มัทธิว 23:12 วิจารณ์

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 woe unto you scribes and Pharisees, hypocrites,.... It seems from hence, that the Scribes and Pharisees had not left him, at least not all of them, notwithstanding the confusion they were thrown into; but were still about him, observing what he said to the people, and watching an opportunity to take every advantage against him; whom he addresses in a very awful manner, calling them "hypocrites", as he truly might; for they were such, both to God and men: he had detected them already before the people, in several instances of hypocrisy; and gives sufficient reasons, in the following part of this chapter, to support the character, he gives of them, and his charge against them; denouncing a woe upon them in this world, and that which is to come, no less than eight times; expressing his abhorrence of their wickedness, his commiseration of their case, and their certain destruction: "for ye shut up the kingdom of heaven against men": not eternal life and happiness, the entrance into which can neither be opened nor shut by men: those whom God determines to bring thither, shall have an entrance abundantly ministered to them, in spite of the opposition of men and devils; though these men did all that in them lay, to hinder persons enjoying everlasting glory. But the Gospel dispensation is here meant, which opened by the ministry of John the Baptist, Christ and his disciples, and which the Scribes and Pharisees did all they could to shut; by discouraging the preaching of the Gospel, and the administration of ordinances, in which this dispensation lay; and prejudicing the minds of men against it, that they might not embrace the doctrines of it, nor submit to its ordinances: they, by their office, ought to have opened and explained the Scriptures, the prophecies of the Old Testament relating to the Messiah, and led the people into a knowledge of the mysteries of his kingdom, and encouraged them to enter into this new state of things; which, according to the true intent of Scripture, was to take place, and now did: but instead of this, they shut up the Scriptures, took away the key of knowledge, and laid it aside; and darkened the Scriptures by their false glosses, and obliged the people to observe the traditions of the elders, and which they call , "an hedge for the law" (w); to which Beza thinks, the allusion is here, and by which men were shut up, and kept from the true knowledge both of law and Gospel: for ye neither go in yourselves, neither suffer ye them that are entering to go in: they neither believed in the Messiah themselves, nor embraced the doctrines relating to his person and office: have any of the Pharisees believed on him? No; they received him not, they rejected him, and also the counsel of God, against themselves, not being baptized with the baptism of John, the forerunner of Christ; nor would they suffer others, that were inclined to profess their faith in him, and be baptized, to do it; but discouraged them all they could, by their reproachful treatment of the person, miracles, and ministry of Christ, and by their threatenings and menaces, and by their excommunications of such as made a confession of him. (w) Pirke Abot, c. 1. sect. 1.

Or otherwise; And if one minister the divine word, knowing that it is Christ that makes it to be fruitful, such a one professes himself a minister and not a master; whence it follows, He that is greatest among you, let him be your servant. As Christ Himself, who was in truth our Master, professed Himself a minister, saying, I am in the midst of you as one that ministers. (Luke 22:27.) And well does He conclude this prohibition of all vain-glory with the words, And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

Having warned them therefore against this grievous pest, and amended them, He instructs also how they may escape it; by humility. Wherefore He adds also, "He that is greatest among you shall be your servant. For whosoever shall exalt himself shall be abased, and whosoever shall abase himself shall be exalted." For nothing is equal to the practice of modesty, wherefore He is continually reminding them of this virtue, both when He brought the children into the midst, and now. And, when on the mount, beginning the beatitudes, He began from hence. And in this place, He plucks it up by the roots hereby, saying, "He that abaseth himself shall be exalted." Seest thou how He draws off the hearer right over to the contrary thing. For not only doth He forbid him to set his heart upon the first place, but requires him to follow after the last. For so shalt thou obtain thy desire, He saith. Wherefore he that pursues his desire for the first, must follow after the last place. "For he that abaseth himself shall be exalted."

A hermit said, ‘He who is praised and honoured above what he deserves suffers grievous loss. He who receives no honour at all among men, shall be glorified hereafter.’

Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.

For he who exalts himself, presuming to be something, shall be humbled and abandoned by God.

Then he assigns the reason: and whosoever shall exalt himself shall be humbled, and he that shall humble himself shall be exalted. Hence in the canticle of the Virgin, Luke 1:52: he has put down the mighty from their seat, and has exalted the humble.

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."

And whosoever shall exalt himself shall be abased--See on Luk 18:14. What follows was addressed more immediately to the scribes and Pharisees.