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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Matthew Глава 23 1

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John Gill's Exposition of the Bible

Matthew 23:1

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Then spake Jesus to the multitude,.... To the common people that were about him in the temple; the high priests and elders, Scribes, Pharisees, and Sadducees, having left him, being all nonplussed and silenced by him: and now, lest on the one hand, the people seeing the ignorance and errors of these men detected by Christ, should be tempted to conclude there was nothing in religion, and to neglect the word and worship of God, on account of the concern these men had in it; and on the other hand, because of their great authority and influence, being in Moses's chair, lest the people should be led into bad principles and practices by them, he directs them in what they should observe them, and in what not: that they were not altogether to be rejected, nor in everything to be attended to; and warns them against their ostentation, pride, hypocrisy, covetousness, and cruelty; and, at the same time, removes an objection against himself, proving that he was no enemy to Moses, and the law, rightly explained and practised:

and to his disciples; not only the twelve, but to all that believed in him, and were followers of him.

Matthew Poole's Annotations upon the Holy Bible

Matthew 23:1

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Matthew 23:1-12 Christ exhorteth to observe the doctrine, but not to

follow the evil examples, of the scribes and Pharisees;

and particularly not to imitate their ambition.

Matthew 23:13-33 He pronounces divers woes against them for their blindness

and hypocrisy,

Matthew 23:34-39 and prophesieth the destruction of Jerusalem.

See Poole on "Matthew 23:3".

The Pulpit Commentary

Matthew 23:1

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Verses 1-39. - Denunciation of the scribes and Pharisees, and lamentation over Jerusalem which followed their guidance to her own destruction. (Peculiar to St. Matthew.) Verse 1. - Then spake Jesus. Some small portion of this discourse, the close of our Lord's public teaching, is found in Mark 12:38-40 and Luke 20:45-47 (comp. also Luke 11, 13.). It is here addressed to the multitude, and to his disciples, and seems to have been designed to comfort the former under the difficulty of having accredited teachers who were proved to have misunderstood Scripture, and were incapable of interpreting it aright. He willed to show how far they were to follow these instructors, and where it was necessary to draw a line beyond which they were not to be obeyed. Some modern critics have suggested that this discourse was not spoken at this time, but that St. Matthew has here collected into one body certain sayings of our Lord uttered at different times and places. It is far more natural to suppose that St. Matthew's statement of the occasion of this discourse is historically true, and that Christ here repeated some parts of the censure he had already, in the course of his ministry, found it necessary to pronounce. The unity of this utterance in form and essence, its logical sequence and climactic character, prove that it was delivered at one time, and was intended to form the Lord's farewell address to the wayward people who would not come unto him that they might have life. The discourse may be divided into three parts.

Ellicott's Commentary for English Readers

Matthew 23:1

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XXIII.

(1) To the multitude.—Now, as in Matthew 15:10, but here more fully and emphatically, our Lord not only reproves the hypocrisy of the Pharisees, but warns the multitude against them. He appeals, as it were, to the unperverted conscience of the people, as against the perversions of their guides. In some points, as, e.g., in Matthew 23:16-21, it presents a striking parallel to the Sermon on the Mount (Matthew 5:33-37). Our Lord closes His public teaching, as He began, by a protest against that false casuistry which had substituted the traditions of men for the commandments of God.

The Expositor's Greek Testament

Matthew 23:1

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Matthew 23:1-12. Introduction to the discourse.

Matthew 23:1. τοῖς ὄχλοις καὶ τ. μαθηταῖς: the discourse is about scribes and Pharisees, but the audience is conceived to consist of the disciples and the people. Meyer describes the situation thus: in the foreground Jesus and His disciples; a little further off the ὄχλος; in the background the Pharisees.

Meyer's Critical and Exegetical Commentary on the New Testament

Matthew 23:1

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Matthew 23:1. After the Pharisees have been thus silenced, there now follows the decisive and direct attack upon the hierarchs, in a series of overwhelming denunciations extending to Matthew 23:39, and which, uttered as they are on the eve of His death, form a kind of Messianic σημεῖον through which Jesus seeks to testify against them. Luke has inserted at ch. 11 portions of this discourse in an order different from the original; but he has given in the present connection, like Mark 12, only a few fragments, so that, keeping in view that a collection of our Lord’s sayings was made by Matthew, and considering the originality in respect of matter and arrangement which characterizes the grand utterances now before us, the preference must be accorded to the report furnished by this apostle (in answer to Schleiermacher, Schulz, Schneckenburger, Olshausen, Volkmar). The entire discourse has so much the character of a living whole, that, although much that was spoken on other occasions may perhaps be mixed up with it, it is scarcely possible to disjoin such passages from those that are essentially original. Ewald thinks that the discourse is made up of passages that were probably original, though uttered on very different occasions; Holtzmann has recourse to the hypothesis that the evangelist has derived his account from a supposed special source, the same as that on which ch. 5 is based; in answer to the latter, see Weiss, 1864, p. 114. Observe that the ὄχλοι are mentioned first, because the first part of the discourse on to Matthew 23:7 is directed to them, then the μαθηταί are addressed in Matthew 23:8-12, whereupon in Matthew 23:13 ff. we have the withering apostrophe to the Pharisees who were present, and that for the purpose of warning the ὄχλοι and the μαθηταί to beware of them; and finally, the concluding passage, Matthew 23:37 ff., containing the pathetic exclamation over Jerusalem. The glance, the gesture, the attitude, the matter and the language, were such that there could be no doubt who were immediately aimed at in the various sections of the discourse. We may imagine the scene in the temple to have been as follows: in the foreground, Jesus with His disciples; a little farther off, the ὄχλοι; more in the background, the Pharisees, who in Matthew 22:46 are spoken of as having withdrawn.

Wesley's Explanatory Notes

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Benson's Commentary of the Old and New Testaments

Matthew 23:1

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Matthew 23:1-3. Then spake Jesus to the multitude — Leaving all converse with his adversaries; whom he now gave up to the hardness of their hearts. The scribes and Pharisees sit in Moses’s seat — Or, chair — That is, read and expound the law of Moses, and are the appointed teachers of the people. The Jewish doctors, as is well known, always taught sitting. The name Pharisees being the appellation of a sect, it cannot be supposed that our Lord meant to say of all the party that they sat in Moses’s chair. Such a character was applicable to none but the doctors of the sect; for which reason we must suppose that the name scribes and Pharisees is a Hebraism for the Pharisean scribes. All therefore they bid you observe, &c. — That is, all that they read out of the law, and enforce on the manifest authority thereof, that observe and do — Readily and cheerfully: “All,” says Theophylact, “that they require, εκ των Μοσεως βιβλων, απο του

Θεου νομοου, from the law of God out of the books of Moses.” An interpretation which must be allowed of. Because Christ elsewhere requires his disciples to beware of the leaven, that is, the doctrine, of the scribes and Pharisees; because they taught for doctrines the commandments of men, and by their traditions made void the law of God; and were blind leaders of the blind. But do not ye after their works — By no means imitate their practices; for they say and do not — They give many precepts to their disciples, which they do not perform themselves. As we must not receive corrupt doctrines for the sake of any laudable practices of those that teach them; so we must not imitate bad examples for the sake of the plausible doctrines of those that give them.