Barnes' New Testament Notes Notes on the New Testament Explanatory and Practical

Part 17

By Albert Barnes

THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 43

Verse 43. The kingdom of God, etc. Jesus applies the parable to them--the Jews. They had been the children of the kingdom, or under the reign of God; having his law, and acknowledging him as King. They had been his chosen and peculiar people. But he says that now this privilege should be taken away, and they cease to be the peculiar people of God; and the blessing should be given to a nation who would bring forth the fruits thereof, or be righteous; that is, to the Gentiles, Ac 28:28.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 44

Verse 44. Whosoever shall fall, etc. There is an allusion here, doubtless, to Isa 8:14,15. Having made an allusion to himself as a Stone, or a Rock, Mt 21:42, he proceeds to state the consequences of coming in contact with it. He that falls upon it, shall be broken; he that runs against it--a corner-stone, standing out from the other parts of the foundation--shall be injured, or broken in his limbs or body. He that is offended with my being the foundation, or that opposes me, shall, by the act, injure himself; make himself miserable by so doing, even were there nothing farther, But there is something farther.

On whomsoever it shall fall, it will grind him to powder. That is, in the original, will reduce him to dust, so that it may be scattered by the winds. There is an allusion here, doubtless, to the custom of stoning as a punishment among the Jews. A scaffold was erected, twice the height of the man to be stoned. Standing on its edge, he was violently struck off by one of the witnesses; if he died by the blow and the fall, nothing farther was done; if not, a heavy stone was thrown down on him, which at once killed him. So the Saviour speaks of the falling of the stone on his enemies. They who oppose him, reject him, and continue impenitent, shall be crushed by him in the day of judgment, and perish for ever.

{g} "it will grind" Heb 2:2,3

THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 45

Verse 45. They at last perceived that he spoke of them, and would have gratified their malice at once, but they feared the people.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 46

Verse 46. No Barnes text on this verse.

{k} "took him for a prophet" Lu 7:16; Joh 7:40

REMARKS ON MATTHEW CHAPTER 21

(1.) Jesus is omniscient, and sees and knows all things, ver. 2. (2.) It is our duty to obey the Lord Jesus, and to do it at once, ver. 3. When he commands, there should be no delay, What he orders is right; and we should not hesitate or deliberate about it.

(3.) Especially is this the case where he is to be honoured, as he was on this occasion, vets. 7, 8. If it was for our interest or honour only that we obeyed him, it would be of less consequence. But our obedience will honour him; and we should seek that honour by any sacrifice or self-denial.

(4.) We should be willing to give up our property to honour the Lord Jesus, yet. 3. lie has a right to it. If given to spread the gospel, it goes as this did to increase "the triumphs of our King." We should be willing to give our wealth, that he might "gird on his sword," and "ride prosperously among the heathen." ]{very one saved among the heathen, by sending the gospel to them, will be for the honour of Jesus. They will go to swell his train, when he shall enter triumphantly into his kingdom at the day of judgment

(5.) It is our duty to honour him, vers. 7--9. He is King of Zion He is Lord of all. tie reigns, and shall always reign.

Sinners! whose love can ne'er forget.'
The wormwood and the gall,
Go spread your trophies at his feet,
And crown him Lord of all.

Ye chosen seed of Israel's race,
Ye ransomed from the fall.
Hail him who saves you by his grace.
And crown him Lord of all.

Let every kindred, every tribe,
On this terrestrial ball,
To him all majesty ascribe,
And crown him Lord of all.

(6.) Children should also honour him, and shout hosanna to him, ver. 15. The chief priests and scribes, in the time of our Saviour, were displeased that they did it; and many of the great, and many formal profeasts since, have been displeased that children should.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 1

Verse 1. Spake--by parables. See Barnes "Mt 13:3".

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 2

Verse 2. The kingdom of heaven. See Barnes "Mt 3:2".

The phrase here means, "God deals with man in his kingdom, or in regard to the dispensation of the gospel, as a certain king did," etc. This parable refers undoubtedly to the rejection of the Jews, and to the calling of the Gentiles. The gospel, with all its privileges, was offered to the Jewish people; but through their wickedness and pride they rejected it, and all its blessings were offered to the Gentiles, and accepted. This is the general truth. Many circumstances are thrown in to fill out the narrative, which cannot be particularly explained.

A marriage for his son. Rather, a marriage feast, or a feast on the occasion of the marriage of his son. The king here doubtless represents God, providing for the salvation of the world.

{i} "The kingdom" Lu 14:16 {k} "a marriage" Re 19:7,9

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 3

Verse 3. And sent forth his servants. These represent the messengers that God has sent to invite men to his kingdom.

To call them that were bidden. That is, to give notice to those who had before been invited, that the feast was ready. It appears that there were two invitations, one considerably previous to the time, that they might have opportunity to prepare for it, and the other to give notice of the precise time when they were expected.

