15. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte--from heathenism. We have evidence of this in JOSEPHUS.
and when he is made, ye make him twofold more the child of hell than yourselves--condemned, for the hypocrisy he would learn to practice, both by the religion he left and that he embraced.
16. Woe unto you, ye blind guides--Striking expression this of the ruinous effects of erroneous teaching. Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths--distinctions invented only to promote their own avaricious purposes.
which say, Whosoever shall swear by the temple, it is nothing--He has incurred no debt.
but whosoever shall swear by the gold of the temple--meaning not the gold that adorned the temple itself, but the Corban, set apart for
he is a debtor!--that is, it is no longer his own, even though the necessities of the parent might require it. We know who the successors of these men are.
but whosoever sweareth by the gift that is upon it, he is guilty--It should have been rendered, "he is a debtor," as in Matthew 23:16 .
19. Ye fools, and blind! for whether is greater, the gift, or the altar that sanctifieth the gift?--(See Exodus 29:37 ).
23. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise--rather, "dill," as in Margin.
and cummin--In Luke ( Luke 11:42 ) it is "and rue, and all manner of herbs." They grounded this practice on Leviticus 27:30 , which they interpreted rigidly. Our Lord purposely names. the most trifling products of the earth as examples of what they punctiliously exacted the tenth of.
and have omitted the weightier matters of the law, judgment, mercy, and faith--In Luke ( Luke 11:42 ) it is "judgment, mercy, and the love of God"--the expression being probably varied by our Lord Himself on the two different occasions. In both His reference is to Micah 6:6-8 , where the prophet makes all acceptable religion to consist of three elements--"doing justly, loving mercy, and walking humbly with our God"; which third element presupposes and comprehends both the "faith" of Matthew and the "love" of Luke. tendency to merge greater duties in less besets even the children of God; but it is the characteristic of hypocrites.
these ought ye to have done, and not to leave the other undone--There is no need for one set of duties to jostle out another; but it is to be carefully noted that of the greater duties our Lord says, "Ye ought to have done" them, while of the lesser He merely says, "Ye ought not to leave them undone."
24. Ye blind guides, which strain at a gnat--The proper rendering--as in the older English translations, and perhaps our own as it came from the translators' hands--evidently is, "strain out." It was the custom, says TRENCH, of the stricter Jews to strain their wine, vinegar, and other potables through linen or gauze, lest unawares they should drink down some little unclean insect therein and thus transgress ( Leviticus 11:20 Leviticus 11:23 Leviticus 11:41 Leviticus 11:42 )--just as the Buddhists do now in Ceylon and Hindustan--and to this custom of theirs our Lord here refers.
and swallow a camel--the largest animal the Jews knew, as the "gnat" was the smallest; both were by the law unclean.
25. within they are full of extortion--In Luke ( Luke 11:39 ) the same word is rendered "ravening," that is, "rapacity."
26. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also--In Luke ( Luke 11:40 ) it is, "Ye fools, did not He that made that which is without make that which is within also?"--"He to whom belongs the outer life, and of right demands its subjection to Himself, is the inner man less His?" A remarkable example this of our Lord's power of drawing the most striking illustrations of great truths from the most familiar objects and incidents in life. To these words, recorded by Luke, He adds the following, involving a principle of immense value: "But rather give alms of such things as ye have, and behold, all things are clean unto you" ( Luke 11:41 ). As the greed of these hypocrites was one of the most prominent features of their character ( Luke 16:14 ), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though much fouled with the business of this everyday world. (See Ecclesiastes 9:7 ).
27. Woe unto you, scribes and Pharisees, hypocrites! for ye are like whited sepulchres--or, whitewashed sepulchres. (Compare Acts 23:3 ). The process of whitewashing the sepulchres, as LIGHTFOOT says, was performed on a certain day every year, not for ceremonial cleansing, but., as the following words seem rather to imply, to beautify them.
which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness--What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Compare Psalms 5:9 , Romans 3:13 ). But our Lord, stripping off the figure, next holds up their iniquity in naked colors.
Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets--that is "ye be witnesses that ye have inherited, and voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your fathers." Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in their days, how differently should we have treated these prophets?" While all the time they were witnesses to themselves that they were the children of them that killed the prophets, convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent. In Luke 11:44 our Lord gives another turn to this figure of a grave: "Ye are as graves which appear not, and the men that walk over them are not aware of them." As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted frown coming in contact with such corrupt characters.
33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?--In thus, at the end of His ministry, recalling the words of the Baptist at the outset of his, our Lord would seem to intimate that the only difference between their condemnation now and then was, that now they were ripe for their doom, which they were not then.
34. Wherefore, behold, I send unto you prophets, and wise men, and scribes--The I here is emphatic: "I am sending," that is, "am about to send." In Luke 11:49 the variation is remarkable: "Therefore also, said the wisdom of God, I will send them," &c. What precisely is meant by "the wisdom of God" here, is somewhat difficult to determine. To us it appears to be simply an announcement of a purpose of the Divine Wisdom, in the high style of ancient prophecy, to send a last set of messengers whom the people would reject, and rejecting, would fill up the cup of their iniquity. But, whereas in Luke it is "I, the Wisdom of God, will send them," in Matthew it is "I, Jesus, am sending them"; language only befitting the one sender of all the prophets, the Lord God of Israel now in the flesh. They are evidently evangelical messengers, but called by the familiar Jewish names of "prophets, wise men, and scribes," whose counterparts were the inspired and gifted servants of the Lord Jesus; for in Luke ( Luke 11:49 ) it is "prophets and apostles."
unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar--As there is no record of any fresh murder answering to this description, probably the allusion is not to any recent murder, but to 2 Chronicles 24:20-22 , as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are here warned that of that generation it should be required.
