Matthew 23CHAPTER XXIII. The character of the scribes and Pharisees, and directions to the people and the disciples to receive the law from them, but not to follow their bad example, 1-7. The disciples exhorted to humility, 8-12. Different woes pronounced against the scribes and Pharisees for their intolerance, 13; rapacity, 14; false zeal, 15; superstition in oaths and tithes, 16-23; hypocrisy, 24-28. Their cruelty, 29-32. Their persecution of the apostles, &c. Their destruction foretold, 33-36. Christ's lamentation over Jerusalem, 37-39. NOTES ON CHAP. XXIII. Verse 2. The scribes and the Pharisees sit in Moses' seat] εκαθισαν.-They sat there formerly by Divine appointment: they sit there now by Divine permission. What our Lord says here refers to their expounding the Scriptures, for it was the custom of the Jewish doctors to sit while they expounded the law and prophets, (Mt 5:1; Lu 4:20-22,) and to stand up when they read them. By the seat of Moses, we are to understand authority to teach the law. Moses was the great teacher of the Jewish people; and the scribes, &c., are here represented as his successors. Verse 3. All therefore whatsoever] That is, all those things which they read out of the law and prophets, and all things which they teach consistently with them. This must be our Lord's meaning: he could not have desired them to do every thing, without restriction, which the Jewish doctors taught; because himself warns his disciples against their false teaching, and testifies that they had made the word of God of none effect by their traditions. See Mt 15:6, &c. Besides, as our Lord speaks here in the past tense-whatsoever they HAVE commanded, οσαειπωσιν, he may refer to the teaching of a former period, when they taught the way of God in truth, or were much less corrupted than they were now. Verse 4. They bind heavy burdens] They are now so corrupt that they have added to the ceremonies of the law others of their own invention, which are not only burdensome and oppressive, but have neither reason, expediency, nor revelation, to countenance them. In a word, like all their successors in spirit to the present day, they were severe to others, but very indulgent to themselves. Verse 5. All their works they do for to be seen of men] In pointing out the corruptions of these men, our Lord gives us the distinguishing characteristics of all false teachers, whether Jewish or Christian. 1. They live not according to the truths they preach. They say, and do not, Mt 23:3. 2. They are severe to others, point out the narrowest road to heaven, and walk in the broad road themselves. They bind on burdens, &c., Mt 23:4. 3. They affect to appear righteous, and are strict observers of certain rites, &c., while destitute of the power of godliness. They make broad their phylacteries, &c., Mt 23:5. 4. They love worldly entertainments, go to feast wherever they are asked, and seek Church preferments. They love the chief places at feasts, and chief seats in the synagogues, Mt 23:6. 5. They love and seek public respect and high titles, salutations in the market-place, (for they are seldom in their studies,) and to be called of men rabbi-eminent teacher, though they have no title to it, either from the excellence or fruit of their teaching. When these marks are found in a man who professes to be a minister of Christ, charity itself will assert he is a thief and a robber-he has climbed over the wall of the sheepfold, or broken it down in order to get in. Phylacteries] φυλακτηρια, from φυλασσω, to keep or preserve. These were small slips of parchment or vellum, on which certain portions of the law were written. The Jews tied these about their foreheads and arms, for three different purposes. 1. To put them in mind of those precepts which they should constantly observe. 2. To procure them reverence and respect in the sight of the heathen. And 3. To act as amulets or charms to drive away evil spirits. The first use of these phylacteries is evident from their name. The second use appears from what is said on the subject from the Gemara, Beracoth, chap. 1., quoted by Kypke. "Whence is it proved that phylacteries, (, tephilin,) are the strength of Israel?