -1 9 0 “tw://bible.?id=32.4.0|AUTODETECT|” . It is true that the prophet Jonah was anything but mission-minded. But for that very sin God rebuked and punished him 12 1 -1 9 0 “tw://bible.?id=32.4.0|AUTODETECT|” Jonah 4) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 0 Over against pagan idolatry and immorality, such activity whereby the religion of the one true God was made known to those in darkness was a great blessing. Moreover, by means of the open synagogue, the translation of the Hebrew Old Testament into Greek we are thinking now especially of the Seputagint (LXX) translation the very life and habits of devout Israelites, their songs, testimonies, etc., the Gentiles had been greatly blessed, so that many had turned away from their former wicked practices and superstitions, and had begun to attend the synagogues. During the apostolic age this very opportunity of meeting and addressing people of pagan origin who through such Jewish missionary activity had ) 7 1 -1 9 0 0 arrived at) 6 1 -1 9 0 0 or ) 7 1 -1 9 0 0 to) 6 1 -1 9 0 0 the worship of Jehovah, and were therefore called ) 7 1 -1 9 0 0 proselytes) 6 1 -1 9 0 “tw://bible.?id=44.2.10|AUTODETECT|” 12 1 -1 9 0 “tw://bible.?id=44.2.10|AUTODETECT|” Acts 2:10) 6 1 -1 9 0 “tw://bible.?id=44.6.5|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.6.5|AUTODETECT|” 6:5) 6 1 -1 9 0 “tw://bible.?id=44.13.43|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.13.43|AUTODETECT|” 13:43) 6 1 -1 9 0 0 ), became a boon for the spread of the good tidings of salvation in Christ. ) 6 1 3 8 0 “tw://bible.?id=44.16.14|AUTODETECT|” In dealing with the concept proselytes one has to be very careful, however. These people did not all belong to one and the same category. They did not all accept the Jewish religion hook, line, and sinker. Some are called worshipers of God 12 1 -1 9 0 “tw://bible.?id=44.16.14|AUTODETECT|” Acts 16:14) 6 1 -1 9 0 “tw://bible.?id=44.18.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.18.7|AUTODETECT|” 18:7) 6 1 -1 9 0 “tw://bible.?id=44.13.50|AUTODETECT|” ) or simply worshipers, devout persons 12 1 -1 9 0 “tw://bible.?id=44.13.50|AUTODETECT|” Acts 13:50) 6 1 -1 9 0 “tw://bible.?id=44.17.4|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.17.4|AUTODETECT|” 17:4) 6 1 -1 9 0 “tw://bible.?id=44.17.17|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=44.17.17|AUTODETECT|” 17) 6 1 -1 9 0 0 ). They had given up their heathen practices and had become sufficiently sympathetic toward the religion of the Jews to attend the synagogue. It was especially from among such proselytes of the gate that many (for example, Lydia) were reached by the gospel and turned to Christ. Others, however, proceeded much farther in changing from paganism to the religion of the Jews. Though it was impossible for them to become Jews ) 7 1 -1 9 0 0 by race,) 6 1 -1 9 0 0 they did become Jews ) 7 1 -1 9 0 0 in religion;) 6 1 -1 9 0 0 in fact, to such an extent that by means of baptism and the bringing of a sacrifice and in the case of men by being also circumcised and by promising to submit to all the commandments, including all the rabbinical regulations, they were accepted into the Jewish community, as proselytes of righteousness, new men and new women. They were even given new names. ) 6 1 3 8 0 “tw://bible.?id=40.23.15|AUTODETECT|” Now we may be sure that when ) 12 1 -1 9 0 “tw://bible.?id=40.23.15|AUTODETECT|” Matt. 23:15) 6 1 -1 9 0 0 tells us that the scribes and the Pharisees compassed sea and land to make a single proselyte it is the latter kind of proselyte to which reference is made. It was not the purpose of the Pharisees merely to change a Gentile into a Jew; no, he must become a full-fledged, legalistic, ritualistic, hair-splitting Pharisee, one filled with fanatical zeal for his new salvation-by-works religion. As Jesus implies, soon this new convert would even out-Pharisee the Pharisees in bigotry, for it is a fact that new converts frequently outdo themselves in becoming fanatically devoted to their new faith.��) -2 1 0 0 0 0 0 0 _ftnref9 8 1 -1 9 0 “#_ftn9” 775) 6 1 -1 9 0 0 �� This explains why Jesus can say, and when he has become one [a proselyte], you make him twice as much a son of hell as you are yourselves. A son of hell is a typically Hebrew way of saying a person belonging to, worthy of, and bound for hell. When Jesus saw in the Pharisees the annulment of God s sovereignty and the enthronement of man-made righteousness, he as the obedient Servant of God could only speak in truthful assessment as to what they were doing to themselves and their converts among the Gentiles. ��) -2 1 0 0 0 0 0 0 _ftnref10 8 1 -1 9 0 “#_ftn10” 776) 6 1 -1 9 0 0 �� ) 6 1 3 8 0 0 In the third woe Jesus shows how the religious leaders of the Jews were turning the truth regarding the oath upside down: ) 9 1 -1 9 0 0 16 22. Woe to you, blind guides! that say, Whoever swears by the temple, that amounts to nothing; but whoever swears by the gold of the temple, he is bound by his oath. You blind fools, for which is more important: the gold, or the temple that sanctifies the gold? And [who say], Whoever swears by the altar, that amounts to nothing, but whoever swears by the offering upon it, he is bound by his oath. You blind men, for what is more important: the offering, or the altar that sanctifies the offering? Therefore he who swears by the altar, swears by it and by whatever is on it; and he who swears by the temple, swears by it and by him who dwells in it; and he who swears by heaven, swears by the throne of God and by him who sits on it.) 6 1 -1 9 0 0 After the rather detailed exegesis of 5:33 37 it would be superfluous to say much about its parallel here in 23:16 22. The main implication of both paragraphs is the same: Let there be truth in heart and life. Then flippant oaths will disappear. Both paragraphs also place emphasis on the fact that even oaths by heaven, earth, Jerusalem, a person s head (chap. 5), or by the sanctuary, the altar, heaven (chap. 23), are binding. In the final analysis every oath is an oath by God, and therefore binding. ) 6 1 3 8 0 0 The present paragraph (23:16 22), in distinction from the one in chapter 5, shows how stupid and absurd it is to say that an oath by the sanctuary 7 1 -1 9 0 0 the inner temple,) 6 1 -1 9 0 0 consisting of the holy place and the holy of holies ) amounts to nothing, but that an oath by the gold of the sanctuary is binding; that an oath by the altar is not valid; but one by the gift on the altar, valid. Naturally it is the greater, in the present case the sanctuary and the altar, that lends sacredness to the lesser; that is, respectively, to the gold of the sanctuary and to the gift on the altar; just as, for example, the office of the president of the United States is greater than the person who happens to be elevated to it at any particular point in history. But whether one swears by the sanctuary, by its gold; by the altar, by its gift; by heaven, or by God s throne, in the final analysis all such oaths are by God who owns all and controls all. ) 6 1 3 8 0 0 The present paragraph accordingly emphasizes that the scribes and the Pharisees, in ) 7 1 -1 9 0 0 reversing) 6 1 -1 9 0 0 palpable truths, as if the gold were superior to the temple; the gift, to the altar, so that oaths by the latter of each pair would not be binding, reveal themselves as being blind and foolish, guides that are dangerous, hence not to be trusted and followed.