Mat 3:9, 6:2, 5, 23:23, Luk 18:10-12 | Barnes | STEP | Verse 9. And think not to say , etc. They regarded it, as sufficient righteousness that they were descended from so holy a man as Abraham. They deemed it as such an honour that it would go far to justify all his descendants, . John assured them that this was a matter of small consequence in the sight of God. Of the very stones of the Jordan he could raise up children to Abraham. The meaning seems to be this: God, from these stones, could more easily raise up those who should be worthy children of Abraham, or be like him , than simply because you are descendants of Abraham make you, who are proud and hypocritical, subjects of the Messiah's kingdom. Or, mere nativity , or the privileges of birth, avail nothing where there is not righteousness of life. Some have supposed, however, that by these stones he meant the Roman soldiers, or the heathen, who might also have attended on his ministry; and that God could of them raise up children to Abraham. (1) "of these stones" or, "answerable to amendment of life"

Matthew 3:9

Verse 9. And think not to say, etc. They regarded it, as sufficient righteousness that they were descended from so holy a man as Abraham. They deemed it as such an honour that it would go far to justify all his descendants, Jn 8:33-37, 53. John assured them that this was a matter of small consequence in the sight of God. Of the very stones of the Jordan he could raise up children to Abraham. The meaning seems to be this: God, from these stones, could more easily raise up those who should be worthy children of Abraham, or be like him, than simply because you are descendants of Abraham make you, who are proud and hypocritical, subjects of the Messiah's kingdom. Or, mere nativity, or the privileges of birth, avail nothing where there is not righteousness of life. Some have supposed, however, that by these stones he meant the Roman soldiers, or the heathen, who might also have attended on his ministry; and that God could of them raise up children to Abraham.

(1) "of these stones" or, "answerable to amendment of life"

Matthew 6:2

Verse 2. Do not sound a trumpet before thee, as the hypocrites do. The word hypocrite is taken from stage-players, who act the part of others, or speak not their own sentiments, but the sentiments of others. It means here, and in the New Testament generally, those who dissemble or hide their real sentiments, and assume or express other feelings than their own; those who, for purposes of ostentation, or gain, or applause, put on the appearance of religion. It is probable that such persons, when they were about to bestow alms, caused a trumpet to be sounded, professedly to call the poor together to receive it, but really to call the people to attend to it, or perhaps it may mean that they should not make a great noise about it, like sounding a trumpet.

In the synagogues. The word synagogue commonly means the place of assembling for religious worship known by that name. Mt 4:23. It might mean, however, any collection of people for any purpose. And it is not improbable that it has that meaning here. It does not appear that they made a noise in bestowing charity in the synagogues, or that it was commonly bestowed there; but it was probably done on occasion of any great assemblage, in any place of concourse, and at the corners of the streets, where it could be seen by many.

They have their reward. That is, they obtain the applause they seek, the reputation of being charitable; and as this applause was all they wished, there is of course no further reward to be looked for or obtained.

(1) "sound a trumpet" or, "cause a trumpet to be sounded"

Matthew 6:5

Verse 5. And when thou prayest, etc. Hypocrites manifested the same spirit about prayer as alms-giving: it was done in public places. The word synagogues, here, clearly means not the place of worship of that name, but places where many were accustomed to assemble-- near the markets, or courts, where they could be seen of many. Our Lord evidently could not mean to condemn prayers in the synagogues. It might be said that he condemned ostentatious prayer there, while they neglected secret prayer; but this does not appear to be his design. The Jews were much in the habit of praying in public places. At certain times of the day they always offered their prayers. Wherever they were, they suspended their employment, and paid their devotions. This is also practised now everywhere by the Mohammedans, and in many places by the Roman Catholics. It seems, also, that they sought publicity, and regarded it as proof of great piety.

(o) "they have their reward" Prov 16:5, Jas 4:6

Matthew 23:23

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

Luke 18:10-12

Verse 10. The temple. Into one of the courts of the temple--the court where prayer was commonly offered. Mt 21:12.

A Pharisee. Mt 3:7.

Publican. Mt 5:46 Verse 11. Stood and prayed thus with himself. Some have proposed to render this, "stood by himself" and prayed. In this way it would be characteristic of the sect of the Pharisees, who dreaded the contact of others as polluting, and who were disposed to say to all, Stand by yourselves. The Syraic so renders it, but it is doubtful whether the Greek will allow this construction. If not, it means, he said over to himself what he had done, and what was the ground on which he expected the favour of God.

God, I thank thee. There was still in the prayer of the Pharisee an appearance of real religion. He did not profess to claim that he had made himself better than others. He was willing to acknowledge that God had done it for him, and that he had a right to his gratitude for it. Hypocrites are often the most orthodox in opinion of any class of men. They know the truth, and admit it. They use it frequently in their prayers and conversation. They will even persecute those who happen to differ from them in opinion, and who may be really wrong. We are not to judge of the piety of men by the fact that they admit the truth, or even that they use it often in their prayers. It is, however, not wrong to thank God that he has kept us from the gross sins which other men commit; but it should not be done in an ostentatious manner, nor should it be done forgetting still that we are great sinners and need pardon. These were the faults of the Pharisees.

Extortioners. Rapacious; avaricious; who take away the goods of others by force and violence. It means, also, those who take advantage of the necessities of others, the poor and the oppressed, and extort their property.

Unjust. They who are not fair and honest in their dealings; who get the property of others by fraud. They are distinguished from extortioners because they who are unjust may have the appearance of honesty; in the other case there is not.

(f) "not as other men are" Is 65:5, Rev 3:17 Verse 12. I fast twice, &c. This was probably the Jewish custom. The Pharisees are said to have fasted regularly on the second and fifth days of every week in private. This was in addition to the public days of fasting required in the law of Moses, and they therefore made more a matter of merit of it be cause it was voluntary.

I give tithes. A tithe means the tenth part of a thing. A tenth part of the possessions of the Jews was required for the support of the Levites, Nu 18:21. In addition to the tithes required strictly by law, the Pharisees had tithed everything which they possessed--even the smallest matters--as mint, anise, cummin, &c., Lk 11:42. It was this, probably, on which he so particularly prided himself. As this could not be proved to be strictly required in the law, it had more the appearance of great piety, and therefore he particularly dwelt on it.

I possess. This may mean either all which I have, or all which I pain or acquire. It is not material which meaning be considered the true one. The religion of the Pharisee, therefore, not seeking a religion that should dwell in the heart and regulate the feelings; and in making public and ostentatious professions of his own goodness. Most of all was this abominable in the sight of God, who looks into the heart, and who sees wickedness there when the external actions may be blameless. We may learn from the case of the Pharisee --

1st. That it is not the man who has the most orthodox belief that has, of course, the most piety;

2nd. That men may be externally moral, and not be righteous in the sight of God;

3rd. That they may be very exact in the external duties of religion, and even go beyond the strict letter of the law; that they may assume a great appearance of sanctity, and still be strangers to true piety; and

4th. That ostentation in religion, or a boasting before God of what we are and of what we have done, is abominable in his sight. This spoils everything, even if the life should be tolerably blameless, and if there should be real piety.