มัทธิว 23:4 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.

For they bind heavy burdens,.... Meaning not the rites and ceremonies of the law of Moses, circumcision, and other rituals, which obliged to the keeping of the whole law, which was a yoke men were not able to bear; but the traditions of the elders, which the Scribes and Pharisees were very tenacious of, and very severely enjoined the observance of, and are called their "heavy" things (o). "It is a tradition of R. Ishmael, there are in the words of the law, that, which is bound or forbidden, and that which is loose or free; and there are in them light things, and there are in them heavy things; but the words of the Scribes, , "all of them are heavy".'' And a little after, "the words of the elders, "are heavier" than the words of the prophets.'' Hence frequent mention is made of "the light things of the school of Shammai, "and of the heavy things of the school of Hillell" (p)'' two famous doctors, heads of two universities, in being in Christ's time: these are also called, , "the blows, or wounds of the Pharisees" (q); not as Bartenora explains them, the wounds they gave themselves, to show their humility; or which they received, by beating their heads against the wall, walking with their eyes shut, that they might not look upon women, under a pretence of great chastity; but, as Maimonides says, these are their additions and heavy things, which they add to the law. Now the binding of these heavy things, means the imposing them on men, obliging them to observe them very strictly, under great penalties, should they omit them. The allusion is, to those frequent sayings in use among them, such a thing is "bound", and such a thing is loosed; such a "Rabbi binds", and such an one looses; that is, forbids, or allows of such and such things; See Gill on Mat 16:19. and grievous to be borne. This clause is left out in the Syriac, Arabic, Persic, and Ethiopic versions; but is in all the Greek copies, and serves to illustrate and aggravate the burdensome rites and institutions of these people: and lay them on men's shoulders, but they themselves will not move them with one of their fingers: the sense is, not that they were so rigid and hardhearted, that they would not move a finger to remove these burdens from the shoulders of men, or ease them in the least degree, or dispense with their performance of them in the least measure, upon any consideration, though this also was true in many respects; but that they were so slothful and indolent themselves, that though they strictly enjoined the observance of their numerous and unwritten traditions on the people, yet in many cases, where they could without public notice, they neglected them themselves, or at least, made them lighter and easier to them, as in their fastings, &c. In the Misna (r), mention is made of "a crafty wicked man", along with a woman Pharisee, and the blows of the Pharisees before spoken of; and in the Gemara (s), is explained by R. Hona, of one, "that makes things "light" for himself, and makes them "heavy" for others.'' Such crafty wicked men were Scribes and Pharisees; though R. Meir pretended that he made things "light" to others and "heavy" to himself (t). (o) T. Hieros. Peracot, fol. 3. 2. (p) T. Hieros. Sota, fol. 19. 2. Yom Tob. fol. 60. 2. & Berncot, fol. 3. 2. (q) Misn. Sota, c. 3. sect. 4. (r) Ubi supra. (Misn. Sota, c. 3. sect. 4.) (s) T. Bab. Sota, fol. 21. 2. (t) T. Hieros. Beracot, fol. 3. 1.

Therefore up until now the scribes and Pharisees among the Jews have been sitting on the throne of Moses. I am not saying this because only scribes and Pharisees will sit on the seat of Moses. They speak but do not do anything, laying heavy and unsupportable burdens on the shoulders of men.Yet they are not even willing to lift a finger to lighten those burdens. For I judge that those who rightly understand and explain Moses according to his spiritual power are the ones who will indeed sit on the throne of Moses. But these are not the scribes and Pharisees. They are much better. They are the beloved disciples of Christ who interpret his word through the grace of God. They are able to sort out different meanings in different words. Indeed, therefore, before the coming of Christ they sat well on the throne of Moses who interpreted the sayings of Moses well and according to reason. However, after the coming of Christ, they sit on the throne of the church, which is the seat and throne of Christ.

Just as the scribes and Pharisees wickedly sat upon the throne of Moses, so do some in the church who sit upon the ecclesiastical throne. There are some in the church who have the right understanding of the law and pass it on correctly. They say what each person needs to do, but they themselves do not do it. Some of them lay heavy burdens upon the shoulders of men, but they won’t even lift a finger to help. These are the ones the Savior is talking about when he says, “Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of God.” There are others, however, who sit on the throne, who act before they speak and speak wisely, restraining those who are disordered. They place merciful burdens on the shoulders of others. They themselves are the first to lift the heavy burden, for the exhortation of other listeners. It is these of whom the Lord speaks when he says, “He who does so and teaches others to do so, this man will be called great in the kingdom of heaven.”

And together with these He mentions also another charge against them, that they are harsh to those accountable to them. "For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they will not move them with their finger." He mentions here a twofold wickedness, their requiring great and extreme strictness of life, without any indulgence, from those over whom they rule, and their allowing to themselves great security; the opposite to which the truly good ruler ought to hold; in what concerns himself, to be an unpardoning and severe judge, but in the matters of those whom he rules, to be gentle and ready to make allowances; the contrary to which was the conduct of these men. For such are all they who practise self restraint in mere words, unpardoning and grievous to bear as having no experience of the difficulty in actions. And this itself too is no small fault, and in no ordinary way increases the former charge. But do thou mark, I pray thee, how He aggravates this accusation also. For He did not say, "they cannot," but, "they will not." And He did not say, "to bear," but, "to move with a finger," that is, not even to come near them, nor to touch them.

(Verse 4.) However, they bind heavy and burdensome loads and lay them on people's shoulders; but they themselves are unwilling to move them with their finger. This applies generally to all teachers who command heavy things but do not do smaller things. However, it should be noted that both the shoulders, the finger, the burdens, and the chains with which the burdens are bound should be understood spiritually.