��) -2 1 0 0 0 0 0 0 _ftnref11 8 1 -1 9 0 “#_ftn11” 777) 6 1 -1 9 0 0 �� ) 6 1 3 8 0 0 In the fourth woe Jesus returns to the introductory words of the first and second woes. He accuses the scribes and Pharisees of inverting values, as if tithing small aromatic herbs were of greater significance than practicing the heavier (thus literally) demands of the law: ) 9 1 -1 9 0 0 23, 24. Woe to you, scribes and Pharisees, hypocrites! because you tithe mint, dill, and cummin, but have neglected the more important requirements of the law: justice and mercy and faithfulness.& ) 6 1 -1 9 0 “tw://bible.?id=3.27.30-3.27.33|AUTODETECT|” On the one hand these men scrupulously observed the tithing ordinance of ) 12 1 -1 9 0 “tw://bible.?id=3.27.30-3.27.33|AUTODETECT|” Lev. 27:30 33) 6 1 -1 9 0 “tw://bible.?id=5.14.22-5.14.29|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=5.14.22-5.14.29|AUTODETECT|” Deut. 14:22 29) 6 1 -1 9 0 0 . In fact, as was usual with them, they even overdid it, by giving to the Lord the tenth portion of the small aromatic herbs which they grew in their gardens, and requiring their followers to do likewise. As they saw it, the sweet-smelling mint, the well-known dill, and the small, tender seeds of cummin (or cumin), all three of this series being used to flavor food,��) -2 1 0 0 0 0 0 0 _ftnref12 8 1 -1 9 0 “#_ftn12” 778) 6 1 -1 9 0 0 �� must by all means be tithed! Now in the law of Moses not a word is said about tithing these. However, if a person had reminded these scribes and company of this fact, they would immediately have answered, But does not the law definitely demand that all the increase of your seed be tithed? To the mind of a scribe or Pharisee this would have amounted to an unanswerable argument in favor of their position. However, careful examination of ) 7 1 -1 9 0 0 the context) 6 1 -1 9 0 0 shows that what the law really meant at least emphasized was that, as far as products of the field were concerned, the three great crops of the land, namely, grain, wine, and oil, should be tithed. Scribes and Pharisees were always illegitimately over-extending or over-stretching the law. Was not that exactly what they also did with respect to fasting, hand-rinsing, sabbath-observance, etc.? ) 6 1 3 8 0 0 However, they committed even a far greater sin: their inflexible insistence on tithing mint, dill, and cummin was coupled with neglect of the more important requirements of the law, namely, justice and mercy and faithfulness. They stressed human regulations at the expense of divine ordinances! It is upon this point that all the emphasis is placed here in verses 23, 24. ) 6 1 3 8 0 “tw://bible.?id=33.6.8|AUTODETECT|” As to the triad justice and mercy and faithfulness, it would be difficult to find a better commentary than the one offered in ) 12 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” Mic. 6:8) 6 1 -1 9 0 0 , He has shown you, O man, what is good; and what does Jehovah require of you, but to do justly, and to love mercy, and to walk humbly with your God? So interpreted we see immediately that the combination ) 7 1 -1 9 0 0 justice) 6 1 -1 9 0 0 and ) 7 1 -1 9 0 0 mercy) 6 1 -1 9 0 “tw://bible.?id=33.2.2|AUTODETECT|” means the exercise of fairness and helpfulness with respect to the neighbor. This so often was the exact opposite of the attitude of the scribe and Pharisee toward the common people of their generation (see on verse 25), and had also been lacking in the Israel of Micah s day, as is clearly indicated in ) 12 1 -1 9 0 “tw://bible.?id=33.2.2|AUTODETECT|” Mic. 2:2) 6 1 -1 9 0 “tw://bible.?id=33.2.9|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=33.2.9|AUTODETECT|” 9) 6 1 -1 9 0 “tw://bible.?id=33.3.2|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=33.3.2|AUTODETECT|” 3:2) 6 1 -1 9 0 “tw://bible.?id=33.3.3|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=33.3.3|AUTODETECT|” 3) 6 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” . We shall have no trouble therefore in explaining these concepts when we examine them in the light of their specific contexts. In Micah s day the Lord s controversy was pre-eminently with the leaders: the prophets, priests, and princes. Therefore Micah denounced idolatry and hollow ritualism. So also Christ s controversy is with the leaders, whose similar hollow ritualism he condemns. There is also this further parallel between ) 12 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” Mic. 6:8) 6 1 -1 9 0 “tw://bible.?id=40.23.23|AUTODETECT|” and ) 12 1 -1 9 0 “tw://bible.?id=40.23.23|AUTODETECT|” Matt. 23:23) 6 1 -1 9 0 “tw://bible.?id=38.7.8-38.7.10|AUTODETECT|” , that in both cases not only the duty a man owes to his neighbors is emphasized 12 1 -1 9 0 “tw://bible.?id=38.7.8-38.7.10|AUTODETECT|” Zech. 7:8 10) 6 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” Col. 3:12) 6 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” 13) 6 1 -1 9 0 0 ), but in the same breath also his obligation toward ) 7 1 -1 9 0 0 God:) 6 1 -1 9 0 0 walking humbly with him, being and remaining faithful or loyal to him. Such ) 7 1 -1 9 0 0 faithfulness) 6 1 -1 9 0 0 cannot exist apart from ) 7 1 -1 9 0 0 faith) 6 1 -1 9 0 0 in God! ) 6 1 3 8 0 0 Jesus adds: ) 9 1 -1 9 0 0 but these you should have kept, without neglecting the others.) 6 1 -1 9 0 “tw://bible.*?id=51.2.14|AUTODETECT|” This addition has led to conflicting interpretations. As I see it, two extreme positions should be avoided. On the one hand we should not interpret this to mean that, after all, Jesus is here endorsing the tithing of mint, dill, and cummin. If he were saying this, would he not be defeating his very argument? Besides, the parallelism in verse 24 shows that the Lord is subjecting such overly conscientious tithing to scorn and is comparing it to filtering out a gnat but swallowing a camel! On the other hand, it is not necessary, it would appear to me, to draw the conclusion that since these words seem to be out of line with Christ s doctrine of freedom and with his entire argument against the scribes and Pharisees, he cannot have uttered them; so that, consequently, they must be regarded as a marginal note which, without any justification, was by a legalistic scribe subsequently inserted into the text.

What Jesus probably meant was this: These, that is, God s ordinances with respect to tithing, you should have observed, without neglecting the weightier matters of the law: justice, mercy, and faithfulness. As long as the divinely enacted ceremonial ordinances had not been blotted out 12 1 -1 9 0 “tw://bible.?id=51.2.14|AUTODETECT|” Col. 2:14) 6 1 -1 9 0 0 ), that is, as long as Jesus had not as yet died on the cross, the law with respect to tithing was still valid. The reference here is to ) 7 1 -1 9 0 0 God s) 6 1 -1 9 0 “tw://bible.?id=3.27.30-3.27.33|AUTODETECT|” law, as actually found in ) 12 1 -1 9 0 “tw://bible.?id=3.27.30-3.27.33|AUTODETECT|” Lev. 27:30 33) 6 1 -1 9 0 0 (and a few other places), not to man-made over-extensions of God s law. Such totally unwarranted misapplications and misuses of the law had, of course, never been justified. ) 6 1 3 8 0 0 When the question is asked, What principles does the New Testament contain to guide the believer in the financial contributions toward kingdom causes which he should make, and by gratitude feels impelled to make, the answer would be as follows: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 “tw://bible.?id=46.16.2|AUTODETECT|” he should give systematically and proportionately, that is, in proportion to his ability 12 1 -1 9 0 “tw://bible.?id=46.16.2|AUTODETECT|” I Cor. 16:2) 6 1 -1 9 0 0 ); and ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” he should give generously and cheerfully 12 1 -1 9 0 “tw://bible.?id=47.9.7|AUTODETECT|” II Cor. 9:7) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 0 Jesus adds: ) 9 1 -1 9 0 0 You blind guides, who strain out the gnat but swallow the camel.) 