Appendix 2 A Commentary On The Holy Bible
Editor: J. Dummelow
Chapter 23
Denunciation of the Pharisees
Verses 1 — 36 Final denunciation of the Scribes and Pharisees.
The other synoptists insert in this place a brief utterance directed against the scribes (Mark 12: 38 — 40; Luke 20: 45 — 47, but the discourse as it stands is peculiar to St. Matthew. A portion of it however, is inserted by St. Luke at an earlier period, on the occasion of a dinner at a Pharisee's home (Luke 11: 37 — 52), and this suggests that we have here a collection of sayings against the scribes and Pharisees really spoken on various occasions. The scene is the Temple. In the foreground are Jesus and His disciples; a little farther off the multitudes in the background are the discomfited Pharisees who instead of attacking are now attacked. Christ addresses first the multitudes (vv: 1 — 7) then the disciples (vv: 8 — 12), finally the scribes and Pharisees (vv: I3 — 36).
2. Sit in Moses' seat
The scribes (who were ordained with the laying-on of hands) claimed to have received their authority through an unbroken succession from Moses. The 'sitting' refers to the judicial power, and the authority to teach, which all scribes or rabbis possessed, and which was centred in the Great Sanhedrin. In rabbinical writings one who succeeds a rabbi at the head of his school is described as 'sitting on his seat,' because the rabbis taught sitting on a raised seat,' Sit or, 'sat,' i.e. succeeded to Moses' authority.
3. All therefore whatsoever
In spite of the wickedness and hypocrisy of the scribes, they were to be obeyed and respected on account of their office, to which they had a legitimate right, until their place was taken by the Apostles. Similarly a duly ordained Christian minister, however much he may deserve to be despised as a man, is yet to be tolerated as Christ's representative till he be deposed by lawful authority.
4. Bind heavy burdens (Luke 11: 46)
A metaphor from overloading a beast of burden. The burdens, which they 'bind into bundles,' are the intricate and troublesome observances which the scribes had added to the written Law, and had declared to be more binding than the Law itself; see on 15: 2. The one good point about the Sadducees was that they rejected these human traditions. Will not move them (Luke 'touch them') with one of their fingers much less bear them upon their shoulders. They require their disciples to keep onerous rules, which they themselves will not observe, or (as others interpret it) they will not stretch out a finger to adjust these Legal burdens to the hacks of others, so that. they may comfortably bear them.
5. Make broad their phylacterics
Every male Jew above the age of thirteen was required to say both morning and evening, except on Sabbaths and feasts, when the synagogue services took their place, 'the prayers of the phylacteries.' The phylacteries themselves were cubical boxes (size from 1/2 in. to 1 1/2 in.), made of the skin of a clean animal and attached to a broad strip of material, by which they were bound to the body at prayer-time. Two were worn. The head-phylactery was so fastened to the brow that the prayer-box came between the eyes. This was the one which the Pharisees made broad, i.e. as large and conspicuous as possible.
The arm-phylactery was tied round the left arm on the inside, so as to be near the heart, and during use was invisible, being covered by the sleeve. The head-phylactery was divided into four compartments containing on little rolls these four portions of scripture: Ex 13: 1 — 10 to 13, 11 — 16; Dt 4: 4 — 9; 11: 13 — 21. The arm-phylactery contained the same passages written on a single roll. The rabbis held these phylacteries, or tephillin, in the highest veneration. They were to be kissed when put on or off, they were holier than the frontal of the high priest's mitre, they were a preservative against demons, whence their name phylacteries, i.e. amulets (from a Greek word meaning 'to guard '). They were sworn by, by touching them. God Himself was said to wear them, and to swear by them when He swore by ' His holy arm.' Orthodox Jews find the wearing of the phylacteries commanded in the Law (Ex 13: 9 — 16; Dt 6: 8 and 11: 18), but the Karaite Jews dispute the interpretation and do not wear them. The phylacterial prayers being said at stated times, the Pharisees would arrange to be seen saying them in public, at the corners of the streets' see on 6: 5.
The borders
The borders or, rather, 'holy tassels' see on 9: 20. In our Lord's time they were worn publicly on the four corners' of the outer garment. Modern Jews wear them secretly on an under garment called a tallith, for fear of ridicule. In the synagogue a second and larger tallith, is worn during the prayers to cover the head and neck. This tallith, or prayer-veil, was perhaps in use in our Lord's time.
6. Lk 11: 43; Mk 12: 38.
The chief seats in the synagogues were the semicircular bench round the ark facing the congregation. See further on 20: 28; Mk l2: 39; Lk. l4: 7.
7. Rabbi (Aramaic)
Lit. 'my master,' a title of respect applied to a scribe duly ordained in Palestine (cp. our 'Reverend'). Our Lord, though unordained, received the title by courtesy.
8. Father (Aramaic abba) and masters (v. 10) are also titles of the scribes, the former being chiefly used as a prefix to the name, e.g. Abba Shaul. Some Christians take these prohibitions literally, and say that it is antichristian to use such titles of respect as 'Reverend.' 'Father in God,' Venerable,' and the like, which correspond to the titles of the scribes. But what Jesus condemned was not the titles themselves, so much as the presumptuous claims which the titles implied. The rabbis really did put themselves in the place of God, and almost on an equality with Him. Their traditions were more binding than the Law, and were regarded as in a sense binding upon God. One rabbi went the length of being buried in white garments to show that he was worthy to appear before his Maker. Another is said to have been summoned to heaven by God to settle a point of the law of ceremonial purification see on 15: 2.
 |
 |
 |
 |
 |