But all these things, the shoulders, the finger, the burdens, and the bands with which they bind the burdens, have a spiritual meaning. Herein also the Lord speaks generally against all masters who enjoin high things, but do not even little things.

And to the Scribes and Pharisees of whom He is now speaking, heavy burdens not to be borne are the commandments of the Law; as St. Peter speaks in the Acts, Why seek ye to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? (Acts 15:10.) For commending the burdens of the Law by fabulous proofs, they bound as it were the shoulders of the heart of their hearers with bands, that thus tied as though with proof of reason to them, they might not fling them off; but themselves did not in the least measure fulfil them, that is, not only did not wholly, but did not so much as attempt to. Such also are they who lay a heavy burden upon those who come to penitence, so that while men would avoid present punishment, they overlook that which is to come. For if you lay upon a boy's shoulders a burden more than he can bear, he must needs cither cast it off, or be broken down by it; so the man on whom you lay too grievous a burden of penance must either wholly refuse it, or if he submit himself to it will find himself unable to bear it, and so be offended, and sin worse. Also, if we should be wrong in imposing too light a penance, is it not better to have to answer for mercy than for severity? Where the master of the household is liberal, the steward should not be oppressive. If God be kind, should His Priest be harsh? Do you seek thereby the character of sanctity? Be strict in ordering your own life, in that of others lenient; let men hear of you as enjoining little, and performing much. The Priest who gives licence to himself, and exacts the utmost from others, is like a corrupt tax-gatherer in the state, who to ease himself taxes others heavily.

The Pharisees laid heavy burdens on men, forcing them to fulfill the commandments of the law which were detailed and difficult to observe. Indeed, they weighed them down with more than the commandments of the law by handing down certain traditions that went beyond the law; these traditions they did not move with even one of their fingers, that is, they themselves did not practice them, nor even dare to undertake such burdens. For whenever a teacher not only teaches but practices what he teaches, then he is seen to carry the burden and to labor along with those who are taught. But when he gives me a load to carry, but himself practices nothing, then indeed he weighs me down, showing by what he himself neglects to do that it is impossible to accomplish what he says. The Lord, therefore, is accusing the Pharisees of themselves not wanting to carry the weight of the commandments and to practice them. Not only do they not do anything good, but they pretend that they do good. Even if they had done something good, because they did it for the sake of appearance, any gain they might have derived from it would have fallen through their fingers. So indeed they are worthy of condemnation now, since they do not do good and yet they wish men to think that they do. What things do they practice? "They make broad their phylacteries and enlarge the borders of their garments." What this means is this: in the law it is said, "Thou shalt bind [the words of the law] to thy hand and they shall be immovable before thine eyes" (Deut. 6:8). So the Pharisees would inscribe on two pieces of leather the ten commandments of the law, and they would attach one to their forehead and suspend the other from their right hand. They would make borders on the ends of their garments, consisting of blood-red threads like a fringe. For this, too, they found a text in the law (Num. 15:38-40), so that when they saw these things they would not forget the commandments of God. But God did not desire this; rather, to have the phylactery upon the hand meant that one must labor in the commandments, and the blood-red fringe showed that we must be signed with the blood of Christ. But the Pharisees made large phylacteries and fringes, so that those who saw them would think that they were keepers of the law.

(interlin.) Or, bind burdens, that is, gather traditions from all sides, not to aid, but to burden the conscience.

For they bind heavy and insupportable burdens, etc. For the Lord wishes to exaggerate their malice, because they say, and do not. If they simply said and did not do, this would still be tolerable; but this does not suffice them, because they add most grievous burdens to the precepts of God. And therefore their presumption is noted, because they bind other burdens upon the burdens imposed by God, because they make new observances, as it says in Mark 7:2, that they forbade eating bread unless the hands were frequently washed; against that passage in Isaiah 58:6: loose the bands of wickedness, undo the bundles that oppress. Likewise, their cruelty is noted, for they impose burdens, against that passage in 1 John 5:3: for the commandments of God are not heavy. For my yoke is sweet and my burden light, above at 11:30. Likewise, their indiscretion is noted, because if they imposed a heavy burden on a strong person, it would not be a great thing; but they impose insupportable burdens on the weak: for that cannot be carried which exceeds the strength of the one carrying it. In Acts 15:10: this is a burden which neither we nor our fathers have been able to bear. Likewise, their excessive severity is noted, because if they imposed a burden and gave indulgence, this would still be sufficient; but with a certain violence they command. They lay them on men's shoulders; hence they exceed in speaking. Likewise, they exceed in not doing, because there are some men who do not wish to accomplish everything, yet they wish to accomplish something. Likewise, there are some who, even if they do not wish to do something difficult, yet wish to do something light. Likewise, there are some who, even though they do not act, yet have the will to act. But he who wishes none of these things exceeds in malice; hence he says, but with a finger of their own they will not move them; hence they not only did not do them, but were unwilling even to move them with their finger, i.e., not even to begin them. Nor even to do light things, which are signified by a finger. Therefore you ought to do what they teach, but they are not to be followed as regards their works, because they do not even the least thing. Chrysostom says: such are those who speak great things and do small things; such are like tax collectors, who make others pay more than the taxes demand, but they themselves pay nothing. Let me not see you teaching great things but doing small things. Hence the Lord will spare you more if you incline to mercy than to severity.

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."

For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them--"touch them not" (Luk 11:46). with one of their fingers--referring not so much to the irksomeness of the legal rites, though they were irksome enough (Act 15:10), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.