6 1 -1 9 0 0 This is not an entirely new thought. It is simply another and very impressive way of repeating the same denunciation and stressing the same truth. By tithing mint, dill, and cummin, while ignoring justice, mercy, and faithfulness, these enemies of Christ were indeed straining out��) -2 1 0 0 0 0 0 0 _ftnref13 8 1 -1 9 0 “#_ftn13” 779) 6 1 -1 9 0 “tw://bible.?id=3.11.42|AUTODETECT|” �� a gnat 12 1 -1 9 0 “tw://bible.?id=3.11.42|AUTODETECT|” Lev. 11:42) 6 1 -1 9 0 “tw://bible.?id=3.11.4|AUTODETECT|” ), while gulping down a camel 12 1 -1 9 0 “tw://bible.?id=3.11.4|AUTODETECT|” Lev. 11:4) 6 1 -1 9 0 0 )! It is perhaps unnecessary to add that this is figurative language, the type of style Jesus is using repeatedly (see also 5:13, 29, 30, 39; 7:3 6; 8:22; 12:43 45; 18:8, 9; 21:21; etc.). The meaning is: they were paying no attention to the really important requirements of God s law but spending all their thought and energy on that which was totally unimportant. No wonder that Jesus prefaces his metaphor by calling these men blind guides. To be blind is sad enough; but, while in this condition, to serve as a guide, that is disastrous for all those who allow themselves to be guided by such willfully blind men. ) 6 1 3 8 0 0 The fifth woe is closely related to the fourth. It does not begin by fixing our attention on food but rather on vessels cups and dishes in which consumables are served: ) 9 1 -1 9 0 0 25, 26. Woe to you, scribes and Pharisees, hypocrites! because you clean the outside of the cup and of the dish, but inside they are full of extortion and intemperance.) 6 1 -1 9 0 “tw://bible.?id=43.4.9|AUTODETECT|” For the ceremonial rinsing of vessels see on 15:1 20; also N.T.C. on ) 12 1 -1 9 0 “tw://bible.?id=43.4.9|AUTODETECT|” John 4:9) 6 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.13|AUTODETECT|” b and on ) 12 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.13|AUTODETECT|” Gal. 2:11 13) 6 1 -1 9 0 “tw://bible.?id=41.7.4|AUTODETECT|” . See also what is said about the tradition of the elders touching this subject 12 1 -1 9 0 “tw://bible.?id=41.7.4|AUTODETECT|” Mark 7:4) 6 1 -1 9 0 0 b). It is clear from the entire context that when Jesus speaks about the outside of the cup and dish he has in mind the entire cup and dish, in distinction from what was put into them. What the Lord is saying, then, is that his opponents pay far more attention to ritualistic cleansing of these vessels than to ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 the origin of the things that go into them and ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 the manner in which the contents are consumed. The cup and the dish may have been made ever so clean ceremonially and physically, but if what they contain was obtained by means of extortion how can this compliance with a tradition avail the scribes and the Pharisees? These men were ) 7 1 -1 9 0 0 harpies,) 6 1 -1 9 0 “tw://bible.?id=42.16.14|AUTODETECT|” as the Greek original clearly indicates. They were rapacious, greedy and grasping. Jesus undoubtedly has reference to something very definite when he said this, though it is not easy to determine just what it was. ) 12 1 -1 9 0 “tw://bible.?id=42.16.14|AUTODETECT|” Luke 16:14) 6 1 -1 9 0 0 may be of some help. It shows that the accused were not ) 7 1 -1 9 0 0 philanthropists,) 6 1 -1 9 0 0 lovers of men but (pardon the word) ) 7 1 -1 9 0 0 philargurists,) 6 1 -1 9 0 “tw://bible.?id=41.12.40|AUTODETECT|” lovers of money. They were the kind of people who devoured widows houses 12 1 -1 9 0 “tw://bible.?id=41.12.40|AUTODETECT|” Mark 12:40) 6 1 -1 9 0 “tw://bible.?id=42.20.47|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.20.47|AUTODETECT|” Luke 20:47) 6 1 -1 9 0 0 ). Does this mean that to funds under their control and from which they could draw, these men asked widows to contribute more than could be reasonably expected of them? Think of Luther s battle against indulgences and, even more to the point, of C. Chiniquy s chapter, The Priest, Purgatory, and the poor Widow s Cow. ��) -2 1 0 0 0 0 0 0 _ftnref14 8 1 -1 9 0 “#_ftn14” 780) 6 1 -1 9 0 0 �� ) 6 1 3 8 0 0 Not only were the scribes and the Pharisees guilty because of the manner in which they obtained the contents of cup and dish and their clothes, houses, gold and silver, etc. but also because of the manner in which they used whatever they had obtained. They were guilty of ) 7 1 -1 9 0 0 intemperance) 6 1 -1 9 0 0 .��) -2 1 0 0 0 0 0 0 _ftnref15 8 1 -1 9 0 “#_ftn15” 781) 6 1 -1 9 0 0 �� They were probably not as conspicuous in this trait as were those coarse materialists, the Sadducees. After all, one can expect scribes and Pharisees to be refined! Yet, even among the scribes and the Pharisees there must have been a generous sprinkling of guzzlers. ) 6 1 3 8 0 0 Jesus, continuing his rhetorical apostrophe, now turns to the individual Pharisee. For a moment he uses the singular instead of the plural, doing this to enhance the effect of his message: ) 9 1 -1 9 0 0 You blind Pharisee, first clean the inside of the cup, so that the outside of it may also become clean.) 6 1 -1 9 0 0 Meaning: outward conformity to the traditions of the elders, in the present case by thoroughly cleaning the outside of cup and dish, will never bring about inner purity of heart. By the grace of God the inside must be purified first. When that has been done one need not bother about outward ceremonial cleansing. The man who fails to see this is ) 7 1 -1 9 0 0 blind,) 6 1 -1 9 0 0 willfully so! ) 6 1 3 8 0 0 Also between the fifth woe and the sixth there is a close relationship, as even the occurrence of the words outside and inside in both of these woes indicates. Jesus is about to point out that the sin of his opponents is that they externalize religion, as if outward appearance were an adequate cover for shame and crime. ) 9 1 -1 9 0 0 27, 28. Woe to you scribes and Pharisees, hypocrites! because you resemble whitewashed tombs, which, while they appear beautiful on the outside, on the inside are full of dead men s bones and all kinds of filth.) 6 1 -1 9 0 “tw://bible.?id=4.19.16|AUTODETECT|” Passover was just around the corner. This meant that the pilgrims, streaming into Jerusalem from every direction, near the city saw many a whitewashed tomb. With powdered lime dust a few weeks earlier the burial places had been made to look spick-and-span, neat and trim. They had been made conspicuous, lest any pilgrim should render himself ceremonially unclean by inadvertently coming into contact with a corpse or a human bone. See ) 12 1 -1 9 0 “tw://bible.?id=4.19.16|AUTODETECT|” Num. 19:16) 6 1 -1 9 0 “tw://bible.?id=42.11.44|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.11.44|AUTODETECT|” Luke 11:44) 6 1 -1 9 0 0 . Yet, on the inside such graves were full of dead men s bones and all kinds of dirt and debris. ) 9 1 -1 9 0 0 Similarly,) 6 1 -1 9 0 0 says Jesus, ) 9 1 -1 9 0 0 you too outwardly seem to people to be righteous, but inwardly you are full of hypocrisy and lawlessness.) 6 1 -1 9 0 “tw://bible.?id=44.23.3|AUTODETECT|” See also ) 12 1 -1 9 0 “tw://bible.?id=44.23.3|AUTODETECT|” Acts 23:3) 6 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” . For proof of the hypocrisy of which Jesus speaks see 6:1 8, 16:18; 15:1 20; 16:1 12; 22:15 18, and, in 23:1 36, all that precedes and follows the present passage. What really counts, as far as God is concerned, is what a man is on the inside, morally and spiritually 12 1 -1 9 0 “tw://bible.?id=9.16.7|AUTODETECT|” I Sam. 16:7) 6 1 -1 9 0 0 ). The lawlessness here mentioned is not the condition of being without law but that of despising God s law. ) 6 1 3 8 0 0 The seventh woe shows that in spite of their inner perversity these men boast about their superior goodness. But their murderous designs against those who warn them prove that they are the opposite of what they claim to be: ) 9 1 -1 9 0 0 29 32. Woe to you, scribes and Pharisees, hypocrites! because you build the tombs of the prophets and decorate the monuments of the righteous, and you say, If we had lived in the days of our fathers, we would not have taken part with them in (shedding) the blood of the prophets.) 