Mateus 23
John MacArthur · Citado em PreceptAustin
Mateus 23
MacArthur adds that "He said all there is to say, nothing more can be said. He’s answered every question that could be raised. He will turn and give instruction to those who are still following, still showing interest, still wanting to learn from Him, still following Him. The attackers are gone and the crowd fades away. But there’s one final message for everybody to hear, disciples and people." C H Spurgeon (Matthew Commentary) - Then spake Jesus to the multitude: the King commenced his final address to the people. He was soon to withdraw himself from them; but first he would put them on their guard against their false teachers. They had heard what he had said to the scribes and Pharisees; now they would hear what he said of them. Matthew Henry Concise - Mt 23:1-12. The scribes and Pharisees explained the law of Moses, and enforced obedience to it. They are charged with hypocrisy in religion. We can only judge according to outward appearance; but God searches the heart. They made phylacteries. These were scrolls of paper or parchment, wherein were written four paragraphs of the law, to be worn on their foreheads and left arms, Exodus 13:2-10, 11-16; Deuteronomy 6:4-9, 13-21. They made these phylacteries broad, that they might be thought more zealous for the law than others. God appointed the Jews to make fringes upon their garments, Numbers 15:38, to remind them of their being a peculiar people; but the Pharisees made them larger than common, as if they were thereby more religious than others. Pride was the darling, reigning sin of the Pharisees, the sin that most easily beset them, and which our Lord Jesus takes all occasions to speak against. For him that is taught in the word to give respect to him that teaches, is commendable; but for him that teaches, to demand it, to be puffed up with it, is sinful. How much is all this against the spirit of Christianity! The consistent disciple of Christ is pained by being put into chief places. But who that looks around on the visible church, would think this was the spirit required? It is plain that some measure of this antichristian spirit prevails in every religious society, and in every one of our hearts. Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics" - see matheteuo)) describes one who learns from another by instruction and includes the idea of intentionally learning by inquiry and observation (cf inductive Bible study). "As followers of Jesus we are to be, first of all, learners. We are to learn from Him by listening to Him, learn the truth that will set us free (John 8:32) and keep us from error. But we are also to learn from Him by looking at Him‑ learn how to live a life of beauty and blessing." (Ralph Earle) A mathetes describes an adherent of a teacher. As discussed below mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. The Lord calls everyone to grow as a disciple (a learner of Christ; cf. also Mt 11:29,30+), one who lives in faith, who lives in and by His Word in the power of the Holy Spirit. Note in the Great Commission that the implication is that the disciple is not just a hearer and a learner from another, but is a doer of what he learns for Mt 28:20+ says "teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” Matthew 23:2 saying: “The scribes and the Pharisees have seated themselves in the chair of Moses; KJV Matthew 23:2 Saying, The scribes and the Pharisees sit in Moses' seat: BGT Matthew 23:2 λέγων· ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. NET Matthew 23:2 "The experts in the law and the Pharisees sit on Moses' seat. CSB Matthew 23:2 "The scribes and the Pharisees are seated in the chair of Moses. ESV Matthew 23:2 "The scribes and the Pharisees sit on Moses' seat, NIV Matthew 23:2 "The teachers of the law and the Pharisees sit in Moses' seat. NLT Matthew 23:2 "The teachers of religious law and the Pharisees are the official interpreters of the law of Moses. YLT Matthew 23:2 saying, 'On the seat of Moses sat down the scribes and the Pharisees; MIT Matthew 23:2 The scholars and Pharisees sit on Moses' bench. NJB Matthew 23:2 'The scribes and the Pharisees occupy the chair of Moses. Ne 8:4-8 Mal 2:7 Mk 12:38 Lu 20:46 Related Passages: Mark 12:38+ In His teaching He was saying: “Beware of the scribes who like to walk around in long robes, and like respectful greetings in the market places, Luke 20:46+ “Beware of the scribes, who like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets, SELF-APPOINTED AUTHORITIES saying: “The scribes (grammateus) and the Pharisees (pharisaios) have seated (kathizo) themselves in the chair (kathedra) of Moses - Note that sitting was the posture of official teaching, so that rabbis, like Jesus, “sat to teach.” The Chair of Moses refers to the symbolic seat of authority as a teacher and interpreter of the Law — like Moses, who received and taught the commandments. Figuratively the word chair (kathedra) pictured the scribes as occupying Moses' place as an expounder of the Law. In many synagogues, there was an actual “seat of Moses” where the teacher of the Law would sit while delivering instruction. The phrase implies that the scribes and Pharisees claimed Mosaic authority, positioning themselves as successors to Moses in their role as interpreters of God’s Law. They they claim Moses’ mantle, but do not reflect Moses’ heart or humility. In short they claim Moses’ seat, but not Moses’ spirit. Kathedra is more than furniture for it represented the weight of spiritual leadership, for better or worse. Jesus will go on to say that while they teach, they do not practice what they preach (Mt 23:3) and thus their leadership appears outwardly authoritative, but inwardly is corrupt. Thus Jesus warns the people to discern between the message and the messenger, affirming the Law but rebuking the hypocritical teachers. C H Spurgeon (Matthew Commentary) - Then spake Jesus....to his disciples: according to Luke, Jesus spoke to his disciples “in the audience of all the people.” His theme was one that concerned the whole population as well as his own disciples. He knew that he would shortly be taken away from them; therefore he warned them against those who would seek their ruin: “Saying, The scribes and the Pharisees sit in Moses’ seat: all therefore whatsoever they bid you observe, that observe and do. ” It was the duty of Moses to expound to the people the Law of God. The scribes and Pharisees occupied his place; but alas! the Spirit that guided him was not in them. They spoke as from the chair of Moses, ex cathedra, as we say; and as far as they really filled his seat, and followed his sayings, their words were to be obeyed. Our Savior could not have intended the people to heed their false comments and foolish glosses upon the Law of Moses; for he had already declared that by their traditions they had transgressed the commandment of God, and made it of none effect. MacArthur notes that "Not all Pharisees were scribes, but the scribes were primarily Pharisees, who were interpreters and teachers of the law of Moses and the traditional rabbinic writings. Their teaching provided the theological framework for the Pharisees’ legalistic system of works-righteousness. The scribes were the dominant force in Judaism, not only theologically, but socially. Their views affected every aspect of life, and they also handled all legal matters, including property, estates, and contracts. They were revered, and given the respectful title of Rabbi (Mt. 23:7). That title was sometimes given to Jesus because He was a teacher (cf. John 1:38, 49; 3:2, 26; 6:25). It was commonly believed that Moses received the law, then gave it to Joshua, who gave it to the elders, who gave it to the prophets, who gave it to the scribes. (See Luke Commentary) NET NOTE - Scribes - The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader. Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection. Scribes (1122) grammateus from grapho = to write) was one skilled in Jewish law and theology scribe, expert, scholar (Mt 2.4). Grammateus also referred to a chief executive officer of a governmental entity such as a town official secretary, town clerk (Acts 19.35). Jesus gives a long rebuke including 8 WOES primarily to the Scribes and Pharisees which should be read to help understand how this group of Jewish religious men functioned (See Mt 23:1-39, 13, 14, 15, 16, etc). Most sources consider the lawyers (nomikos - meaning one skilled in the Mosaic law) to be scribes specialized in the jurisprudence of the Law of Moses. Finally the scribes in Lk 5:17 (nomdidaskalos) were teachers of the Jewish law who were equal to the lawyers and scribes. In the Septuagint grammateus frequently used for a political officer who assisted kings or magistrates by keeping written accounts of public acts and occurrences or royal revenues (2 Ki 12:10) (See Brown-Driver-Briggs definition of saphar). Pharisees (5330) pharisaios is transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras (06537) ("Peres" in Da 5:28-note), signifying to separate, owing to a different manner of life from that of the general public. After the resettling of the Jewish people in Judea on their return from the Babylonian captivity, there were two religious groups among them. One party contented themselves with following only what was written in the Law of Moses. These were called Zadikim, the righteous. The other group added the constitutions and traditions of the elders, as well as other rigorous observances, to the Law and voluntarily complied with them. They were called Chasidim or the pious. From the Zadikim the sects of the Sadducees and Karaites were derived. From the Chasidim were derived the Pharisees and the Essenes. In I Mac2:42, among the persons who joined Mattathias against Antiochus IV (Epiphanes), about 167 b.c., are named the Asideans (Asidaíoi), who are described as voluntarily devoted to the law. The Asideans are mentioned also in I Mac 7:13; II Mac14:6. In the time of our Lord, the Pharisees were the separatists of their day, as well as the principal sect among the Jews. The Pharisees considered themselves much holier than the common people (Lu 18:11, 12). They wore special garments to distinguish themselves from others. PRINCIPLE TENETS OF PHARISEES: In opposition to those of the Sadducees, and the former group maintained the existence of angels and spirits and the doctrine of the resurrection (Acts 23:8), which the latter party denied (Mt 22:23; Mk 12:18; Lu 20:27). The Pharisees made everything dependent upon God and fate (Josephus, The Jewish Wars, ii.8.14). However, they did not deny the role of the human will in affecting events (Josephus, Antiquities, xviii.1.3). ZEAL FOR TRADITION: The Pharisees distinguished themselves with their zeal for the traditions of the elders, which they taught was derived from the same fountain as the written Word itself, claiming both to have been delivered to Moses on Mount Sinai (Mt 15:1-6; Mk 7:3-5). See also parádosis (3862), tradition, and éntalma (1778), a religious precept versus entole (1785), commandment. (See more detailed notes from William Barclay) Chair (2515)(kathedra from kata, "down," and hedra, "a seat," root of Eng cathedral) literally means a sitting down place, a seat and figuratively the seat of teaching authority or official teaching position. It was likely associated with an actual stone seat in synagogues where the Torah teacher would sit. Thayer = "of the exalted seat occupied by men of eminent rank or influence, as teachers and judges....sit on the seat which Moses formerly occupied, i. e. bear themselves as Moses' successors in explaining and defending his law,." Only found 3x - Matt. 21:12; Matt. 23:2; Mk. 11:15. Kathedra later influenced Christian terminology, so that Cathedra in Latin becomes the term for a bishop’s seat, leading to the term Cathedral which was the church where a bishop's official seat resides. Complete Biblical Library - Kathedra, constructed from hedra (“chair”) and the intensive prepositional prefix kata (2567), is a concept which emphasized a formal seat or position of business or influence. The diminutive form kathedrarion means “stool” (Moulton-Milligan). The term is used 15 times in the Septuagint and 3 times in the New Testament (Matthew 21:12; 23:2; Mark 11:15). Matthew 21:12 and Mark 11:15 refer to chairs occupied by those selling in the temple. Matthew 23:2 refers to the position during the time of Christ which represented Moses’ authority. In particular, there was an actual stone seat used during that time in front of the synagogue where a teacher carrying great authority would sit. (Notice that after Jesus had read from the scroll of Isaiah in the synagogue located in Nazareth, Luke 4:20 says, “He closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.”) KATHEDRA - 17X/16V - 1 Sam. 20:18; 1 Sam. 20:25; 1 Ki. 10:5; 1 Ki. 10:19; 2 Ki. 16:18; 2 Ki. 17:25; 2 Ki. 19:27; 2 Chr. 9:4; 2 Chr. 9:18; Ps. 1:1; Ps. 107:32; Ps. 139:2; Lam. 3:63; Matt. 21:12; Matt. 23:2; Mk. 11:15 QUESTION - What is Moses’ seat? GOTQUESTIONS.ORG ANSWER - The term Moses’ seat is found in Matthew 23, where Jesus pronounces woes against the Jewish religious leaders. In verses 1–3, He says to His disciples and the crowd around them, “The teachers of the law and the Pharisees sit in Moses’ seat. So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach.” The biblical background for Jesus’ mention of Moses’ seat is found in Exodus 18:13: “The next day Moses took his seat to serve as judge for the people, and they stood around him from morning till evening.” A “seat” in this context is a place of authority. It is similar to our modern metaphorical use of the word bench. A judge may be said to “occupy the bench,” and the word bench may even be used as a substitute for the judge, as in “the ruling from the bench.” In Jesus’ day, the teachers of the law and Pharisees continued in the footsteps of Moses in that they were the interpreters and enforcers of the law. In that way, they are said to “sit in Moses’ seat.” They may not have held the same official position or authority as Moses, but they still had a great deal of authority in Israel at the time. If someone wanted to know what Moses would say about something, he would consult an expert in the Law of Moses—a Pharisee or a teacher of the law. What Moses said was binding, so anyone who was in the position to tell people what Moses said was himself in a position of great authority. In Matthew 23, Jesus points out that, even though what these leaders say may be correct, they do not practice what they preach. So Jesus tells the people to listen to what they say and respect their position, but not to follow their example. With this instruction, Jesus honors Moses, the law, and spiritual authority even as He confronts the hypocrisy of the teachers and interpreters of the law. After saying what He said about those who sit in Moses’ seat, Jesus pronounced seven woes against those religious leaders. He was arrested and crucified later the same week. Matthew 23:3 therefore all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them. KJV Matthew 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. BGT Matthew 23:3 πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. NET Matthew 23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. CSB Matthew 23:3 Therefore do whatever they tell you, and observe it. But don't do what they do, because they don't practice what they teach. ESV Matthew 23:3 so do and observe whatever they tell you, but not the works they do. For they preach, but do not practice. NIV Matthew 23:3 So you must obey them and do everything they tell you. But do not do what they do, for they do not practice what they preach. NLT Matthew 23:3 So practice and obey whatever they tell you, but don't follow their example. For they don't practice what they teach. YLT Matthew 23:3 all, then, as much as they may say to you to observe, observe and do, but according to