CHAPTER 23
. DENUNCIATION OF THE
SCRIBES AND
PHARISEES—LAMENTATION
OVER JERUSALEM, AND
FAREWELL TO THE TEMPLE.
( = Mark 12:38-40; Luke 20:45-47).
For this long and terrible
discourse we are indebted, with the exception of a few verses in Mark
and Luke, to Matthew alone. But as it is only an extended repetition
of denunciations uttered not long before at the table of a Pharisee,
and recorded by Luke (Luke 20:45-42), we may take both together in the exposition.
Denunciation of the Scribes and
Pharisees (Luke 20:45-42).
The first twelve verses were
addressed more immediately to the disciples, the rest to the scribes
and Pharisees.
1. Then spake Jesus to the
multitude—to the multitudes, "and to his disciples."
2. Saying, The scribes and the
Pharisees sit—The Jewish teachers stood to read, but sat
to expound the Scriptures, as will be seen by comparing Luke 4:16;
Luke 4:20.
in Moses' seat—that is,
as interpreters of the law given by Moses.
3. All therefore—that is, all
which, as sitting in that seat and teaching out of that
law.
they bid you observe, that
observe and do—The word "therefore" is thus, it will
be seen, of great importance, as limiting those injunctions which He
would have them obey to what they fetched from the law itself. In
requiring implicit obedience to such injunctions, He would have them
to recognize the authority with which they taught over and above the
obligations of the law itself—an important principle truly; but He
who denounced the traditions of such teachers () cannot have meant here to throw His shield over these. It
is remarked by WEBSTER and
WILKINSON that the warning
to beware of the scribes is given by Mark and Luke (Mark 12:38;
Luke 20:46) without any
qualification: the charge to respect and obey them
being reported by Matthew alone, indicating for whom this Gospel was
especially written, and the writer's desire to conciliate the Jews.
4. For they bind heavy burdens and
grievous to be borne, and lay them on men's shoulders; but they
themselves will not move them—"touch them not" ().
with one of their
fingers—referring not so much to the irksomeness of the legal
rites, though they were irksome enough (), as to the heartless rigor with which they were enforced,
and by men of shameless inconsistency.
5. But all their works they do for
to be seen of men—Whatever good they do, or zeal they show, has
but one motive—human applause.
they make broad their
phylacteries—strips of parchment with Scripture-texts on them,
worn on the forehead, arm, and side, in time of prayer.
and enlarge the borders of
their garments—fringes of their upper garments ().
6. And love the uppermost rooms at
feasts—The word "room" is now obsolete in the sense
here intended. It should be "the uppermost place," that is,
the place of highest honor.
and the chief seats in the
synagogues. See on .
7. And greetings in the markets, and
to be called of men, Rabbi, Rabbi—It is the spirit
rather than the letter of this that must be pressed; though
the violation of the letter, springing from spiritual pride, has done
incalculable evil in the Church of Christ. The reiteration of the
word "Rabbi" shows how it tickled the ear and fed the
spiritual pride of those ecclesiastics.
8. But be not ye called Rabbi; for
one is your Master—your Guide, your Teacher.
9. And call no man your father upon
the earth: for one is your Father, which is in heaven, c.—To
construe these injunctions into a condemnation of every title by
which Church rulers may be distinguished from the flock which they
rule, is virtually to condemn that rule itself and accordingly the
same persons do both—but against the whole strain of the New
Testament and sound Christian judgment. But when we have guarded
ourselves against these extremes, let us see to it that we retain the
full spirit of this warning against that itch for ecclesiastical
superiority which has been the bane and the scandal of Christ's
ministers in every age. (On the use of the word "Christ"
here, see on Matthew 1:1).
11. But he that is greatest among
you shall be your servant—This plainly means, "shall show
that he is so by becoming your servant"; as in , compared with Mark 10:44.
12. And whosoever shall exalt
himself shall be abased—See on . What follows was addressed more immediately to the scribes
and Pharisees.
