มัทธิว 23:28 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.

Woe unto you Scribes and Pharisees, hypocrites,.... This is the seventh and last time, in which these words are delivered in this exact form by our Lord, in this chapter; and expresses the certainty, both of their sin and punishment: and the instance annexed to it, no less discovers the hypocrisy of these persons, and supports the character given of them; as also furnishes out a sufficient reason, why a woe is denounced upon them, because ye build the tombs of the prophets, and garnish the sepulchres of the righteous; meaning by the "prophets" and "righteous" men, the same persons, the prophets, who were righteous men; or else the prophets, and also other righteous men besides them. Rightly is the word "build", used of tombs and sepulchres; the Jews have a canon, which runs thus (h), "they do not dig graves nor sepulchres, on a feast day. The commentators (i) on it say, that the graves are the holes which they dig in the earth, and the sepulchres are the buildings over the graves. In the Gemara it is asked (k), "what are the graves? and what are the sepulchres? says R. Judah, the graves are made by digging and the sepulchres or tombs "by building"; and these edifices which they built over the graves of some of their prophets, and righteous men, were very grand and beautiful. The Cippi Hebmici furnish us with many instances of this kind: in Hebron, in the land of Canaan, which is Kirjath Arba, is the cave of Machpelah; in which were buried the fathers of the world, Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Leah; and over it is a wonderful, "and beautiful" building and it is the building of David the king; and opposite the city, in the mountain, is a beautiful building, and there was buried Jesse, the father of David the king: in the way from Hebron to Jerusalem, is Chalchul, where Gad, David's seer, was buried; and Tekoah, where Isaiah the prophet was buried, and over him a "beautiful" structure: at the Mount of Olives is a beautiful fabric, which they say is the sepulchre of Huldah, the prophetess; at the bottom of the mount is a very great cave, attributed to Haggai the prophet, and in the middle of it are many caves; near it, is the sepulchre of Zechariah the prophet, in a cave shut up, and over it is , "a beautiful arch", or vault of one stone: between Rama and Jerusalem are caves ascribed to Simeon the just, and the seventy (elders of the) sanhedrim: at Rama, Samuel was buried, also his father Elkanah, and Hannah his mother, and in a cave shut up, and over the cave buildings: at Cheres, which is Timnath Cheres, in Mount Ephraim, are buried Joshua the son of Nun, and Nun his father, and Caleb the son of Jephunneh, and over them are trees. At Avarta is the school of Phinehas, the son of Eleazar the priest, and Eleazar is buried upon the mountain; and below the village, between the olive trees, Ithamar, and over him a large monument: at the barns is a temple of the Gentiles, with a vault and a cave, where they say are buried seventy elders. At Belata, a village about a sabbath day's journey from Shechem, Joseph the righteous was buried: at Mount Carmel, is the cave of Elijah the prophet, and there was buried Elisha, the son of Shaphat the prophet: at Jordan was buried Iddo the prophet, and over it is a great elm tree, and it is in the form of a lion; and there was buried Shebuel, the son of Gershom, the son of Moses, over whom is a great oak tree: at Geba, in Mount Lebanon, is buried Zephaniah the prophet, in the middle of a cave shut up. On a mountain, a sabbath day's journey from Zidon, Zebulun was buried, in a beautiful vault; at Cephar Noah, was buried Noah the just; and at Kadesh Nephtalim, Barak the son of Abinoam, and Deborah his wife, and Jael; and at Timnath, Shamgar the son of Auath, over whom are two marble pillars. At Cephar Cana, is buried Jonah, the son of Amittai, on the top of a mountain, in a temple of the Gentiles, in a "beautiful" vault: at Jakuk, was buried in the way, Habakkuk the prophet; and at the north of the village of Raam, was buried Obadiah the prophet: at Susan the palace, was buried Mordecai the Jew, and over him a beautiful stone statue; and on it written, this is the sepulchre of Mordecai, the son of Jair, the son of Shimei, the son of Kish, a man of Jemini; and near the river Hiddekel, Ezekiel the prophet was buried. In this account, many things may be observed, which confirm and illustrate the words of the text. And certain it is, that it was accounted very honourable and laudable in persons, to beautify the sepulchres of the patriarchs and prophets. Among the excellent characters given of Benaah, R. Jochanan's master, it is said (l), "that he was a very wise man, and a judge, and understood mysteries and parables; , "and painted the cave" of Adam the first, and the cave of Abraham. Though perhaps this is to be understood of him in a figurative sense, but yet must allude to a literal one: the sepulchres of the prophets, were especially very sacred: "all sepulchres (they say (m)) might be removed, but the sepulchres of a king, and the "sepulchres of a prophet"; they say unto him, were not the sepulchres of the sons of David removed? and the sepulchres of the sons of Huldah were in Jerusalem, and a man might not touch them, to remove them for ever. R. Akiba replied to them because of decency it was forgiven (or allowed) there, and from thence the uncleanness being channelled, went out to the brook Kidron. Now our Lord must not be understood as blaming them for barely building the tombs of the prophets, and garnishing the sepulchres of the righteous, which they might have done without blame. But because they did all this, that they might be thought to be very innocent and holy men, and far from being guilty of the crimes their forefathers were; when they were of the very selfsame blood thirsty, persecuting spirit; and did, and would do the same things to the prophets and apostles of the New Testament, their fathers had done to the prophets of the Old. They have a saying (n), that "they do not erect monuments "for the righteous"; for their words are their memorial. But this can only mean, that there is no need of monuments for them; since their sayings are sufficient to keep up the memory of them. Hence Dr. Lightfoot thinks, that our Lord reproves them out of their own mouths, for despising the words of the prophets; imagining they performed piety enough, by bestowing cost in adorning their sepulchres; when they themselves own, their sayings are the best remembrances of them, and therefore ought to be regarded more than their tombs, (h) Misn. Moed Katon, c. 1. sect. 6. (i) Maimon. & Bartenora in ib. (k) T. Bab. Moed Katon, fol. 8. 2. (l) Juchasin, fol. 86. 1. (m) T. Hieros. Nazir, fol. 57. 4. (n) T. Hieros. Shekalim, fol. 47. 1.