their works do not, for they say, and do not; MIT Matthew 23:3 Do all they tell you to do and to keep, but do not do as they do. For they make pronouncements, but do not implement them. NJB Matthew 23:3 You must therefore do and observe what they tell you; but do not be guided by what they do, since they do not practise what they preach. NRS Matthew 23:3 therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach. All that they tell you: Mt 15:2-9 Ex 18:19,20,23 De 4:5 5:27 17:9-12 2Ch 30:12 Ac 5:29, Ro 13:1 for: Mt 21:30 Ps 50:16-20 Ro 2:19-24 2Ti 3:5 Titus 1:16 LISTEN TO THEIR TALK BUT DON'T IMITATE THEIR WALK Therefore (3767) oun) Term of conclusion. All that they tell you, do (poieo) and observe (tereo) - Both verbs are present imperative which necessitates depending on the Holy Spirit to obey. Jesus is calling for their obedience to be their lifestyle. He is not advocating perfection (He knows that is impossible for fallen flesh) but is advocating a general direction of their lives toward godliness and holiness. But (VITAL term of contrast) do not do (poieo) according to their deeds - This third command do (poieo -- present imperative with a negative) means to stop imitating the deeds of the scribes or alternatively do not begin doing them. For (term of explanation) they say things and do not do (poieo) them - In short, the scribes lips (what they say) and lives (how they live) do not line up. This is an excellent description of a hypocrites, who says one thing and does another. These men's lives are in effect "lies!" C H Spurgeon (Matthew Commentary) - At this time, however, our Lord was speaking of another grievous fault in the scribes and Pharisees; namely, that they said one thing and did another: “But do not ye after their works: for they say, and do not. ” Sad indeed is the state of that religious teacher of whom the Searcher of hearts has to say, “Do as he says, and not as he does.” Many such are with us still, preaching one thing, and practicing another. May the Lord preserve the people from following their evil example! Matthew 23:4 “They tie up heavy burdens and lay them on men’s shoulders, but they themselves are unwilling to move them with so much as a finger. KJV Matthew 23:4 For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. BGT Matthew 23:4 δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά. NET Matthew 23:4 They tie up heavy loads, hard to carry, and put them on men's shoulders, but they themselves are not willing even to lift a finger to move them. CSB Matthew 23:4 They tie up heavy loads that are hard to carry and put them on people's shoulders, but they themselves aren't willing to lift a finger to move them. ESV Matthew 23:4 They tie up heavy burdens, hard to bear, and lay them on people's shoulders, but they themselves are not willing to move them with their finger. NIV Matthew 23:4 They tie up heavy loads and put them on men's shoulders, but they themselves are not willing to lift a finger to move them. NLT Matthew 23:4 They crush people with impossible religious demands and never lift a finger to ease the burden. YLT Matthew 23:4 for they bind together burdens heavy and grievous to be borne, and lay upon the shoulders of men, but with their finger they will not move them. MIT Matthew 23:4 For instance, they impose heavy, unwieldy burdens upon people's shoulders, but they opt not to move so much as their finger to bear those loads. NJB Matthew 23:4 They tie up heavy burdens and lay them on people's shoulders, but will they lift a finger to move them? Not they! NRS Matthew 23:4 They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them. Mt 23:23 11:28-30 Lu 11:46 Ac 15:10,28 Ga 6:13 Rev 2:24 LEGALISTIC BURDENS ON MEN They tie up (desmeuo) heavy (barus) burdens (phortion) and lay them on (epitithemi) men’s shoulders Burdens is a figurative description of the oppressive religious rules, legalistic demands, and oral traditions that the Scribes and Pharisees added to God's Law. The verb tie up evokes the image of binding up a heavy load on a pack animal to carry. These burdens were not from God, but man-made regulations meant to control people under the guise of piety. The Scribes and Pharisees imposed these burdens on others with no mercy or sensitivity, showing how they were as oppressors of the people, not their shepherds. These hypocrites weighed people down rather than lifting them up, seeking to control them rather than shepherd them (see Ezek 34). Jesus rebukes they religious leaders for elevating rules over relationship and burdens over mercy. C H Spurgeon (Matthew Commentary) - The contrast between the true Teacher and the false ones is clearly brought out by this verse: “They bind heavy burdens to be borne, and lay them on men’s shoulders. ” Their regulations as to moral and ceremonial observances were like huge faggots or crushing burdens bound together, and made into a weight intolerable for any man to carry. Many of these rules by themselves were grievous enough; but all together they formed a yoke that neither the people nor their fathers could bear. The scribes and Pharisees piled the great load upon them; but neither helped them; to sustain it, nor offered to relieve them of any portion of it: “they themselves will not move them with one of their fingers. ” How different was Christ’s teaching: “Come unto me, all ye that labor and are heavy laden, and I will give you rest!” Taking their burdens of sin and sorrow and care upon his own shoulders, he exchanges them for his easy yoke, which itself gives rest to all who wear it. But - Term of contrast. What is being contrasted? They themselves are unwilling (ou - absolutely not + thelo - present tense) to move (kineo) them with so much as a finger (daktulos) - Note the present tense indicating that they are continually as their habitual practice unwilling to life a little finger! Here we have another excellent "descriptive definition" of hypocrisy. As we saw in Mt 23:3 the preach but do not practice what they preach! They place the burdens that they themselves refused to obey. They demand obedience from others, but offer no example, no help, and no humility. Tie up (1195) desmeuo from desmos = bond, chain; deo = to bind) to tie or bind as with cords, to shackle, to enchain, put in fetters. There are only 3 uses - Mt 23:4, Lk 8:29, Acts 22:4. Jesus used it to describe men (the Pharisees) who "tie up heavy burdens and lay them on men’s shoulders, but they themselves are unwilling to move them with so much as a finger." (Mt 23:4) In Luke 8:29+ desmeuo describes the demon possessed man who was "bound with chains and shackles" (which he would break = superhuman strength!). In classical times desmeuō spoke of a ship loaded down with heavy contents. Desmeuo is used figuratively of God's Spirit applying His supernatural balm to our souls and spirits in Psalm 147:3 "He heals the brokenhearted and binds (desmeuo in present tense) up their wounds." Spurgeon on Ps 147:3 - This the Holy Spirit mentions as a part of the glory of God, and a reason for our declaring His praise: the Lord is not only a Builder, but a Healer; He restores broken hearts as well as broken walls. The kings of the earth think to be great through their loftiness; but Jehovah becomes really so by His condescension. Behold, the Most High has to do with the sick and the sorry, with the wretched and the wounded! He walks the hospitals as the good Physician! His deep sympathy with mourners is a special mark of his goodness. Few will associate with the despondent, but Jehovah chooses their company, and abides with them till He has healed them by His comforts. He deigns to handle and heal broken hearts: He Himself lays on the ointment of grace, and the soft bandages of love, and thus binds up the bleeding wounds of those convinced of sin. This is compassion like a God. Well may those praise Him to whom He has acted o gracious a part. The Lord is always healing and binding: this is no new work to Him, He has done it of old; and it is not a thing of the past of which He is now weary, for He is still healing and still binding, as the original hath it. Come, broken hearts, come to the Physician who never fails to heal: Uncover your wounds to Him Who so tenderly binds them up! DESMEUO IN SEPTUAGINT - Ge 37:7 ("we were binding sheaves in the field") ; Gen. 49:11 ("ties his foal"); Jdg. 16:11 (of Samson - "“If they bind me tightly with new ropes"); 1 Sa 24:11; Job 26:8 ("He wraps up the waters in His cloud"); Ps. 147:3 ("binds up their wounds. "); Amos 2:8; Matthew 23:5 “But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments. KJV Matthew 23:5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, BGT Matthew 23:5 πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα, NET Matthew 23:5 They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long. CSB Matthew 23:5 They do everything to be observed by others: They enlarge their phylacteries and lengthen their tassels. ESV Matthew 23:5 They do all their deeds to be seen by others. For they make their phylacteries broad and their fringes long, NIV Matthew 23:5 "Everything they do is done for men to see: They make their phylacteries wide and the tassels on their garments long; NLT Matthew 23:5 "Everything they do is for show. On their arms they wear extra wide prayer boxes with Scripture verses inside, and they wear robes with extra long tassels. YLT Matthew 23:5 'And all their works they do to be seen by men, and they make broad their phylacteries, and enlarge the fringes of their garments, MIT Matthew 23:5 All their activities are performed to polish their image in the public perception. They increase the width of the pendant scroll cases they wear and lengthen the tassels on their clothing. NJB Matthew 23:5 Everything they do is done to attract attention, like wearing broader headbands and longer tassels, NRS Matthew 23:5 They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long. all: Mt 6:1-16 2Ki 10:16 Lu 16:15 20:47 21:1 Jn 5:44 7:18 12:43 Php 1:15 2:3 2Th 2:4 they make: De 6:8 Pr 3:3 6:21-23 the borders: Mt 9:20 Nu 15:38,39 De 22:12 Related Passages: Deuteronomy 6:6-8+ These words, which I am commanding you today, shall be on your heart. 7 “You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up. 8 “You shall bind them as a sign on your hand and they shall be as frontals on your forehead. Proverbs 3:3+ Do not let kindness and truth leave you; Bind them around your neck, Write them on the tablet of your heart. Numbers 15:38-39+ “Speak to the sons of Israel, and tell them that they shall make for themselves tassels on the corners of their garments throughout their generations, and that they shall put on the tassel of each corner a cord of blue. 39 “It shall be a tassel for you to look at and remember all the commandments of the LORD, so as to do them and not follow after your own heart and your own eyes, after which you played the harlot, Deuteronomy 22:12+ “You shall make yourself tassels on the four corners of your garment with which you cover yourself. LOOK AT HOW RELIGIOUS I AM! But - Term of contrast. What is Jesus contrasting? First, note that this particular "but" sets the tone for the rest of Jesus’ sharp rebuke of the religious leaders. There are actually several contrasts brought out by this "but" - They teach the Law from the seat of Moses BUT they use their teaching to gain attention, not honor. They say the right things (law-based teaching), BUT they do everything for human praise. They bind burdens on others without helping BUT even their outward religious symbols serve pride. They put on an appearance of orthodox authority BUT the reality is they manifest hypocrisy and relish self-glory. They do (poieo - present tense) all their deeds (ergon) to be noticed (theaomai) by men; for they broaden (platuno) their phylacteries (phulakterion) and lengthen (megaluno) the tassels (kraspedon) of their garments - Jesus exposes their motive for of their grandiose religious acting. These men had jettisoned true devotion replacing it with pretentious ostentation. We have an idiom in English when someone becomes proud, saying they have a "big head." Look at the picture above of the big phylacteries on their foreheads, literally depicting men with a big heads! They liked to appear authoritative to men, but in effect they were acting for love of men (men's applause), and not for the love for God or love toward other men, thus breaking the two commandments Jesus had just described as great and foremost in Matthew 22:37-40+! Yes, these great pretenders sat in Moses' seat and preached God's Law, BUT Jesus says don’t be fooled, for their deeds are driven by pride, not piety! The phylacteries (phulakterion) are also known as tefillin in Hebrew and were small (NOT LARGE) leather boxes containing Scriptures (e.g., Dt 6:4–9; 11:13–21; Ex 13:1–16) and were worn by devout Jews on the forehead and left arm during morning prayers as a literal interpretation of Deuteronomy 6:8+. The Pharisees made extra-large phylacteries to appear especially pious and devout, in effect a visual display of their supposed spiritual superiority. These men twisted the Scriptures and in effect disobeyed Moses' command that these words (the Scriptures they put in the phylacteries) were first to be on your heart (Dt 6:6+), not just on your head! Their tassels (kraspedon, Hebrew = tzitzit - צִיצִת) were commanded in Numbers 15:38–39 and Deuteronomy 22:12. The purpose of the tassels was clearly stated by Moses writing "It shall be a tassel for you to look at and remember all the commandments of the LORD, so as to do them and not follow after your own heart and your own eyes, after which you played the harlot." In short, the tassels were to motivate obedience to God, the irony being that the tassels of these men motivated disobedience to God as it fostered their pride! What does “lengthen” mean? They exaggerated the length of their tassels to visibly demonstrate their religious dedication. In other words the longer your tassels, the more “holy” you were in the eyes of the common folk! In short, their garments became billboards of self-righteousness! Note the marked contrast Jesus had given one of His great commands in His Sermon on the Mount... “Beware (prosecho in the present imperative see our need to depend on the Holy Spirit to obey) of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. (Matthew 6:1+) C H Spurgeon (Matthew Commentary) - This was the fatal flaw in their character: “But all their works they do for to be seen of men. ” So long as they stood well in the sight of their fellow-creatures, they cared little or nothing how they appeared to the eye of God. They were very particular about the literal observance of certain Mosaic injunctions, although they completely missed the spiritual meaning of them: “They make broad their phylacteries, and enlarge the borders of their garments. ” Four passages from the Law, Exodus 3:3-10, 11-16; Deuteronomy 6:4-9, 11:13-21, were written on strips of parchment, and worn on the forehead and the hand or arm as amulets, or preservatives. These the scribes and Pharisees made especially prominent, yet all the while the Word of the Lord was not hidden in their hearts, nor obeyed in their lives. The Lord commanded the children of Israel to make fringes in the borders of their garments, and upon the fringe a ribband or thread of blue, that they might look upon it, and remember all the commandments of the Lord, and do them ( Numbers 15:38,39). These ritualists of our Savior’s day were very scrupulous about having deep fringes or large tassels to their garments; but they remembered not the commandments of the Lord to do them. Many keep the laws of God to the eye, but violate them in the heart From such deceit may the Spirit of truth preserve us! 