마태복음 23:14 주석

Then spake Jesus to the multitude,.... To the common people that were about him in the temple; the high priests and elders, Scribes, Pharisees, and Sadducees, having left him, being all nonplussed and silenced by him: and now, lest on the one hand, the people seeing the ignorance and errors of these men detected by Christ, should be tempted to conclude there was nothing in religion, and to neglect the word and worship of God, on account of the concern these men had in it; and on the other hand, because of their great authority and influence, being in Moses's chair, lest the people should be led into bad principles and practices by them, he directs them in what they should observe them, and in what not: that they were not altogether to be rejected, nor in everything to be attended to; and warns them against their ostentation, pride, hypocrisy, covetousness, and cruelty; and, at the same time, removes an objection against himself, proving that he was no enemy to Moses, and the law, rightly explained and practised: and to his disciples; not only the twelve, but to all that believed in him, and were followers of him.

Woe unto you scribes and Pharisees, hypocrites,.... The same character, and woe, are still continued, and a new reason added, confirming the justness of them, in order to awaken and convince them, or, however, to caution the people against them: for ye compass sea and land to make one proselyte; that is, to the Jewish religion, and their particular sect. There were two sorts of proselytes among them; one was called , "a proselyte of the gate", one that might dwell in any of their towns, and cities, and who is thus described (a); "Who is a proselyte of the gate? whosoever takes upon him, before three neighbours, that he will not commit idolatry. R. Meir and the wise men say, whosoever takes upon him the seven precepts which the sons of Noah took upon them: others say, these do not come into the general rule of a proselyte of the gate: who is then a proselyte of the gate? this is a proselyte, that eats what dies of itself, but takes upon him to fulfil all the commandments said in the law, except that which forbids the eating of things that die of themselves.'' But the usual account of such an one is, who agrees to the seven precepts commanded the children of Noah (b), which were these (c); the first forbad idolatry, the second blasphemy, the third murder, the fourth uncleanness, the fifth theft, the sixth required judgment, or punishment on malefactors, the seventh forbad eating the member of any creature alive. The other proselyte was called , "a proselyte of righteousness"; and he was one that submitted to circumcision (d), and the rest of the ceremonies of the law; and was in all respects as an Israelite himself; and of this sort is the text to be understood. The Ethiopic version reads the words, "baptize one proselyte, and when he is baptized"; referring to a custom among the Jews, who baptized; or dipped their proselytes in water, as well as circumcised them; about which there are great disputes in their writings; some alleging, that the dipping of them was necessary to the making them proselytes; others affirming, that it was not: "a proselyte that is circumcised, and not dipped, dipped, and not circumcised, the whole follows after, or depends on circumcision, says R. Eliezer.'' R. Joshua says, even dipping delays it; (i.e. the want of it, hinders a man from being a proselyte;) but R. Joshua ben Levi says, it should go according to the tradition of Bar Kaphra; for the tradition of Bar Kaphra is, "that he that is circumcised, and not dipped, lo! he is right; for there is no proselyte but what is dipped, because of the pollutions that happen to him (e).'' And elsewhere (f) this is debated in the following manner: "a proselyte that is circumcised, and not dipped, R. Eliezer says, lo! this is a proselyte; for so we find concerning our fathers, that they were circumcised, but not dipped. One that is dipped, and not circumcised, R. Joshua says, lo! this is a proselyte; for so we find concerning our mothers, that they were dipped, but not circumcised. The wise men say, one that is dipped, and not circumcised, or circumcised, and not dipped, is no proselyte, until he is both circumcised and dipped.'' So the dispute ended, and it became a settled point, that one should never be reckoned a proselyte, unless he was both circumcised and dipped. And after this it became customary to receive proselytes by circumcision, dipping, and sacrifice; and the manner was this (g): "a stranger that comes to be made a proselyte at this time, they say unto him, what dost thou see, that thou comest to be made a proselyte? dost thou not know that the Israelites at this time are miserable, banished, drove about, and plundered, and chastisements come upon them? If he says, I know this, but it does not satisfy me, they receive him immediately, and make known some of the light commands, and some of the heavy commands to him; and they acquaint him with the business gleanings, the forgotten sheaf, the corner of the field left standing, and the poor's tithe: they also inform him of the penalties of the commands, and say unto him, know thou, that before thou camest into this way, thou didst eat fat, and was not punished with cutting off; thou didst profane the sabbath, and was not punished with stoning? but now if thou eatest fat, thou wilt be punished with cutting off; and if thou profanest the sabbath, thou wilt be punished with stoning: and as they inform him of the penalties of the precepts, so they acquaint him with the giving of the rewards of them; saying to him, know thou that the world to come is not made but for the righteous; and the Israelites at this time cannot receive neither much