6 1 -1 9 0 0 Building such tombs may indicate erecting new structures large imposing tombs or mausoleums over the places where the prophets had been buried. The verb can also refer, however, to the enlargement or keeping in repair of older structures. It is thought by some that the tomb of the prophet Zechariah at the base of the Mount of Olives was, in some sense, being ) 7 1 -1 9 0 0 built) 6 1 -1 9 0 “tw://bible.?id=44.2.29|AUTODETECT|” during Christ s earthly ministry. That David s tomb was being kept in honor is clear from ) 12 1 -1 9 0 “tw://bible.?id=44.2.29|AUTODETECT|” Acts 2:29) 6 1 -1 9 0 “tw://bible.?id=12.23.17|AUTODETECT|” . Such elaborite tombs were at the same time monuments or memorials in honor of the dead. On the basis of that interpretation tombs and monuments would be synonyms 12 1 -1 9 0 “tw://bible.?id=12.23.17|AUTODETECT|” II Kings 23:17) 6 1 -1 9 0 0 ); so would the prophets and the righteous. There could also be ) 7 1 -1 9 0 0 monuments) 6 1 -1 9 0 0 distinct from ) 7 1 -1 9 0 0 graves) 6 1 -1 9 0 “tw://bible.?id=1.35.20|AUTODETECT|” . In ) 12 1 -1 9 0 “tw://bible.?id=1.35.20|AUTODETECT|” Gen. 35:20) 6 1 -1 9 0 0 we read about the pillar of Rachel s grave. ) 6 1 3 8 0 0 The hypocrisy which Jesus signalizes refers to the fact that these very scribes and Pharisees who occupied themselves with the task of thus honoring the prophets, at the same time were making plans to murder the greatest Prophet of all! See 12:14; 16:21; 17:23; 20:19; 21:38, 39, 46; 22:15. Yet, they were saying, If we had lived in the days of our fathers, we would not have co-operated with them in murdering the prophets. Whether the boasters realized it or not, their statement implied, We are sons of murderers. And the evil intention of their hearts proved that they themselves too were indeed murderers. They were not only sons of murderers but ) 7 1 -1 9 0 0 typical) 6 1 -1 9 0 0 sons: the blood of their murdering fathers was still in their veins. It was exactly as Jesus said: ) 9 1 -1 9 0 0 So you are testifying against yourselves (in acknowledging) that you are sons of those who murdered the prophets.) 6 1 -1 9 0 0 He continues: ) 9 1 -1 9 0 0 Go ahead then, and make full the measure (of the guilt) of your fathers.) 6 1 -1 9 0 “tw://bible.?id=43.13.27|AUTODETECT|” This rhetorical exhortation reminds one of ) 12 1 -1 9 0 “tw://bible.?id=43.13.27|AUTODETECT|” John 13:27) 6 1 -1 9 0 0 , What you [Judas] are doing, do it faster. The Lord is as it were saying, Since you have hardened yourselves against all warnings, the responsibility is now entirely yours. Because of the baseness of your hearts, the crime you have planned can no longer be averted. Carry it out therefore, and suffer the punishment. ) 6 1 3 8 0 0 The discourse or oration now proceeds toward its momentous climax, as Jesus pronounces upon these men hardened in sin the judgment that can no longer be avoided: ) 9 1 -1 9 0 0 33. You snakes, you offspring of vipers! how are you going to escape being sentenced to hell?) 6 1 -1 9 0 0 Literally & how shall you escape��) -2 1 0 0 0 0 0 0 _ftnref16 8 1 -1 9 0 “#_ftn16” 782) 6 1 -1 9 0 0 �� the condemning judgment of Gehenna? For you offspring of vipers see on 3:7. John the Baptist had added, Who warned you to escape from the approaching (outpouring of) wrath? For the meaning of hell, here literally Gehenna, see on 10:28. And for judgment see on 5:22. What Jesus is saying, therefore, is that escape for these often warned but obdurate impenitents is now no longer possible. Continued: ) 9 1 -1 9 0 0 34 36. Therefore, look, I am sending you prophets and wise men and scribes.) 6 1 -1 9 0 0 The passage must be interpreted in the light of ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 its context; see especially verses 31, 32; and ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 “tw://bible.?id=42.11.49|AUTODETECT|” the parallel passage, ) 12 1 -1 9 0 “tw://bible.?id=42.11.49|AUTODETECT|” Luke 11:49) 6 1 -1 9 0 0 . As to ) 7 1 -1 9 0 0 a.,) 6 1 -1 9 0 0 the context indicates that in verses 34, 35 Jesus is showing how the scribes and Pharisees, together with all their followers, are proving and are going to prove that they are indeed typical sons of their fathers, who murdered the prophets. History is being repeated. The measure of the fathers guilt is being, and is going to be, made full. As to ) 7 1 -1 9 0 0 b.,) 6 1 -1 9 0 “tw://bible.?id=42.11.49|AUTODETECT|” ) 12 1 -1 9 0 “tw://bible.?id=42.11.49|AUTODETECT|” Luke 11:49) 6 1 -1 9 0 “tw://bible.?id=40.23.34|AUTODETECT|” shows that what Jesus is saying in ) 12 1 -1 9 0 “tw://bible.?id=40.23.34|AUTODETECT|” Matt. 23:34) 6 1 -1 9 0 “tw://bible.?id=40.23.35|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.23.35|AUTODETECT|” 35) 6 1 -1 9 0 0 was also what Jehovah in his wisdom had declared concerning the sins of those who would kill his ambassadors, and concerning the judgments that would be visited upon them. In other words Jesus, in saying ) 7 1 -1 9 0 0 I) 6 1 -1 9 0 0 very emphatic am sending you prophets& , is declaring that in making this statement he joins his voice to that of the God who inspired the Old Testament prophets. Although it is true that, in this exact form verses 34, 35 occur nowhere in the Old Testament or in any other written source known to us, ) 7 1 -1 9 0 0 in essence) 6 1 -1 9 0 “tw://bible.?id=24.7.25-24.7.29|AUTODETECT|” what we have here is also found in the Old Testament; for example, in ) 12 1 -1 9 0 “tw://bible.?id=24.7.25-24.7.29|AUTODETECT|” Jer. 7:25 29) 6 1 -1 9 0 “tw://bible.?id=40.23.34|AUTODETECT|” . In that passage, too, the Lord stated the same three facts found here in ) 12 1 -1 9 0 “tw://bible.?id=40.23.34|AUTODETECT|” Matt. 23:34) 6 1 -1 9 0 “tw://bible.?id=40.23.35|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.*?id=40.23.35|AUTODETECT|” 35) 6 1 -1 9 0 0 . A side by side comparison will show that this is true: ) -60 3 2 0 2 0

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T.BorderStyle rvtbColorT.BorderVSpacingT.BorderHSpacingT.VisibleBorders.Bottom T.CellPaddingT.CellBorderStyle rvtbColorT.CellVSpacing�T.CellHSpacing�CTDc.BestWidth=c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data d`-8 1 3 2 14 1 3 8 0 “tw://bible.?id=24.7.25-24.7.29|AUTODETECT|” Jer. 7:25 29) TDc.BestWidth3c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ��-8 1 3 2 14 1 3 8 0 “tw://bible.?id=40.23.34|AUTODETECT|” Matt. 23:34) 9 1 -1 9 0 “tw://bible.?id=40.23.35|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.23.35|AUTODETECT|” 35) TDc.BestWidth=c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data !-8 1 3 2 6 1 3 8 0 0 a.) TDc.BestWidth3c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data !-8 1 3 2 6 1 3 8 0 0 a.) TDc.BestWidth=c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data �-8 1 3 2 6 1 3 8 0 0 I have sent to you all my servants, the prophets.) TDc.BestWidth3c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ��-8 1 3 2 6 1 3 8 0 0 I am sending you prophets, and wise men, and scribes.) TDc.BestWidth=c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data !-8 1 3 2 6 1 3 8 0 0 b.) TDc.BestWidth3c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data !-8 1 3 2 6 1 3 8 0 0 b.) TDc.BestWidth=c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data -8 1 3 2 6 1 3 8 0 0 Yet the people did not hearken to me, nor inclined their ear, but made their neck stiff. They did worse than their fathers.) TDc.BestWidth3c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data �-8 1 3 2 6 1 3 8 0 0 Some of them you shall kill and crucify, and some you shall flog in your synagogues and pursue from town to town.& ) TDc.BestWidth=c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data !-8 1 3 2 6 1 3 8 0 0 c.) TDc.BestWidth3c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data !-8 1 3 2 6 1 3 8 0 0 c.) TDc.BestWidth=c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ��-8 1 3 2 6 1 3 8 0 0 Jehovah has rejected and forsaken the generation of his wrath. ) TDc.BestWidth3c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data