🙏 THOUGHT - Are you (am I) a hypocrite? You are if you do not practice what you preach (Mt 23:1-4). You are a hypocrite if you desire to seen by men rather than to be pleasing to God (Mt 23:5-6). You are a hypocrite if you love being addressed by a special title (Mt 23:6-10). Jesus reminds us of the path to true greatness - "The way up is down!" (Mt 23:11-12) NET NOTE - Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18. The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).” Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Nu 15:38; Deut 22:12). External Act Original Purpose Misused for Phylacteries Reminder of God’s law (Deut 6) Religious pride and attention Tassels Call to obedience and holiness Spiritual showmanship Tassels(fringes)(2899)(kraspedon) is the outer limit of something and thus means the edge, border, hem of a garment (Mt 9:20; 14:36; Mk 6:56; Lk 8:44, cf Lxx of Zech 8:23). Kraspedon also means tassel (Hebrew tsitsit) or fringe on the four corners of the outer garment (see picture, another picture), worn as a reminder to observe the commandments (Mt 23:5, cf. Nu 15.38, 39; Dt 22.12). Gilbrant - By the time of Jesus the original purpose of the kraspedon had been lost. Jesus wore the kraspedon on His garment, so one hung in the middle of His back (Matthew 9:20; 14:36; Mark 6:56; Luke 8:44), but He condemned the Pharisees for their departure from the original meaning (Matthew 23:5). Instead of allowing the tassels to remind them of God and His Word, they made them larger than necessary to remind God of their goodness! The woman with the issue of blood touched the hem or tassel of Jesus’ garment (Mt 9:20; Lk 8:44). Why she touched the kraspedon rather than His shoulder, feet, or hair cannot be determined. But she was not concerned about the superstition of the Pharisees concerning the tassel. She was putting her faith in Jesus. The tzitzit refers to the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment ( Dt 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. Complete Biblical Library Phylacteries (5440)(phulakterion from phulasso - keep, preserve) pouches or boxes containing scrolls of parchment on which the Jews wrote certain portions of the Law and bound them on their foreheads and their wrists. ). They were originally called phulaktéria, places of preservation, because they reminded the Jews to keep the Law. However, the Jews in our Lord's day came to regard them as amulets or charms which would keep or preserve them from evil. By historical accounts when the Jews returned from 70 years of exile in Babylon, at some point they began to apply the Lord's instructions in Exodus 13:16, Deuteronomy 6:8, Deuteronomy 11:18 literally making these "memorials" into external trappings in the form of leather bands on their arms with a box of Scriptures and a similar box attached to a band around their forehead. Gilbrant - phulakterion appears in the extant literature earliest in Herodotus. It is derived from phulakē “guard,” and the place suffix -tērion. In its development phulakē came to have the sense of “a safeguard” as a means of protection. It also came to denote an amulet—a protective charm of some sort. This use is attested in the papyri and appears in Plutarch’s Moralia (Second Century A.D.) in reference to an amulet of Isis worn around the neck (387b; cf. Liddell-Scott). In secular literature of Christ’s day it apparently denoted an amulet or good luck charm. The term never appears in the Septuagint. In the New Testament Matthew used it once (23:5) to refer to the tᵉphillin—the prayer boxes Pharisees wore on their foreheads and wrists (tᵉphillin is the Aramaic plural of the Hebrew word tᵉphillah, “prayer”). These boxes contained Scripture verses inscribed with texts from Deuteronomy 5 and 6, 10 and 11, and Exodus 12 and 13 (Gundry, Matthew, p.456). The scriptural basis for wearing them came from Exodus 13:16 and Deuteronomy 6:8, and perhaps they were expected to have some protective value. (Tobit 6:6-8 and 8:3 shows that Jewish theology contained belief in certain types of magic charms and formulas.) The Mishnah—the rabbinic oral tradition put into written form about A.D. 200— required male Israelites over 13 to “lay the telphillin” at daily morning prayer (Shebuoth 111.8; cf. Davies, “Phylactery,” Interpreter’s Dictionary of the Bible, 3:808). We call these prayer boxes phylacteries today—the Greek word phulaktērion having passed into the Vulgate and then into English Bibles via the Geneva Bible of 1557 (ibid.). Matthew did not purposely misrepresent the Jewish tephillin as “amulets,” magic good luck charms; rather it appears from Justin (Dialogue with Trypho 46:5) and from Jerome’s homily on Matthew 23:5 (PL 26:168) that these boxes really were called phulaktēria (see Tigay, “On the Term Phylacteries [Matthew 23:5],” p.46). The Aramaic equivalent for phlaktērion is qamîa‛. Jesus probably originally used this word in this discourse (ibid., p.49), having substituted it for tephillin because of the superstitious veneration that some Jews were associating with them. Their prominent position on the body made them a wonderful proof of “righteousness” and “piety” along with the other outward expressions of godliness. Apparently these Pharisees were increasing the size of their phylacteries to inform everyone more clearly of their piety. Thus the phulaktēria “are a type of religious symbol which could be exploited hypocritically” (ibid., p.48); and it is this hypocrisy which Jesus denounced in this discourse against the Pharisees. Matthew 23:6 “They love the place of honor at banquets and the chief seats in the synagogues, KJV Matthew 23:6 And love the uppermost rooms at feasts, and the chief seats in the synagogues, BGT Matthew 23:6 φιλοῦσιν δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς NET Matthew 23:6 They love the place of honor at banquets and the best seats in the synagogues CSB Matthew 23:6 They love the place of honor at banquets, the front seats in the synagogues, ESV Matthew 23:6 and they love the place of honor at feasts and the best seats in the synagogues NIV Matthew 23:6 they love the place of honor at banquets and the most important seats in the synagogues; NLT Matthew 23:6 And they love to sit at the head table at banquets and in the seats of honor in the synagogues. YLT Matthew 23:6 they love also the chief couches in the supper, and the chief seats in the synagogues, MIT Matthew 23:6 They love seats at the head-table at banquets, the platform seats in the synagogues, NJB Matthew 23:6 like wanting to take the place of honour at banquets and the front seats in the synagogues, NRS Matthew 23:6 They love to have the place of honor at banquets and the best seats in the synagogues, Mt 20:21 Pr 25:6,7 Mk 12:38,39 Lu 11:43-54 14:7-11 20:46,47 Ro 12:10 Jas 2:1-4 3Jn 1:9 Related Passages: Matthew 20:21+ And He said to her, “What do you wish?” She *said (historical present tense) to Him, “Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left.” Luke 14:7-11+ And He began speaking a parable to the invited guests when He noticed how they had been picking out the places of honor at the table, saying to them, 8 “When you are invited by someone to a wedding feast, do not take the place of honor, for someone more distinguished than you may have been invited by him, 9 and he who invited you both will come and say to you, ‘Give your place to this man,’ and then in disgrace you proceed to occupy the last place. 10 “But when you are invited, go and recline at the last place, so that when the one who has invited you comes, he may say to you, ‘Friend, move up higher’; then you will have honor in the sight of all who are at the table with you. 11 “For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” Luke 20:46+ “Beware of the scribes, who like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets, THE BEST SEAT IN THE HOUSE AND SYNAGOGUE They love (phileo - present tense - continually) the place of honor (protoklisia) at banquets and the chief seats in the synagogues (synagoge) - They craved the prominent positions in order to be noticed and exalted by men! Their motivation was not to glorify God but to exalt themselves for their hearts were full of pride and self-promotion! They sought prominence before men over piety before God! This was the very antithesis of God's way, where humility is always the path to true exaltation (Mt 23:12+, Jas 4:10+, 1Pe 5:6+). C H Spurgeon (Matthew Commentary) - Jesus next put together four things that the scribes and Pharisees loved: “the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. ” Whether they met with their fellow-men for feasting, for worship, for business, or for instruction, they loved to be first and foremost. This is a common sin, and one into which we may easily fall. Our Lord felt it necessary to warn even his disciples against that evil, for his next words were evidently spoken specially to them. In first-century Jewish culture, banquets were social events where seating order reflected rank or prestige and the best seats in the house were near the host — often reclining closest to the head of the table (cf. Luke 14:7-11+). Their desire for these "front row" seats revealed their lust for status and public admiration, the antithesis of humble service. They did not want proximity to God but visibility before men. The chief seats in the synagogues - In synagogues, there were special seats near the front (possibly facing the congregation) which were reserved for elders, scribes, or distinguished guests. Obviously these seats were highly visible, and thus symbolized honor and authority of those sitting there. What is so sad is that the Pharisees loved these front row seats not to be closer to God and to worship, but to be seen as spiritually superior. These fakers sought public honor over private holiness! While these men wanted the prestige and attention of the front seats, Jesus calls us to take the last seat! (Lk 14:10+) 🙏 THOUGHT - Is it wrong to have a high position, a position of leadership in the church? Clearly not! Jesus is not condemning positions but is exposing prideful ambition. The heart that longs for recognition by others rather than approval from God is far from the kingdom. Oh my! I need to go look in the mirror as I write these words! The verse that continually resonates in my mind is 1Co 4:5+ "Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts; and then each man’s praise will come to him from God." I am also always reminded of the Puritans who believed the human heart is deceitful (Jeremiah 17:9), and that even our best actions can be tainted by pride, self-righteousness, or a desire for man’s approval! John Owen said it well writing in The Mortification of Sin that “The root of all indwelling sin is self. Even in duties, self will be active.” (Bolding added) The Puritans warned that even in prayer, one might be secretly admiring his or her own eloquence, similarly in preaching, seeking praise of the hearers and in fasting, desiring others to notice. The Puritans emphasized that God sees the heart, and that motive is what distinguishes true obedience from hypocrisy. It was Thomas Watson who wrote “It is not duty, but love to duty, God looks at.” (The Godly Man's Picture) In other words, beloved, it is not just WHAT we do, but WHY we do it. Have you (I) had a "motive check" recently? William Gurnall quipped "We must take heed that we do not give the devil a back door into our heart, even when the front door seems to be shut fast with good intentions.” Woe! You can mark it down beloved that even in holy things, sin can hide! Here is the takeaway - We need to continually search our hearts (cf Ps 139:23,24+), asking “Am I doing this for the glory of God, or the glory of self?” Spiritual Act Puritan Concern Godly Motive Sought Preaching Pride, showmanship Glory of Christ, humility Prayer Impressing others Brokenness, communion with God Giving Recognition Secret generosity, heavenly reward Fasting Religious show Sorrow for sin, devotion to God Church attendance Duty or custom Love for the Word and fellowship with the saints Love (5368) phileo from philos = loved, dear, friend) means to be a friend to another, to be fond of (have a liking for) an individual or an object, to have or show affection for. In some contexts it means to kiss another as a mark of tenderness for that person. Phileo denotes personal attachment and is more a matter of sentiment or feeling. It is devotion based in the emotions distinguished from agapao which represents devotion based in the will. Stated another way phileo is chiefly of the heart whereas agape is chiefly of the head. Phileo is a love which is the response of the human spirit to what appeals to it as pleasurable. Phileo is a love which consists of the glow of the heart kindled by the perception of that in the object which affords us pleasure. Phileo love is basically emotional. Click here for an in depth 4 PAGE discussion of PHILEO in the New International Dictionary of the New Testament Place of honor (4411) protoklisia from protos = first, chief + klisia = a place for reclining from klino = to cause to bend) was the seat or place of honor at a dinner or banquet, usually beside the host and thus the most important place, the place of honor, the best seat. The chief place at a banquet, usually the middle place on the middle triclinium where there is room for three (Mt. 23:6; Mk 12:39; Lk 14:7, 8; 20:46). PROTOKLISIA - 4V - Matt. 23:6; Mk. 12:39; Lk. 14:7; Lk. 14:8; Lk. 20:46. NOT IN SEPTUAGINT Synagogues (4864) sunagoge from sunago = lead together, assemble or bring together) refers to a group of people “going with one another” (sunago) literally describes a bringing together or congregating in one place. Eventually, sunagoge came to mean the place where they congregated together. The word was used to designate the buildings other than the central Jewish temple where the Jews congregated for worship. Historically, the Synagogues originated in the Babylonian captivity after the 586 BC destruction of the temple by Nebuchadnezzar and served as places of worship and instruction. Sunagoge was the name of a group "Synagogue of the Freedmen" (Acts 6:9). Synagogues should have been (and frequently were) a place of teaching and proclamation of the Gospel (Mt 4:23, 9:35, 12:9, 13:54, Mk 6:2, Lk 4:15, 16, Lk 4:44, 6:6, 13:10, Jn 6:59, 18:20, Acts 9:20 = Paul immediately "began to proclaim Jesus," Acts 13:5 = Paul proclaimed "the word of God," Acts 14:1 = place Paul, et al, spoke and where "a large number of people believed," Acts 17:17, 18:4, 18:19, 19:8 = Paul, et al reasoned with various audiences in synagogues). In James 2:3 the synagogue seems to describe an assembly-place for Judeo-Christians. Sadly many synagogues became hotbeds of hypocrisy (Mt 6:2), assemblies for arrogant display (a form of hypocrisy) (Mt 6:5, Mk 12:39, Lk 11:43, 20:46). Synagogue is used in the Septuagint of Ps 21:16 to describe a group of persons who banded together with hostile intent. Synagogues also were used as places where court was held and punishment inflicted = they became places of false accusation (Lk 12:11) and of scourging, flogging, etc of true disciples (Mt 10:17, Mk 13:9, Lk 21:12, Acts 22:19 = imprisoned, Acts 26:11 = Paul's punishment of believers, ), and places of violent reaction to unpopular teaching (Lk 4:28). Matthew 23:7 and respectful greetings in the market places, and being called Rabbi by men. KJV Matthew 23:7 And greetings in the markets, and to be called of men, Rabbi, Rabbi. BGT Matthew 23:7 καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων ῥαββί. NET Matthew 23:7 and elaborate greetings in the marketplaces, and to have people call them 'Rabbi.' CSB Matthew 23:7 greetings in the marketplaces, and to be called ' Rabbi' by people. ESV Matthew 23:7 and greetings in the marketplaces and being called rabbi by others. NIV Matthew 23:7 they love to be greeted in the marketplaces and to have men call them 'Rabbi.' NLT Matthew 23:7 They love to receive respectful greetings as they walk in the marketplaces, and to be called 'Rabbi.' YLT Matthew 23:7 and the salutations in the market-places, and to be called by men, Rabbi, Rabbi. MIT Matthew 23:7 the deferential