Mat 23:23-33, 24:51 | Barnes | STEP | Verse 23. Ye pay tithe . A tenth part. The law required the Jews to devote a tenth part of all their property to the support of the Levites, . Another tenth part they paid for the service of the sanctuary, commonly in cattle or grain; but where they lived far from the place of worship, they changed it to money; Besides these, there was to be every third year a tenth part given to the poor, to be eaten at their own dwellings, . So that nearly one-third of the property of the Jews was devoted to religious services by law. This was beside the voluntary offerings which they made. How much more mild and gentle are the laws of Christianity under which we live! Mint . A garden herb, in the original so called from its agreeable flavour. It was used to sprinkle the floors of their houses and synagogues, to produce a pleasant fragrance. Anise . Known commonly among us as dill . It has a fine aromatic smell, and is used by confectioners and perfumers. Cummin . A plant of the same genus, like fennel , and used for similar purposes. These were all herbs of little value. The law of Moses said that they should pay tithes of the fruits of the earth, . It said nothing, however, about herbs. It was a question whether these should be tithed. The Pharisees maintained, in their extraordinary strictness, that they ought. Our Saviour says that they were precise in doing small matters, which the law had not expressly commanded, while they omitted the greater things which it had enjoined. Judgment . Justice to others, as magistrates, neighbours, citizens. Giving to all their just dues. Mercy . Compassion and kindness to the poor and miserable. Faith . Piety towards God; confidence in him. Faith in God here means that we are to give to him what is his due; as mercy and justice mean to do to MEN, in all circumstances, what is right toward them. These ought ye to have done . Attention to even the smallest points of the law of God is proper, but it should not interfere with the higher and more important parts of that law. (i) "you pay tithe" (1) "anise" or, "dill" (k) "weightier matters"

Matthew 23:23-33

Verse 23. Ye pay tithe. A tenth part. The law required the Jews to devote a tenth part of all their property to the support of the Levites, Nu 18:20-24. Another tenth part they paid for the service of the sanctuary, commonly in cattle or grain; but where they lived far from the place of worship, they changed it to money; De 14:22-24 Besides these, there was to be every third year a tenth part given to the poor, to be eaten at their own dwellings, De 14:28,29. So that nearly one-third of the property of the Jews was devoted to religious services by law. This was beside the voluntary offerings which they made. How much more mild and gentle are the laws of Christianity under which we live!

Mint. A garden herb, in the original so called from its agreeable flavour. It was used to sprinkle the floors of their houses and synagogues, to produce a pleasant fragrance.

Anise. Known commonly among us as dill. It has a fine aromatic smell, and is used by confectioners and perfumers.

Cummin. A plant of the same genus, like fennel, and used for similar purposes. These were all herbs of little value. The law of Moses said that they should pay tithes of the fruits of the earth, De 14:22. It said nothing, however, about herbs. It was a question whether these should be tithed. The Pharisees maintained, in their extraordinary strictness, that they ought. Our Saviour says that they were precise in doing small matters, which the law had not expressly commanded, while they omitted the greater things which it had enjoined.

Judgment. Justice to others, as magistrates, neighbours, citizens. Giving to all their just dues.

Mercy. Compassion and kindness to the poor and miserable.

Faith. Piety towards God; confidence in him. Faith in God here means that we are to give to him what is his due; as mercy and justice mean to do to MEN, in all circumstances, what is right toward them.

These ought ye to have done. Attention to even the smallest points of the law of God is proper, but it should not interfere with the higher and more important parts of that law.

(i) "you pay tithe" Lk 11:42 (1) "anise" or, "dill" (k) "weightier matters" 1Sam 15:22, Jer 22:15,16, Hoss 6:6, Mic 6:8 Mt 9:13 Verse 24. Which strain at a gnat, etc. This is a proverb. There is, however, a mistranslation or misprint here, which makes the verse unmeaning. To strain AT a gnat conveys no sense. It should have been, to strain OUT a gnat; and so it is printed in some of the earlier versions; and so it was undoubtedly rendered by the translators. The common reading is a misprint, and should be corrected. The Greek means, to strain out by a cloth or sieve.

A gnat. The gnat has its origin in the water, not in great rivers, but in pools and marshes. In the stagnant waters they appear in the form of small grubs, or larvae. These larvae retain their form about three weeks, after which they turn to chrysalids; and after three or four days they pass to the form of gnats. They are then distinguished by their well-known sharp sting. It is probable that the Saviour here refers to the insect as it exists in its grub or larva form, before it appears in the form of a gnat. Water is then its element, and those who were nice in their drink would take pains to strain it out. Hence the proverb. See Calmet's Dict., Art. Gnat. It is here used to denote a very small matter, as a camel is to denote a large object. "You, Jews, take great pains to avoid offence in very small matters, superstitiously observing the smallest points of the law, like a man carefully straining out the animalculae from his wine; while you are at no pains to avoid great sins--hypocrisy, deceit, oppression, and lust--like a man who should swallow a camel." The Arabians have a similar proverb: "He eats an elephant, and is suffocated with a gnat." He is troubled with little things, but pays no attention to great matters. Verse 25. The cup and the platter. The drinking cup, and the dish containing food. The Pharisees were diligent in observing all the washings and oblations required by their traditions.

