มัทธิว 23:18 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.

Ye fools, and blind,.... This is very justly repeated, since this is no less an instance of their folly, blindness, and stupidity. In three copies of Beza's the word "fools" is not; nor is it in the Vulgate Latin, nor in Munster's Hebrew Gospel; but the Syriac, Arabic, Persic, and Ethiopic versions have it: for whether is greater, the gift, or the altar that sanctifieth the gift? The gift, or offering, before it was devoted to sacred use, and brought, and laid upon the altar, was common, had no ceremonial sanctity in it, and might be put to any use; but when it was brought, and laid upon the altar, it became holy; for, according to the law, whatever touched the altar, and indeed all, or any of the vessels of the sanctuary, was holy, Exo 29:37. Christ speaks the sense of the law, and their own traditions, and in their own language, and argues from the same to the confutation of them: , "the altar", they say (u), "sanctifies" that which is fit for it; that is, that which is proper to be offered up upon it: "as the altar sanctifies that which is fit for it, so the ascent unto it sanctifies; and as the altar, and the ascent, sanctify what is fit for them, so the vessels sanctify; the vessels for liquids sanctify the liquids, and the dry measures sanctify the dry; the vessels for liquids do not sanctify the dry, nor the dry measures sanctify the liquids; the holy vessels, which are bored, (or broken,) when they do the service they used to do, when whole, sanctify, if not, they do not sanctify; nor does anything sanctify but in the sanctuary.'' Now, since this is a clear case, that the altar sanctifies the gift, and not the gift the altar, our Lord's question is, which is the greater? A man that has the least share of common sense will easily see, that the altar must be the greater: wherefore these scribes and Pharisees must be wretchedly stupid to give out, that an oath made by the altar was not binding, when one that was made by the gift, or Korban, was binding; seeing the gift, or offering, received its sanctity from the altar: hence, of the two, an oath made by the altar should be more sacred and obligatory than one made by the gift. (u) Misn. Zebachim, c. 9. sect. 7.

Those who work in the fields of the gospel seek the hidden meaning of these passages of Scripture. We are not simply confiscating the higher parts of Scripture but rather looking toward its whole sense. As regards swearing, it is intended as a binding action, seeking to confirm the word concerning which something is sworn.Consider this analogy. Think of the altar as the heart and the temple as the whole of Scripture. The temple of God’s glory, spiritually understood, is the divinely inspired Scripture. The gold refers to the meanings it conveys. To swear is to witness to the Scriptures, as a validation and confirmation of the word we speak. Therefore we ought to profess the whole sense of Scripture as a confirmation of the sense which we invoke in all of our words. Gold found outside the temple is not sanctified. Rather, that gold which is found in the temple is the measure of that which is outside it. Similarly the meaning which is found outside of the Scriptures is not holy, but it is contained in the meaning of the Scriptures. Only that sense of Scripture is sanctified which can be seen from within the temple itself, that is, within the whole of Scripture. The temple, that is, the reading of the Scriptures, makes a great and venerable sense, just as consecrated gold is valuable. So we ought not to swear by our own intellects to confirm our beliefs, as if we were creating witnesses that could judge according to the truth. But let us explore further the analogy of the temple, the gold and the altar. The altar is the place where a vow is sanctified. The altar in this passage is the heart of a man. What happens in the heart happens deeply within a person. Vows and gifts placed on the altar are clearly those placed upon the human heart. When you begin to pray, you place the vow of your prayer upon your heart, as if you had placed something upon the altar, so that you might offer your prayer to God. Suppose you are ready to place an offering of psalms upon your heart, so as to offer to God an offering of psalms, accompanying yourself with a harp. Or suppose you are ready to give alms. You make an offering of alms upon your heart, just as if you had placed something on the altar, as you would offer your alms to God. Suppose you have proposed to fast in order to make an offering of your fasting upon your heart, as if you had placed something upon the altar. In this way the heart of a man makes vows in a holy and venerable way. It is from the heart, that is, the altar, that the vow is offered to God. Therefore it is not possible for the offering of a man to be more honorable than his heart from which the offering is sent up.