The wedding. The marriage feast. The same word in the original as in Mt 22:2.

They would not come. They might have come if they chose, but they would not. So all the difficulty that sinners ever labour under, in regard to salvation, is in the will. It is a fixed determination not to come and be saved.

{l} "And sent forth his servants" Ps 68:11; Jer 25:4; 35:15; Re 22:17

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 4

Verse 4. Other servants. Who might press it on their attention. So God repeats his message to sinners, when they reject it.

My dinner. This word literally denotes the meal taken about noon. It is also taken for a meal in general. As marriages were, among eastern nations, in the evening, it refers here to a meal taken at that time.

Fatlings. This word does not refer to any particular species of animals. It denotes any fat animals. As oxen are also mentioned, however, it refers here probably to lambs, or calves, 2 Sa 6:13; 1 Ch 15:26.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 5

Verse 5. But they made light of it. Treated it with contempt, as a thing of no consequence: an exact representation of the conduct of sinners in regard to the gospel.

One to his farm, etc. So men are engaged so much in their worldly employment, that they pretend they have no time to attend to religion. The world is, in their view, of more value than God.

Merchandise. Traffic; trading.

{m} "light" Ps 106:24,25; Pr 1:24,25; Ac 24:25; Ro 2:4

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 6

Verse 6. And the remnant, etc. That is, a part made light of it, and treated it with silent contempt, and coolly went about their business. The others were not satisfied with that, but showed positive malignity. Some sinners seem to be well satisfied by merely neglecting religion; while others proceed against it with open violence and bitter malice.

Entreated them spitefully. Used harsh and opprobrious words, reviled and abused them. This was done because they hated and despised the king. So sinners often abuse and calumniate ministers of religion because they hate God, and can in no way else show it so well.

{n} "entreated them" 1 Th 2:15

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 7

Verse 7. But when the king heard, etc. This doubtless refers to the Jews, and to Jerusalem. They were murderers, having slain the prophets; and God was about to send forth the armies of the Romans under his providential direction, and to burn up their city. See Barnes "Mt 24:1" and following.

Wroth. Angry; displeased.

{o} "destroyed those murderers" Da 9:26; Lu 19:27

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 8

Verse 8. No Barnes text on this verse.

{p} "were not worthy"

Mt 10:11,13; Ac 13:46; Re 3:4; 22:14

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 9

Verse 9. The highways. Literally, the exit or going out of the paths or roads. It means the square, or principal street, into which a number of smaller streets enter; a place, therefore, of confluence, where many persons would be seen, and persons of all descriptions. By this is represented the offering of the gospel to the Gentiles. They were commonly regarded among the Jews as living in highways and hedges--cast out, poor, and despised.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 10

Verse 10. Bad and good. All descriptions of people. None are good by nature; if they were, they would not need the gospel. But some are worse than others; and they have special need of it. None can be saved without it.

{q} "together all" Mt 13:47

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 11

Verse 11. A man which had not on a wedding garment. Anciently, kings and princes were accustomed to make presents of changes of raiment to their friends and favourites, to refuse to receive which was an expression of highest contempt, Ge 14:22; 2 Ki 10:22; Es 6:8; 8:16.

It was, of course, expected that such garments would be worn when they came into the presence of the benefactor. The garments worn on festival occasions were chiefly long white robes; and it was the custom of the person who made the feast to prepare such robes to be worn by the guests. This renders the conduct of this man more inexcusable. He came in his common ordinary dress, as he was taken from the highway; and though he had not a garment of his own suitable for the occasion, yet one had been provided for him, if he had applied for it. His not doing it was expressive of the highest disrespect for the king. This beautifully represents the conduct of the hypocrite in the church. A garment of salvation might be his, wrought by the hands of the Saviour, and dyed in his blood. But the hypocrite chooses the filthy rags of his own righteousness, and thus offers the highest contempt for that provided in the gospel. He is to blame, not for being invited; not for coming, if he would come--for he is freely invited; but for offering the highest contempt to the King of Zion, in presenting himself with all his filth and rags, and in refusing to be saved in the way provided in the gospel.

{r} "to see" Zep 1:12

{s} "wedding garment" Ps 45:14; Isa 61:10; 2 Co 5:3; Eph 4:24; Re 16:15; Re 19:8

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 12

Verse 12. Friend. Rather, companion. The word does not imply friendship.

He was speechless. He had no excuse. So it will be with all hypocrites.

{t} "was speechless" Jer 2:26

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 13

Verse 13. Cast him into outer darkness. See Barnes "Mt 8:12".

This, without doubt, refers to the future punishment of the hypocrite, Mt 23:23-33; 24:51.