good, nor much punishment? but they do not multiply words, nor critically inquire of him; if he receives these things, they immediately circumcise him; and if there remain in him obstructions, hindering circumcision, they circumcise him a second time; and when he is healed they immediately dip him; and two disciples of the wise men stand over him, and acquaint him with some of the light commands, and some of the heavy commands; then he dips, and comes up, and is as an Israelite in all respects: if a woman, the women set her in water up to her neck, and two disciples of the wise men stand by her without, and inform her of some of the light commands, and some of the heavy commands.'' And, as Maimonides (h) adds, who gives a larger account of this matter, "she sits in the water, and after that dips herself before them; and they turn away their faces, and go out, so that they do not see her, when she comes out of the water.'' From all which it appears, that this affair was moved after our Lord's time; was not a settled point till a good while after; and is a custom that has obtained since the Jews were drove out of their own land; though they pretend to say it was an ancient practice of their fathers, of which they can give no sufficient proof; wherefore there could be no regard had to it in this text, and consequently the Ethiopic version of it is not a right one; nor can the dipping of proselytes by the Jews be what Christian baptism takes its rise from, or in any respect be modelled according to it, between which, in many things, there is a wide difference. Now the Jews were very diligent and industrious, which is meant by compassing of sea and land: they used all kinds of methods, ways and means, to gain such a point, and sometimes very wicked ones. "Rabbenu Tam (i) allowed a daughter of Israel to change her religion, and a stranger to lie with her, that she might confirm it, when he became a proselyte.'' And this they were so exceeding fond of, not out of any regard to the glory of God, or the good of the souls of men; nor did they really love the proselytes: and it is often said by them (k), that "proselytes are hard or uneasy to Israel, as the itch or scab.'' The gloss says, because they were not expert in the commandments, and were the cause of punishment, and the Israelites were apt to imitate their works; but they coveted to make them, because hereby either they strengthened their own party, or filled their purses with their substance, or got applause and credit among the common people; for the making a proselyte was reckoned a very great action, and is ascribed to the patriarchs Abraham and Jacob, and made equal to creation (l). "Says R. Eliezer, in the name of R. Jose ben Zimra, if all that come into the world were gathered together to create even one fly, they would not be able to put breath into it: but you will object what he saith, "the souls they made in Haran", Gen 12:5, but these are the proselytes whom Abraham proselyted; but why does he say "made", and not proselyted? to teach thee, that whoever brings near a stranger, and proselytes him, "is as if he created him". You will say Abraham made proselytes, but not Sarah: the text is, "the souls which they made in Haran": which he made is not written, but which they made: Abraham proselyted the men, and Sarah proselyted the women.'' And a little after, "Jacob made proselytes, as it is written, Gen 35:2 "Jacob said unto his household",'' And in imitation of these they might be fond of making proselytes, but no further than their own interest was some way or other concerned: and when he is made, ye make him two fold more the child of hell than yourselves; for to their former errors in heathenism, some of which they might still retain, they added new ones, they received from them, equally as bad, and were but more and more deserving of hell, and even more than their masters; and besides, were trained up by them in the most bitter prejudices against Christ, and his Gospel; and many of them proved more violent persecutors of the followers of Christ, than the original Jews themselves: see Act 15:5 Our Lord here seems to oppose a common notion and saying of their's (m), that when "one was made a proselyte, he became entirely like a new born babe;'' but so far from being like one in innocence and harmlessness, that he became a child of hell, filled with wrath and malice, and fitted for destruction; and so opposes another notion of their's, that hellfire has no power over their disciples, nor even over the transgressors of Israel (n): but they will find it, by experience, that neither their descent from Abraham, nor their learning, nor their religion, will save them from the devouring flames, which their sins have made them so deserving of, and so are , "children of hell" (o); a Talmudic phrase; the meaning of which they understood well enough, and which was applicable to them, and more so to their proselytes; and that as owing to them, which was an aggravation of their own guilt and condemnation. (a) T. Bab. Avoda Zara, fol. 64. 2. (b) Maimon. Hilch. Obede Cochabim, c. 10. sect. 6. & Maacalot Asurot, c. 11. sect. 7. & Issure Biah, c. 14. sect. 7. (c) lb. Hilch. Melachim, c. 9. sect. 1. (d) Zohar in Exod. fol. 36. 1. (e) T. Hieros. Kiddushin, fol. 64. 4. (f) T. Bab. Yebamot, fol. 46. 1, 2. (g) Ib. fol 47. 1, 2. (h) Hilch. Issure Biah, c. 14. sect. 6. (i) Piske Toseph. Cetubot, art. 7. (k) T. Bab. Yebamot, fol. 47. 2. & 109. 2. Kiddushin, fol. 70. 2. & Nidda, fol. 13. 2. (l) Bereshit Rabba, sect. 39. fol. 35. 1. & sect. 84. fol. 72. 3, 4. (m) T. Bab. Yebamot, fol. 22. 1. & 48. 2. & 62. 1. & 97. 2. Maimon. Hilch. Issure Biah, c. 14. sect. 11. & Eduth, c. 13. sect. 2. (n) T. Bab. Chagiga, fol. 27. 1. (o) T. Bab. Roshhashanah, fol. 17. 1.