greetings in the markets, and to be addressed by men as "rabbi." NJB Matthew 23:7 being greeted respectfully in the market squares and having people call them Rabbi. NRS Matthew 23:7 and to be greeted with respect in the marketplaces, and to have people call them rabbi. Rabbi: Jn 1:38,49 3:2,26 6:25 20:16 Related Passages: John 12:42-43 Nevertheless many even of the rulers believed in Him, but because of the Pharisees they were not confessing Him, for fear that they would be put out of the synagogue; 43 for they loved the approval of men rather than the approval of God. LOVING APPROVAL FROM MEN RATHER THAN FROM GOD! And (kai) - This little "hinge word" (a word that connects two parts of a sentence and often marks a transition, escalation, contrast, or causality) marks Jesus' continuing His rebuke of the scribes and Pharisees by exposing their craving for public recognition and religious titles. In other words the "AND" in this context serves not just to connect, but to build on Jesus' indictment of the scribes and Pharisees. Respectful greetings (aspasmos) in the market places (agora) - The market places (agora) were the public centers of town life where the people would gather to shop, talk, and (especially in the case of the religious leaders) be seen. Exalted greetings from others was a sign of honor and status. In short these men loved being seen and honored in public, not for the purpose of glorifying God, but to elevate themselves. They sought to be the spiritual elites in their society. What a contrast they were to Jesus' followers who were to seek humility, not public honor. And being called Rabbi (rhabbi) by men - Rabbi (Hebrew: רַבִּי, meaning “my great one” or “my teacher”) was a title of high respect and by Jesus' day, “Rabbi” had become a prestigious religious designation, often used for respected teachers of the Law. The scribes and Pharisees craved this title, not because they wanted to serve God or teach men, but because they loved status and admiration of men. For the Jews greeting is an important ceremony. Theologians were held in such high regard that according to Talmudic tradition even King Jehoshaphat addressed them as “my father, my teacher, my lord.” Since the scribes were generally addressed as rabbi in the presence of others, it gradually became a term used for those who had completed their studies and were ordained teachers of the Law. The scribes and Pharisees misused the designation Rabbi to prompt implicit obedience to their decisions and traditions and words rather than to those of the law and the prophets! Note that although the title Rabbi was often given to the Lord Jesus, we do not find that He ever rebuked those who gave it to Him because He was in truth the Teacher sent from God, even that great Prophet who should come into the world, and of whom the Lord had said by Moses in Deut. 18:18, 19. "There is later Jewish material in the Talmud that spells out such greetings in detail." (NET NOTE) Windisch on respectful greetings adds that "Like the seat of honour in the synagogue or at a feast, greeting in the market-place is one of the distinctions to which rabbis raise claim by reason of the dignity of their office. A greeting is given on the street when שָׁלוֹם צָלֶיךָ is first addressed to the one who is to be honoured. In their desire for a greeting, the rabbis want to be greeted first and therefore publicly recognised as superiors (cf. Alexander and the high-priest in Jos. Ant., 11, 331, → 496, n. 4). Censuring the claim of the rabbis to ἀσπασμός, Jesus does not wish his disciples to be honoured by greetings but rather to greet others. It is known that this basic principle was taught and practised by many rabbis, especially Jochanan ben Zakkai - " To offer rabbis the ἀσπασμός coveted by them was the impulse of all pious Jews." (TDNT, volume 1, page 498) Respectful greetings (salutation)(783) aspasmos from aspazomai = welcome, greet, to salute) describes the use of set words or phrases to express a welcome or farewell -- salutation, greeting, either orally or by letter. Acknowledgement or expression of good will on meeting. Louw-Nida = "employ certain set phrases as a part of the process of greeting, whether communicated directly or indirectly." Liddell-Scott adds an embrace. Aspasmos the noun form is extremely rare in antiquity, both in literary documents and nonliterary papyri. TDNT - To offer rabbis the ἀσπασμός coveted by them was the impulse of all pious Jews. Only once (Mk. 9:15) do we read that the multitude respectfully greeted Jesus: ἰδόντες αὐτὸν ἐξεθαμβήθησαν, καὶ προστρέχοντες ἠσπάζοντο αὐτόν. But there is frequent mention of → προσκυνεῖν before Jesus, and this is a particularly respectful form of ἀσπασμός. The caricature of such greeting is the mocking of Jesus as the King of the Jews in Mk. 15:18 f.: καὶ ASPASMOS - 10V - Matt. 23:7; Mk. 12:38; Lk. 1:29; Lk. 1:41; Lk. 1:44; Lk. 11:43; Lk. 20:46; 1 Co. 16:21; Col. 4:18; 2 Thess. 3:17 Rabbi (4461) rhabbi from Hebrew rab 07227 = >400x in OT - great one, master, chief) means my master (most common rendering in KJV) or my teacher. It was an respectful title of honor by which one would address a teacher who was recognized for their expertise in the Mosaic Law or Scriptures. This term was introduced as a title into the Jewish schools under a three-fold form, Rab, as the lowest degree of honor; Rab with the first person suffix i, Rabbi, my master, with higher dignity; and Rabboni, meaning my great master, the most honorable of all. This was publicly given to only seven persons, all of the school of Hillel and of great eminence. Jesus' disciples repeatedly address Him as Rabbi (Jn. 4:31; Jn. 6:25; Jn. 9:2; Jn. 11:8) The suffix -bi signified "my master" "and was a title of respect by which teachers were addressed. The suffix soon lost its specific force, and in the NT the word is used as courteous title of address." (Vine) It is interesting that In Mt. 23:7-8 Jesus forbade His disciples to desire to use it ("do not be called Rabbi"). " (Was Jesus a rabbi?) RHABBI - 15v - Matt. 23:7; Matt. 23:8; Matt. 26:25; Matt. 26:49; Mk. 9:5; Mk. 11:21; Mk. 14:45; Jn. 1:38; Jn. 1:49; Jn. 3:2; Jn. 3:26; Jn. 4:31; Jn. 6:25; Jn. 9:2; Jn. 11:8 Matthew 23:8 “But do not be called Rabbi; for One is your Teacher, and you are all brothers. KJV Matthew 23:8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. BGT Matthew 23:8 ὑμεῖς δὲ μὴ κληθῆτε ῥαββί· εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε. NET Matthew 23:8 But you are not to be called 'Rabbi,' for you have one Teacher and you are all brothers. CSB Matthew 23:8 "But as for you, do not be called 'Rabbi,' because you have one Teacher, and you are all brothers. ESV Matthew 23:8 But you are not to be called rabbi, for you have one teacher, and you are all brothers. NIV Matthew 23:8 "But you are not to be called 'Rabbi,' for you have only one Master and you are all brothers. NLT Matthew 23:8 "Don't let anyone call you 'Rabbi,' for you have only one teacher, and all of you are equal as brothers and sisters. YLT Matthew 23:8 'And ye -- ye may not be called Rabbi, for one is your director -- the Christ, and all ye are brethren; MIT Matthew 23:8 As for you, do not let yourself be called rabbi, for you have one master-teacher, and all of you are brothers. NJB Matthew 23:8 'You, however, must not allow yourselves to be called Rabbi, since you have only one Master, and you are all brothers. NRS Matthew 23:8 But you are not to be called rabbi, for you have one teacher, and you are all students. Do not be called : Mt 23:10 2Co 1:24 4:5 Jas 3:1 1Pe 5:3 One: Mt 10:25 Mt 17:5 Mt 26:49 Jn 13:13-14 Ro 14:9,10 1Co 1:12,13 3:3-5 All brothers: Lu 22:32 Eph 3:15 Col 1:1,2 Rev 1:9 19:10 22:9 Related Passages: Matthew 10:25+ “It is enough for the disciple that he become like his teacher (didaskalos), and the slave like his master. If they have called the head of the house Beelzebul, how much more will they malign the members of his household! John 13:13-14+ “You call Me Teacher (didaskalos) and Lord; and you are right, for so I am. 14 “If I then, the Lord and the Teacher (didaskalos), washed your feet, you also ought to wash one another’s feet. WARNINGS TO HIS DISCIPLES But ("as for you") - Term of contrast. What is Jesus contrasting? The key is to discern to whom is He speaking these words? Imagine Him turning in gaze from the Scribes and Pharisees to His disciples. This is clearly addressed to His 12 disciples. They are to be different from the Scribes and Pharisees, the ones who loved being called Rabbi. Do not be called (kaleo) Rabbi (rhabbi) (cf Mt 23:10+) - ESV, NET - "you are not to be called". While not strictly speaking a command in the Greek, clearly this exhortation functions much like a command. It might have been tempting to the disciples to imitate the Scribes and Pharisees, seeing how the people fawned over them and bowed to them. Flesh loves approval and honor, so Jesus tries to give them forewarning so that they can avoid such fleshly thinking. In short, it is not the title itself (Rabbi), but the pride and spiritual superiority behind the fleshly craving for this title which Jesus rebukes. C H Spurgeon (Matthew Commentary) - In the Church of Christ, all titles and honors which exalt men and give occasion for pride are here forbidden. In the Christian commonwealth we should seek to realize a truer “Liberty, Equality, and Fraternity,” than that for which the world clamors in vain. He who is called “Rabbi ” robs Christ of his honor as the only Master or Teacher of his disciples: “for one is your Master, even, Christ. ” He also takes from his fellow-Christians the privilege that they share equally with him: “and all ye are brethren. ” Those who use such titles as “Holy Father “and “Right Reverend Father in God “would have a difficulty in explaining any our Savior’s words: “Call, no man your father upon the earth: for one is your Father, which is in heaven. ” In the tenth verse, our Lord’s words might be rendered: “Neither be ye called leaders (guides, instructors): for one is your Leader (Guide, Instructor), even the Christ (the Messiah). ” If we follow him, we cannot go wrong. For (gar - term of explanation) One is your Teacher (didaskalos) - Jesus explains why they are not to be called Rabbi. One refers to himself as their Teacher. They would soon learn in the Upper Room Discourse this Teacher would be the Holy Spirit (Jn 14:26+), the Spirit of Jesus, One Who would function as another (allos - another of same kind) Helper (see Jn 14:16+) like Jesus had been for the past 3+ years. He would be their teacher just as Jesus had been their Teacher. And you are (present tense) all brothers (adelphos) - Imagine what went through Judas Iscariot's mind upon hearing this "family" word brothers. He would prove to be a betrayer and was never a spiritual brother of the other 11 disciples, for he was never born again. Brothers is a word that in effect "levels the playing field" the idea being that no individual of the 12 was greater than the others. Another practical implication of brothers is that it does away with spiritual hierarchy in the Kingdom of God (no "have's, have not's" like the elite Scribes and Pharisees) and calls believers to servant leadership, not superiority. 🙏 THOUGHT - Discipleship is not to be a competition for titles, rewards, etc, but a family of brothers and sisters under one Lord, on one team and with one goal, to glorify God and see His Kingdom expand from sea to sea. (see Eph 4:1-7+) Are you wrestling with envy, jealousy, etc, often comparing yourself with your brethren? Confess and repent so that you might not grieve the Spirit, Who will then supernaturally enable you to accomplish the good works (plural) which God prepared specifically for you in Christ Jesus even before the foundation of the world. (Eph 2:10+). In many races runners are disqualified if they get into another runner's lane. One takeaway then for all brothers (and sisters) is to stay in the lane God has assigned as your lane and run with endurance the race set before you, fixing your eyes on Jesus, the Author and Perfecter of our faith (Hebrews 12:1-2+). Teacher (1320) didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. The teacher teaches in such a way as to shape will of one being taught by content of what is taught. Someone has said that "The great teacher is the one who turns our ears into eyes so that we can see the truth." Henry Brooks added that "A (Bible) teacher affects eternity; he can never tell where his influence stops." DIDASKALOS - 59X/58V - Matt. 8:19; Matt. 9:11; Matt. 10:24; Matt. 10:25; Matt. 12:38; Matt. 17:24; Matt. 19:16; Matt. 22:16; Matt. 22:24; Matt. 22:36; Matt. 23:8; Matt. 26:18; Mk. 4:38; Mk. 5:35; Mk. 9:17; Mk. 9:38; Mk. 10:17; Mk. 10:20; Mk. 10:35; Mk. 12:14; Mk. 12:19; Mk. 12:32; Mk. 13:1; Mk. 14:14; Lk. 2:46; Lk. 3:12; Lk. 6:40; Lk. 7:40; Lk. 8:49; Lk. 9:38; Lk. 10:25; Lk. 11:45; Lk. 12:13; Lk. 18:18; Lk. 19:39; Lk. 20:21; Lk. 20:28; Lk. 20:39; Lk. 21:7; Lk. 22:11; Jn. 1:38; Jn. 3:2; Jn. 3:10; Jn. 8:4; Jn. 11:28; Jn. 13:13; Jn. 13:14; Jn. 20:16; Acts 13:1; Rom. 2:20; 1 Co. 12:28; 1 Co. 12:29; Eph. 4:11; 1 Tim. 2:7; 2 Tim. 1:11; 2 Tim. 4:3; Heb. 5:12; Jas. 3:1 Matthew 23:9 “Do not call anyone on earth your father; for One is your Father, He who is in heaven. KJV Matthew 23:9 And call no man your father upon the earth: for one is your Father, which is in heaven. BGT Matthew 23:9 καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος. NET Matthew 23:9 And call no one your 'father' on earth, for you have one Father, who is in heaven. CSB Matthew 23:9 Do not call anyone on earth your father, because you have one Father, who is in heaven. ESV Matthew 23:9 And call no man your father on earth, for you have one Father, who is in heaven. NIV Matthew 23:9 And do not call anyone on earth 'father,' for you have one Father, and he is in heaven. NLT Matthew 23:9 And don't address anyone here on earth as 'Father,' for only God in heaven is your spiritual Father. YLT Matthew 23:9 and ye may not call any your father on the earth, for one is your Father, who is in the heavens, MIT Matthew 23:9 Also you are not to be called "father" on the earth, for you have oneheavenly father. NJB Matthew 23:9 You must call no one on earth your father, since you have only one Father, and he is in heaven. call: 2Ki 2:12 6:21 13:14 Job 32:21,22 Ac 22:1 1Co 4:15 1Ti 5:1,2 Heb 12:9 for: Mt 6:8-9,32 Mal 1:6 Ro 8:14-17 2Co 6:18 1Jn 3:1 Related Passages: Matthew 6:8-9+ “So do not be like them; for your Father knows what you need before you ask Him. 9 “Pray, then, in this way: ‘Our Father who is in heaven, Hallowed be Your name. Matthew 6:32+ “For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. Ephesians 3:14-15+ For this reason I bow my knees before the Father, 15from whom every family in heaven and on earth derives its name, ANOTHER WARNING EXHORTATION FOR THE DISCIPLES Do not call (kaleo) anyone on earth (ge) your father (pater) - Jesus is still addressing His disciples with a warning that in effect functions like a command. Obviously Jesus is speaking of spiritual fathers not biological fathers. He is saying that they are not to revere or honor another person by calling them "Father." They were not to elevate human leaders to the position of ultimate spiritual authority because that role belongs to God Alone. In Jewish tradition, some rabbis or religious figures were called “father” as mentors, or guides in the faith (cf. 2 Kings 2:12; Judges 17:10). Jesus is correcting the misuse of that title as a status symbol or symbol of one having authority. Jesus is warning against giving human leaders the kind of spiritual authority, dependence, or reverence that belongs only to God. He is not banning a word, but confronting the prideful use of titles that elevate men above others in spiritual status. Henry
Mateus 23
MacArthur on woe - In the New Testament it is used to speak of sorrow and of judgment, carrying the mingled ideas of punishment and pity, cursing and compassion.
