Mateus 23
Steven Cole · Citado em PreceptAustin
Mateus 23
Cole - Modern day legalists also major on the minors and minor on the majors. Some churches and Christian parents put major attention on rules about petty issues, such as dress codes or certain activities, but they tolerate serious sins, such as gossip, greed, and pride. If we shun people because of how they look, or over certain behaviors that, according to the Bible, are not major, we are guilty of the sin of the Pharisees. For example, you may be surprised to know what Jonathan Edwards, Charles Spurgeon, G. Campbell Morgan, Martyn Lloyd-Jones, and C. S. Lewis all had in common. Yes, they were all godly Christian leaders who were greatly used by God. All except Lewis were gifted Bible expositors and pastors. But also, at least some of the time they were in the ministry, they all smoked! Many Christians question your salvation if you smoke! I think that if you smoke, you should quit as soon as possible, because it is not good stewardship of your body. The men I just mentioned all lived before that medical evidence was known. But my point is that there are many Christians who are more concerned with getting people to stop smoking than with getting them to walk in the Spirit and stop doing the deeds of the flesh. (Why Jesus Hates Legalism) Tithe (586)(apodekatoo from apo - from + dekatoo = to collect tithes) means to pay or collect a tenth. Friberg - 1) pay tithes, give one-tenth or one part out of every ten of something (Mt 23.23); (2) collect a tithe from someone ( Heb 7.5) (Borrow Analytical Lexicon of the Greek New Testament) Apodekatoo -4x in NT - Matt. 23:23; Lk. 11:42; Lk 18:12 Heb. 7:5 - Use in Septuagint - Gen. 28:22; Deut. 14:22; Deut. 26:12; 1 Sam. 8:15; 1 Sam. 8:16; 1 Sam. 8:17; Mishnah on tithing 9:1 A Rue, goosefoot, wild coriander, water parsley, and eruca of the field are exempt from [separation of] tithes and may be bought from anyone during the Sabbatical year, B because produce of their type is not cultivated [but grows wild]. C R. Judah says, “Aftergrowths of mustard are permitted [may be bought during the Sabbatical year], D “because transgressors are not suspect concerning them [they are not suspected of cultivating mustard and then claiming that it is an aftergrowth].” E R. Simeon says, “All aftergrowths are permitted, except aftergrowths of cabbage, F “because produce of this type does not [grow uncultivated] among wild vegetables.” G And sages say, “All aftergrowths are forbidden.” Cummin (Heb. kammon; i.e., a "condiment"; Greek kuminon), the fruit or seed of an umbelliferous plant, the Cuminum sativum, still extensively cultivated in the East. It has carminative properties and is used for flavoring various dishes, especially during fasts. In flavor and appearance it resembles caraway, though it is less agreeable to western palates. As an illustration of Yahweh's wisdom it is said (Isa 28:25,27) that cummin is scattered in sowing and beaten out with a rod in threshing. These facts are true in Palestine today. In the New Testament it is mentioned in Matt. 23:23, where our Lord pronounces a "woe" on the scribes and Pharisees, who were zealous in paying tithes of "mint and anise and cummin," while they omitted the weightier matters of the law." "It is used as a spice, both bruised, to mix with bread, and also boiled, in the various messes and stews which compose an Oriental banquet." See online Tristram, Natural History, page 442. Mint [EBD] (Gr. heduosmon, i.e., "having a sweet smell"), one of the garden herbs of which the Pharisees paid tithes (Matt. 23:23; Luke 11:42). It belongs to the labiate family of plants."Mint" (ἡδύοσμον). Of this well known plant several species grow in Palestine; it was one of the ingredients of the sauce of bitter herbs eaten at the Paschal feast (Exodus 12:8), and was hung up in the synagogue for its fragrance. The species most common in Syria is the Mentha sylvestris, the wild mint, which grows much larger than the garden mint (M. sativa). It was much used in domestic economy as a condiment, and also as a medicine. The paying of tithes of mint was in accordance with the Mosaic law (Deut. 14:22), but the error of the Pharisees lay in their being more careful about this little matter of the mint than about weightier matters. (See Tristram's note on mint) The tithe of these plants would be very small; but to exact it would indicate scrupulous conscientiousness. Dill - ANISE [SMITH] This word occurs only in (Matthew 23:23) It is by no means a matter of certainty whether the anise (Pimpinella anisum , Lin.) or the dill (Anethum graveolens) is here intended though the probability is more in favor of the latter plant. "Anise is an annual plant growing to the height of one foot, carries a white flower, and blooms from June till August. The seeds are imported and used in