The Pharisees and the Scribes then would neither enter in, nor hear Him who said, By me if any man enter in he shall be saved; (John 10:9.) nor would they suffer those to enter in, who were able to have believed through the things which had been spoken before by the Law and the Prophets concerning Christ, but shut up the door with every kind of device to deter men from entering. Also they detracted from His teaching, denied all prophecy concerning Him, and blasphemed every miracle as deceitful, or wrought by the Devil. All who in their evil conversation set an example of sinning to the people, and who commit injustice, offending the weak, seem to shut up the kingdom of heaven before men. And this sin is found among the people, and chiefly among the doctors, when they teach men what the Gospel righteousness requires of them, but do not what they teach. But those who both teach and live well open to men the kingdom of heaven, and both enter in themselves, and invite others to enter in. Many also will not suffer those who are willing to enter into the kingdom of heaven, when they without reason excommunicate out of jealousy others who are better than themselves; thus they refuse them entrance, but these of sober spirit, overcoming by their patience this tyranny, although forbidden, yet enter in and inherit the kingdom. Also they who with much rashness have set themselves to the profession of teaching before they have learned, and following Jewish fables, detract from those who search out the higher things of Scripture; these do, as far as in them lies, shut out men from the kingdom of heaven.

Or, because their observance of the kingdom of heaven proceeds hence, that they may keep up their practice of going about to widows' houses, they shall therefore receive the heavier judgment, as having their own sin and the ignorance of others to answer for.

These are the poisoners of truth. They are reluctant to undertake the salvation of others. They bolt shut the kingdom of heaven. In their ambition they “devour widows’ houses and for pretense make long prayers.” By this acquaintance with heaven (achieved with those long prayers), they expect they will persevere in the merits of grace quietly, just as a rich person expects to receive the treasure stored up for him. However, they will receive ample judgment and punishment for their particular sins. They will be called to account for their strange and ignorant practices.

"Woe unto you, Scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretense make long prayers: therefore ye shall receive greater damnation." After this, next He derides them for gluttony: and the grievous thing was, that not from rich men's goods, but from the poor they indulged their own belly, and aggravated their poverty, which they should have relieved. For neither did they merely eat, but devoured. Moreover also the manner of their overreaching was yet more grievous, "for a pretense making long prayers." For every one is worthy of vengeance who doeth any evil thing; but he that is deriving even the reason for so doing from godliness, and is using this cloke for his wickedness, is justly liable to a far more grievous punishment. And wherefore did He not depose them? Because the time suffered it not as yet. So therefore He lets them alone for a time, but by His sayings, He secures that the people be not deceived, lest, through the dignity of those men, they be drawn on to the same emulation. For as He had said, "Whatsoever they bid you do, that do;" He shows how many things they do amiss, lest from thence He should be supposed amongst the unwise to commit all to them.