-Ans. From what is written, De 28:10. All the, people of the earth shall see that thou art called by the name [of Jehovah]-and they shall be afraid of thee. The third use of them appears from the Targum, on Cant. So 8:3. His left hand is under my head, &c. "The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand, and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that DAEMONS may not be permitted to INJURE me." An original phylactery lies now before me. It is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments: in the first is written, in a very fair character, with many apices, after the mode of the German Jews, the first ten verses of Exod. 10, (Ex 13:1-10); in the second compartment is written, from the eleventh to the sixteenth verse of the same chapter (Ex 13:11-16), inclusive in the third, from the fourth to the ninth verse (De 6:4-9), inclusive, of Deut. 6., beginning with, Hear, O Israel, &c.; in the fourth, from the thirteenth to the twenty-first verse, inclusive, of Deut. 11 (De 11:13-21). These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader will see on consulting them: Bind them for a SIGN upon thy HAND-and for FRONTLETS between thy EYES-write them upon the POSTS of thy HOUSE, and upon thy GATES; all which commands the Jews took in the most literal sense. Even the phylactery became an important appendage to a Pharisee's character, insomuch that some of them wore them very broad, either that they might have the more written on them, or that, the characters being larger, they might be the more visible, and that they might hereby acquire greater esteem among the common people, as being more than ordinarily religious. For the same reason, they wore the fringes of their garments of an unusual length. Moses had commanded (Nu 15:38, 39) the children of Israel to put fringes to the borders of their garments, that, when they looked upon even these distinct threads, they might remember, not only the law in general, but also the very minutiae, or smaller parts of all the precepts, rites, and ceremonies, belonging to it. As these hypocrites were destitute of all the life and power of religion within, they endeavoured to supply its place by phylacteries and fringes without. See Clark's note on "Ex 13:9". Verse 7. To be called of men, Rabbi, Rabbi.] , i.e. My teacher! my teacher! The second rabbi is omitted by several excellent MSS., by most of the ancient versions, and by some of the fathers. Griesbach has left it in the text, with the note of doubtfulness. There are three words used among the Jews as titles of dignity, which they apply to their doctors-Rabh, Rabbi, and Rabban; each of these terms has its particular meaning: rabban implies much more than rabbi, and rabbi much more than rabh. They may be considered as three degrees of comparison: rabh great, rabbi greater, and rabban greatest. These rabbins were looked up to as infallible oracles in religious matters, and usurped not only the place of the law, but of God himself. Verse 8. But be not ye called Rabbi] As our Lord probably spoke in Hebrew, the latter word rabbi, in this verse, must have been in the plural; but as the contracted form of the plural sounds almost exactly like the singular, the Greek writer would naturally express them both in the same letters. None of the prophets had ever received this title, nor any of the Jewish doctors before the time of Hillel and Shammai, which was about the time of our Lord; and, as disputes on several subjects had run high between these two schools, the people were of course divided; some acknowledging Hillel as rabbi,-infallible teacher, and others giving this title to Shammai. The Pharisees, who always sought the honour that comes from men, assumed the title, and got their followers to address them by it. See on Mt 19:3. One is your Master] Instead of καθηγητης, guide or leader, (the common reading here, and which occurs in Mt 23:10,) the famous Vatican MS., upwards of fifty others, and most of the ancient versions, read διδασκαλος, master. The most eminent critics approve of this reading and, independently of the very respectable authority by which it is supported, it is evident that this reading is more consistent with the context than the other,- Be not ye called MASTERS, for one is your MASTER. Even Christ] Griesbach has left this out of the text, because it is wanting in many of the most excellent MSS., versions, and fathers. Mill and Bengel approve of the omission. It might have been brought into this verse from Mt 23:10. Our Lord probably alludes to Isa 54:13, All thy children shall be taught of the Lord. Ye are brethren.] No one among you is higher than another, or can possibly have from me any jurisdiction over the rest. Ye are, in this respect, perfectly equal. Verse 9. Call no man your FATHER] Our Lord probably alludes to the AB, or father of the Sanhedrin, who was the next after the nasi, or president. See on Mt 20:21. By which he gives his disciples to understand that he would have no SECOND, after himself, established in his Church, of which he alone was the head; and that perfect equality must subsist among them. Verse 10. Neither be ye called masters] καθηγηται, leaders. God is in all these respects jealous of his honour. To him alone it belongs to guide and lead his Church, as well as to govern and defend it. Jesus is the sole teacher of righteousness. It is he alone, (who is the word, light, and eternal truth,) that can illuminate every created mind; and who, as Saviour and Redeemer, speaks to every heart by his Spirit. Though the title of Rabbi, mentioned above, was comparatively recent in the time of our Lord, yet it was in great vogue, as were the others-father and master, mentioned in this and the following verse: some had all three titles, for thus in Bab. Maccoth, fol. 24. It is feigned," says Dr. Lightfoot, "that when King Jehosaphat saw a disciple of the wise men, he rose up out of his throne, and embraced him, and said, , Abbi, Abbi! Rabbi, Rabbi! Mori, Mori!