13. But woe unto you, scribes and
Pharisees, hypocrites! for ye shut up the kingdom of heaven against
men—Here they are charged with shutting heaven against
men: in Luke 11:52 they are
charged with what was worse, taking away the key—"the
key of knowledge"—which means, not the key to open knowledge,
but knowledge as the only key to open heaven. A right knowledge of
God's revealed word is eternal life, as our Lord says (John 17:3;
John 5:39); but this they took
away from the people, substituting for it their wretched traditions.
14. Woe unto you, scribes and
Pharisees, hypocrites! for ye devour widows' houses, &c.—Taking
advantage of the helpless condition and confiding character of
"widows," they contrived to obtain possession of their
property, while by their "long prayers" they made them
believe they were raised far above "filthy lucre." So much
"the greater damnation" awaits them. What a lifelike
description of the Romish clergy, the true successors of those
scribes!
15. Woe unto you, scribes and
Pharisees, hypocrites! for ye compass sea and land to make one
proselyte—from heathenism. We have evidence of this in
JOSEPHUS.
and when he is made, ye make
him twofold more the child of hell than yourselves—condemned,
for the hypocrisy he would learn to practice, both by the religion he
left and that he embraced.
16. Woe unto you, ye blind
guides—Striking expression this of the ruinous effects of
erroneous teaching. Our Lord, here and in some following verses,
condemns the subtle distinctions they made as to the sanctity of
oaths—distinctions invented only to promote their own avaricious
purposes.
which say, Whosoever shall
swear by the temple, it is nothing—He has incurred no debt.
but whosoever shall swear by
the gold of the temple—meaning not the gold that adorned the
temple itself, but the Corban, set apart for sacred uses (see
on Matthew 23:1).
he is a debtor!—that
is, it is no longer his own, even though the necessities of the
parent might require it. We know who the successors of these men are.
but whosoever sweareth by the
gift that is upon it, he is guilty—It should have been
rendered, "he is a debtor," as in Matthew 23:1.
19. Ye fools, and blind! for whether
is greater, the gift, or the altar that sanctifieth the gift?—(See
Exodus 29:37).
20-22. Whoso therefore shall swear
by the altar, &c.—See on .
23. Woe unto you, scribes and
Pharisees, hypocrites! for ye pay tithe of mint and anise—rather,
"dill," as in Margin.
and cummin—In Luke () it is "and rue, and all manner of herbs." They
grounded this practice on Leviticus 27:30,
which they interpreted rigidly. Our Lord purposely names the most
trifling products of the earth as examples of what they punctiliously
exacted the tenth of.
and have omitted the
weightier matters of the law, judgment, mercy, and faith—In
Luke (Luke 11:42) it is
"judgment, mercy, and the love of God"—the expression
being probably varied by our Lord Himself on the two different
occasions. In both His reference is to Luke 11:42, where the prophet makes all acceptable religion to consist
of three elements—"doing justly, loving mercy, and walking
humbly with our God"; which third element presupposes and
comprehends both the "faith" of Matthew and the "love"
of Luke. See on Luke 11:42; Luke 11:42. The same tendency to merge greater duties in less
besets even the children of God; but it is the characteristic of
hypocrites.
these ought ye to have done,
and not to leave the other undone—There is no need for one set
of duties to jostle out another; but it is to be carefully noted that
of the greater duties our Lord says, "Ye ought to have
done" them, while of the lesser He merely says, "Ye
ought not to leave them undone."
24. Ye blind guides, which strain at
a gnat—The proper rendering—as in the older English
translations, and perhaps our own as it came from the translators'
hands—evidently is, "strain out." It was the custom, says
TRENCH, of the stricter
Jews to strain their wine, vinegar, and other potables through linen
or gauze, lest unawares they should drink down some little unclean
insect therein and thus transgress (Leviticus 11:20;
Leviticus 11:23; Leviticus 11:41;
Leviticus 11:42) —just as the
Buddhists do now in Ceylon and Hindustan—and to this custom of
theirs our Lord here refers.
and swallow a camel—the
largest animal the Jews knew, as the "gnat" was the
smallest; both were by the law unclean.
25. within they are full of
extortion—In Luke (Luke 11:39)
the same word is rendered "ravening," that is, "rapacity."