Now an oath is in confirmation of somewhat that has been spoken. The oath here then may signify testimony of Scripture which we produce in confirmation of that word which we speak. So that Divine Scripture is the temple of God, the gold is the meaning which it contains. As the gold which is outside the Temple is not sanctified, so all thoughts which are without divine Scripture, however admirable they may seem, are not hallowed. We ought not therefore to bring any speculations of our own for the confirmation of doctrine, unless such as we can show are hallowed by being contained in divine Scripture. The altar is the human heart, which is the chief thing in man. The offerings and gifts that are hid upon the altar, are every thing which are done in the heart, as to pray, to sing, to do alms, to fast. Every offering of a man then is sanctified by his heart, by which the offering is made. There cannot therefore be a more honourable offering than the heart of man, out of which the offering proceeds. If then one's conscience does not smite him, he has confidence towards God, not by reason of his gifts, but so to speak because he has rightly ordered the altar of his heart. Thirdly, we may say that over the temple, that is over every Scripture, and over the altar, that is over every heart, there is a certain meaning which is called the Heaven, the throne of God Himself, in which we shall be able to see the things that are revealed face to face, when that which is perfect is come.

Again, if one swore by the altar, none held him guilty of perjury; but if he swore by the gift or the victims or the other things which are offered to God upon the altar, this they exacted most rigorously. And all this they did not out of fear of God, but out of covetousness. Thus the Lord charges them with both folly and fraud, inasmuch as the altar is much greater than the victims which are sanctified by the altar.

(Verse 16 onwards) Woe to you, blind guides, who say, 'Whoever swears by the temple is nothing, but whoever swears by the gold of the temple is bound by his oath.' Fools and blind! For which is greater, the gold or the temple that sanctifies the gold? And, 'Whoever swears by the altar is nothing, but whoever swears by the gift that is on it is obligated.' Blind! For which is greater, the gift or the altar that sanctifies the gift? Therefore, whoever swears on the altar, swears on it and on all things that are above it. And whoever swears in the temple, swears in it and in him who dwells in it. And whoever swears in heaven, swears on the throne of God and on him who sits on it. Above, as it seemed to us, we have explained what the tradition of the Pharisees meant, saying: Whatever gift is from me will benefit you: now the double tradition of the Pharisees, enticing to one occasion of greed, is condemned, so that they may be proved to do everything for gain and not for the fear of God. For just as in the phylacteries and fringes, by enlarged expectations of holiness, it was trying to capture glory, and was seeking gains through the opportunity of glory, so another tradition found fault with the teachers of impiety. If anyone were to swear in the temple during a dispute, or in some argument, or in a doubtful case, and later be convicted of lying, they were not held accountable for the crime. But if they were to swear on gold and money, which was offered to the priests in the temple, they were immediately compelled to fulfill what they had sworn. Again: If anyone swore upon the altar, no one held him guilty of perjury; but if he swore falsely on a gift, or on offerings, that is, on victims and on fine flour and on the rest, which are offered to God upon the altar, these were most diligently sought after. Therefore, the Lord reproached them both for foolishness and deceit, because the temple is much greater than the gold that is sanctified by the temple, and the altar is greater than the offerings that are sanctified by the altar. But they did it not out of fear of God, but out of greed for riches.

(Quæst. Ev. i. 34.) The temple and altar we may also understand of Christ Himself; the gold and the gifts, of the praise and sacrifice of prayer which we offer in Him and through Him. For not He by them, but they by Him, are sanctified.

He calls them blind for not wanting to teach what was right, but instead valuing what was of lesser importance, and giving second place to that which was worthy of honor. For they valued the gold in the temple, the images of the Cherubim and the golden urn, more highly than they did the temple itself. Therefore they taught the people that it was of no consequence to swear by the temple, and instead they taught them to swear by the gold which is in the temple. This gold, however, was precious precisely because it was in the temple. And the Pharisees said that the gifts placed on the altar were more valuable than the altar itself. So the Pharisees even taught that if someone swore by the golden vessel, or the ox, or the sheep brought for sacrifice, and then broke his oath, he was sentenced to pay an equal amount. The Pharisees put a higher value on the gift upon the altar because of the profit they derived from sacrifices. But if some one swore by the temple and then broke his oath, he was absolved [and owed nothing, the Pharisees would say], as it was not possible to build [and pay] anything equal to the temple. And so the oath by the temple was considered to be of lesser consequence because of the Pharisees' love of money. Under the Old Covenant, Christ does not permit the gift to be greater than the altar, but for us it is just the opposite: the altar is sanctified by the gifts, for the loaves are changed by divine grace into the very Body of the Lord Himself. Therefore the altar is sanctified by them.

Then he sets forth the second part of the tradition: and whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, is a debtor.

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."