-Father, Father! Rabbi, Rabbi! Master, Master!" Here then are the three titles which, in Mt 23:7, 8, 10, our blessed Lord condemns; and these were titles that the Jewish doctors greatly affected. Verse 11. Your servant.] διακονος, deacon. See on Mt 20:26. Verse 12. Whosoever shall exalt himself, &c.] The way to arrive at the highest degree of dignity, in the sight of God, is by being willing to become the servant of all. Nothing is more hateful in his sight than pride; to bring it into everlasting contempt, God was manifest in the flesh. He who was in the likeness of God took upon him the form of a servant, and was made in the likeness of man, and humbled himself unto death. After this, can God look upon any proud man without abasing him? Spiritual lordship and domination, ecclesiastical luxury, pomp, and pride, must be an abhorrence in the sight of that God who gave the above advices to his followers. Another lesson, which our blessed Lord teaches here, is, that no man is implicitly to receive the sayings, doctrines, and decisions of any man, or number of men, in the things which concern the interests of his immortal soul. Christ, his Spirit, and his word, are the only infallible teachers. Every man who wishes to save his soul must search the Scriptures, by prayer and faith. Reader, take counsel with the pious; hear the discourses of the wise and holy: but let the book of God ultimately fix thy creed. Verse 13. - 14. Wo unto you, scribes] I think the fourteenth and thirteenth verses should be transposed. This transposition is authorized by some of the best MSS., versions, and fathers. The fourteenth is wanting in the BDL., and in many others of inferior note, as well as in several of the versions. Griesbach has left it out of the text, in his first edition; I hesitated, and left it in, thus transposed. I am happy to find that a more extensive collation of MSS., &c., afforded proof to that eminent critic that it should be restored to its place. In the second edition, he has transposed the two, just as I had done. The fifteenth reads best after the thirteenth. -Verse 13. Ye shut up the kingdom] As a key by opening a lock gives entrance into a house, &c., so knowledge of the sacred testimonies, manifested in expounding them to the people, may be said to open the way into the kingdom of heaven. But where men who are termed teachers are destitute of this knowledge themselves, they may be said to shut this kingdom; because they occupy the place of those who should teach, and thus prevent the people from acquiring heavenly knowledge. In ancient times the rabbins carried a key, which was the symbol or emblem of knowledge. Hence it is written in Semachoth, chap. 8.," When Rab. Samuel the little died, his key and his tablets were hung on his tomb, because he died childless." See Schoettgen. The kingdom of heaven here means the Gospel of Christ; the Pharisees would not receive it themselves, and hindered the common people as far as they could. Verse 14. See Clarke on Mt 23:13. -Verse 14. Ye devour widows' houses] On this subject I am in possession of nothing better than the following note of Dr. Whitby. "This sect," says Josephus, (Ant. l. xvii. chap. 3,) "pretended to a more exact knowledge of the law, on which account the women were subject to them, as pretending to be dear to God. And when Alexandra obtained the government, (Jewish War, b. I. ch. 4,) they insinuated themselves into her favour, as being the exactest sect of the Jews, and the most exact interpreters of the law, and, abusing her simplicity, did as they listed, remove and dispose, bind and loose, and even cut off men. They were in vogue for their long prayers, which they continued sometimes three hours; that perhaps they sold them, as do the Roman priests their masses, or pretended others should be more acceptable to God for them; and so might spoil devout widows by the gifts or salaries they expected from them. Now this being only a hypocritical pretence of piety, must be hateful to God, and so deserve a greater condemnation." Long prayer] For proofs of long prayers and vain repetitions among Jews, Mohammedans, and heathens, See Clarke on Mt 6:7. Verse 15. Compass sea and land] A proverbial expression, similar to ours, You leave no stone unturned; intimating that they did all in their power to gain converts, not to God, but to their sect. These we may suppose were principally sought for among the Gentiles, for the bulk of the Jewish nation was already on the side of the Pharisees. Proselyte] προσηλυτος, a