26. Thou blind Pharisee, cleanse
first that which is within the cup and platter, that the outside of
them may be clean also—In Luke () it is, "Ye fools, did not He that made that which is
without make that which is within also?"—"He to whom
belongs the outer life, and of right demands its subjection to
Himself, is the inner man less His?" A remarkable example this
of our Lord's power of drawing the most striking illustrations of
great truths from the most familiar objects and incidents in life. To
these words, recorded by Luke, He adds the following, involving a
principle of immense value: "But rather give alms of such things
as ye have, and behold, all things are clean unto you" (). As the greed of these hypocrites was one of the most
prominent features of their character (), our Lord bids them exemplify the opposite character, and
then their outside, ruled by this, would be beautiful in the
eye of God, and their meals would be eaten with clean hands, though
much fouled with the business of this everyday world. (See ).
27. Woe unto you, scribes and
Pharisees, hypocrites! for ye are like whited sepulchres—or,
whitewashed sepulchres. (Compare ). The process of whitewashing the sepulchres, as LIGHTFOOT
says, was performed on a certain day every year, not for ceremonial
cleansing, but, as the following words seem rather to imply, to
beautify them.
which indeed appear beautiful
outward, but are within full of dead men's bones, and of all
uncleanness—What a powerful way of conveying the charge, that
with all their fair show their hearts were full of corruption!
(Compare Psalms 5:9; Romans 3:13).
But our Lord, stripping off the figure, next holds up their iniquity
in naked colors.
Wherefore ye be witnesses
unto yourselves, that ye are the children of them which killed the
prophets—that is, "ye be witnesses that ye have inherited,
and voluntarily served yourselves heirs to, the truth-hating,
prophet-killing, spirit of your fathers." Out of pretended
respect and honor, they repaired and beautified the sepulchres of the
prophets, and with whining hypocrisy said, "If we had been in
their days, how differently should we have treated these prophets?"
While all the time they were witnesses to themselves that they were
the children of them that killed the prophets, convicting themselves
daily of as exact a resemblance in spirit and character to the very
classes over whose deeds they pretended to mourn, as child to parent.
In Luke 11:44 our Lord gives
another turn to this figure of a grave: "Ye are as graves which
appear not, and the men that walk over them are not aware of them."
As one might unconsciously walk over a grave concealed from view, and
thus contract ceremonial defilement, so the plausible exterior of the
Pharisees kept people from perceiving the pollution they contracted
from coming in contact with such corrupt characters.
33. Ye serpents, ye generation of
vipers, how can ye escape the damnation of hell?—In thus, at
the end of His ministry, recalling the words of the Baptist at the
outset of his, our Lord would seem to intimate that the only
difference between their condemnation now and then was, that now they
were ripe for their doom, which they were not then.
34. Wherefore, behold, I send unto
you prophets, and wise men, and scribes—The I here is
emphatic: "I am sending," that is, "am about to send."
In Luke 11:49 the variation is
remarkable: "Therefore also, said the wisdom of God, I will send
them," c. What precisely is meant by "the wisdom of God"
here, is somewhat difficult to determine. To us it appears to be
simply an announcement of a purpose of the Divine Wisdom, in the high
style of ancient prophecy, to send a last set of messengers whom the
people would reject, and rejecting, would fill up the cup of their
iniquity. But, whereas in Luke it is "I, the Wisdom of God, will
send them," in Matthew it is "I, Jesus, am sending them"
language only befitting the one sender of all the prophets, the Lord
God of Israel now in the flesh. They are evidently evangelical
messengers, but called by the familiar Jewish names of "prophets,
wise men, and scribes," whose counterparts were the inspired and
gifted servants of the Lord Jesus; for in Luke (Luke 11:49) it is "prophets and apostles."
unto the blood of Zacharias
son of Barachias, whom ye slew between the temple and the altar—As
there is no record of any fresh murder answering to this description,
probably the allusion is not to any recent murder, but to Luke 11:49, as the last recorded and most suitable case for
illustration. And as Zacharias' last words were, "The Lord
require it," so they are here warned that of that
generation it should be required.