-8 1 3 2 6 1 3 8 0 0 & that upon you may come all the righteous blood shed on the earth, from the blood of Abel to the blood of Zechariah.& ) 6 1 3 8 0 0 In both cases the prophetic voice, the refusal to heed it, and the punishment are mentioned. It is as it were a timeless story. The decision or decree to pour final wrath upon all those who harden their hearts was made not only in the days of Jesus sojourn on earth, nor only in the days of Jeremiah and the other prophets, but all the way back in God s eternal plan. ) 6 1 3 8 0 “tw://bible.?id=40.23.34|AUTODETECT|” As to the further details here in ) 12 1 -1 9 0 “tw://bible.?id=40.23.34|AUTODETECT|” Matt. 23:34) 6 1 -1 9 0 “tw://bible.?id=40.23.35|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.23.35|AUTODETECT|” 35) 6 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” , the prophets are all those who truly declare the will and mind of God to the people: Moses, Elijah, Isaiah, Jeremiah, the prophets and teachers mentioned in ) 12 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 6 1 -1 9 0 “tw://bible.?id=44.13.2|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=44.13.2|AUTODETECT|” 2) 6 1 -1 9 0 0 , Agabus, etc. The greatest prophet of them all is Jesus. But were not all the apostles also, in a sense, ) 7 1 -1 9 0 0 prophets?) 6 1 -1 9 0 0 Were they not also ) 7 1 -1 9 0 0 wise men,) 6 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” those who, filled with wisdom from God, preached Christ, who himself is the wisdom of God ? See ) 12 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” I Cor. 1:23) 6 1 -1 9 0 “tw://bible.?id=46.1.24|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=46.1.24|AUTODETECT|” 24) 6 1 -1 9 0 “tw://bible.?id=46.1.30|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=46.1.30|AUTODETECT|” 30) 6 1 -1 9 0 0 . And as to the apostles substituting Matthias for Judas, and adding Paul were they not also ) 7 1 -1 9 0 0 scribes?) 6 1 -1 9 0 0 See on 13:52 for proof that the term scribes is at times used in a favorable sense, to indicate those who are well-versed in the gospel and are able to impart it to others; sometimes (think of Matthew, John, and Paul) even in written form. Though Jesus himself did not write anything that was transmitted to us, did he not inspire all the ) 7 1 -1 9 0 0 true) 6 1 -1 9 0 0 scribes? The very fact that where Matthew has prophets and wise men and scribes Luke writes prophets and apostles shows that it would be wrong for us to try to distinguish here between three different groups, as if some of the Lord s ambassadors during the old or new dispensation were prophets, some wise men, and still others scribes. In the present context the three different terms simply view God s emissaries from three different angles. ) 6 1 3 8 0 0 Continued: ) 9 1 -1 9 0 0 Some of them you shall kill and crucify, and some you shall flog in your synagogues and pursue from town to town.) 6 1 -1 9 0 “tw://bible.?id=43.21.18|AUTODETECT|” Fulfilment: as to kill and crucify, or kill, even crucify, think of Jesus himself (27:31, 35); and of Peter 12 1 -1 9 0 “tw://bible.?id=43.21.18|AUTODETECT|” John 21:18) 6 1 -1 9 0 “tw://bible.?id=43.21.19|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=43.21.19|AUTODETECT|” 19) 6 1 -1 9 0 “tw://bible.?id=44.22.19|AUTODETECT|” ). As to flog or scourge (see on 10:17), think of those who at the suggestion of Paul before his conversion were thus cruelly treated 12 1 -1 9 0 “tw://bible.?id=44.22.19|AUTODETECT|” Acts 22:19) 6 1 -1 9 0 “tw://bible.?id=44.26.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.26.11|AUTODETECT|” 26:11) 6 1 -1 9 0 “tw://bible.?id=47.11.24|AUTODETECT|” ); and consider Paul himself, after his conversion 12 1 -1 9 0 “tw://bible.?id=47.11.24|AUTODETECT|” II Cor. 11:24) 6 1 -1 9 0 “tw://bible.?id=44.26.11|AUTODETECT|” ). And with respect to pursued from town to town (see on 10:23), recall the passage: I [Paul before my conversion] persecuted them even all the way to foreign cities 12 1 -1 9 0 “tw://bible.?id=44.26.11|AUTODETECT|” Acts 26:11) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 “tw://bible.?id=44.13.45|AUTODETECT|” It is indeed remarkable how literally this prophecy was going to be fulfilled. The book of Acts bears testimony to this fact. The Jews were always on the heels of the Christian missionaries. They never tired of pursuing them: at Pisidian Antioch 12 1 -1 9 0 “tw://bible.?id=44.13.45|AUTODETECT|” Acts 13:45) 6 1 -1 9 0 “tw://bible.?id=44.13.50|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=44.13.50|AUTODETECT|” 50) 6 1 -1 9 0 0 ), Iconium (14:2), Lystra (14:19), Thessalonica (17:5), Berea (17:13), Corinth (18:12; 20:3), Jerusalem (21:27; 23:12), and Caesarea (24:1 9). ) 6 1 3 8 0 0 God allows all this to happen. In fact, his own ) 7 1 -1 9 0 0 purpose) 6 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” is being realized in all of this, both in the reward given to those persecuted 12 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” Rom. 8:28) 6 1 -1 9 0 “tw://bible.?id=45.8.37|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=45.8.37|AUTODETECT|” 37) 6 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=47.4.17|AUTODETECT|” II Cor. 4:17) 6 1 -1 9 0 “tw://bible.?id=47.4.18|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=47.4.18|AUTODETECT|” 18) 6 1 -1 9 0 0 ), and in the punishment of the persecutors. As to the latter, Jesus continues: ) 9 1 -1 9 0 0 that upon you may come (the guilt of) all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Barachiah, whom you murdered between the sanctuary and the altar. I solemnly assure you) 6 1 -1 9 0 0 see on 5:18 ) 9 1 -1 9 0 0 all these things shall come upon this generation.) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=14.24.20-14.24.22|AUTODETECT|” First of all a matter touching the text must be briefly investigated. It concerns Zechariah, son of Barachiah, whom you murdered.& The reference is undoubtedly to the Zechariah whose courageous testimony and cruel death are recorded in ) 12 1 -1 9 0 “tw://bible.?id=14.24.20-14.24.22|AUTODETECT|” II Chron. 24:20 22) 6 1 -1 9 0 0 . The reason why Jesus says from Abel to Zechariah is that according to the arrangement of the books in the Hebrew Bible ) 7 1 -1 9 0 0 Genesis) 6 1 -1 9 0 0 comes first, ) 7 1 -1 9 0 0 Chronicles) 6 1 -1 9 0 “tw://bible.?id=42.11.50|AUTODETECT|” last. What Jesus is saying then is that the blood of all those righteous men whose murder stories, from first to last that is, from Abel to Zechariah are recorded in Scripture (the Old Testament) is charged to this generation 12 1 -1 9 0 “tw://bible.?id=42.11.50|AUTODETECT|” Luke 11:50) 6 1 -1 9 0 0 ), the Jewish people, particularly Christ s own contemporaries. See on 1:17. ) 6 1 3 8 0 “tw://bible.?id=14.24.20-14.24.22|AUTODETECT|” So far there is no difficulty in understanding the text. The real problem is that here in Matthew the murdered Zechariah of ) 12 1 -1 9 0 “tw://bible.?id=14.24.20-14.24.22|AUTODETECT|” II Chron. 