stranger, or foreigner; one who is come from his own people and country, to sojourn with another. See the different kinds of proselytes explained in Clarke's note on "Ex 12:43". The child of hell] A Hebraism for an excessively wicked person, such as might claim hell for his mother, and the devil for his father. Twofold-the child of] The Greek word διπλοτερον, which has generally been translated twofold, KYPKE has demonstrated to mean more deceitful. απλους is used by the best Greek writers for simple, sincere, απλοτης for simplicity, sincerity; so διπλους, deceitful, dissembling, and διπλοη, hypocrisy, fraudulence, and διπλοτερον, more fraudulent, more deceitful, more hypocritical. See also Suidas in διπλοη. Dr. Lightfoot, and others, observe, that the proselytes were considered by the Jewish nation as the scabs of the Church, and hindered the coming of the Messiah; and Justin Martyr observes, that "the proselytes did not only disbelieve Christ's doctrine, but were abundantly more blasphemous against him than the Jews themselves, endeavouring to torment and cut off the Christians wherever they could; they being in this the instruments of the scribes and Pharisees." Verse 16. Whosoever shall swear by the gold] The covetous man, says one, still gives preference to the object of his lust; gold has still the first place in his heart. A man is to be suspected when he recommends those good works most from which he receives most advantage. Is bound thereby, i.e. to fulfil his oath. Verse 20. Whoso-shall swear by the altar] As an oath always supposes a person who witnesses it, and will punish perjury; therefore, whether they swore by the temple or the gold, (Mt 23:16,) or by the altar or the gift laid on it, (Mt 23:18,) the oath necessarily supposes the God of the temple, of the altar, and of the gifts, who witnessed the whole, and would, even in their exempt cases, punish the perjury. Verse 21. Whoso shall swear by the temple] Perhaps it is to this custom of swearing by the temple, that Martial alludes, lib. xi. epist. 95. Ecce negas, jurasque mihi per templa Tonantis; Non credo; jura, Verpe, per Anchialum. "Behold, thou deniest, and swearest to me by the temples of Jupiter; I will not credit thee: swear, O Jew, by the temple of Jehovah." This word probably comes from heical Yah, the temple of Jehovah. This seems a better derivation than im chai Elohim, as God liveth, though the sound of the latter is nearer to the Latin. By him that dwelleth therein.] The common reading is κατοικουντι, dwelleth or INHABITETH, but κατοικησαντι, dwelt or DID inhabit, is the reading of CDEFGHKLM, eighty-six others; this reading has been adopted in the editions of Complutum, Colineus, Bengel, and Griesbach. The importance of this reading may be perceived by the following considerations. In the first Jewish temple, God had graciously condescended to manifest himself-he is constantly represented as dwelling between the cherubim, the two figures that stood at each end of the ark of the covenant; between whom, on the mercy seat, the lid of the ark, a splendour of glory was exhibited, which was the symbol and proof of the Divine presence. This the Jews called Shekinah, the habitation of Jehovah. Now the Jews unanimously acknowledge that five things were wanting in the second temple, which were found in the first, viz., 1. The ark; 2. The holy spirit of prophecy; 3. The Urim and Thummim; 4. The sacred fire; and 5. The Shekinah. As the Lord had long before this time abandoned the Jewish temple, and had now made the human nature of Jesus the Shekinah, (see Joh 1:14, the Logos was made flesh, εσκηνωσεν, and made his tabernacle-made the Shekinah,-among us,) our Lord could not, with any propriety, say that the supreme Being did now inhabit the temple; and therefore used a word that hinted to them that God had forsaken their temple, and consequently the whole of that service which was performed in it, and had now opened the new and living way to the holiest by the Messiah. But all this was common swearing; and, whether the subject was true or false, the oath was unlawful. A common swearer is worthy of no credit, when, even in the most solemn manner he takes an oath before a magistrate; he is so accustomed to stake his truth, perhaps even his soul, to things whether true or false, that an oath cannot bind him, and indeed is as little respected by himself as it is by his neighbour. Common swearing, and the shocking frequency and multiplication of oaths in civil cases, have destroyed all respect for an oath; so that men seldom feel themselves bound by it; and thus it is useless in many cases to require it as a confirmation, in order to end strife or ascertain truth. See Clarke on Mt 5:37. Verse 23.. Ye pay tithe of mint, &c.] They were remarkably scrupulous in the performance of all the rites and ceremonies of religion, but totally neglected the