Mateus 23
MacArthur explains that "The false leaders took away the key of knowledge by misinterpreting the Word of God, by denying the Messiah, by denying the need for repentance, and by denying salvation by grace." A T Robertson on shut off - In Luke 11:52 the lawyers are accused of keeping the door to the house of knowledge locked and with flinging away the keys so as to keep themselves and the people in ignorance. These custodians of the kingdom by their teaching obscured the way to life. It is a tragedy to think how preachers and teachers of the kingdom of God may block the door for those who try to enter in. FROM (emprosthen) PEOPLE (KJV - against men) Literally, before. These door-keepers of the kingdom slam it shut in men's faces and they themselves are on the outside where they will remain. They hide the key to keep others from going in. (Bolding added) (ED: NO WONDER JESUS SAYS "WOE!") Grant Osborne adds that "emprosthen is strong here, meaning normally “in front of, before” and having the idea of slamming the door of heaven “right in the face of” their followers. The purpose of the Pharisees in “building a fence around the law” should have been to shepherd God’s flock through the gate or door to the kingdom. Their teaching should have made the reign of God . . . more apparent and meaningful in the lives of the people. Instead, they have closed the door to God. Earlier Jesus had taught about the narrow and wide gates (Mt 7:13–14) and had given Peter (and the church) the “keys of the kingdom of heaven” (Mt 16:19), meaning the authority to open the doors of heaven. The binding/loosing metaphor that followed referred to the authority to open the kingdom truths by properly interpreting God’s Word. The Pharisees have rejected the final authority of Jesus as interpreter of Torah and so have fallen into false teaching. (See The Matthew Commentary Collection: An All-In-One Commentary) For (term of explanation) you do not enter in (eiserchomai - present tense = habitual practice) yourselves - Here Jesus explains how they shut themselves and the people that listened to them out of entrance into the kingdom, which ultimately was by their rejection of Jesus as the Door (Jn 10:9+) and the Way (Jn 14:6+). Not only did they not enter the door, but they in effect blocked entry through the "way," through the "door" for others! Woe! MacArthur - In their hypocrisy the unbelieving scribes and Pharisees pretended to know God but did not, pretended to be His spokesmen but were not, pretended to be in His kingdom but were not. In their boundless pride they even believed they themselves were the doorkeepers of the kingdom. (See Matthew Commentary - Page 376) Nor do you allow (aphiemi - present tense = habitual practice) those who are entering (eiserchomai - present tense = habitual practice) to go in - They discouraged, confused, and even condemned those who tried to seek God. They were like lawyers who withhold the key of knowledge (cf. Luke 11:52), and they spiritual misled others stopping them from entering the door of salvation. D A Carson - When the crowds begin to marvel at Jesus and suggest he may be the Messiah, the authorities do all they can to dissuade them (cf. Mt 9:33-34,11:19; Mt 12:23-24; 21:15). The sheep of Israel are "lost" (Mt 10:6; 15:24) because the shepherds have led them astray. (See Matthew)
Mateus 23
MacArthur explains the ruse of the Pharisees - The very fact that they had developed such a double standard for swearing gives evidence that their concern was not for truth but for the evasion of it when it did not suit their selfish interests. The underlying purpose behind the first part of the standard was to provide sanctimonious justification for lying with impunity. A person could lie all he wanted, provided he swore by the temple and not by the gold of the temple. Since no society can survive without some provision for verifying and guaranteeing such things as promises and contracts, the second part of the standard was developed as a necessary expediency. If a person wanted to make absolutely certain that someone was telling the truth or would live up to an agreement, he would make him swear by the gold of the temple, which supposedly made his word binding. A person who broke his word after taking such an oath was subject to penalties under Jewish law. (See Matthew Commentary) Hypocritical human rules and tradition cannot justify or protect us from lying. If one made an oath and broke they could say it was okay to break because they swore on the Temple, not the gold or they swore on the altar and not the offering. In other words, while they appeared to be making a binding oath by swearing on the Temple or the altar, they inwardly had no intention of keeping it. In effect they were being dishonest and justifying their dishonesty with fabricated rules regarding making oaths. William
Mateus 23
MacArthur explains "In other words, by what perverted logic had it been determined that making a vow on something lesser was more binding than one made on something greater? The only reason the gold could be thought of as sacred, and thereby make the vow supposedly more obligatory, was the temple that sanctified the gold. (See Matthew Commentary) 🙏 THOUGHT - God or gold? There is only one letter difference but oh what a difference that one letter makes! One will make you materially rich, the other spiritually rich. One will make you rich in time, but only one will make you rich in eternity. Don't be foolish and blind! Make the right choice! ILLUSTRATION - Fool’s gold is a shiny mineral (pyrite) that looks like gold but has no real value. It deceives people who are looking for treasure into thinking they've found something valuable — when they haven’t. Jesus is exposing the spiritual “fool’s gold” of legalistic religion — it shines with tradition and ritual, but lacks the substance of God’s presence and truth. FOOL'S GOLD AND Fool’s Gold Pharisaic Religion (Matthew 23:17) Appears valuable but is worthless They honored gold but ignored what made it holy Deceives those who judge by appearance The Pharisees were blind and foolish, prioritizing externals Leads seekers away from true treasure They missed the heart of worship — God’s presence Pursued by fools Jesus calls them “fools and blind” for their misplaced values Fools (3474) moros conveys the root meaning of one who is mentally dull, sluggish in understanding, foolish, morally worthless, useless, silly or stupid (English = “moron”). Absurd (ridiculously unreasonable, unsound, or incongruous)
Mateus 23
MacArthur notes that moros "was sometimes used in secular Greek literature of an obstinate, godless person. It was also possibly related to the Hebrew mārâ which means “to rebel against.” To call someone You fool was to accuse them of being both stupid and godless. The three illustrations in this verse show increasing degrees of seriousness. To be angry is the basic evil behind murder; to slander a person with a term such as Raca is even more serious, because it gives expression to that anger; and to condemn a person’s character by calling him a fool is more slanderous still… Jesus’ prohibition is against slanderously calling a person a fool out of anger and hatred. Such an expression of malicious animosity is tantamount to murder and makes us guilty enough to go into the fiery hell. (MacArthur, J: Matthew 1-7 Macarthur New Testament Commentary Chicago: Moody Press) Matthew 23:18 “And, ‘Whoever swears by the altar, that is nothing, but whoever swears by the offering on it, he is obligated.’ KJV Matthew 23:18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. BGT Matthew 23:18 καί· ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν· ὃς δ᾽ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ, ὀφείλει. NET Matthew 23:18 And, 'Whoever swears by the altar is bound by nothing. But if anyone swears by the gift on it he is bound by the oath.' CSB Matthew 23:18 Also, 'Whoever takes an oath by the altar, it means nothing. But whoever takes an oath by the gift that is on it is bound by his oath.' ESV Matthew 23:18 And you say, 'If anyone swears by the altar, it is nothing, but if anyone swears by the gift that is on the altar, he is bound by his oath.' NIV Matthew 23:18 You also say, 'If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.' NLT Matthew 23:18 And you say that to swear 'by the altar' is not binding, but to swear 'by the gifts on the altar' is binding. YLT Matthew 23:18 'And, whoever may swear by the altar, it is nothing; but whoever may swear by the gift that is upon it -- is debtor! MIT Matthew 23:18 Also you say: "It means nothing to swear on the basis of the altar, but if one swears on the basis of the gift on the altar, it is binding." NJB Matthew 23:18 Again, "If anyone swears by the altar it has no force; but anyone who swears by the offering on the altar, is bound." NRS Matthew 23:18 And you say, 'Whoever swears by the altar is bound by nothing, but whoever swears by the gift that is on the altar is bound by the oath.' guilty: or, debtor, Mt 23:15 And - (kai) - Hinge word that connects the argument, giving another example of their foolish rules on oaths. Whoever swears (omnuo) by the altar (thusiasterion), that is nothing (oudeis), but whoever swears (omnuo) by the offering (doron - gift) on it, he is obligated (opheilo - present tense) - Similar to the perversion in Mt 23:17 the Pharisees said that if one swore by the altar, the person was not obligated to carry out his oath. But if he swore by the offering (gift) on the altar, he was obligated (was a debtor) to fulfill the oath. Gilbrant on the altar - The brazen altar is referred to here. It stood in the outer court, just outside the temple building. It was here that the gifts (the sacrifices) were offered. (Complete Biblical Library) Pulpit Commentary on the altar and the sacrifice on the altar - The great altar of burnt offerings, according to the Mosaic ritual, was consecrated and dedicated with most remarkable solemnities, as the centre of sacrificial worship (see Ex 29:36, etc.; Ex 30:28,29; Numbers 7:10, etc.). The gift that is upon it. The victim, which, as being offered by themselves, was counted (CONSIDERED BY THE PHARISEES AS) more worthy than the altar of God which sanctified the gift. This is, indeed, an instance of sight blinded by self-righteousness. Matthew 23:19 “You blind men, which is more important, the offering, or the altar that sanctifies the offering? KJV Matthew 23:19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? BGT Matthew 23:19 τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον; NET Matthew 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? CSB Matthew 23:19 Blind people! For which is greater, the gift or the altar that sanctifies the gift? ESV Matthew 23:19 You blind men! For which is greater, the gift or the altar that makes the gift sacred? NIV Matthew 23:19 You blind men! Which is greater: the gift, or the altar that makes the gift sacred? NLT Matthew 23:19 How blind! For which is more important-- the gift on the altar or the altar that makes the gift sacred? YLT Matthew 23:19 Fools and blind! for which is greater, the gift, or the altar that is sanctifying the gift? MIT Matthew 23:19 Irrational men, which is greater, the gift, or the altar that consecrates the gift? NJB Matthew 23:19 You blind men! For which is of greater worth, the offering or the altar that makes the offering sacred? NRS Matthew 23:19 How blind you are! For which is greater, the gift or the altar that makes the gift sacred? or: Ex 29:37 30:29 You blind (tuphlos) men - This is the third time in this section on oaths in which Jesus describes them as blind, obviously speaking of their spiritual blindness. Which is more important, the offering (doron), or the altar (thusiasterion) that sanctifies (hagiazo - present tense) the offering (doron - gift)? Jesus repeats His rhetorical question of Mt 23:17, pressing the Pharisees regarding their spurious assessment that the offering was more important than the altar. Clearly the altar is the greater, for the altar sets apart or makes the gift or offering sacred. The gift was of value only because of the altar. If it should be offered elsewhere, it would have no value. As with the Temple and gold, the Pharisees had reversed the order saying the person was obligated (was a debtor) when he swore by the lesser thing, the offering or the gold. Matthew 23:20 “Therefore, whoever swears by the altar, swears both by the altar and by everything on it. KJV Matthew 23:20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. BGT Matthew 23:20 ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ· NET Matthew 23:20 So whoever swears by the altar swears by it and by everything on it. CSB Matthew 23:20 Therefore, the one who takes an oath by the altar takes an oath by it and by everything on it. ESV Matthew 23:20 So whoever swears by the altar swears by it and by everything on it. NIV Matthew 23:20 Therefore, he who swears by the altar swears by it and by everything on it. NLT Matthew 23:20 When you swear 'by the altar,' you are swearing by it and by everything on it. YLT Matthew 23:20 'He therefore who did swear by the altar, doth swear by it, and by all things on it; MIT Matthew 23:20 So one who swears on the basis of the altar swears by it and by all upon it. NJB Matthew 23:20 Therefore, someone who swears by the altar is swearing by that and by everything on it. NRS Matthew 23:20 So whoever swears by the altar, swears by it and by everything on it; ONE CANNOT SEPARATE THE ALTAR FROM THE OFFERING Therefore (oun) - Term of conclusion. What is Jesus concluding? He is in effect answering the question He had just posed. Whoever swears (omnuo) by the altar (thusiasterion), swears (omnuo) both by the altar (thusiasterion) and by everything on it - Jesus counters their distinction between the importance of swearing on the altar and the offering on the altar. Pulpit Commentary - The oath by the altar involves the notion of the victim as well as the altar; one cannot be separated from the other; and, of course, implies Him to Whom the offering is made. Matthew 23:21 “And whoever swears by the temple, swears both by the temple and by Him who dwells within it. KJV Matthew 23:21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. BGT Matthew 23:21 καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν, NET Matthew 23:21 And whoever swears by the temple swears by it and the one who dwells in it. CSB Matthew 23:21 The one who takes an oath by the sanctuary takes an oath by it and by Him who dwells in it. ESV Matthew 23:21 And whoever swears by the temple swears by it and by him who dwells in it. NIV Matthew 23:21 And he who swears by the temple swears by it and by the one who dwells in it. NLT Matthew 23:21 And when you swear 'by the Temple,' you are swearing by it and by God, who lives in it. YLT Matthew 23:21 and he who did swear by the sanctuary, doth swear by it, and by Him who is dwelling in it; MIT Matthew 23:21 One who swears by the temple swears by it and the one who dwells in it. NJB Matthew 23:21 And someone who swears by the Temple is swearing by that and by the One who dwells in it. NRS Matthew 23:21 and whoever swears by the sanctuary, swears by it and by the one who dwells in it; and by: 1Ki 8:13,27 2Ch 6:2 7:2 Ps 26:8 132:13,14 Eph 2:22 Col 2:9 And whoever swears (omnuo) by the Temple (naos), swears (omnuo) both by the Temple (naos) and by Him Who dwells (katoikeo - present tense) within it - Jesus pointed any swearing by the temple (or things in the Temple) was binding because behind the Temple was God Who dwelt in it. Pulpit Commentary - In fact, it comes to this: to swear by temple or altar is to swear by God — an oath most solemn, which may not be evaded....From such passages (both by the Temple and by Him Who dwells within it) we learn that God sanctifies things and places to be devoted to His service, and to be accounted by men holy and separated from all common uses. Matthew 23:22 “And whoever swears by heaven, swears both by the throne of God and by Him who sits upon it. KJV Matthew 23:22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. BGT Matthew 23:22 καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ. NET Matthew 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it. CSB Matthew 23:22 And the one who takes an oath by heaven takes an oath by God's throne and by Him who sits on it. ESV Matthew 23:22 And whoever swears by heaven swears by the throne of God and by him who sits upon it. NIV Matthew 23:22 And he who swears by heaven swears by God's throne and by the one who sits on it. NLT Matthew 23:22 And when you swear 'by heaven,' you are swearing by the throne of God and by God, who sits on the throne. YLT Matthew 23:22 and he who did swear by the heaven, doth swear by the throne of God, and by Him who is sitting upon it. MIT Matthew 23:22 One who swears by heaven swears by God's throne and the one who sits upon it. NJB Matthew 23:22 And someone who swears by heaven is swearing by the throne of God and by the One who is seated there. NRS Matthew 23:22 and whoever swears by heaven, swears by the throne of God and by the one who is seated upon it. by the: Mt 5:34 Ps 11:4 Isa 66:1 Ac 7:49 Rev 4:2,3 And whoever swears (omnuo) by heaven (ouranos), swears (omnuo) both by the throne (2362) thronos) of God and by Him Who sits (kathemai - present tense) upon it - To swear by heaven was to make a binding oath because of God Who sat upon the throne in heaven. In short Jesus condemned the distinctions for making oaths that they Pharisees had devised because they were dishonest and deceptive. This brood of vipers either missed or simply ignored Jesus' clear teaching on oaths in Mt 5:33-37 where He taught "Swear not at all!" John MacArthur explains "As Jesus went on to point out, to swear by the altar was to swear by everything on it; to swear by the temple was to swear by Him who dwells within it, namely, God Himself; and to swear by heaven was to swear both by the throne of God and by Him who sits upon it. In other words, everything involved with the Temple and everything involved with heaven involved God. In fact, since God is the creator of everything, to swear by anything at all involves God. (See MacArthur Commentary) Grant Osborne: Here the point made in Mt 23:16–22 comes full circle. Every oath, from the least to the greatest, involves God and his throne and so is binding. In this sense Jesus’ point in Mt 5:34–37 is in full agreement. Since every oath by nature centers on God and is made in relation to God, there is no need to swear by anything, but instead a “yes” is a “yes” and a “no” is a “no” because all promises are made before the throne of God and will be judged by God. (See Matthew - Page 850) Our integrity must be based on our walk with God, not formulas we utter over our promises. - Paul Apple As an aside, the Talmudists (the Jewish rabbis and scholars who compiled the Talmud, a central collection of Jewish oral law and commentary) taught that not all oaths were equally binding. Specifically if someone swore by “heaven” or “earth”, it was considered a non-binding oath. Their logic was that heaven and earth are created things, not God Himself, and thus, the oath held less moral weight. This created loopholes in the moral system. A person could make a solemn-sounding promise, but claim it wasn't binding because it wasn’t made “by God” or the temple's gold, etc. Matthew 23:23 “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. KJV Matthew 23:23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. BGT Matthew 23:23 Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα [δὲ] ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφιέναι. NET Matthew 23:23 "Woe to you, experts in the law and you Pharisees, hypocrites! You give a tenth of mint, dill, and cumin, yet you neglect what is more important in the law– justice, mercy, and faithfulness! You should have done these things without neglecting the others. CSB Matthew 23:23 "Woe to you, scribes and Pharisees, hypocrites! You pay a tenth of mint, dill, and cumin, yet you have neglected the more important matters of the law-- justice, mercy, and faith. These things should have been done without neglecting the others. ESV Matthew 23:23 "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. NIV Matthew 23:23 "Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices--mint, dill and cummin. But you have neglected the more important matters of the law--justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. NLT Matthew 23:23 "What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites! For you are careful to tithe even the tiniest income from your herb gardens, but you ignore the more important aspects of the law-- justice, mercy, and faith. You should tithe, yes, but do not neglect the more important things. YLT Matthew 23:23 'Woe to you, Scribes and Pharisees, hypocrites! because ye give tithe of the mint, and the dill, and the cumin, and did neglect the weightier things of the Law -- the judgment, and the kindness, and the faith; these it behoved you to do, and those not to neglect. MIT Matthew 23:23 How horrible your destiny, scholars and Pharisees—hypocrites that you are—because you tithe mint, dill, and cumin, yet you neglect the important issues of the law: justice, mercy, and faithfulness. These are the priorities of the law you should practice, while not neglecting those other elements. NJB Matthew 23:23 'Alas for you, scribes and Pharisees, you hypocrites! You pay your tithe of mint and dill and cummin and have neglected the weightier matters of the Law-justice, mercy, good faith! These you should have practised, those not neglected. NRS Matthew 23:23 "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. It is these you ought to have practiced without neglecting the others. the weightier: Mt 9:13 Mt 12:7 22:37-40 1Sa 15:22 Pr 21:3 Jer 22:15,16 Ho 6:6 Mic 6:8 Ga 5:22,23 these: Mt 5:19-20 Related Passages: Leviticus 27:30-33 ‘Thus all the tithe of the land, of the seed of the land or of the fruit of the tree, is the LORD’S; it is holy to the LORD. 31 ‘If, therefore, a man wishes to redeem part of his tithe, he shall add to it one-fifth of it. 32 ‘For every tenth part of herd or flock, whatever passes under the rod, the tenth one shall be holy to the LORD. 33 ‘He is not to be concerned whether it is good or bad, nor shall he exchange it; or if he does exchange it, then both it and its substitute shall become holy. It shall not be redeemed.’” Deuteronomy 14:22-23 “You shall surely tithe all the produce from what you sow, which comes out of the field every year. 23 You shall eat in the presence of the LORD your God, at the place where He chooses to establish His name, the tithe of your grain, your new wine, your oil, and the firstborn of your herd and your flock, so that you may learn to fear the LORD your God always. Luke 11:42+ “But woe to you Pharisees! For you pay tithe of mint and rue and every kind of garden herb, and yet disregard justice and the love of God; but these are the things you should have done without neglecting the others. Micah 6:8+ (SUMMARY OF TRUE RELIGION) He has told you, O man, what is good; And what does the LORD require of you But to do justice, to love kindness, And to walk humbly with your God? Zechariah 7:8-10 Then the word of the LORD came to Zechariah saying, 9 “Thus has the LORD of hosts said, ‘Dispense true justice and practice kindness and compassion each to his brother; 10 and do not oppress the widow or the orphan, the stranger or the poor; and do not devise evil in your hearts against one another.’ 1 Samuel 15:22+ Samuel said, “Has the LORD as much delight in burnt offerings and sacrifices As in obeying the voice of the LORD? Behold, to obey is better than sacrifice, And to heed than the fat of rams. Hosea 6:6 For I delight in loyalty rather than sacrifice, And in the knowledge of God rather than burnt offerings. Hosea 12:6 Therefore, return to your God, Observe kindness and justice, And wait for your God continually. Matthew 9:13 “But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.” Matthew 12:7 “But if you had known what this means, ‘I DESIRE COMPASSION, AND NOT A SACRIFICE,’ you would not have condemned the innocent. Hebrews 11:6+ And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him. THE PHARISEES MAJORED ON THE MINORS! Woe (ouai) to you, scribes (grammateus) and Pharisees (pharisaios), hypocrites (hupokrites)! NLT paraphrases "Woe" by the phrase "What sorrow awaits you!" The heart of the Pharisees was an evil heart, a spiritually darkened, spiritually bankrupt heart. They were going through the motions so to speak. They invented external things they could observe to hide the truth that they had no power to keep the precepts that God desired men to obey (by the power of the Spirit). They had symbol but no substance. They were sham shysters. 🙏 THOUGHT- Do we ever do that in Christianity? Certainly a number of denominations have routines that are part of their worship service. While in many cases there is substance behind the ritual (e.g., reciting the Lord's Prayer as a congregation), what was meant to be substance can too often become only empty ritual. This principle is true in our individual lives. We have our morning devotional, but there are many days when it seems more like an empty ritual than a meeting with the King. Father, by Thy Holy Spirit and Thy Holy Word, and for the sake of Thy dear Son, Jesus, deliver us from falling into the subtle trap of a ritualistic relationship with Thee. Amen For (term of explanation) - Once again Jesus explains why He interjects this "Woe." HERBS WITHOUT HOLINESS You tithe (apodekatoo - give 10% of) mint (heduosmon) and dill (anethon - KJV = "anise") and cummin (kuminon) - NLT = "For you are careful to tithe even the tiniest income from your herb gardens." The Pharisees' practice of these tiny tithes gave the undiscerning observer the impression these men were very righteous and deserving of respect. The Pharisees meticulously followed Leviticus 27:30 ‘Thus all the tithe of the land, of the seed of the land or of the fruit of the tree, is the LORD’S; it is holy to the LORD." The Pharisees missed the spirit of the last phrase that it "is the LORD'S; it is holy to the LORD!" Cornerstone Biblical Commentary - For the Pharisees, only food that had been tithed was ritually pure and lawful to eat. Cf. m. Avot 1:16; Demai 2:1. (See The Gospel of Matthew - The Gospel of Mark - Page 297) John MacArthur explains "The instructions for tithing produce (ED: SEE PASSAGES ABOVE) related to marketable farm crops such as grains, olive oil, wine, fruits, and vegetables. But the legalistic scribes and Pharisees extended the provision to include the smallest potted plant grown in a kitchen window. As today herbs then were grown mostly for their leaves and seeds, and when the scribes and Pharisees picked leaves from a mint plant or gathered seeds from the dill and cummin plants, they would carefully count out the leaves and seeds, separating out one for God from each ten counted. They gloried in the self-righteousness of subscribing to such minutiae. (See Matthew Commentary) Pulpit Commentary adds that "Practically, the law of tithe was enforced only in the case of the produce mentioned in Deuteronomy 14:23 — corn, wine, and oil — but the Pharisees, in their overstrained scrupulosity, applied the law of Leviticus 27:30 ("all the tithe of the land, whether of the seed of the land or of the fruit of the tree, is the Lord's") to the smallest pot herbs, even to their leaves and stalks David
Mateus 23
MacArthur adds an interesting note - Jesus' relating vipers to the sentence of hell suggests the common practice of a farmer's burning the dried stubble in his field to prepare the land for the next planting. As the flames approached their dens, vipers would try to scurry away but were usually unsuccessful and consumed by the fire. Jesus said, in effect, "You wicked, deceitful men, do you really think you can outrun God's fire of judgment?" (See Matthew Commentary - Page 388) Serpents (3789) ophis means snakes or serpents generally feared by Near Eastern peoples for their cunning and deadliness.These small poisonous snakes lived primarily in the desert regions of Palestine and other parts of the eastern Mediterranean. Evil individuals were often compared to serpents because of their malicious natures (cf. Ps 58:4; 140:3; Mt 23:33). Some ancient religions regarded the serpent as a symbol of chaos. They were also described as deities in the underworld—demonic beings—as well as creatures that brought life into existence. In the Septuagint ophis most often transliterates the Hebrew nāchāsh, “snake,” though it describes no specific species. It also refers to the serpent as an image of the creature which does man the most ultimate evil: Satan. In Genesis 3 Satan used the serpent in tempting Eve to rebel against God which brought about the fall of man. Satan, the archenemy of both God and man, is represented by the serpent or dragon (Isaiah 27:1). New Testament writers maintained this symbolic link between the evil serpent and the devil. The apostle Paul linked the serpent in Eden with the devil who continues to hate mankind and lead him astray (Romans 16:20; 2 Corinthians 11:3). John wrote pictorially of the fifth and sixth plagues describing destructive serpents which God will send to earth (Revelation 9:19). Finally, the serpent or Satan himself will be overcome by God’s power (Revelation 20). Brood (KJV - "generation")(1081)(gennema from gennáo = to give birth to, beget, involving generation from gínomai = to become) is the product of the activity expressed by gennao and thus means that which is born or produced. You brood occurs 4 times - Matt. 3:7; Matt. 12:34; Matt. 23:33; Lk. 3:7. Vipers (2191)(echidna) was an adder or other poisonous snake. Echidna is used four times as a figurative description of people - Pharisees and Sadducees (Mt. 3:7; Mt 12:34; Mt 23:33) and the Jewish crowd (Lk 3:7). In pagan culture, the echidna were associated with evil. In their mythology the name was given to a monster deity that was half snake and half woman and that gave birth to other monsters, including the murderous sphinx of Thebes. By the time of Christ, echidna was universally associated with extreme wickedness and danger. Therefore when Jesus called the scribes and Pharisees a brood of vipers, He was declaring them to be both evil and deadly. Broadus adds vipers is "a phrase of reproach, describing them as noxious and odious, and perhaps also as insidious." Echidna is used once of a literal viper (Acts 28:3+). Echidna referred to small poisonous snakes that lived primarily in the desert regions of Palestine and other parts of the eastern Mediterranean. Because they looked like a dried twig when they were still, a person collecting wood for a fire would often pick one up inadvertently and be bitten, as was Paul on the island of Malta (Acts 28:3+). That particular viper was deadly, and when Paul suffered no harm from the bite, the superstitious islanders thought he was a god (Acts 28:3, 6+). Vipers therefore had the understandable reputation for being both deadly and deceitful. "Vipers (e.g., the Nicander’s viper) were commonly believed to eat their way out of their mother’s womb; thus John’s calling the crowd “viper’s offspring” was even nastier than calling them “vipers.” Serpents would flee a burning field." (Craig Keener) ESV note adds that viper was "A general term for any of a number of poisonous snakes in Israel, showing that the people had become the seed of the Serpent (Ge 3:15+)." Hell (Gehenna) (1067) geenna from Hebrew gay = valley + Hinnom) is literally the valley of Hinnom, the ravine or valley south of Jerusalem where the refuse and filth, bodies of dead animals, and bodies of criminals were cast and burned. These fires were continually kept burning, all a fit symbol of the future home of all unrepentant, unregenerate wicked men and women. It was a foul, forbidding place where the fire, smoke, and stench never ceased. It is thus fitting that geenna is where sin and unrepentant sinners will one day find it's "resting place". See on site Study of Eternal Punishment Gilbrant - Originally geenna, or gehenna, was the name of a valley south of Jerusalem. Gê Hinnōm (Hebrew) equals Hinnom Valley (cf. Joshua 15:8; 18:16). Thus the Greek word has its origin in this Hebrew expression (cf. Aramaic gê Hinnām). The valley itself was the site of child sacrifice during the time of King Ahab and Manasseh. There children were sacrificed to Molech. King Josiah declared the place unclean, and later it was referred to as the place of the dead. The form Gaienna is found in the Septuagint of Joshua 18:16, but it is not found in secular Greek writings. In the Old Testament the Valley of Hinnom was, to some extent, viewed as a symbol of Israel’s apostasy from or rejection of God. As stated above, it was a site where offerings and sacrifices were made to Molech (2 Chr 33:6; Jer 32:35). As a result of this association with apostasy both the place and the word became associated with God’s punishment and judgment (Jeremiah 7:32; 19:6). Later Judaism associated God’s judgment of His people with the Valley of Hinnom. Several times the Old Testament explicitly associates the valley with God’s judgment. Isaiah especially reflects such an understanding. In a picture of final things Isaiah envisioned salvation (a new heaven and a new earth, Isa 66:22,23ff.; cf. Revelation 21:1ff.) as well as judgment (the worm does not die and the fire will not be quenched, Isaiah 66:24; cf. Mark 9:48). In these cases gehenna is not a literal reference to a valley south of Jerusalem; instead it symbolizes the future judgment and punishment. (Complete Biblical Library Greek-English Dictionary) Geenna is essentially synonymous with the lake of fire, a God's "cosmic garbage dump," mentioned in the Great White Throne Judgment in Revelation 20:14-15-see note. Into this place both death and Hades are cast. It is the place that was prepared for "the devil and his angels" (Mt 25:41), but which will also become the final abode of the unrighteous. Jesus Himself declared "And these shall go away into everlasting punishment: but the righteous into life eternal." (Mt 25:46, see context Mt 25:31-46). Related Resources: Gehenna - Holman