As the scribes and Pharisees were previously called “full of robbery and intemperance,” likewise here they are said to be “full of hypocrisy and iniquity” and are compared with “the bones of the dead and all uncleanness.” Hypocrisy, because it is a counterfeit of the good, possesses nothing vital of the good it simulates, but is only its dead bones, so to speak.… If we listen with wisdom to what the present passage wants to tell us, we will understand that every simulated righteousness is a dead righteousness, hence no righteousness at all. Just as a dead man can still have the appearance of a man, even though he is in fact no longer a man, so also a dead chastity is no chastity. For any virtue is dead when it is not practiced for God but feigned on account of men. He who feigns righteousness can give the appearance of being righteous even though what he has is not righteousness at all but only a figment of righteousness, much like impersonators who can take on the appearance of another individual without thereby actually becoming the other person. The same is true concerning chastity. Because of this, men who do such things are appropriately compared with “whitewashed tombs which look beautiful from the outside,” for they give every external appearance of righteousness, even though they are full of “the bones of the dead” within.

As above they are said to be full of extortion and excess, so here they are full of hypocrisy and iniquity, and are likened to dead men's bones, and all uncleanness. For all feigned righteousness is dead, forasmuch as it is not done for God's sake; yea, rather it is no righteousness at all, any more than a dead man is a man, or an actor who represents any character is the man whom he represents. There is therefore within them so much of bones and uncleanness as are the good things that they wickedly pretend to. And they seem righteous outwardly, not in the eyes of such as the Scripture calls Gods, (Ps. 82:6.) but of such only as die like men.

Sepulchres are whitened with lime without, and decorated with marble painted in gold and various colours, but within are full of dead men's bones. Thus crooked teachers who teach one thing and do another, affect purity in their dress, and humility in their speech, but within are full of all uncleanness, covetousness, and lust.

(Verse 27, 28.) Woe to you, Scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful to people, but inside are full of dead people's bones and all uncleanness. So you also outwardly appear righteous to people, but inwardly you are full of hypocrisy and wickedness. Just as he had shown with the cup and dish, that they were clean on the outside but dirty on the inside, he now repeats the same example with tombs: how tombs are whitewashed on the outside and decorated with marble and gold and different colors, but inside they are full of dead people's bones. This is how the perverse teachers, who teach one thing and do another, demonstrate cleanliness with their clothing and humility of speech, but inside they are full of all uncleanness and desire. Finally, this expresses more clearly the very thing itself, inferring: Thus you indeed appear just to men on the outside: but within, you are full of hypocrisy and iniquity.

Justly are the bodies of the righteous said to be temples, because in the body of the righteous the soul has dominion, as God in His temple; or because God Himself dwells in righteous bodies. But the bodies of sinners are called sepulchres of the dead, because the sinner's soul is dead in his body; for that cannot be deemed to be alive, which does no spiritual or living act. But say, hypocrite, if it be good to be wicked, why do you not desire to seem that which you desire to be? For what it is shameful to seem, that it is more shameful to be; and what to seem is fair, that it is fairer to be. Either therefore be what you seem, or seem what you are.

The monks praised a brother to Antony. Antony went to him and tested him to see if he could endure being insulted. When he saw that he could not bear it, he said to him, ‘You are like a house with a highly decorated outside, but burglars have stolen all the furniture by the back door.’

(Mor. xxvi. 32.) But before their strict Judge they cannot have the plea of ignorance, for by assuming in the eyes of men every form of sanctity, they witness against themselves that they are not ignorant how to live well.

This analogy, too, has the same meaning as that of the preceding. For they were eager to appear comely in their external condition, just like tombs that are whitened with lime and chalk, but within they are full of every uncleanness, and of dead and rotting works.

After this he explains: so you also outwardly indeed appear to men just, i.e., men judge you to be just, but inwardly you are full of hypocrisy and iniquity. He comprehends the carnal sins, avarice and gluttony, as was said above, under which vainglory is contained; John 12:43: they loved their own glory more than the glory of God. Likewise, under iniquity, all spiritual sins.

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."