24:20 22) 6 1 -1 9 0 “tw://bible.?id=38.1.1|AUTODETECT|” is called son of Barachiah, but Chronicles calls him the son of Jehoiada the priest. Also, the minor prophet Zechariah, of a much later date, was indeed the son of Berechiah 12 1 -1 9 0 “tw://bible.?id=38.1.1|AUTODETECT|” Zech. 1:1) 6 1 -1 9 0 0 ). I shall not weary the reader with the enumeration and discussion of all the proposed solutions. Among them all the three best may well be the following: ) 6 1 3 8 0 0 a. As is true of so many other persons mentioned in Scripture, so also here: the father of the murdered man had two names, Jehoiada and Barachiah (or Berechiah). ) 6 1 3 8 0 “tw://bible.?id=14.24.22|AUTODETECT|” b. As happens more often in Scripture, father 12 1 -1 9 0 “tw://bible.?id=14.24.22|AUTODETECT|” II Chron. 24:22) 6 1 -1 9 0 “tw://bible.?id=14.24.1|AUTODETECT|” ) means grandfather. Those who favor this theory claim that it is supported by the statistics regarding the persons who are prominently mentioned in the account 12 1 -1 9 0 “tw://bible.?id=14.24.1|AUTODETECT|” II Chron. 24:1) 6 1 -1 9 0 “tw://bible.?id=14.24.2|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=14.24.2|AUTODETECT|” 2) 6 1 -1 9 0 “tw://bible.?id=14.24.15|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=14.24.15|AUTODETECT|” 15) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 0 c. Into an early copy of Matthew s Gospel, at 23:35, a copyist who remembered the name of the father of the minor prophet erroneously and without any warrant inserted son of Barachiah. ��) -2 1 0 0 0 0 0 0 _ftnref17 8 1 -1 9 0 “#_ftn17” 783) 6 1 -1 9 0 0 �� ) 6 1 3 8 0 0 On the basis of none of these three proposed solutions is the fully inspired author of this Gospel charged with any error. Any of the three may be correct. Nevertheless, with Ridderbos, I believe that ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 is the most simple. ) 6 1 3 8 0 “tw://bible.?id=1.4.6|AUTODETECT|” Returning now to the explanation of the passage, it means, You shall do all these things kill, crucify, flog, pursue in order that it may become crystal clear that the sentence pronounced upon you was thoroughly justified. Thus the river of blood, from Abel to Zechariah, is followed by the river of fire, the fire of God s wrath and punishment. This wrath was poured out upon the Jewish people because in murdering the Christ and persecuting his ambassadors they showed that they were of one mind with those in bygone days who had murdered the prophets. Moreover, all these terrible crimes had been committed in spite of repeated warnings and earnest invitations to repent. Think, for example, of the manner in which Cain had been admonished earnestly and even tenderly 12 1 -1 9 0 “tw://bible.?id=1.4.6|AUTODETECT|” Gen. 4:6) 6 1 -1 9 0 “tw://bible.?id=1.4.7|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=1.4.7|AUTODETECT|” 7) 6 1 -1 9 0 0 ). Nevertheless, he went right ahead and murdered his brother Abel. And think also of the kindness that had been bestowed upon King Joash by Jehoiada the father of Zechariah. In spite of this it was at the command of Joash that Zechariah, God s true and faithful servant, had been murdered. Moreover, this deed of cruelty had been committed ) 7 1 -1 9 0 0 in the immediate vicinity of the sanctuary!) 6 1 -1 9 0 0 Between Abel and Zechariah ever so many other righteous men had been similarly treated. See on 5:12. Even Jesus, the very climax of God s love, was about to be murdered also; in fact, by many had already been rejected. And, as has been indicated, the same was in store for the prophets, wise men, and scribes of the New Testament era. Result: the Jews cease to be in any special sense the people of God. Jerusalem falls (a.d. 70) amid indescribable horrors. ) 6 1 3 8 0 0 Christ s final public address fittingly closes with a moving lament, in which are revealed both his solemn tenderness and the severity of divine judgment on all who have answered such marvelous compassion with contempt. The lamentation begins as follows: ) 9 1 -1 9 0 0 37. Jerusalem, Jerusalem, who kills the prophets and stones those that are sent to her! how often would I have gathered your children together as a hen gathers her brood under her wings, but you would not!) 6 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref18 8 1 -1 9 0 “#_ftn18” 784) 6 1 -1 9 0 0 �� ) 6 1 3 8 0 0 This outpouring of grief is addressed to Jerusalem because this city, being the capital, Israel s very heart and center, symbolizes the spirit or attitude of the nation as a whole. Intense emotion, unfathomable pathos, finds its expression in the repetition of the word ) 7 1 -1 9 0 0 Jerusalem) 6 1 -1 9 0 “tw://bible.?id=11.13.2|AUTODETECT|” . Cf. altar, altar 12 1 -1 9 0 “tw://bible.?id=11.13.2|AUTODETECT|” I Kings 13:2) 6 1 -1 9 0 “tw://bible.?id=42.10.41|AUTODETECT|” ), Martha, Martha 12 1 -1 9 0 “tw://bible.?id=42.10.41|AUTODETECT|” Luke 10:41) 6 1 -1 9 0 “tw://bible.?id=42.22.31|AUTODETECT|” ), Simon, Simon 12 1 -1 9 0 “tw://bible.?id=42.22.31|AUTODETECT|” Luke 22:31) 6 1 -1 9 0 “tw://bible.?id=10.18.33|AUTODETECT|” ), and such multiple repetitions as O my son Absolom, my son, my son Absolom! if only I had died for you, O Absolom, my son, my son! 12 1 -1 9 0 “tw://bible.?id=10.18.33|AUTODETECT|” II Sam. 18:33) 6 1 -1 9 0 “tw://bible.?id=24.22.29|AUTODETECT|” ); and Land, land, land, hear the word of the Lord 12 1 -1 9 0 “tw://bible.?id=24.22.29|AUTODETECT|” Jer. 22:29) 6 1 -1 9 0 “tw://bible.?id=24.7.4|AUTODETECT|” ; cf. ) 12 1 -1 9 0 “tw://bible.?id=24.7.4|AUTODETECT|” 7:4) 6 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” ). That the nation was indeed guilty of killing and stoning God s official ambassadors has already been established; see on 5:12. Proof for How often would I have gathered your children to myself is found first of all in the Gospel according to John (2:14; 5:14; 7:14, 28; [8:2]; 10:22, 23). Incidentally, this statement of Jesus also shows that even the Synoptics, though stressing Christ s work in and around Galilee, do bear testimony to the extensive labor which Jesus had performed in Jerusalem and vicinity. Bearing in mind, however, that Jerusalem represented the nation, it should be pointed out that Christ s sympathy and yearning love had by no means been confined to the inhabitants of this city or even of Judea. It had been abundantly evident also in the northern regions. See ) 12 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” Matt. 9:36) 6 1 -1 9 0 “tw://bible.?id=40.11.25-40.11.30|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.11.25-40.11.30|AUTODETECT|” 11:25 30) 6 1 -1 9 0 “tw://bible.?id=40.15.32|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.15.32|AUTODETECT|” 15:32) 6 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” Luke 15) 6 1 -1 9 0 0 ; etc. ) 6 2 3 8 0 0 The simile Jesus uses is unforgettable. A chicken hawk suddenly appears, its wings folded, its eyes concentrated on the farmyard, its ominous claws ready to grasp a chick. Or, to change the figure, a storm is approaching. Lightning flashes become more frequent, the rumbling of the thunder grows louder and follows the electrical discharges more and more closely. Raindrops develop into a shower, the shower into a cloudburst. In either case what happens is that with an anxious and commanding cluck, cluck, cluck! the hen calls her chicks, conceals them under her protecting wings, and rushes off to a place of shelter.