Bible Dictionary What was Jesus' teaching on hell? Hell - Baker's Evangelical Dictionary of Biblical Theology Hades (Sheol) - to be differentiated from Gehenna (See also Sheol) International Standard Bible Encyclopedia Gehenna McClintock and Strong's Bible Encyclopedia Gehenna The Jewish Encyclopedia Gehenna Hastings' Dictionary of the Bible Gehenna Hastings' Dictionary of the NT Gehenna Gehenna (2) QUESTION - Why did John the Baptist refer to the Pharisees as a brood of vipers? GOTQUESTIONS.ORG ANSWER - John the Baptist condemned the Pharisees and Sadducees as a “brood of vipers” in Matthew 3:7. A “brood of vipers” is a “family of snakes.” Because vipers are venomous, John was essentially calling the religious leaders “deadly sons of serpents.” It’s quite a bold denunciation—and one Jesus repeated to the Pharisees in Matthew 12:34. The Pharisees and Sadducees were the religious leaders in Israel during the time of John the Baptist and Jesus. The Pharisees were the Law-keepers and promoters of tradition, and the Sadducees comprised the wealthier ruling class. Over the centuries, these well-meaning groups had become corrupt, legalistic, and hypocritical and would eventually be responsible for crucifying the Son of God. They earned their label “brood of vipers,” a sobriquet with deeper meaning than is obvious at first glance. The viper was seen to be an evil creature. Its venom was deadly, and it was also devious—the viper that bit Paul was hiding in the firewood (Acts 28:3). The Hebrew Scriptures, which the Pharisees knew well, associate the serpent with Satan in Genesis 3. For John to call the Pharisees a “brood of vipers” implies that they bore satanic qualities. This idea is clearly stated by Jesus in John 8:44, where He says the unbelieving Jews “belong to [their] father, the devil.” When John and Jesus called the Pharisees a “brood of vipers,” they were pointing out that these men were deceitful, dangerous, and wicked—deceitful in that they were hypocrites (Matthew 23:15); dangerous in that they were blind leaders of the blind (Matthew 15:14); and wicked in that their hearts were full of murder (John 8:37). Another fascinating detail is found in Jesus’ use of the epithet “brood of vipers” to describe the Pharisees. In Matthew 23:33, He says, “You brood of vipers, how are you to escape being sentenced to hell?” Farmers, then as now, often burned the stubble of their fields to get the land ready for the next planting season. As the fires neared the vipers’ dens, the snakes would slither away from the flames, but they often did not escape being consumed. Snakes fleeing the fire was a common sight, and Jesus’ words to the Pharisees would likely have called it to their minds. How could they think they would escape the fire of God’s judgment by relying on their own works, which were not at all honest or good? John’s and Jesus’ calling them a brood of vipers was meant to make them aware of their own wickedness and call them to repent. "THE GREAT ESCAPE" THE "DIVINE (E)SCAPEGOAT!" 🙏 THOUGHT - If you add an "e" to "scapegoat" ('aza'zel) in Leviticus 16:10+, you would get a non-word but you would get a great word picture of what Christ's atonement accomplished for us on the old rugged Cross. His death enabled our GREAT ESCAPE! The writer of Hebrews warns his readers by asking a question "how will we ESCAPE if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard." (Hebrews 2:3+). The "ESCAPE" provided by the (E)Scapegoat is "so great" an answer to Jesus' probing question to all who think that "religion" can save them "You serpents, you brood of vipers, how will you ESCAPE the sentence of hell?" (Mt 23:33+). And it also answers Paul's question "And do you suppose this, O man, when you pass judgment upon those who practice such things and do the same yourself, that you will ESCAPE the judgment of God?" As Paul said in his letter to the Colossians "Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day (ED: et al OT shadows like the scapegoat on the Day of Atonement)–things which are a mere shadow of what is to come; but the substance belongs to Christ." (Col 2:16-17+) So it is very clear that the scapegoat sent away into the desert foreshadows Christ taking sins as far away as the east is from the west when He died on the Cross Dear reader, either you will serve as your own "scapegoat" carrying away your sins for eternity in the wilderness "desert" of Hell, never to be found again or you place your faith in Christ's finished, fully atoning work on the Cross, and He becomes your "Divine (E)Scapegoat!" "The Great Escape is a 1963 American World War II epic film that depicts an escape by British Commonwealth prisoners of war from a German POW camp. The film stars Steve McQueen, James Garner, and Richard Attenborough....The film is based on Paul Brickhill's 1950 book of the same name, a non-fiction first-hand account of the mass escape from Stalag Luft III in Sagan (now Żagań, Poland), in the province of Lower Silesia, Nazi Germany. A heavily fictionalised version of the escape is depicted in the film." The Leviticus 16 account of the escape made possible by the scapegoat however is not fiction, but is immutable Word of God given to sinners (all of us Ro 5:12+) in danger of eternal punishment in a "divine POW (prisoner of war) camp " not named Stalag Luft III but the Lake of Fire! Matthew 23:34 “Therefore, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, KJV Matthew 23:34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: BGT Matthew 23:34 Διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν· NET Matthew 23:34 "For this reason I am sending you prophets and wise men and experts in the law, some of whom you will kill and crucify, and some you will flog in your synagogues and pursue from town to town, CSB Matthew 23:34 This is why I am sending you prophets, sages, and scribes. Some of them you will kill and crucify, and some of them you will flog in your synagogues and hound from town to town. ESV Matthew 23:34 Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, NIV Matthew 23:34 Therefore I am sending you prophets and wise men and teachers. Some of them you will kill and crucify; others you will flog in your synagogues and pursue from town to town. NLT Matthew 23:34 "Therefore, I am sending you prophets and wise men and teachers of religious law. But you will kill some by crucifixion, and you will flog others with whips in your synagogues, chasing them from city to city. YLT Matthew 23:34 'Because of this, lo, I send to you prophets, and wise men, and scribes, and of them ye will kill and crucify, and of them ye will scourge in your synagogues, and will pursue from city to city; MIT Matthew 23:34 For this reason—scan the history—I am sending to you prophets, wise men, and scholars. Some of them you will murder, even crucify; some you will whip in your synagogues and chase out of town on to the next town. NJB Matthew 23:34 This is why -- look -- I am sending you prophets and wise men and scribes; some you will slaughter and crucify, some you will scourge in your synagogues and hunt from town to town; NRS Matthew 23:34 Therefore I send you prophets, sages, and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and pursue from town to town, I am sending you: Mt 10:16 28:19,20 Lu 11:49 24:47 Jn 20:21 Ac 1:8 1Co 12:3-11 Eph 4:8-12 prophets: Ac 11:27 13:1 15:32 Rev 11:10 and wise: Pr 11:30 1Co 2:6 3:10 Col 1:28 scribes: Mt 13:52 you: Mt 10:16,17 Jn 16:2 Ac 5:40 Acts 7:51,52,58,59 Acts 9:1,2 Acts 12:2 Acts 14:19 Ac 22:19,20 2Co 11:24,25 1Th 2:16 Heb 11:37 Related Passages: Matthew 10:16-17+ “Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and innocent as doves. 17 “But beware of men, for they will hand you over to the courts and scourge you in their synagogues; Luke 11:49+ “For this reason also the wisdom of God said, ‘I will send to them prophets and apostles, and some of them they will kill and some they will persecute, John 16:2+ “They will make you outcasts from the synagogue, but an hour is coming for everyone who kills you to think that he is offering service to God. Acts 5:40+ They took his advice; and after calling the apostles in, they flogged them and ordered them not to speak in the name of Jesus, and then released them. Acts 7:51-52, 58-59+ (STEPHEN STONED TO DEATH BY HOSTILE JEWS) “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. 52 “Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become; 7:58 When they had driven him out of the city, they began stoning him; and the witnesses laid aside their robes at the feet of a young man named Saul. 59 They went on stoning Stephen as he called on the Lord and said, “Lord Jesus, receive my spirit!” Acts 9:1-2+ Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, 2 and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. Acts 12:2+ And he had James the brother of John put to death with a sword. Acts 14:19+ But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead. Acts 22:19-20+ “And I said, ‘Lord, they themselves understand that in one synagogue after another I used to imprison and beat those who believed in You. 20 ‘And when the blood of Your witness Stephen was being shed, I also was standing by approving, and watching out for the coats of those who were slaying him.’ MESSENGERS REJECTED TRUTH RESISTED! Therefore Because ye are resolved on imitating your forefathers' iniquities, you will also reject the messengers that are sent to you, and shall suffer righteous condemnation. (Pulpit Commentary) behold (idou - to grab their attention), I am sending (apostello - present tense - sending had already begun) you prophets (prophetes) and wise men (sophos) and scribes (grammateus) - Who is sending? Jesus says He is claiming divine authority for Himself. One is surprised these vipers did not jump on that revelation! Scribes (grammateus) of course is not in the Jewish sense, but men who would instruct in the Way, the Truth and the Life (Jn 14:6+). Some of them you will kill (apokteino) and crucify (stauroo), and some of them you will scourge (mastigoo) in your synagogues (synagoge), and persecute (dioko) from city to city - Jesus prophesies persecution and death for those He sends. This verse anticipates the persecution of the early church (see passages above), and lays the foundation for Jesus’ coming judgment on Jerusalem (see Mt 23:36–38). Imagine what His disciples must have been thinking! The treatment described in this verse echoes God's pattern throughout history as He would send prophets, only to have them rejected, abused, or murdered (cf "again and again" in 2Ch 36:15). The rejection of the prophets (the "mouthpieces" of God) was tantamount to rejection of God! And don't miss the fact that God keeps sending prophets reflects His great mercy. Pulpit Commentary - Kill; as Stephen (Acts 7:59), James (Acts 12:2). Crucify; as Peter (John 21:18, 19; 2 Peter 1:14); Simeon (Eusebius, 'Hist. Eccl.,' 3:32); and probably Andrew. Scourge (see Acts 5:40; 22:19 26:11; 2 Corinthians 11:24, 25). Persecuted (see Acts 13:50; 14:5, 6, 19, 20; 26:11; and compare Christ's prediction, Matthew 10:17, 18). John MacArthur notes that "All of the apostles experienced abuses for their faith, as did most other believers. "Five times I received from the Jews thirty-nine lashes," Paul recounted. "Three times I was beaten with rods, once I was stoned" (2 Cor. 11:24-25). Before his conversion, Paul had himself been in the vanguard of those who persecuted Christians from city to city (Acts 8:1-4; 9:1-2), and after his conversion he was the recipient of such persecution. He was opposed in and frequently driven out of many cities, including Pisidian Antioch (Acts 13:45, 50), Iconium (Acts 14:1-2), Lystra (Acts 14:19-20), Thessalonica (Acts 17:5-10), Berea (Acts 17:13-14), Corinth (Acts 18:12-18), Jerusalem (Acts 21:27; 23:12), and Caesarea (Acts 24:1-9). Believers in the early church were continually hounded by the false spiritual leaders of Israel, who sought to stamp out the gospel of Christ. (See Matthew Commentary) NET NOTE - mastigoo - “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.” Matthew Henry Concise - Mt 23:34-39. Our Lord declares the miseries the inhabitants of Jerusalem were about to bring upon themselves, but he does not notice the sufferings he was to undergo. A hen gathering her chickens under her wings, is an apt emblem of the Saviour's tender love to those who trust in him, and his faithful care of them. He calls sinners to take refuge under his tender protection, keeps them safe, and nourishes them to eternal life. The present dispersion and unbelief of the Jews, and their future conversion to Christ, were here foretold. Jerusalem and her children had a large share of guilt, and their punishment has been signal. But ere long, deserved vengeance will fall on every church which is Christian in name only. In the mean time the Saviour stands ready to receive all who come to him. There is nothing between sinners and eternal happiness, but their proud and unbelieving unwillingness. Behold (2400) idou is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" In 2Cor 5:17 Paul uses idou, to get his reader's attention as he introduces the truth that the one who in now in Christ is a qualitatively new person. (see also notes above on "behold")
Mateus 23
MacArthur - Pharisees would drink their wine through clenched teeth in order to filter out any small insects that might have gotten into the wine. In their typical reversal of values, those Jewish religious leaders were more concerned about being contaminated by a tiny gnat than by a huge camel. They were painstaking about formal, ceremonial trivialities but were unconcerned about their hypocrisy dishonesty cruelty greed, self-worship, and a host of other serious sins. They substituted outward acts of religion for the essential virtues of the heart. (See Matthew Commentary - Page 385) Pulpit Commentary - Our Lord uses a proverbial expression to denote the inconsistency which would avoid the smallest ceremonial defilement, but would take no account of the gravest moral pollution. I like country and western songs and thought a good title fitting Jesus' description would be a twangy version of "The Gnat in My Cup, the Camel in My Heart." Here's the first line I take great pride, I’m pleased to say/In straining gnats from cabernet/My filter’s fine, my standards pure—/ No insect sin shall pass, that's for sure! They strained at the gnat of ceremony, but they ignored the camel of sin in their hearts. Gotquestions - The Pharisees were scrupulous in counting out their mint leaves and tithing their “dill and cumin” (Mt 23:23), but their hearts were full of envy, pride, greed, and malice. They strained at the gnat of ceremony, but they ignored the camel of sin in their hearts. Marvin
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MacArthur explains why they would be held culpable - The scribes and Pharisees had all the accumulated revelation of the Old Testament, and for three years they had even received the perfect revelation of God's own Son. And the more they accumulated God's revelation without believing and following it, the more they accumulated God's wrath and judgment in direct proportion. They and their generation could be held guilty for all the righteous blood shed on earth, because no generation in history has had or will ever have more of God's light. They had God incarnate in their midst, who was Himself all truth and all light, yet they would not have Him....It is significant that Jesus said, whom you murdered, speaking directly to the scribes and Pharisees but including all unbelieving Israel (v. 36). Although the murder of the prophet had been over 500 years earlier, the wicked leaders the Lord now addressed had participated in it. By their murdering Jesus, the incarnation of righteousness, they proved their complicity in and solidarity with the persecution and murder of every righteous person who has ever suffered at the hands of evil men. (See The MacArthur Commentary) Steven
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MacArthur has a different interpretation of the identity of Zechariah - No speculation is needed because Jesus made clear which of the more than two dozen Zechariah's mentioned in the Old Testament He was referring to. In Matthew 23:35 He called him “Zechariah, the son of Berechiah.” This was the prophet Zechariah, the author of the book of Zechariah (Zech. 1:1) whose martyrdom, though not recorded in Scripture, took place near the close of the Old Testament. Evidently Zechariah the son of Berechiah was also killed between the altar and the house of God (cf. Joab, who was executed at the altar itself [1 Kings 2:28–34]). The collective guilt for the deaths of all those righteous martyrs would be charged against that wicked generation that had filled up God’s wrath to the top. (See Luke Commentary) Zechariah was murdered (phroneuo) between the temple (naos - sanctuary) and the altar (thusiasterion) - In other words he was slain the the Temple courtyard which included the Brazen Altar. So in a bit of irony we see that Abel was killed after a sacrifice and Zechariah was killed at the place of sacrifice!
