มัทธิว 23:30 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.

Wherefore ye be witnesses unto yourselves,.... Or "against yourselves", as the Syriac reads; for what they said was a plain acknowledgment, and a full confession, what their fathers had done, and whose offspring they were; and from whom better things were not to be expected; since they were their fathers' own children, and of the same temper and disposition with them: that ye are the children of them that killed the prophets. They plainly owned, that their fathers killed the prophets, and that they descended from them; though they meant not so much to reproach, their ancestors, as to give themselves a greater character; yet it did not with those, that knew them; not with our Lord: for as their own words testified against them, that they were a seed of evildoers; their practices showed them to be of the same spirit and principles with their progenitors.

Once the prophets had departed this life, their bodies were in the tomb but their souls and spirits were in the “realm of the living.” Accordingly, the historical narrative of the prophetic writings is to be regarded as the body but their spiritual meaning and the inner truth as the soul and spirit which inhabits history. It is not improper then for us to consider the “tombs of the prophets” to be the letters on the pages of their books, in which the narrative lays as though it were a body placed in a tomb. Those persons therefore who receive and understand the spiritual meaning of the prophetic writings and the truth hidden within them have the soul and spirit of the prophets and are themselves made into a sort of realm of the living prophets.… Those who neither seek nor accept the spiritual meaning but attend only to the simple, historical narrative study the bodies of the prophets in the letters and pages of the books, as though in so many tombs. Such persons were the Pharisees, who were rightly called Pharisees (that is, the “separated”) because they separated the spiritual meaning of the prophets from their bodily history, as though expelling the prophets’ souls from their bodies, killing them and rendering them devoid of soul and spirit. It was also right for the Pharisees to be called “hypocrites,” because they built and adorned only the tombs of the prophets which contained their bodily history, which is to say that they studied only the letter of their writings and books. They did not understand that those who study dead bodies (the historical narrative) may seem to act with reverence toward the memory of the prophets but are in fact being most irreverent. Their attempts to defend themselves against the charge of being associated with “those who killed the prophets” and to prove themselves innocent only add to the crimes of “those who killed the prophets,” thereby filling up the “measure” of the iniquity of their fathers by not believing in Christ, whom the prophets proclaimed not through the historical sense of their writings but through the spiritual sense.

For the things that ye now dare to do, show that ye do these things also in this spirit. For, though ye speak the contrary, saith He, as condemning them, as, for instance, "We should not, if we had been in their days, have been partakers with them;" yet the disposition is evident wherewith ye say these things. Wherefore also unfolding it, though darkly, still He hath expressed it. For when He had said, ye say, "If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets;" He added, "Wherefore ye be witnesses unto yourselves, that ye are the children of them that slew the prophets." And what blame is it to be a murderer's son, if one partake not in the mind of one's father? None. Whence it is evident, that for this same thing He brings it forward against them, hinting at their affinity in wickedness.

Not because they build, nor because they blame the others, doth He say, woe, but because, while both thus, and by what they say, they are pretending to condemn their fathers, they do worse. For in proof that the condemnation was a pretense, Luke saith, ye do allow because ye build; for, "Woe unto you," saith He, "for ye build the sepulchers of the prophets, and your fathers killed them. Truly ye bear witness, and ye allow the deeds of your fathers, for they indeed killed them, and ye build their sepulchers." For here He reproves their purpose, wherewith they built, that it was not for the honoring of them that were slain, but as making a show of the murders, and afraid, lest, when the tombs had perished by time, the proof and memory of such daring should fade away, setting up these glorious buildings, as a kind of trophy, and priding themselves in the daring deeds of those men, and displaying them.

By a most subtle syllogism He proves them to be the sons of murderers, while to gain good character and reputation with the people, they build the sepulchres of the Prophets whom their fathers put to death. Though they speak not this in words, they proclaim it by their actions, in ambitious and magnificent structures to their memory.

(Verse 29 onwards) Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, and you say, 'If we had lived in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.' Thus you bear witness against yourselves that you are sons of those who murdered the prophets. In the most skillful syllogism, they are proven to be the offspring of murderers, while they themselves, by the opinion of goodness and glory among the people, build tombs for the prophets whom their forefathers killed, and they say, 'If we had lived in that time, we would not have done what our fathers did.' However, even if they do not say it in words, they speak through their actions by ambitiously and magnificently building monuments to the slain, whom they do not deny were killed by their forefathers.

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. Or, they said within themselves, If we do good to the poor not many see it, and then but for a moment; were it not better to raise buildings which all may see, not only now, but in all time to come? O foolish man, what boots this posthumous memory, if, where you are, you are tortured, and where you are not there you are praised? While He corrects the Jews, He instructs the Christians; for had these things been spoken to the former only, they would have been spoken, but not written; but now they were spoken on their account, and written on ours. When one, besides other good deeds, raises sacred buildings, it is an addition to his good works; but if without any other good works, it is a passion for worldly renown. The martyrs joy not to be honoured with money which has caused the poor to weep. The Jews, moreover, have ever been adorers of saints of former times, and contemners, yea persecutors, of the living. Because they could not endure the reproaches of their own Prophets, they persecuted and killed them; but afterwards the succeeding generation perceived the error of their fathers, and thus in grief at the death of innocent Prophets, they built up monuments of them. But they themselves in like manner persecuted and put to death the Prophets of their own time, when they rebuked them for their sins. This is what is meant, And ye say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets.

He deplores them, not for building tombs for the prophets, for that is pleasing to God, but for doing these things in pretence, and for passing judgement on their fathers while doing worse things themselves, and exceeding them by far in malice. They lie brazenly when they say, "If we had been in the days of our fathers, we would not have killed the prophets," for they were rabid with desire to kill the Master of the prophets. Therefore Christ says:

Likewise, they showed piety by their words: and you say: if we had been in the days of our fathers, we would not have been their partners in the blood of the prophets. It is common that in the deeds of others all are severe judges: hence if we see someone sinning, we judge it a great sin, but we diminish our own sin; therefore these sons recognized the malice of their fathers, but not their own; above at 7:5: cast out first the beam from your own eye, and then you shall see to cast out the mote from your brother's eye.

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."