36. Verily I say unto you, All these
things shall come upon this generation—As it was only in the
last generation of them that "the iniquity of the Amorites was
full" (Genesis 15:16), and then
the abominations of ages were at once completely and awfully avenged,
so the iniquity of Israel was allowed to accumulate from age to age
till in that generation it came to the full, and the whole collected
vengeance of heaven broke at once over its devoted head. In the first
French Revolution the same awful principle was exemplified, and
Christendom has not done with it yet.
Lamentation over Jerusalem, and
Farewell to the Temple (Genesis 15:16).
37. O Jerusalem, Jerusalem, thou
that killest the prophets, and stonest them which are sent unto thee,
c.—How ineffably grand and melting is this apostrophe! It is the
very heart of God pouring itself forth through human flesh and
speech. It is this incarnation of the innermost life and love of
Deity, pleading with men, bleeding for them, and ascending only to
open His arms to them and win them back by the power of this story of
matchless love, that has conquered the world, that will yet "draw
all men unto Him," and beautify and ennoble Humanity itself!
"Jerusalem" here does not mean the mere city or its
inhabitants nor is it to be viewed merely as the metropolis of the
nation, but as the center of their religious life—"the
city of their solemnities, whither the tribes went up, to give thanks
unto the name of the Lord"; and at this moment it was full of
them. It is the whole family of God, then, which is here
apostrophized by a name dear to every Jew, recalling to him all that
was distinctive and precious in his religion. The intense feeling
that sought vent in this utterance comes out first in the redoubling
of the opening word—"Jerusalem, Jerusalem!" but, next, in
the picture of it which He draws—"that killest the prophets,
and stonest them which are sent unto thee!"—not content with
spurning God's messages of mercy, that canst not suffer even the
messengers to live! When He adds, "How often would I have
gathered thee!" He refers surely to something beyond the six or
seven times that He visited and taught in Jerusalem while on earth.
No doubt it points to "the prophets," whom they "killed,"
to "them that were sent unto her," whom they "stoned."
But whom would He have gathered so often? "Thee,"
truth-hating, mercy-spurning, prophet-killing Jerusalem—how often
would I have gathered thee! Compare with this that affecting
clause in the great ministerial commission, "that repentance and
remission of sins should be preached in His name among all nations,
beginning at Jerusalem!" (). What encouragement to the heartbroken at their own
long-continued and obstinate rebellion! But we have not yet got at
the whole heart of this outburst. I would have gathered thee, He
says, "even as a hen gathereth her chickens under her wings."
Was ever imagery so homely invested with such grace and such
sublimity as this, at our Lord's touch? And yet how exquisite the
figure itself—of protection, rest, warmth, and all manner of
conscious well-being in those poor, defenseless, dependent little
creatures, as they creep under and feel themselves overshadowed by
the capacious and kindly wing of the mother bird! If, wandering
beyond hearing of her peculiar call, they are overtaken by a storm or
attacked by an enemy, what can they do but in the one case droop and
die, and in the other submit to be torn in pieces? But if they can
reach in time their place of safety, under the mother's wing, in vain
will any enemy try to drag them thence. For rising into strength,
kindling into fury, and forgetting herself entirely in her young, she
will let the last drop of her blood be shed out and perish in defense
of her precious charge, rather than yield them to an enemy's talons.
How significant all this of what Jesus is and does for men! Under His
great Mediatorial wing would He have "gathered" Israel. For
the figure, see Deuteronomy 32:10-12;
Ruth 2:12; Psalms 17:8;
Psalms 36:7; Psalms 61:4;
Psalms 63:7; Psalms 91:4;
Isaiah 31:5; Malachi 4:2.
The ancient rabbins had a beautiful expression for proselytes from
the heathen—that they had "come under the wings of the
Shekinah." For this last word, see on Malachi 4:2. But what was the result of all this tender and mighty
love? The answer is, "And ye would not." O mysterious word!
mysterious the resistance of such patient Love—mysterious the
liberty of self-undoing! The awful dignity of the will, as
here expressed, might make the ears to tingle.