soul, spirit, and practice of godliness. Judgment] Acting according to justice and equity towards all mankind. Mercy-to the distressed and miserable. And faith in God as the fountain of all righteousness, mercy, and truth. The scribes and Pharisees neither began nor ended their works in God, nor had they any respect unto his name in doing them. They did them to be seen of men, and they had their reward-human applause. These ought ye to have done, &c.] Our Lord did not object to their paying tithe even of common pot-herbs-this did not affect the spirit of religion; but while they did this and such like, to the utter neglect of justice, mercy, and faith, they showed that they had no religion, and knew nothing of its nature. Verse 24. Blind guides, which strain at a gnat, and swallow a camel.] This clause should be thus translated: Ye strain out the gnat, but ye swallow down the camel. In the common translation, Ye strain AT a gnat, conveys no sense. Indeed, it is likely to have been at first an error of the press, AT for OUT, which, on examination, I find escaped in the edition of 1611, and has been regularly continued since. There is now before me, "The Newe Testament, (both in Englyshe and in Laten,) of Mayster Erasmus translacion, imprynted by Wyllyam Powell, dwellynge in Flete strete: the yere of our Lorde M.CCCCC.XLVII. the fyrste yere of the kynges (Edwd. VI.) moste gracious reygne." in which the verse stands thus: "Ye blinde gides, which strayne out a gnat, and swalowe a cammel." It is the same also in Edmund Becke's Bible, printed in London 1549, and in several others.-Clensynge a gnatte. -MS. Eng. Bib. So Wickliff. Similar to this is the following Arabic proverb [Arabic]. He eats an elephant and is choked by a gnat. Verse 25. Ye make clean the outside] The Pharisees were exceedingly exact in observing all the washings and purifications prescribed by the law; but paid no attention to that inward purity which was typified by them. A man may appear clean without, who is unclean within; but outward purity will not avail in the sight of God, where inward holiness is wanting. Extortion and excess.] 'αρπαγηςκαιακρασιας, rapine and intemperance; but instead of ακρασιας, intemperance, many of the very best MSS., CEFGHKS, and more than a hundred others, the Syriac, Arabic, Ethiopic, Slavonic, with Chrysostorn, Euthym., and Theophylact, have αδικιας injustice, which Griesbach has admitted into the text instead of ακρασιας. The latter Syriac has both. Several MSS. and versions have ακαθαρσιας, uncleanness; others have πλεονεξιας, covetousness; some have πονηριας, wickedness; and two of the ancients have iniquitate, iniquity. Suppose we put them all together, the character of the Pharisee will not be overcharged. They were full of rapine and intemperance, injustice and uncleanness, covetousness, wickedness, and iniquity. Verse 27. For ye are like] παρομοιαζετε, ye exactly resemble-the parallel is complete. Whited sepulchres] White-washed tombs. As the law considered those unclean who had touched any thing belonging to the dead, the Jews took care to have their tombs white-washed each year, that, being easily discovered, they might be consequently avoided. Verse 28. Even so ye also-appear righteous unto men] But what will this appearance avail a man, when God sits in judgment upon his soul? Will the fair reputation which he had acquired among men, while his heart was the seat of unrighteousness, screen him from the stroke of that justice which impartially sends all impurity and unholiness into the pit of destruction? No. In the sin that he hath sinned, and in which he hath died, and according to that, shall he be judged and punished; and his profession of holiness only tends to sink him deeper into the lake which burns with unquenchable fire. Reader! see that thy heart be right with God. Verse 29. Ye build the tombs of the prophets] It appears that, through respect to their memory, they often repaired, and sometimes beautified, the tombs of the prophets. M. De la Valle, in his Journey to the Holy Land, says, that when he visited the cave of Machpelah, he saw some Jews honouring a sepulchre, for which they have a great veneration, with lighting at it wax candles and burning perfumes. See Harmer, vol. iii. p. 416. And in ditto, p. 424, we are informed that building tombs over those reputed saints, or beautifying those already built, is a frequent custom among the Mohammedans. Verse 30. We would not have been partakers] They imagined themselves much better than their ancestors; but our Lord, who knew what they would do, uncovers their hearts, and shows them that they are about to be more abundantly vile than all who had ever preceded them. Verse 31. Ye be witnesses] Ye acknowledge that ye are the children of those murderers, and ye are about to give full proof that ye are not degenerated. There are many who think that, had they lived in the time