Full of extortion and excess. The outside appeared well. The inside was filled with the fruit of extortion, oppression, and wickedness. The meaning is, that though they took much pains to appear well, yet they obtained a living by extortion and crime. Their cups, neat as they appeared outward, were filled not with the fruits of honest industry, but were extorted from the poor by wicked arts. Instead of excess, many manuscripts and editions of the Greek Testament read wickedness.

(l) "for ye make" Mk 7:4 Verse 26. Cleanse first, etc. Let them be filled with the fruits of honest industry, and then the outside and the inside will be really clean. By this allusion to the cup and platter, he taught them that it was necessary to cleanse the heart first, that the external conduct might be really pure and holy. Verse 27. Like unto whited sepulchres. For the construction of sepulchres, Mt 8:28. Those tombs were annually white- washed, to prevent the people from accidentally coming in contact with them as they went up to Jerusalem, The law considered those persons unclean who had touched anything belonging to the dead, Nu 19:16. Sepulchres were therefore often whitewashed, that they might be distinctly seen. Thus "whited," they appeared beautiful; but within they contained the bones and corrupting bodies of the dead. So the Pharisees. Their outward conduct appeared well; but their hearts were full of hypocrisy, envy, pride, lust, and malice--fitly represented by the corruption within a whited tomb.

(m) "whited sepulchres" Lk 11:44, Acts 23:3 Verse 29. Ye build the tombs of the prophets. That is, ye build sepulchres or tombs over the prophets that have been slain. This they did professedly from veneration, and respect for their character. This is often done in the East at the present day, and indeed elsewhere. Among the Mohammedans it is a common way of showing respect for any distinguished man to build a tomb for him. By doing this they profess respect for his character, and veneration for his memory. So the Pharisees, by building tombs in this manner, professedly approved of the character and conduct of the prophets, and disapproved of the conduct of their fathers in killing them.

And garnish, etc. That is, adorn or ornament. This was done by rebuilding them with more taste, decorating them, and keeping them neat and clean. The original word means, also, to show any proper honour to the memory of the dead; as by speaking well of them, praying near them, or rearing synagogues near to them, in honour of their memory. Verse 30. And say, etc. This they professed to say by rebuilding their tombs. They also, probably, publicly expressed their disapprobation of the conduct of their fathers. All this, in building and ornamenting tombs, was a profession of extraordinary piety. Our Lord showed them it was a mere pretence. Verse 31. Ye be witnesses unto yourselves. The emphasis, here, lies in the words "unto yourselves." It was an appeal to their conscience. It was not by their building the tombs that they were witnesses that they were the children of those who slew the prophets; but in spite of all this pretence to piety--under cloak of all this profession--they knew in their consciences, and were witnesses to themselves, that it was mere hypocrisy, and that they really approved the conduct of those who slew the prophets.

Children of them, etc. Resembling them; approving their conduct; inheriting their feelings. They not only showed that they were descended from them, but that they possessed their spirit, and in similar circumstances would have done as they did.

(n) "which killed" Acts 7:52, 1Thes 2:15 Verse 32. Fill ye up then, etc. This is a prediction of what they were about to do. He would have them to act out their true spirit, and show what they were, and evince to all that they had the spirit of their fathers. This was done by putting him to death, and persecuting the apostles.

The measure. The full amount, so as to make it complete. By your slaying me, fill up what is lacking of the iniquity of your fathers till the measure is full, the national iniquity is complete, as much has been committed as God can possibly bear, and then shall come upon you all this blood, and you shall be destroyed, Mt 23:34,35.

(o) "Fill ye up" Gen 15:16, 1Thes 2:16 Verse 33. Ye serpents. This name is given to them on account of their pretending to be pious, and very much devoted to God, but being secretly evil. At the heart, with all their pretensions, they were filled with evil designs, as the serpent was, Gen 3:1-5.

Generation of vipers. Mt 12:34.

Damnation of hell. This refers, beyond all question, to future punishment. So great was their wickedness and hypocrisy, that if they persevered in this course, it was impossible to escape the damnation that should come on the guilty. This is the sternest language that Jesus ever used to wicked men. But it by no means authorizes ministers to use such language to sinners now. Christ knew that this was true of them. He had an authority which none now have. It is not the province of ministers to denounce judgment, or to use severe names; least of all to do it on pretence of imitating Christ. He knew the hearts of men; we know them not. He had authority to declare certainly that those whom he addressed would be lost; we have no such authority. He addressed persons; we address characters.

(p) "generation of vipers" Mt 3:7

Matthew 24:51

Verse 51. Shall cut him asunder. This kind of punishment was anciently practised. Sometimes it was done by the sword, sometimes by saws. It was practised among the Chaldeans, Dan 2:5, 3:29 and among the Hebrews, 2Sam 12:31, 1Sam 15:33, 1Kgs 3:25, Heb 11:37. It was also practised by the Egyptians and Romans. It is not, perhaps, here to be taken literally, but signifies that the wicked servant should be severely punished.

Hypocrites. Mt 6:2. They are spoken of here as the worst of men.

Weeping and gnashing of teeth. Mt 8:12,13. The unfaithful and wicked minister of God, who lives without expectation or fear of judgment, shall suffer the severest punishment inflicted on sinners in the world of woe.

(r) "There shall" Mt 25.30