38. Behold, your house—the
temple, beyond all doubt; but their house now, not the
Lord's. See on Matthew 23:2.
is left unto you
desolate—deserted, that is, of its Divine Inhabitant. But who
is that? Hear the next words:
39. For I say unto you—and
these were His last words to the impenitent nation, see on , opening remarks.
Ye shall not see me
henceforth—What? Does Jesus mean that He was Himself the Lord
of the temple, and that it became "deserted" when HE
finally left it? It is even so. Now is thy fate sealed, O Jerusalem,
for the glory is departed from thee! That glory, once visible in the
holy of holies, over the mercy seat, when on the day of atonement the
blood of typical expiation was sprinkled on it and in front of
it—called by the Jews the Shekinah, or the Dwelling,
as being the visible pavilion of Jehovah—that glory, which Isaiah
(Isaiah 6:1-13) saw in
vision, the beloved disciple says was the glory of Christ (Isaiah 6:1-23). Though it was never visible in the second temple, Haggai
foretold that "the glory of that latter house should be
greater than of the former" (Isaiah 6:1-23) because "the Lord whom they sought was suddenly to come
to His temple" (Malachi 3:1),
not in a mere bright cloud, but enshrined in living humanity! Yet
brief as well as "sudden" was the manifestation to be: for
the words He was now uttering were to be HIS
VERY LAST within its precincts.
till ye shall say, Blessed is
he that cometh in the name of the Lord—that is, till those
"Hosannas to the Son of David" with which the multitude had
welcomed Him into the city—instead of "sore displeasing the
chief priests and scribes" (Malachi 3:1) —should break forth from the whole nation, as their glad
acclaim to their once pierced, but now acknowledged, Messiah. That
such a time will come is clear from Zechariah 12:10;
Romans 11:26; 2 Corinthians 3:15;
2 Corinthians 3:16, c. In what sense they
shall then "see Him" may be gathered from Zechariah 2:10-13
Ezekiel 37:23-28; Ezekiel 39:28;
Ezekiel 39:29, &c.
CHAPTER 23
. DENUNCIATION OF THE SCRIBES AND PHARISEES—LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mark 12:38-40; Luke 20:45-47).
For this long and terrible discourse we are indebted, with the exception of a few verses in Mark and Luke, to Matthew alone. But as it is only an extended repetition of denunciations uttered not long before at the table of a Pharisee, and recorded by Luke (Luke 20:45-42), we may take both together in the exposition.
Denunciation of the Scribes and Pharisees (Luke 20:45-42).
The first twelve verses were addressed more immediately to the disciples, the rest to the scribes and Pharisees.
1. Then spake Jesus to the multitude—to the multitudes, "and to his disciples."
2. Saying, The scribes and the Pharisees sit—The Jewish teachers stood to read, but sat to expound the Scriptures, as will be seen by comparing Luke 4:16; Luke 4:20.
in Moses' seat—that is, as interpreters of the law given by Moses.
3. All therefore—that is, all which, as sitting in that seat and teaching out of that law.
they bid you observe, that observe and do—The word "therefore" is thus, it will be seen, of great importance, as limiting those injunctions which He would have them obey to what they fetched from the law itself. In requiring implicit obedience to such injunctions, He would have them to recognize the authority with which they taught over and above the obligations of the law itself—an important principle truly; but He who denounced the traditions of such teachers () cannot have meant here to throw His shield over these. It is remarked by WEBSTER and WILKINSON that the warning to beware of the scribes is given by Mark and Luke (Mark 12:38; Luke 20:46) without any qualification: the charge to respect and obey them being reported by Matthew alone, indicating for whom this Gospel was especially written, and the writer's desire to conciliate the Jews.
4. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them—"touch them not" ().
with one of their fingers—referring not so much to the irksomeness of the legal rites, though they were irksome enough (), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.
5. But all their works they do for to be seen of men—Whatever good they do, or zeal they show, has but one motive—human applause.
they make broad their phylacteries—strips of parchment with Scripture-texts on them, worn on the forehead, arm, and side, in time of prayer.
and enlarge the borders of their garments—fringes of their upper garments ().
6. And love the uppermost rooms at feasts—The word "room" is now obsolete in the sense here intended. It should be "the uppermost place," that is, the place of highest honor.
and the chief seats in the synagogues. See on .
