Matthew 23:1 Ulasan

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.

But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught, what kind of (supposition).

The disciples of Christ are better than the common herd; and you may find in the Church such as with more ardent affection come to the word of God; these are Christ's disciples, the rest are only His people. And sometimes He speaks to His disciples alone, sometimes to the multitudes and His disciples together, as here.

"Then spake Jesus to the multitudes and to His disciples, saying, The Scribes and the Pharisees sit in Moses' seat: all therefore whatsoever they bid you do, that do; but do not after their works." Then. When? When He had said these things, when He had stopped their mouths; when He had brought them that they should no more dare to tempt Him; when He had shown their state incurable. And since He had made mention of "the Lord" and "my Lord," He recurs again to the law. And yet the law said nothing of this kind, but, "The Lord thy God is one Lord." But Scripture calls the whole Old Testament the law. But these things He saith, showing by all thinks His full agreement with Him that begat Him. For if He were opposed, He would have said the opposite about the law; but now He commands so great reverence to be shown towards it, that, even when they that teach it are depraved, He charges them to hold to it. But here He is discoursing about their life and morals, since this was chiefly the cause of their unbelief, their depraved life, and the love of glory. To amend therefore His hearers; that which in the first place most contributes to salvation, not to despise our teachers, neither to rise up against our priests, this doth He command with superabundant earnestness. But He does not only command it, but also Himself doth it. For though they were depraved, He doth not depose them from their dignity; to them rendering their condemnation heavier, and to His disciples leaving no cloke for disobedience. I mean, that lest any one should say, that because my teacher is bad, therefore am I become more remiss, He takes away even this pretext. So much at any rate did He establish their authority, although they were wicked men, as even after so heavy an accusation to say, "All whatsoever they command you to do, do." For they speak not their own words, but God's, what He appointed for laws by Moses. And mark how much honor He showed towards Moses, again showing His agreement with the Old Testament; since indeed even by this doth He make them objects of reverence. "For they sit," He saith, "on Moses' seat." For because He was not able to make them out worthy of credit by their life, He doth it from the grounds that were open to Him, from their seat, and their succession from him. But when thou hearest all, do not understand all the law, as, for instance, the ordinances about meats, those about sacrifices, and the like for how was He to say so of these things, which He had taken away beforehand? but He meant all things that correct the moral principle, and amend the disposition, and agree with the laws of the New Testament, and suffer them not any more to be under the yoke of the law. Wherefore then doth He give these things divine authority, not from the law of grace, but from Moses? Because it was not yet time, before the crucifixion, for these things to be plainly declared. But to me He seems, in addition to what has been said, to be providing for another object, in saying these things. For since He was on the point of accusing them, that He might not seem in the sight of the foolish to set His heart on this authority of theirs, or for enmity to be doing these things, first He removed this thought, and having set himself clear from suspicion, then begins His accusation. And for what intent doth He convict them, and run out into a long discourse against them? To set the multitude on their guard, so that they might not fall into the same sins. For neither is dissuading like pointing out those that have offended; much as recommending what is right, is not like bringing forward those that have done well. For this cause also He is beforehand in saying, "Do not after their works." For, lest they should suppose, because of their listening to them, they ought also to imitate them, He uses this means of correction, and makes what seems to be their dignity a charge against them. For what can be more wretched than a teacher, when the preservation of his disciples is, not to give heed to his life? So that what seemeth to be their dignity is a most heavy charge against them, when they are shown to live such a life, as they that imitate are ruined. For this cause He also falls upon His accusations against them, but not for this only, but that He might show, that both their former unbelief wherewith they had not believed, and the crucifixion after this, which they dared to perpetrate, were not a charge against Him who was crucified and disbelieved, but against their perverseness. But see whence He begins, and whence He aggravates His blame of them. "For they say," He saith, and do not." For every one is worthy of blame in transgressing the law, but especially he that bears the authority of teaching, for doubly and triply doth he deserve to be condemned. For one cause, because he transgresses; for another, that as he ought to amend others, and then halteth, he is worthy of a double punishment, because of his dignity; and in the third place, that he even corrupts the more, as committing such transgression in a teacher's place.

When the Lord had overthrown the Priests by His answer, and shown their condition to be irremediable, forasmuch as clergy, when they do wickedly, cannot be amended, but laymen who have gone wrong are easily set right, He turns His discourse to His Apostles and the people. For that is an unprofitable word which silences one, without conveying improvement to another.

When He has shut the mouths of the Pharisees and shown them to be incurably diseased, then He speaks about them. He speaks about their life and manner of living, admonishing His listeners not to despise their teachers even if they have a corrupt life. At the same time He shows that He is not in opposition to the law, but rather desires that the law be practiced even though those who teach it are unworthy. For, He says, whatever the teachers say, you must treat as if it had been spoken by Moses, and indeed by God. Then should everything be done that they say, even if it is bad? We would answer, first, that a true teacher would never even dare to exhort someone to do evil. But then, supposing that there were someone encouraging an evil life, we would say that such a man is not from the seat of Moses, nor does he give utterance from the law. The Lord speaks of those sitting in the seat of Moses, that is, those who teach the law. Therefore, one must listen to those who teach something from the divine law, even if they themselves do not practice it.

Above it was shown how the Pharisees and scribes were provoked by the glory of Christ, and also by his wisdom, by which he had confounded them; now he shows how they were provoked by the justice with which he rebuked them. And he does two things. First, he instructs certain ones; secondly, he reproves them, at but woe to you, scribes and Pharisees. Regarding the first, he does two things. First, he shows their dignity; secondly, he reveals their intention in the use of authority, at all their works they do to be seen by men. Regarding the first, he does three things. First, he commends their authority; secondly, he teaches the rendering of obedience with caution; thirdly, he assigns the reason. The second is at all things therefore whatsoever they shall say to you, observe and do, etc.; the third is at for they say, and do not. He says, then, then Jesus spoke to the multitudes, etc. The continuation is as follows. The Lord had so confounded them that they neither dared to question him nor knew how to answer. But, as Chrysostom says, a discourse that reproves and does not instruct is useless; therefore he turned to the multitudes and to his disciples, to instruct them. Now it should be known that some hear him as disciples, and some as multitudes: as disciples, those who perceive the truth with their minds; John 8:31: if you continue in my word, you shall be my disciples indeed. As multitudes, those who cannot grasp the truth with their minds. Therefore he sometimes addresses his words to the multitudes, sometimes to the disciples, and sometimes to both; and in different ways: for to the disciples he speaks lofty things, as it says in John 15:15: all things whatsoever I have heard from my Father I have made known to you. But sometimes he sets forth parables to the multitudes, as was said above. To both, however, he speaks of what is necessary for salvation, and such are these words.

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."