36. Verily I say unto you, All these things shall come upon this generation--As it was only in the last generation of them that "the iniquity of the Amorites was full" ( Genesis 15:16 ), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet.
Lamentation over Jerusalem and Farewell to the Temple ( Matthew 23:37-39 ).
37. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, &c.--How ineffably grand and melting is this apostrophe! It is the very heart of God pouring itself forth through human flesh and speech. It is this incarnation of the innermost life and love of Deity, pleading with men, bleeding for them, and ascending only to open His arms to them and win them back by the power of this story of matchless love, that has conquered the world, that will yet "draw all men unto Him," and beautify and ennoble Humanity itself! "Jerusalem" here does not mean the mere city or its inhabitants; nor is it to be viewed merely as the metropolis of the nation, but as the center of their religious life--"the city of their solemnities, whither the tribes went up, to give thanks unto the name of the Lord"; and at this moment it was full of them. It is the whole family of God, then, which is here apostrophized by a name dear to every Jew, recalling to him all that was distinctive and precious in his religion. The intense feeling that sought vent in this utterance comes out first in the redoubling of the opening word--"Jerusalem, Jerusalem!" but, next, in the picture of it which He draws--"that killest the prophets, and stonest them which are sent unto thee!"--not content with spurning God's messages of mercy, that canst not suffer even the messengers to live! When He adds, "How often would I have gathered thee!" He refers surely to something beyond the six or seven times that He visited and taught in Jerusalem while on earth. No doubt it points to "the prophets," whom they "killed," to "them that were sent unto her," whom they "stoned." But whom would He have gathered so often? "Thee," truth-hating, mercy-spurning, prophet-killing Jerusalem--how often would I have gathered thee! Compare with this that affecting clause in the great ministerial commission, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem!" ( Luke 24:47 ). What encouragement to the heartbroken at their own long-continued and obstinate rebellion! But we have not yet got at the whole heart of this outburst. I would have gathered thee, He says, "even as a hen gathereth her chickens under her wings." Was ever imagery so homely invested with such grace and such sublimity as this, at our Lord's touch? And yet how exquisite the figure itself--of protection, rest, warmth, and all manner of conscious well-being in those poor, defenseless, dependent little creatures, as they creep under and feel themselves overshadowed by the capacious and kindly wing of the mother bird! If, wandering beyond hearing of her peculiar call, they are overtaken by a storm or attacked by an enemy, what can they do but in the one case droop and die, and in the other submit to be torn in pieces? But if they can reach in time their place of safety, under the mother's wing, in vain will any enemy try to drag them thence. For rising into strength, kindling into fury, and forgetting herself entirely in her young, she will let the last drop of her blood be shed out and perish in defense of her precious charge, rather than yield them to an enemy's talons. How significant all this of what Jesus is and does for men! Under His great Mediatorial wing would He have "gathered" Israel. For the figure, see Deuteronomy 32:10-12 , Ruth 2:12 , Psalms 17:8 , 36:7 , 61:4 , 63:7 , 91:4 , Isaiah 31:5 , Malachi 4:2 . The ancient rabbins had a beautiful expression for proselytes from the heathen--that they had "come under the wings of the Shekinah." For this last word, this tender and mighty love? The answer is, "And ye would not." O mysterious word! mysterious the resistance of such patient Love-mysterious the liberty of self-undoing! The awful dignity of the will, as here expressed, might make the ears to tingle.
38. Behold, your house--the temple, beyond all doubt; but their house now, not the Lord's.
is left unto you desolate--deserted, that is, of its Divine Inhabitant. But who is that? Hear the next words:
39. For I say unto you--and these were His last words to the impenitent nation,
Ye shall not see me henceforth--What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when HE finally left it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory is departed from thee! That glory, once visible in the holy of holies, over the mercy seat, when on the day of atonement the blood of typical expiation was sprinkled on it and in front of it--called by the Jews the Shekinah, or the Dwelling, as being the visible pavilion of Jehovah--that glory, which Isaiah ( Isaiah 6:1-13 ) saw in vision, the beloved disciple says was the glory of Christ ( John 12:41 ). Though it was never visible in the second temple, Haggai foretold that "the glory of that latter house should be greater than of the former" ( Haggai 2:9 ) because "the Lord whom they sought was suddenly to come to His temple" ( Malachi 3:1 ), not in a mere bright cloud, but enshrined in living humanity! Yet brief as well as "sudden" was the manifestation to be: for the words He was now uttering were to be HIS VERY LAST within its precincts.
till ye shall say, Blessed is he that cometh in the name of the Lord--that is, till those "Hosannas to the Son of David" with which the multitude had welcomed Him into the city--instead of "sore displeasing the chief priests and scribes" ( Matthew 21:15 )--should break forth from the whole nation, as their glad acclaim to their once pierced, but now acknowledged, Messiah. That such a time will come is clear from Zechariah 12:10 , Romans 11:26 , 2 Corinthians 3:15 2 Corinthians 3:16 , &c. In what sense they shall then "see Him" may be gathered from Zechariah 2:10-13 , Ezekiel 37:23-28 , Ezekiel 39:28 Ezekiel 39:29 , &c.