7. And greetings in the markets, and to be called of men, Rabbi, Rabbi—It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics.
8. But be not ye called Rabbi; for one is your Master—your Guide, your Teacher.
9. And call no man your father upon the earth: for one is your Father, which is in heaven, c.—To construe these injunctions into a condemnation of every title by which Church rulers may be distinguished from the flock which they rule, is virtually to condemn that rule itself and accordingly the same persons do both—but against the whole strain of the New Testament and sound Christian judgment. But when we have guarded ourselves against these extremes, let us see to it that we retain the full spirit of this warning against that itch for ecclesiastical superiority which has been the bane and the scandal of Christ's ministers in every age. (On the use of the word "Christ" here, see on Matthew 1:1).
11. But he that is greatest among you shall be your servant—This plainly means, "shall show that he is so by becoming your servant"; as in , compared with Mark 10:44.
12. And whosoever shall exalt himself shall be abased—See on . What follows was addressed more immediately to the scribes and Pharisees.
13. But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men—Here they are charged with shutting heaven against men: in Luke 11:52 they are charged with what was worse, taking away the key—"the key of knowledge"—which means, not the key to open knowledge, but knowledge as the only key to open heaven. A right knowledge of God's revealed word is eternal life, as our Lord says (John 17:3; John 5:39); but this they took away from the people, substituting for it their wretched traditions.
14. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, &c.—Taking advantage of the helpless condition and confiding character of "widows," they contrived to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of those scribes!
15. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte—from heathenism. We have evidence of this in JOSEPHUS.
and when he is made, ye make him twofold more the child of hell than yourselves—condemned, for the hypocrisy he would learn to practice, both by the religion he left and that he embraced.
16. Woe unto you, ye blind guides—Striking expression this of the ruinous effects of erroneous teaching. Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths—distinctions invented only to promote their own avaricious purposes.
which say, Whosoever shall swear by the temple, it is nothing—He has incurred no debt.
but whosoever shall swear by the gold of the temple—meaning not the gold that adorned the temple itself, but the Corban, set apart for sacred uses (see on Matthew 23:1).
he is a debtor!—that is, it is no longer his own, even though the necessities of the parent might require it. We know who the successors of these men are.
but whosoever sweareth by the gift that is upon it, he is guilty—It should have been rendered, "he is a debtor," as in Matthew 23:1.
19. Ye fools, and blind! for whether is greater, the gift, or the altar that sanctifieth the gift?—(See Exodus 29:37).
20-22. Whoso therefore shall swear by the altar, &c.—See on .
23. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise—rather, "dill," as in Margin.
and cummin—In Luke () it is "and rue, and all manner of herbs." They grounded this practice on Leviticus 27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth as examples of what they punctiliously exacted the tenth of.
and have omitted the weightier matters of the law, judgment, mercy, and faith—In Luke (Luke 11:42) it is "judgment, mercy, and the love of God"—the expression being probably varied by our Lord Himself on the two different occasions. In both His reference is to Luke 11:42, where the prophet makes all acceptable religion to consist of three elements—"doing justly, loving mercy, and walking humbly with our God"; which third element presupposes and comprehends both the "faith" of Matthew and the "love" of Luke. See on Luke 11:42; Luke 11:42. The same tendency to merge greater duties in less besets even the children of God; but it is the characteristic of hypocrites.
these ought ye to have done, and not to leave the other undone—There is no need for one set of duties to jostle out another; but it is to be carefully noted that of the greater duties our Lord says, "Ye ought to have done" them, while of the lesser He merely says, "Ye ought not to leave them undone."
24. Ye blind guides, which strain at a gnat—The proper rendering—as in the older English translations, and perhaps our own as it came from the translators' hands—evidently is, "strain out." It was the custom, says TRENCH, of the stricter Jews to strain their wine, vinegar, and other potables through linen or gauze, lest unawares they should drink down some little unclean insect therein and thus transgress (Leviticus 11:20; Leviticus 11:23; Leviticus 11:41; Leviticus 11:42) —just as the Buddhists do now in Ceylon and Hindustan—and to this custom of theirs our Lord here refers.
and swallow a camel—the largest animal the Jews knew, as the "gnat" was the smallest; both were by the law unclean.