of our Lord, they would not have acted towards him as the Jews did. But we can scarcely believe that they who reject his Gospel, trample under foot his precepts, do despite to the Spirit of his grace, love sin, and hate his followers, would have acted otherwise to him than the murdering Jews, had they lived in the same times. Verse 32. Fill ye up then] Notwithstanding the profession you make, ye will fill up the measure of your fathers-will continue to walk in their way, accomplish the fulness of every evil purpose by murdering me; and then, when the measure of your iniquity is full, vengeance shall come upon you to the uttermost, as it did on your rebellious ancestors. The 31st verse should be read in a parenthesis, and then the 32d will appear to be, what it is, an Inference from the 30th. Ye will fill up, or fill ye up-πληρωσατε but it is manifest that the imperative is put here for the future, a thing quite consistent with the Hebrew idiom, and frequent in the Scriptures. So Joh 2:19, Destroy this temple, &c., i.e. Ye will destroy or pull down this temple, and I will rebuild it in three days-Ye will crucify me, and I will rise again the third day. Two good MSS. have the word in the future tense: and my old MS. Bible has it in the present-Ge (ye) fulfillen the mesure of youre (your) fadris. Verse 33. Ye serpents, ye generation of vipers] What a terrible stroke!-Ye are serpents, and the offspring of serpents. This refers to Mt 23:31: they confessed that they were the children of those who murdered the prophets; and they are now going to murder Christ and his followers, to show that they have not degenerated-an accursed seed, of an accursed breed. My old MS. translates this passage oddly-Gee serpentis, fruytis of burrownyngis of eddris that sleen her modris. There seems to be here an allusion to a common opinion, that the young of the adder or viper which are brought forth alive eat their way through the womb of their mothers. Hence that ancient enigma attributed to LACTANTIUS:- Non possum nasci, si non occidero matrem. Occidi matrem: sed me manet exitus idem. Id mea mors faciet, quod jam mea fecit origo. Cael. Firm. Symposium, N. xv. I never can be born, nor see the day, Till through my parent's womb I eat my way. Her I have slain; like her must yield my breath; For that which gave me life, shall cause my death. Every person must see with what propriety this was applied to the Jews, who were about to murder the very person who gave them their being and all their blessings. Verse 34. Wherefore] To show how my prediction, Ye will fill up the measure of your fathers, shall be verified, Behold, I send (I am just going to commission them) prophets, &c. and some ye will kill, (with legal process,) and some ye will crucify, pretend to try and find guilty, and deliver them into the hands of the Romans, who shall, through you, thus put them to death. See on Lu 11:49. By prophets, wise men, and scribes, our Lord intends the evangelists, apostles, deacons, &c., who should be employed in proclaiming his Gospel: men who should equal the ancient prophets, their wise men, and scribes, in all the gifts and graces of the Holy Spirit. Verse 35. Upon the earth] επιτηςγης, upon this land, meaning probably the land of Judea; for thus the word is often to be understood. The national punishment of all the innocent blood which had been shed in the land, shall speedily come upon you, from the blood of Abel the just, the first prophet and preacher of righteousness, Heb 11:4; 2Pe 2:5, to the blood of Zachariah, the son of Barachiah. It is likely that our Lord refers to the murder of Zachariah, mentioned 2Ch 24:20, who said to the people, Why transgress ye the commandments of God, so that ye cannot prosper? Because ye have forsaken the Lord, he hath forsaken you. And they conspired against him and stoned him-at the commandment of the king, in the court of the house of the Lord. And when he died, he said, The Lord look upon and require it: 2Ch 24:21, 22. But it is objected, that this Zachariah was called the son of Jehoiada, and our Lord calls this one the son of Barachiah. Let it be observed, 1. That double names were frequent among the Jews; and sometimes the person was called by one, sometimes by the other. Compare 1Sa 9:1, with 1Ch 8:33, where it appears that the father of Kish had two names, Abiel and Ner. So Matthew is called Levi; compare Mt 9:9, with Mr 2:14. So Peter was also called Simon, and Lebbeus was called Thaddeus. Mt 10:2, 3. 2. That Jerome says that, in the Gospel of the Nazarenes, it was Jehoiada, instead of Barachiah. 3. That Jehoiada and Barachiah have the very same meaning, the praise or blessing of Jehovah. 