How frequently, says Jesus, I have similarly yearned to gather you. But you refused to come. Did they really think that his threats were empty, his predictions of approaching woe ridiculous? ) The result of these constant refusals, this hardening of heart, is described in verses ) 9 1 -1 9 0 0 38, 39. Behold, your house is left to you a deserted place. For I tell you, from now on you shall certainly not see me until you shall say, Blessed is he who comes in the name of the Lord.) 6 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref19 8 1 -1 9 0 “#_ftn19” 785) 6 1 -1 9 0 “tw://bible.?id=5.28.24|AUTODETECT|” �� Your house does not merely indicate your temple, but your city. Nevertheless, the temple is certainly included. For fulfilment see on 22:7. Cf. ) 12 1 -1 9 0 “tw://bible.?id=5.28.24|AUTODETECT|” Deut. 28:24) 6 1 -1 9 0 “tw://bible.?id=5.28.37|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=5.28.37|AUTODETECT|” 37) 6 1 -1 9 0 “tw://bible.?id=5.28.45|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=5.28.45|AUTODETECT|” 45) 6 1 -1 9 0 “tw://bible.?id=11.9.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=11.9.7|AUTODETECT|” I Kings 9:7) 6 1 -1 9 0 “tw://bible.?id=42.21.20|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.21.20|AUTODETECT|” Luke 21:20) 6 1 -1 9 0 “tw://bible.?id=42.21.24|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=42.21.24|AUTODETECT|” 24) 6 1 -1 9 0 “tw://bible.?id=42.21.28|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=42.21.28|AUTODETECT|” 28) 6 1 -1 9 0 “tw://bible.?id=44.13.46|AUTODETECT|” . In the modifier from now on the word now must here be interpreted to include the immediately following days. The meaning is that after this week of the passion Jesus will not again publicly reveal himself to the Jews until the day of his second coming. Except for a brief transition period 12 1 -1 9 0 “tw://bible.?id=44.13.46|AUTODETECT|” Acts 13:46) 6 1 -1 9 0 0 ), the day of ) 7 1 -1 9 0 0 special) 6 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” opportunity for the Jews is past. At Christ s return upon the clouds of glory every eye shall see him 12 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” Rev. 1:7) 6 1 -1 9 0 “tw://bible.?id=42.19.38|AUTODETECT|” ). Blessed is he who comes in the name of the Lord 12 1 -1 9 0 “tw://bible.?id=42.19.38|AUTODETECT|” Luke 19:38) 6 1 -1 9 0 0 ) will then be on every lip. Those who will have repented before they died will then, at that glorious coming, proclaim Christ joyfully; the others ruefully, remorsefully, ) 7 1 -1 9 0 0 not) 6 1 -1 9 0 “tw://bible.?id=23.45.23|AUTODETECT|” penitently. But so majestic and radiant will be Christ s glory that all will feel impelled to render homage to him. Cf. ) 12 1 -1 9 0 “tw://bible.?id=23.45.23|AUTODETECT|” Isa. 45:23) 6 1 -1 9 0 “tw://bible.?id=45.14.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=45.14.11|AUTODETECT|” Rom. 14:11) 6 1 -1 9 0 “tw://bible.?id=50.2.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=50.2.10|AUTODETECT|” Phil. 2:10) 6 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” 11) 6 1 -1 9 0 0 . For the rest, this passage must be understood in the light of 8:11, 12, including footnote 379 on p. 397. ) -2 1 0 0 0 0 0 0 _ftn1 8 1 3 8 0 “#_ftnref1” 768 ) 6 1 -1 9 0 0 In agreement with A. T. Robertson 7 1 -1 9 0 0 Word Pictures) 6 1 -1 9 0 “tw://bible.?id=40.23.37-40.23.39|AUTODETECT|” , Vol. II, pp. 192, 193) room must be left for the possibility that Jesus spoke closely similar words (Lament over Jerusalem) both during the week of the Passion 12 1 -1 9 0 “tw://bible.?id=40.23.37-40.23.39|AUTODETECT|” Matt. 23:37 39) 6 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” ) while in Jerusalem, and earlier 12 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” Luke 13:34) 6 1 -1 9 0 “tw://bible.?id=42.13.35|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=42.13.35|AUTODETECT|” 35) 6 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” ) while in Perea. If the words were indeed spoken at two different occasions, ) 12 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” Luke 13:34) 6 1 -1 9 0 “tw://bible.?id=42.13.35|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=42.13.35|AUTODETECT|” 35) 6 1 -1 9 0 “tw://bible.?id=40.23.37-40.23.39|AUTODETECT|” parallels ) 12 1 -1 9 0 “tw://bible.?id=40.23.37-40.23.39|AUTODETECT|” Matt. 23:37 39) 6 1 -1 9 0 0 only in a modified sense. ) -2 1 0 0 0 0 0 0 _ftn2 10 1 3 8 0 “#_ftnref2” N.T.C. ) 6 1 -1 9 0 0 W. Hendriksen, New Testament Commentary ) -2 1 0 0 0 0 0 0 _ftn3 8 1 3 8 0 “#_ftnref3” 769 ) 6 1 -1 9 0 0 See H. N. Ridderbos, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 Vol. II, p. 129. ) -2 1 0 0 0 0 0 0 _ftn4 8 1 3 8 0 “#_ftnref4” 770 ) 6 1 -1 9 0 0 See E. L. Sukenik, ) 7 1 -1 9 0 0 Ancient Synagogues in Palestine and Greece) 6 1 -1 9 0 0 , London, 1934, pp. 57 61. ) -2 1 0 0 0 0 0 0 _ftn5 8 1 3 8 0 “#_ftnref5” 771 ) 6 1 -1 9 0 0 There is also another interpretation of this verse, according to which it would mean that the scribes and the Pharisees, having laid heavy burdens on men s shoulders, were unwilling to adjust these burdens. See R. V. G. Tasker, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 219. However, it would appear to me that the very prominent and forward position of �P���, stressing the contrast between burdened men, on the one hand, and the scribes and Pharisees ) 7 1 -1 9 0 0 themselves,) 6 1 -1 9 0 0 on the other, favors the interpretation given above. So does probably also verse 3. They ) 7 1 -1 9 0 0 say) 6 1 -1 9 0 0 but do not ) 7 1 -1 9 0 0 do) 6 1 -1 9 0 0 . As to the expression are unwilling to move them with so much as a finger, this does not necessarily imply in order to adjust them. It can also indicate in order to lay them on their own shoulders. ) -2 1 0 0 0 0 0 0 _ftn6 8 1 3 8 0 “#_ftnref6” 772 ) 6 1 -1 9 0 0 M. S. Terry, ) 7 1 -1 9 0 0 Biblical Hermeneutics) 6 1 -1 9 0 “tw://bible.?id=10.18.33|AUTODETECT|” , Grand Rapids, no date, p. 252. For proof see ) 12 1 -1 9 0 “tw://bible.?id=10.18.33|AUTODETECT|” II Sam. 18:33) 6 1 -1 9 0 “tw://bible.?id=23.14.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.14.12|AUTODETECT|” Isa. 14:12) 6 1 -1 9 0 “tw://bible.?id=23.22.1|AUTODETECT|” ff.; ) 12 1 -1 9 0 “tw://bible.?id=23.22.1|AUTODETECT|” 22:1) 6 1 -1 9 0 “tw://bible.?id=23.22.2|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=23.22.2|AUTODETECT|” 2) 6 1 -1 9 0 “tw://bible.?id=23.23.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.23.1|AUTODETECT|” 23:1) 6 1 -1 9 0 “tw://bible.?id=33.1.2|AUTODETECT|” ff.; ) 12 1 -1 9 0 “tw://bible.?id=33.1.2|AUTODETECT|” Mic. 1:2) 6 1 -1 9 0 “tw://bible.?id=40.11.20-40.11.24|AUTODETECT|” ff.; ) 12 1 -1 9 0 “tw://bible.?id=40.11.20-40.11.24|AUTODETECT|” Matt. 11:20 24) 6 1 -1 9 0 “tw://bible.?id=66.18.