large quantities on account of their aromatic and carminative properties. It grows wild in Egypt, in Syria, Palestine and all parts of the Levant. Among the ancients anise seems to have been a common pot-herb in every garden. Although it is less used in medicine by the moderns than by the ancients, it still retains its former reputation as an excellent stomachic, particularly for delicate women and young children. The Romans chewed it in order to keep up an agreeable moisture in the mouth and to sweeten the breath, while some Orientals still do the same." Dill, a somewhat similar plant, is an annual, bearing small aromatic seeds, used also for cookery and medicine. (See Tristram's note on dill) Justice (2920) krisis from krino = to judge, decide) means a decision or judgment, verdict, justice, court (tribunal). In the present passage krisis means what is right in the sense of justice, righteousness Mt 12:18, 20; 23:23; Lk 11:42. In other words krisis in Mt 23:23 does not mean "judgment", but like mercy and faithfulness it indicates an attitude toward one's neighbor and means a righteousness that in mercy sees that wrongs are made right, and justice is received. The idea is acting equitably to one's neighbour, hurting nobody by word or deed (cf Jer 5:1). The first use is by Jesus in the Sermon on the Mount declaring "‘Whoever commits murder shall be liable to the court." ("in danger of judgment") (Mt 5:21, cp also Mt 5:22) Mt 10:15, 11:22, 24 all describe Jesus' sobering warning to the Jews of a specific future and frightening "day of judgment." (cp "sentence of hell" Mt 23:33, see also 2 Peter 2:9, 11, 3:7, 1 John 4:17) In Jn 5:24 Jesus gives sinners the way of escape, the way to miss the horrible day of judgment (Heb 10:27)! In Mt 12:18 God's judgment is equated with justice, for He is the righteous and just Judge (cp Mt 12:20, 23:23, Rev 16:7). Note the striking contrast in Jn 5:29 "those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment." There is no such thing as reincarnation but only one life, one death, one judgment (Heb 9:27) Mercy (1656) eleos is the outward manifestation of pity and assumes need on the part of those who are recipients of the mercy and sufficient resources to meet the need on the part of those who show it. The idea of mercy is to show kindness or concern for someone in serious need or to give help to the wretched, to relieve the miserable. Here the essential thought is that mercy gives attention to those in misery. Mercy, loving kindness in conduct is frequently taught in the Pentateuch, as in the case of the widow, the stranger, and the debtor, and very different from the feeling of those who "devour widows' houses." (Lk 20:47). Mercy for past sins; grace for future work, trial, and resistance to temptation. n Classical Greek "eleos was used as a technical term for the end of the speech for the defence, in which the accused tried to awaken the compassion of the judges." It has well been said that faith is not believing in spite of evidence—that’s superstition—but obeying in spite of circumstances and consequences. As pistis relates to God, it is the conviction that God exists and is the Creator and Ruler of all things well as the Provider and Bestower of eternal salvation through Christ. As faith relates to Christ it represents a strong and welcome conviction or belief that Jesus is the Messiah, through Whom we obtain eternal salvation and entrance into the Kingdom of Heaven. Stated another way, eternal salvation comes only through belief in Jesus Christ and no other way.
Mateus 23
Cole - Jesus is saying that the blood of all the righteous men who were martyred in the Old Testament would be charged against this current wicked generation, because they rejected God’s revealed wisdom about their sin. This may point to the awful judgment on Jerusalem in A.D. 70 or it may also include the final judgment. The point is, legalists don’t apply God’s holiness to their hearts; they just put on an outward show of honoring it. (Luke 11:37-54: Why Jesus Hates Legalism) From the blood (haima) of righteous (dikaios) Abel - This of course refers to Abel (Genesis 4:8+) is the first righteous person in Scripture to be murdered, and he was murdered by his own brother Cain, because his offering pleased God. Abel’s blood marked the beginning of the biblical witness to righteous suffering. Jesus words parallel those of the writer of Hebrews 11:4 which says "By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks." And here he was "speaking" through the words of Jesus. To the blood (haima) of Zechariah, the son of Berechiah Many commentators feel this murder may be the one described in Second Chronicles and since 2 Chronicles was the last book in the Hebrew Bible, that would make it the last murder in the Bible of Jesus' day but John MacArthur disagrees. John