4. That as the Lord required the blood of Zachariah so fully that in a year all the princes of Judah and Jerusalem were destroyed by the Syrians, and Joash, who commanded the murder, slain by his own servants, 2Ch 24:23-25, and their state grew worse and worse, till at last the temple was burned, and the people carried into captivity by Nebuzaradan:-so it should also be with the present race. The Lord would, after the crucifixion of Christ, visit upon them the murder of all those righteous men, that their state should grow worse and worse, till at last the temple should be destroyed, and they finally ruined by the Romans. See this prediction in the next chapter: and see Dr. Whitby concerning Zachariah, the son of Barachiah. Some think that our Lord refers, in the spirit of prophecy, to the murder of Zacharias, son of Baruch, a rich Jew, who was judged, condemned, and massacred in the temple by Idumean zealots, because he was rich, a lover of liberty, and a hater of wickedness. They gave him a mock trial; and, when no evidence could be brought against him of his being guilty of the crime they laid to his charge, viz. a design to betray the city to the Romans, and his judges had pronounced him innocent, two of the stoutest of the zealots fell upon him and slew him in the middle of the temple. See Josephus, WAR, b. iv. chap. 5. s. 5. See Crevier, vol. vi. p. 172, History of the Roman Emperors. Others imagine that Zachariah, one of the minor prophets, is meant, who might have been massacred by the Jews; for, though the account is not come down to us, our Lord might have it from a well known tradition in those times. But the former opinion is every way the most probable. Between the temple and the altar.] That is, between the sanctuary and the altar of burnt-offerings. Verse 36. Shall come upon this generation] επιτηνγενεαν ταυτην, upon this race of men, viz. the Jews. This phrase often occurs in this sense in the evangelists. Verse 37. O Jerusalem, Jerusalem] 1. It is evident that our blessed Lord seriously and earnestly wished the salvation of the Jews. 2. That he did every thing that could be done, consistently with his own perfections, and the liberty of his creatures, to effect this. 3. That his tears over the city, Lu 19:41, sufficiently evince his sincerity. 4. That these persons nevertheless perished. And 5. That the reason was, they would not be gathered together under his protection: therefore wrath, i.e. punishment, came upon them to the uttermost. From this it is evident that there have been persons whom Christ wished to save, and bled to save, who notwithstanding perished, because they would not come unto him, Joh 5:40. The metaphor which our Lord uses here is a very beautiful one. When the hen sees a beast of prey coming, she makes a noise to assemble her chickens, that she may cover them with her wings from the danger. The Roman eagle is about to fall upon the Jewish state-nothing can prevent this but their conversion to God through Christ-Jesus cries throughout the land, publishing the Gospel of reconciliation-they would not assemble, and the Roman eagle came and destroyed them. The hen's affection to her brood is so very strong as to become proverbial. The following beautiful Greek epigram, taken from the Anthologia, affords a very fine illustration of this text. χειμεριαιςνιφαδεσσιπαλυνομενατιθαςορνις τεκνοιςευναιαςαμφεχεεπτερυγας μεσφαμενουρανιονκρυοςωλεσενηγαρεμεινεν αιθεροςουρανιωναντιπαλοςνεφεων προκνηκαιμεδειακαταιδοςαιδεσθητε μητερεςορνιθωνεργαδιδασκομεναι Anthol. lib. i. Tit. 87: edit. Bosch. p. 344. Beneath her fostering wing the HEN defends Her darling offspring, while the snow descends; Throughout the winter's day unmoved defies The chilling fleeces and inclement skies; Till, vanquish'd by the cold and piercing blast, True to her charge, she perishes at last! O Fame! to hell this fowl's affection bear; Tell it to Progne and Medea there:- To mothers such as those the tale unfold, And let them blush to hear the story told!-T. G. This epigram contains a happy illustration, not only of our Lord's simile, but also of his own conduct. How long had these thankless and unholy people been the objects of his tenderest cares! For more than 2000 years, they engrossed the most peculiar regards of the most beneficent Providence; and during the three years of our Lord's public ministry, his preaching and miracles had but one object and aim, the instruction and salvation of this thoughtless and disobedient people. For their sakes, he who was rich became poor, that they through his poverty might be rich:- for their sakes, he made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross! HE died, that THEY might not perish, but have everlasting life. Thus, to save their life, he freely abandoned his own. Verse 38. Behold, your house] οοικος, the temple:-this is certainly what is meant. It was once the Lord's temple, God's OWN house; but now he says, YOUR temple or house-to intimate that God had abandoned it. See Clarke on Mt 23:21; see also Clarke on "Lu 13:35". Verse 39. Ye shall not see me] I will remove my Gospel from you, and withdraw my