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.18.10|AUTODETECT|” Rev. 18:10) 6 1 -1 9 0 “tw://bible.?id=66.18.14|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.18.14|AUTODETECT|” 14) 6 1 -1 9 0 “tw://bible.?id=66.18.20|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.18.20|AUTODETECT|” 20) 6 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn7 11 1 3 8 0 “#_ftnref7” 773 ) 6 1 -1 9 0 “tw://bible.?id=41.12.40|AUTODETECT|” Verse 14. about devouring widows houses and for a pretence making long prayers does not have sufficient textual support. It is probably an interpolation from ) 12 1 -1 9 0 “tw://bible.?id=41.12.40|AUTODETECT|” Mark 12:40) 6 1 -1 9 0 “tw://bible.?id=42.20.47|AUTODETECT|” . Cf. ) 12 1 -1 9 0 “tw://bible.?id=42.20.47|AUTODETECT|” Luke 20:47) 6 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn8 8 1 3 8 0 “#_ftnref8” 774 ) 6 1 -1 9 0 0 See G. F. Moore, ) 7 1 -1 9 0 0 Judaism in the First Five Centuries of the Christian Era) 6 1 -1 9 0 0 , Cambridge, 1927 1930, Vol. I, pp. 323 353. Cf. L. Finkelstein, ) 7 1 -1 9 0 0 The Jews, Their History, Culture and Religion) 6 1 -1 9 0 0 , two volumes, New York, 1949, Vol. I, pp. 76, 77, 104. ) -2 1 0 0 0 0 0 0 _ftn9 8 1 3 8 0 “#_ftnref9” 775 ) 6 1 -1 9 0 0 I agree on this point with Tasker, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 220. ) -2 1 0 0 0 0 0 0 _ftn10 8 1 3 8 0 “#_ftnref10” 776 ) 6 1 -1 9 0 0 R. R. De Ridder, ) 7 1 -1 9 0 0 The dispersion of the people of God) 6 1 -1 9 0 0 , doctoral dissertation submitted to the Free University at Amsterdam, and published at Kampen, 1971. The quotation is from pp. 121, 122. ) -2 1 0 0 0 0 0 0 _ftn11 8 1 3 8 0 “#_ftnref11” 777 ) 6 1 -1 9 0 0 To distinguish sharply 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 883) between the aor. participle ������ in verse 17 and the present participle ������ in verse 19, as if Jesus meant to bring out a temporal distinction between, on the one hand, the gold decorations that were associated with the sanctuary from the very beginning, and, on the other, the gift received right now, that is, whenever the priest places it on the altar, is probably not justifiable. It assumes that we know what kind of gold is meant. But that is exactly what we do not know. Is the reference to gold ornamentation, to gold utensils, gold coins, other gifts or offerings of gold? We do not know. It is probably best to regard ������ as a timeless aorist, and to treat @����� in verses 20 22 similarly. ) -2 1 0 0 0 0 0 0 _ftn12 8 1 3 8 0 “#_ftnref12” 778 ) 6 1 -1 9 0 0 Also as medicines or medical ingredients; see the articles on ) 7 1 -1 9 0 0 mint, dill, and cummin) 6 1 -1 9 0 0 in H. N. and A. L. Moldenke, ) 7 1 -1 9 0 0 Plants of the Bible) 6 1 -1 9 0 0 , Waltham, 1952; and in W. Walker, ) 7 1 -1 9 0 0 All the Plants of the Bible) 6 1 -1 9 0 0 , New York, 1957. ) -2 1 0 0 0 0 0 0 _ftn13 8 1 3 8 0 “#_ftnref13” 779 ) 6 1 -1 9 0 0 Not which strain ) 7 1 -1 9 0 0 at) 6 1 -1 9 0 0 a gnat (A.V.)! ) -2 1 0 0 0 0 0 0 _ftn14 8 1 3 8 0 “#_ftnref14” 780 ) 7 1 -1 9 0 0 Fifty Years in the Church of Rome) 6 1 -1 9 0 0 , New York, Chicago, Toronto, 1886, pp. 41 48. ) -2 1 0 0 0 0 0 0 _ftn15 8 1 3 8 0 “#_ftnref15” 781 ) 6 1 -1 9 0 0 Some regard ������ to be a synonym of �����. That theory has something attractive about it and may even be correct. The rendering then becomes extortion and graft, or something similar. In favor of this translation is the fact that the two words are then expressing ) 7 1 -1 9 0 0 one) 6 1 -1 9 0 0 idea. It remains true, nevertheless, that the literal meaning of ������ is ) 7 1 -1 9 0 0 want of power) 6 1 -1 9 0 0 (over self), hence ) 7 1 -1 9 0 0 lack of self-control,) 6 1 -1 9 0 0 and therefore ) 7 1 -1 9 0 0 self-indulgence) 6 1 -1 9 0 0 or ) 7 1 -1 9 0 0 intemperance) 6 1 -1 9 0 “tw://bible.?id=46.7.5|AUTODETECT|” . In the only other instance of its New Testament occurrence 12 1 -1 9 0 “tw://bible.?id=46.7.5|AUTODETECT|” I Cor. 7:5) 6 1 -1 9 0 “tw://bible.?id=55.3.3|AUTODETECT|” ) the word has this meaning. In ) 12 1 -1 9 0 “tw://bible.?id=55.3.3|AUTODETECT|” II Tim. 3:3) 6 1 -1 9 0 0 ������ means ) 7 1 -1 9 0 0 unrestrained,) 6 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” and in ) 12 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” Rev. 14:10) 6 1 -1 9 0 0 ) 7 1 -1 9 0 0 undiluted) 6 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn16 8 1 3 8 0 “#_ftnref16” 782 ) 6 1 -1 9 0 0 ������, 2nd per. pl. aor. subjunctive (here deliberative) of �����. ) -2 1 0 0 0 0 0 0 _ftn17 8 1 3 8 0 “#_ftnref17” 783 ) 6 1 -1 9 0 0 Lenski, after saying that Luther already had the solution namely, theory ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 mentions also theory ) 7 1 -1 9 0 0 b,) 6 1 -1 9 0 0 and permits us to choose between these two. Grosheide regards theory ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 as very well possible. H. N. Ridderbos favors ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 ) -2 1 0 0 0 0 0 0 _ftn18 8 1 3 8 0 “#_ftnref18” 784 ) 6 1 -1 9 0 0 In this passage ����������� and ����������� are fem. sing. present active participles; hence (the one or she) ) 7 1 -1 9 0 0 killing) 6 1 -1 9 0 0 and ) 7 1 -1 9 0 0 stoning;) 6 1 -1 9 0 0 ������������ is acc. pl. masc. perf. passive participle of ��������: ) 7 1 -1 9 0 0 those having been sent or commissioned,) 6 1 -1 9 0 0 with the implication by God ; ������ is first per. sing. aor. indic. of ����: (how often) ) 7 1 -1 9 0 0 did I yearn,) 6 1 -1 9 0 0 followed by the double compound infinitive ������������ ) 7 1 -1 9 0 0 to gather to myself) 6 1 -1 9 0 0 . Later in this passage the same verb occurs in connection with a bird; hence (as a hen) ) 7 1 -1 9 0 0 gathers to herself) 6 1 -1 9 0 0 . The noun D���� basically means ) 7 1 -1 9 0 0 bird,) 6 1 -1 9 0 0 and as such can refer to either a cock or a hen. By reason of the action ascribed to it, the reference here seems to be to a hen. The noun ������ is related to ����; hence, ) 7 1 -1 9 0 0 new ones, young ones, brood) 6 1 -1 9 0 0 . With ������, ) 7 1 -1 9 0 0 wing,) 6 1 -1 9 0 0 (here acc. plural ��������) compare ������� ) 7 1 -1 9 0 0 to fly) 6 1 -1 9 0 0 . English ) 7 1 -1 9 0 0 pinion, pen, feather,) 6 1 -1 9 0 0 etc., are related to it. Note also how the singular Jerusalem finally expands into the plural �P� ��������. ) -2 1 0 0 0 0 0 0 _ftn19 8 1 3 8 0 “#_ftnref19” 785 ) 6 1 -1 9 0 0 On 0��� see footnote 133, p. 131. ������, third per. sing. pres. indic. passive of �����, ) 7 1 -1 9 0 0 to send away, let alone, leave;) 6 1 -1 9 0 0 �����, ) 7 1 -1 9 0 0 lonely, desolate, deserted;) 6 1 -1 9 0 0 cf. ) 7 1 -1 9 0 0 hermit;) 6 1 -1 9 0 0 �P���������, nom. sing. masc. perf. passive participle with present meaning (past action resulting in continuing present state), ) 7 1 -1 9 0 0 blessed) 6 1 -1 9 0 0 .)