(Ver. 13, 14.) But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people's faces. For you neither enter yourselves nor allow those who would enter to go in. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses and for a pretense you make long prayers; therefore you will receive the greater condemnation. The scribes and Pharisees have knowledge of the Law and the Prophets, and they know that Christ is the Son of God; they are not ignorant that He was born of a Virgin. But while they seek to prey on the subject people, they themselves do not enter the kingdom of heaven, nor do they allow those who could enter to do so. This is what the Prophet Hosea accuses: The priests have hidden the way, they have murdered Shechem (Hosea 6:9). And again: The priests have not said, 'Where is the Lord?' (Hosea 4). Indeed, every teacher who scandalizes his disciples with evil deeds shuts the kingdom of heaven before them.

The female sex is imprudent, as not contemplating with reason all that it sees or hears; and weak, as being easily turned either from bad to good, or from good to bad. The male sex is more prudent and hardy. And therefore pretenders to holiness practise most upon women, who are unable to see their hypocrisy, and are easily inclined to love them on the ground of religion. But widows they chiefly choose to attempt; first, because a woman who has her husband to advise her is not so readily deceived; and secondly, she has not the means of giving, being in the power of her husband. The Lord then, whilst He confounds the Jewish Priests, instructs the Christian that they should not frequent widows rather than others, for though their purpose may not be bad, it gives occasion to suspicions. First, for that ye are wicked, and then because ye put on the cloak of sanctity. Your covetousness you dress up in the colour of religion, and use God's arms in the Devil's service, that iniquity may be loved while it is thought to be piety.

He calls them hypocrites for professing piety and doing nothing worthy of what they profess, but instead, they would make pretence of long prayer and would devour the widows' means. Indeed they were mockers who deceived the simple and like leeches sucked them dry. "Therefore ye shall receive the greater damnation" because you have devoured everything the widows have, when instead you should have provided for them and relieved their poverty. There is yet another reason why their condemnation will be greater: they prayed pretending to do good while they were in fact doing something evil, that is, devouring the widows' means. For he who lures another into harm by pretending to be good deserves the greatest punishment.

(interlin.) Devour widows' houses, that is, your superstitions have this only aim, namely, to make a gain of the people that is put under you. (interlin. Luke 12:47.) Or, because the servant that knew his Lord's will and did it not, shall he beaten with many stripes.

Woe to you (...) who devour the houses of widows, praying long prayers. This is the second woe, in which the pretense regarding prayer is touched upon. And first he rebukes their voracity, when he says, who devour the houses of widows, because whatever they did, they twisted entirely to gluttony, so that what is said in 2 Maccabees 6:4 applied to them, that the whole temple was full of debauchery and feasting. The houses of widows, i.e., the resources of widows. But why the houses of widows rather than of others? The reason is that they aimed more at seducing women, because men are wiser and more discreet, and are not so quickly deceived. Likewise, women have a more ready inclination toward giving; 1 Timothy 2:10: but that which becomes women professing godliness through good works. Likewise, the houses of widows, because a woman who has a husband has him as her head and counselor, and therefore is not so easily deceived. Likewise, a married woman does not have control of her house, but a widow does; therefore she can give more than a married woman, and therefore they made more profit from them than from others, when it was rather the case that they should have been giving to them; hence that passage in Psalm 93:6 applies well to them: they have slain the widow and the stranger. And this in prayer. Praying long prayers, on account of the pretense of sanctity: and so they twisted prayer toward profit, and profit toward glory. Hence they could be reproved because they were gluttonous, because they were despoilers, and likewise because they pretended sanctity; and therefore it follows, and for this you shall receive the greater judgment, i.e., you sin more greatly. And why? Because if someone robs by the weapons of the devil, he sins; and if by the weapons of God, he sins doubly, because he sins against God and against his neighbor. Or greater, etc., because you receive from those to whom you ought to be giving. Or greater, as it says in Luke 12:47: the servant who knew the will of his lord and did not do it shall be beaten with many stripes.

DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mar 12:38-40; Luk 20:45-47). (Mat. 23:1-39) Then spake Jesus to the multitude--to the multitudes, "and to his disciples."

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!