protection. Till ye shall say, Blessed] Till after the fulness of the Gentiles is brought in, when the word of life shall again be sent unto you; then will ye rejoice, and bless, and praise him that cometh in the name of the Lord, with full and final salvation for the lost sheep of the house of Israel. See Ro 11:26, 27. Our Lord plainly foresaw that, in process of time, a spiritual domination would arise in his Church; and, to prevent its evil influence, he leaves the strong warnings against it which are contained in the former part of this chapter. As the religion of Christ is completely spiritual, and the influence by which it is produced and maintained must come from heaven; therefore, there could be no master or head but himself: for as the Church (the assemblage of true believers) is his body, all its intelligence, light, and life, must proceed from him alone. Our forefathers noted this well; and this was one of the grand arguments by which they overturned the papal pretensions to supremacy in this country. In a note on Mt 23:9, in a Bible published by Edmund Becke in 1549, the 2nd of Edward VI., we find the following words:-Call no man your father upon the earth. Here is the Bishoppe of Rome declared a plaine Antichrist, in that he woulde be called the most holye father; and that all Christen men shoulde acknowledge hym for no lesse then their spyritual father, notwithstandinge these playne wordes of Christe. It is true, nothing can be plainer; and yet, in the face of these commands, the pope has claimed the honour; and millions of men have been so stupid as to concede it. May those days of darkness, tyranny, and disgrace, never return! From the 13th to the 39th verse, our Lord pronounces eight woes, or rather pathetic declarations, against the scribes and Pharisees. 1. For their unwillingness to let the common people enjoy the pure word of God, or its right explanation: Ye shut up the kingdom, &c., Mt 23:13. 2. For their rapacity, and pretended sanctity in order to secure their secular ends: Ye devour widows houses, &c., Mt 23:14. 3. For their pretended zeal to spread the kingdom of God by making proselytes, when they had no other end in view than forming instruments for the purposes of their oppression and cruelty: Ye compass sea and land, &c., Mt 23:15. 4. For their bad doctrine and false interpretations of the Scriptures, and their dispensing with the most solemn oaths and vows at pleasure: Ye blind guides, which say, Whosoever shall swear by the temple, it is nothing, &c., Mt 23:16-22. 5. For their superstition in scrupulously attending to little things, and things not commanded, and omitting matters of great importance, the practice of which God had especially enjoined: Ye pay tithe of mint and cummin, &c., Mt 23:23, 24. 6. For their hypocrisy, pretended saintship, and endeavouring to maintain decency in their outward conduct, while they had no other object in view than to deceive the people, and make them acquiesce in their oppressive measures: Ye make clean the outside of the cup, Mt 23:25, 26. 7. For the depth of their inward depravity and abomination, having nothing good, fair, or supportable, but the mere outside.-Most hypocrites and wicked men have some good: but these were radically and totally evil: Ye are like unto whited sepulchres-within full-of all uncleanness, Mt 23:27, 28. 8. For their pretended concern for the holiness of the people, which proceeded no farther than to keep them free from such pollutions as they might accidentally and innocently contract, by casually stepping on the place where a person had been buried: and for their affected regret that their fathers had killed the prophets, while themselves possessed and cultivated the same murderous inclinations: Ye-garnish the sepulchres of the righteous, and say, If we had been, &c., Mt 23:29, 30. It is amazing with what power and authority our blessed Lord reproves this bad people. This was the last discourse they ever heard from him; and it is surprising, considering their wickedness, that they waited even for a mock trial, and did not rise up at once and destroy him. But the time was not yet come in which he was to lay down his life, for no man could take it from him. While he appears in this last discourse with all the authority of a lawgiver and judge, he at the same time shows the tenderness and compassion of a friend and a father: he beholds their awful state-his eye affects his heart, and he weeps over them! Were not the present hardness and final perdition of these ungodly men entirely of themselves? Could Jesus, as the Supreme God, have fixed their reprobation from all eternity by any necessitating decree; and yet weep over the unavoidable consequences of his own sovereign determinations? How absurd as well as shocking is the thought! This is Jewish exclusion: Credat Judaeus Apella-non ego.
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