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MacArthur has an interesting sermon that goes into considerable detail - Matthew 23:37-39 Jesus' Last Words to Israel Matthew 23:37 “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. KJV Matthew 23:37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! BGT Matthew 23:37 Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία αὐτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε. NET Matthew 23:37 "O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it! CSB Matthew 23:37 "Jerusalem, Jerusalem! She who kills the prophets and stones those who are sent to her. How often I wanted to gather your children together, as a hen gathers her chicks under her wings, yet you were not willing! ESV Matthew 23:37 "O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! NIV Matthew 23:37 "O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing. NLT Matthew 23:37 "O Jerusalem, Jerusalem, the city that kills the prophets and stones God's messengers! How often I have wanted to gather your children together as a hen protects her chicks beneath her wings, but you wouldn't let me. YLT Matthew 23:37 'Jerusalem, Jerusalem, that art killing the prophets, and stoning those sent unto thee, how often did I will to gather thy children together, as a hen doth gather her own chickens under the wings, and ye did not will. MIT Matthew 23:37 Jerusalem, Jerusalem, assassinator of the prophets and pelter of those sent there! How often I wanted to gather your children as a hen does her chicks under her wings, but you did not want that. NJB Matthew 23:37 'Jerusalem, Jerusalem, you that kill the prophets and stone those who are sent to you! How often have I longed to gather your children together, as a hen gathers her chicks under her wings, and you refused! NRS Matthew 23:37 "Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing! Jerusalem: Jer 4:14 6:8 Lu 13:34 Rev 11:8 who: Mt 23:30 5:12 21:35,36 22:6 2Ch 24:21,22 Ne 9:26 Jer 2:30 26:23 Mk 12:3-6 Lu 20:11-14 Ac 7:51,52 1Th 2:15 Rev 11:7 17:6 how: 2Ch 36:15,16 Ps 81:8-11 Jer 6:16,17 11:7,8 25:3-7 35:15 Jer 42:9-13 44:4 Zec 1:4 even: De 32:11,12 Ru 2:12 Ps 17:8 36:7 57:1 63:7 91:4 and you: Mt 22:3 Pr 1:24-31 Isa 50:2 Ho 11:2,7 Lu 14:17-20 15:28 19:14-44 Related Passage: Luke 13:34-35+ “O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! 35 “Behold, your house is left to you desolate; and I say to you, you will not see Me until the time comes when you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’” UNDER HIS WINGS... IF ONLY... Jerusalem, Jerusalem (means "City of Peace") - Note that the double naming is deeply emotional — a pattern used in Scripture when expressing deep grief (cf David over Absalom's death 2Sa 18:33+), affection, or urgency. (cf "Martha, Martha" = Lk 10:41+, "Saul, Saul" = Acts 9:4+, "Simon, Simon" =Lk 22:31+). Jerusalem is personified as a "murderer"! And just because Christ’s emotions are grieved by what could have been, His emotions will not prevent His declaration of future judgment for His beloved city. Who kills (apokteino - present tense = a process still continuing) the prophets (prophetes) and stones (lithoboleo - present tense = a process still continuing) those who are sent to (apostello) her! - Jesus is apparently still addressing the same crowd including disciples and religious leaders as in the Seven Woe section, but now His tone softens to one of sorrow and compassion. Clearly Jesus' heart is that even now, at the "midnight hour" of His earthly life, some of the audience might still repent and believe in Him. This is an apt illustration of Jesus' command in Mt 5:44+ to "love your enemies." But even with the softening of tone, Jesus has clearly drawn a line in the sand for accepting Him as Messiah, while rejection means inevitable judgment (cf. Mt 10:32–33, 40+; Mt 12:41+).
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MacArthur adds that "the wilderness of Judea, where Jesus was most likely tempted, was the most barren, desolate region in all of Israel. Scarred by precipitous cliffs, deep ravines, and tumbled boulders, it was a region so barren that animals could not be pastured in it. In this remote, largely uninhabited area, Jesus might be more alone than anywhere else in Israel." (Ibid) EREMOS - 48V - Matt. 3:1; Matt. 3:3; Matt. 4:1; Matt. 11:7; Matt. 14:13; Matt. 14:15; Matt. 23:38; Matt. 24:26; Mk. 1:3; Mk. 1:4; Mk. 1:12; Mk. 1:13; Mk. 1:35; Mk. 1:45; Mk. 6:31; Mk. 6:32; Mk. 6:35; Lk. 1:80; Lk. 3:2; Lk. 3:4; Lk. 4:1; Lk. 4:42; Lk. 5:16; Lk. 7:24; Lk. 8:29; Lk. 9:12; Lk. 15:4; Jn. 1:23; Jn. 3:14; Jn. 6:31; Jn. 6:49; Jn. 11:54; Acts 1:20; Acts 7:30; Acts 7:36; Acts 7:38; Acts 7:42; Acts 7:44; Acts 8:26; Acts 13:18; Acts 21:38; 1 Co. 10:5; Gal. 4:27; Heb. 3:8; Heb. 3:17; Rev. 12:6; Rev. 12:14; Rev. 17:3 QUESTION - What does it mean that “your house is left to you desolate” (Matthew 23:38)? GOTQUESTIONS.ORG ANSWER - At the end of Matthew 23, as Jesus excoriates the scribes and Pharisees for their behavior, He says, “Look, your house is left to you desolate” (verse 38). Jesus spoke this prophecy regarding the destruction of the temple in Jerusalem. There is a twofold meaning of the temple being left desolate or abandoned. First, Jesus—who is God in human form—was departing from the temple for the last time, leaving it deserted of the divine Presence. God was forsaking their beautiful house of worship, leaving it spiritually empty and ripe for destruction. In Matthew 23:39, Jesus promises the Jews that they will see Him no more “until you say, ‘Blessed is he who comes in the name of the Lord.’” At that time, Israel will be saved, and the Jews will be converted to faith in their true Messiah (see Romans 11:25–27). The second meaning of “your house is left to you desolate” refers to the physical destruction of the temple, which would be desolated in just forty years when the Romans invaded Jerusalem in AD 70. Shortly after Jesus’ pronouncement that “your house if left to you desolate,” His disciples pointed to the buildings of the temple, noting how wonderful the architecture and adornments were. They must have been shocked to hear Jesus describe the future state of the temple: “These things which you see—the days will come in which not one stone shall be left upon another that shall not be thrown down” (Luke 21:6). Such was the sad desolation in store for Jerusalem, the temple, and the people who rejected their Messiah. About a week prior to Jesus’ statement that “your house is left to you desolate,” He had cleansed the temple. At that time, Jesus had said, “It is written, ‘My house is a house of prayer,’ but you have made it a ‘den of thieves’” (Luke 19:46). The difference between My house and your house is striking. The temple belonged to God, but evil men had profaned it, requiring Jesus’ cleansing. Then, as Jesus exited for the last time, He called it “your house”—that is, it was no longer God’s, but theirs. They had wrested control of God’s house and objected to the Lord’s right to oversee it. In return, God forsook it, leaving it open to devastation. Jesus got no satisfaction out of this sad prediction regarding the great temple. In fact, He lamented its destruction and especially the fate of the people: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing” (Matthew 23:37). Luke describes how Jesus wept over the terrible fate that awaited the city and its inhabitants (Luke 19:41). Historical records, including those of Josephus, describe in detail the Roman invasion, affirming that Jesus’ prophecy, “your house is left to you desolate,” came true. Matthew 23:39 “For I say to you, from now on you will not see Me until you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’” KJV Matthew 23:39 For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. BGT Matthew 23:39 λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε ἀπ᾽ ἄρτι ἕως ἂν εἴπητε· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου. NET Matthew 23:39 For I tell you, you will not see me from now until you say, 'Blessed is the one who comes in the name of the Lord!'" CSB Matthew 23:39 For I tell you, you will never see Me again until you say, 'He who comes in the name of the Lord is the blessed One'!" ESV Matthew 23:39 For I tell you, you will not see me again, until you say, 'Blessed is he who comes in the name of the Lord.'" NIV Matthew 23:39 For I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord.' " NLT Matthew 23:39 For I tell you this, you will never see me again until you say, 'Blessings on the one who comes in the name of the Lord!' " YLT Matthew 23:39 for I say to you, ye may not see me henceforth, till ye may say, Blessed is he who is coming in the name of the Lord.' MIT Matthew 23:39 For I declare to you: You will never again see me until the time you say: Blessed is he who comes in Yahveh's name. NJB Matthew 23:39 for, I promise, you shall not see me any more until you are saying: Blessed is he who is coming in the name of the Lord!' NRS Matthew 23:39 For I tell you, you will not see me again until you say, 'Blessed is the one who comes in the name of the Lord.'" you will not see Me Ho 3:4 Lu 2:26-30 10:22,23 17:22 Jn 8:21,24,56 14:9,19 Blessed: Mt 21:9 Ps 118:26 Isa 40:9-11 Zec 12:10 Ro 11:25-26 2Co 3:14-18 Related Passages: Matthew 21:9+ (JUST A FEW DAYS EARLIER AT HIS "TRIUMPHAL ENTRY" THE CROWDS QUOTED Ps 118:26) The crowds going ahead of Him, and those who followed, were shouting, “Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!” Psalm 118:26 Blessed is the one who comes in the name of the LORD; We have blessed you from the house of the LORD. Romans 11:25-26+ For I do not want you, brethren, to be uninformed of this mystery–so that you will not be wise in your own estimation–that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved; (COMPARE THIS WITH Zechariah 13:8-9 BELOW) just as it is written, “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” 2 Corinthians 3:14-18+ But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ. 15 But to this day whenever Moses is read, a veil lies over their heart; 16 but whenever a person turns to the Lord, the veil is taken away. 17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty. 18 But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit. THEY WILL SEE THE KING RETURN BUT NOT "UNTIL"... For I say to you, from now on you will not see Me - He is speaking to the crowd that day and to the generations of Jews that would follow over the next 2000 years. He will no longer appear to the religious leaders or the nation publicly until a future time. These would be Jesus' final words to Israel as He will turn and walk out of the Temple for the last time, in effect ending His public ministry to the nation. We should point out that following the Resurrection, Jesus did make appearances but they were only to chosen witnesses who were believers (Acts 10:40-41+, 1Co 15:5-8+). Until (heos) - Notice Jesus does not say "NEVER" but "UNTIL!" This word is an expression of time and means something will continue to happen up to a point and then it will not happen. In other words, Israel will continue NOT to say "blessed..." up to a time in the future, when they will declare "blessed..." And that is when they see Him and acknowledge Him as their Messiah. This is clearly a reference to the Second Coming of Christ. The upshot is that God is NOT finished with the nation of Israel as is sadly taught in replacement theology even in evangelical circles where it is said that the church is the true Israel! Here is an example of the genre of comment you will find in resources written by those who favor replacement theology - The Reformation Study Bible has some excellent notes but sadly has a generous sprinkling of "replacement" type comments such as their comment on until in Mt 23:39 - "Some interpret this verse as a promise of an end-time conversion of the Jews (Rom. 11:25-32 and note), though the context seems to point more to the judgment of national Israel and the extension of the promises to spiritual Israel, made up of Gentiles as well as Jews (v. 38; cf. 21:43)." (see Matt 23:39) Bolding added. Think about their comment for a moment. What is the context (always keep context king to avoid inaccurate interpretation)? What specific city has Jesus just mentioned twice? Obviously Jerusalem. To whom is Jesus addressing this prophetic promise, to the church or to the people of Israel? Clearly to the Jews, who have also just been warned their house would be left desolate. He did not say the church would be left desolate! Where is He giving this promise? In the Jewish Temple! Do you see how replacement theology causes one to misinterpret the identity of the nation of Israel? And keep in mind, the objective fact that the name "Israel" is used 77x in 75v in the NT and every instance refers to the literal nation of Israel. Replacement theologians would argue there is one exception in Galatians 6:16 but that can be refuted - See discussion of The Israel of God. This genre of replacement theology permeates commentaries on Isaiah where "Israel" is repeatedly replaced by the church under the guise of "spiritual Israel." Could I be wrong? Absolutely. Therefore I advise the one who wants to accurately divide the Word of Truth (2Ti 2:15+) to examine the truth for themselves without any bias (from me or anyone else). This calls for an Acts 17:11+ approach - "Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so." John MacArthur has a discussion on the time phrase UNTIL - Were it not for Jesus' qualifying word until, that would have been their final moment in history and the theology of the Bible, both in the Old and New Testaments, would be radically altered. In addition to that, men would have had good reason never to trust God's word again, because He repeatedly promised that His chosen people would ultimately be saved, restored, and blessed (see, e.g., Jer. 23:5-6; Isa. 66:10-22; Zech. 14:1-11). Jesus did not say "unless," making Israel's restoration only a possibility but until, making it a certainty. Even in the context of His most severe curses upon unbelieving Israel and her false leaders, that word offered hope. One day Israel will finally say in faith, "Blessed is He who comes in the name of the Lord," and in that day she will be forever redeemed, restored, and blessed. (See The MacArthur Commentary) You say BLESSED (eulogeo) IS HE WHO COMES (erchomai) IN THE NAME OF THE LORD (kurios) - It is fascinating that the same words were cried out by the crowd who thought He was the Son of David, their long awaited Messiah. Unfortunately, He was not the kind of Messiah they were hoping for, One Who would defeat Rome and set up His Kingdom. They failed to understand that first the Messiah must suffer the cross before He gained the crown. This was shouted by the crowds during the Triumphal Entry (Matthew 21:9), but in ignorance or shallow enthusiasm. In the future, it will be said in truth, with faith and understanding by the believing Remnant of Israel. Stu Weber - Jesus turned and walked away from the temple, but his shocking words rang in the ears of the disciples. They were moved to ask, "When will this happen, and what will be the sign of your coming?" (Mt 24:3+). Jesus answered their questions in the fifth and final discourse (Matt. 24-25), the Olivet Discourse, from the Mount of Olives just outside Jerusalem. This great discourse prophesied the coming kingdom and the time of reward for Christ's followers. Pulpit Commentary makes a good point - Thus this terrible chapter, so dark and menacing, closes with a glow of hope and a promise, indefinite (ED: REGARDING THE EXACT TIMING OF THE SECOND COMING) but certain, of final restoration. In quoting this passage Himself, Jesus now clearly identifying Himself with God, Israel’s Savior, the Coming One Who would return. When He returns Zechariah prophesied Zechariah 12:10+ “I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. COMMENT - In Jewish reckoning there is no mourning as bitter as that for an only son. Zechariah 13:1-2+ “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity. 2 “It will come about in that day,” declares the LORD of hosts, “that I will cut off the names of the idols from the land, and they will no longer be remembered; and I will also remove the prophets and the unclean spirit from the land. Zechariah 13:8-9+ “It will come about in all the land,” Declares the LORD, “That two parts in it will be cut off and perish; But the third will be left in it. 9“And I will bring the third part through the fire, Refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The LORD is my God.’” Zechariah 14:3, 8-9+ Then the LORD will go forth and fight against those nations, as when He fights on a day of battle.....8 And in that day living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea; it will be in summer as well as in winter. 9 And the LORD will be king over all the earth; in that day the LORD will be the only one, and His name the only one. David Thompson comments - Zechariah predicts the day they will see Him will be a time of great mourning, and that is so true. They will be in the Tribulation and the antichrist will be trying to exterminate every Jew and were it not for the grace of God, he would succeed. But in the darkest hour of Israel’s night, Jesus will come and she will say, “Blessed is He who comes in the name of the Lord.” Now it is important to see that not every Jew will be thrilled when Christ returns, but a remnant will. The Pharisees and scribes won’t cry blessed is He who come; they will be burning in hell (Matt. 23:33).