25. within they are full of extortion—In Luke (Luke 11:39) the same word is rendered "ravening," that is, "rapacity."
26. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also—In Luke () it is, "Ye fools, did not He that made that which is without make that which is within also?"—"He to whom belongs the outer life, and of right demands its subjection to Himself, is the inner man less His?" A remarkable example this of our Lord's power of drawing the most striking illustrations of great truths from the most familiar objects and incidents in life. To these words, recorded by Luke, He adds the following, involving a principle of immense value: "But rather give alms of such things as ye have, and behold, all things are clean unto you" (). As the greed of these hypocrites was one of the most prominent features of their character (), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though much fouled with the business of this everyday world. (See ).
27. Woe unto you, scribes and Pharisees, hypocrites! for ye are like whited sepulchres—or, whitewashed sepulchres. (Compare ). The process of whitewashing the sepulchres, as LIGHTFOOT says, was performed on a certain day every year, not for ceremonial cleansing, but, as the following words seem rather to imply, to beautify them.
which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness—What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Compare Psalms 5:9; Romans 3:13). But our Lord, stripping off the figure, next holds up their iniquity in naked colors.
Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets—that is, "ye be witnesses that ye have inherited, and voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your fathers." Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in their days, how differently should we have treated these prophets?" While all the time they were witnesses to themselves that they were the children of them that killed the prophets, convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent. In Luke 11:44 our Lord gives another turn to this figure of a grave: "Ye are as graves which appear not, and the men that walk over them are not aware of them." As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters.
33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?—In thus, at the end of His ministry, recalling the words of the Baptist at the outset of his, our Lord would seem to intimate that the only difference between their condemnation now and then was, that now they were ripe for their doom, which they were not then.
34. Wherefore, behold, I send unto you prophets, and wise men, and scribes—The I here is emphatic: "I am sending," that is, "am about to send." In Luke 11:49 the variation is remarkable: "Therefore also, said the wisdom of God, I will send them," c. What precisely is meant by "the wisdom of God" here, is somewhat difficult to determine. To us it appears to be simply an announcement of a purpose of the Divine Wisdom, in the high style of ancient prophecy, to send a last set of messengers whom the people would reject, and rejecting, would fill up the cup of their iniquity. But, whereas in Luke it is "I, the Wisdom of God, will send them," in Matthew it is "I, Jesus, am sending them" language only befitting the one sender of all the prophets, the Lord God of Israel now in the flesh. They are evidently evangelical messengers, but called by the familiar Jewish names of "prophets, wise men, and scribes," whose counterparts were the inspired and gifted servants of the Lord Jesus; for in Luke (Luke 11:49) it is "prophets and apostles."
unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar—As there is no record of any fresh murder answering to this description, probably the allusion is not to any recent murder, but to Luke 11:49, as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are here warned that of that generation it should be required.
36. Verily I say unto you, All these things shall come upon this generation—As it was only in the last generation of them that "the iniquity of the Amorites was full" (Genesis 15:16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet.
Lamentation over Jerusalem, and Farewell to the Temple (Genesis 15:16).
37. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, c.—How ineffably grand and melting is this apostrophe! It is the very heart of God pouring itself forth through human flesh and speech. It is this incarnation of the innermost life and love of Deity, pleading with men, bleeding for them, and ascending only to open His arms to them and win them back by the power of this story of matchless love, that has conquered the world, that will yet "draw all men unto Him," and beautify and ennoble Humanity itself! "Jerusalem" here does not mean the mere city or its inhabitants nor is it to be viewed merely as the metropolis of the nation, but as the center of their religious life—"the city of their solemnities, whither the tribes went up, to give thanks unto the name of the Lord"; and at this moment it was full of them. It is the whole family of God, then, which is here apostrophized by a name dear to every Jew, recalling to him all that was distinctive and precious in his religion. The intense feeling that sought vent in this utterance comes out first in the redoubling of the opening word—"Jerusalem, Jerusalem!" but, next, in the picture of it which He draws—"that killest the prophets, and stonest them which are sent unto thee!"—not content with spurning God's messages of mercy, that canst not suffer even the messengers to live! When He adds, "How often would I have gathered thee!" He refers surely to something beyond the six or seven times that He visited and taught in Jerusalem while on earth. No doubt it points to "the prophets," whom they "killed," to "them that were sent unto her," whom they "stoned." But whom would He have gathered so often? "Thee," truth-hating, mercy-spurning, prophet-killing Jerusalem—how often would I have gathered thee! Compare with this that affecting clause in the great ministerial commission, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem!" (). What encouragement to the heartbroken at their own long-continued and obstinate rebellion! But we have not yet got at the whole heart of this outburst. I would have gathered thee, He says, "even as a hen gathereth her chickens under her wings." Was ever imagery so homely invested with such grace and such sublimity as this, at our Lord's touch? And yet how exquisite the figure itself—of protection, rest, warmth, and all manner of conscious well-being in those poor, defenseless, dependent little creatures, as they creep under and feel themselves overshadowed by the capacious and kindly wing of the mother bird! If, wandering beyond hearing of her peculiar call, they are overtaken by a storm or attacked by an enemy, what can they do but in the one case droop and die, and in the other submit to be torn in pieces? But if they can reach in time their place of safety, under the mother's wing, in vain will any enemy try to drag them thence. For rising into strength, kindling into fury, and forgetting herself entirely in her young, she will let the last drop of her blood be shed out and perish in defense of her precious charge, rather than yield them to an enemy's talons. How significant all this of what Jesus is and does for men! Under His great Mediatorial wing would He have "gathered" Israel. For the figure, see Deuteronomy 32:10-12; Ruth 2:12; Psalms 17:8; Psalms 36:7; Psalms 61:4; Psalms 63:7; Psalms 91:4; Isaiah 31:5; Malachi 4:2. The ancient rabbins had a beautiful expression for proselytes from the heathen—that they had "come under the wings of the Shekinah." For this last word, see on Malachi 4:2. But what was the result of all this tender and mighty love? The answer is, "And ye would not." O mysterious word! mysterious the resistance of such patient Love—mysterious the liberty of self-undoing! The awful dignity of the will, as here expressed, might make the ears to tingle.
38. Behold, your house—the temple, beyond all doubt; but their house now, not the Lord's. See on Matthew 23:2.
is left unto you desolate—deserted, that is, of its Divine Inhabitant. But who is that? Hear the next words:
39. For I say unto you—and these were His last words to the impenitent nation, see on , opening remarks.
Ye shall not see me henceforth—What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when HE finally left it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory is departed from thee! That glory, once visible in the holy of holies, over the mercy seat, when on the day of atonement the blood of typical expiation was sprinkled on it and in front of it—called by the Jews the Shekinah, or the Dwelling, as being the visible pavilion of Jehovah—that glory, which Isaiah (Isaiah 6:1-13) saw in vision, the beloved disciple says was the glory of Christ (Isaiah 6:1-23). Though it was never visible in the second temple, Haggai foretold that "the glory of that latter house should be greater than of the former" (Isaiah 6:1-23) because "the Lord whom they sought was suddenly to come to His temple" (Malachi 3:1), not in a mere bright cloud, but enshrined in living humanity! Yet brief as well as "sudden" was the manifestation to be: for the words He was now uttering were to be HIS VERY LAST within its precincts.
till ye shall say, Blessed is he that cometh in the name of the Lord—that is, till those "Hosannas to the Son of David" with which the multitude had welcomed Him into the city—instead of "sore displeasing the chief priests and scribes" (Malachi 3:1) —should break forth from the whole nation, as their glad acclaim to their once pierced, but now acknowledged, Messiah. That such a time will come is clear from Zechariah 12:10; Romans 11:26; 2 Corinthians 3:15; 2 Corinthians 3:16, c. In what sense they shall then "see Him" may be gathered from Zechariah 2:10-13 Ezekiel 37:23-28; Ezekiel 39:28; Ezekiel 39:29, &c.