{u} "him away" Is 52:1; Re 21:27

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 14

Verse 14. Many are called, but few are chosen. Our Saviour often uses this expression. It was probably proverbial. The Jews had been called, but few of them had been chosen to life. The great mass of the nation were wicked; and showed by their lives that they were not chosen to salvation. The Gentiles also were invited to be saved, Isa 45:22. Nation after nation has been called; but few, few have yet showed that they were real Christians, the elect of God. It is also true, that many who are in the church may prove to be without the wedding garment, and show at last that they were not the chosen of God. This remark in the 14th verse is the in reference from the whole parable, and not of the part about the man without the wedding garment. It does not mean, therefore, that the great mass in the church are simply called and not chosen, or are hypocrites; but the great mass in the human family, in the time of Christ, who had been called, had rejected the mercy of God.

{w} "Many are called" Mt 7:14; 20:16; Lu 13:23,24

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 15

Verses 15-22. The Pharisees and Herodians endeavour to entangle Jesus; This narrative is also found in Mr 12:13-17; Lu 20:20-26.

Verse 15. Then went the Pharisees. See Barnes "Mt 3:7".

How they might entangle him. To entangle means to ensnare, as birds are taken by a net. This is done secretly, by leading them within the compass of the net, and then suddenly springing it over them. So to entangle is artfully to lay a plan for enticing, to beguile by proposing a question, and by leading, if possible, to am incautious answer. This was the kind proposed here to Jesus.

In his talk. The word his is supplied here by the translators, perhaps improperly. It means in conversation, or by talking with him; not alluding to anything he had before said.

{y} "Then went" Mr 12:13; Lu 20:20

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 16

Verse 16. The Herodians. It is not certainly known who these were, it is probable that they took their name from Herod the Great. Perhaps they were first a political party, and were then distinguished for holding some of his peculiar opinions. Dr. Prideaux thinks that those opinions referred to two things: the first respecting subjection to a foreign power. The law of Moses was, that a stranger should not be set over the Jews as a king, De 17:15. Herod, who had received the kingdom of Judea by appointment of the Romans, held that the law of Moses referred only to a voluntary choice of a king, and did not refer to a necessary submission, where they had been overpowered by force. They supposed, therefore, that it was lawful in such cases to pay tribute to a foreign prince. This opinion was, however, extensively unpopular among the Jews; and particularly the Pharisees, who looked upon it as a violation of their law, and all the acts growing out of it as oppressive. Hence the difficulty of the question proposed by them. Whatever way he decided, they supposed he would be involved in difficulty. If he should say it was not lawful, the Herodians were ready to accuse him as being an enemy of Caesar; if he said it was lawful, the Pharisees were ready to accuse him to the people of holding an opinion extremely unpopular among them, and as being an enemy of their rights. The other opinion of Herod, which they seem to have followed, was, that when a people were subjugated by a foreign force, it was right to adopt the rites and customs of their religion. This was what was meant by the "leaven of Herod," Mr 8:15. The Herodians and Sadducees seem on most questions to have been united. Compare Mt 16:6; Mr 8:15.

We know that thou art true. A hypocritical compliment, not believed by them, but artfully said, as compliments often are, to conceal their true design.

Neither carest thou for any man. That is, thou art an independent teacher, delivering your sentiments without regard to the fear or favour of man. This was true, and probably they believed this. Whatever they might believe about him, they had no reason to doubt that he delivered his sentiments openly and freely.

For thou regardest not the person of men. Thou art not partial. Thou wilt decide according to truth, and not from any bias towards either party. To regard the person, or to respect the person, is in the Bible uniformly used to denote partiality; or being influenced in a decision, not by truth, but by previous attachment to a person, or one of the parties--by friendship, or bias, or prejudice, Le 19:15; Jude 1:16; De 16:19; 2 Sa 14:14; Ac 10:34; Jas 2:1,3,9; 1 Pe 1:17.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 17

Verse 17. Is it lawful to give tribute unto Caesar? Tribute was the tax paid to the Roman government.

Caesar. The Roman emperor. The name Caesar, after the time of Julius Caesar, became common to all the emperors, as Pharaoh was the common name of all the kings of Egypt. The Caesar that reigned at this time was Tiberius--a man distinguished for the grossest vices, and most disgusting and debasing sensuality.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 18

Verse 18. Jesus perceived their wickedness. This must have been done by his power of searching the heart, and proves that he was omniscient. No mere man has the power of discerning the motives of others.

Tempt ye me. Try me, or endeavour to lead me into difficulty by an insidious question.

Hypocrites. Dissemblers. Professing to be candid inquirers, when their only object is to lead into difficulty. See Barnes "Mt 6:2".

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 19

Verse 19. The tribute money. The money in which the tribute was paid. This was a Roman coin. The tribute for the temple-service was paid in the Jewish shekel; that for the Roman government in foreign coin. Their having that coin about them, and using it, was proof that they themselves held it lawful to pay the tribute; and their pretensions, therefore, were mere hypocrisy.

A penny. A Roman denarius, worth about 14 cents, [sevenpence halfpenny.]

{1} "penny" or, "In value, sevenpence halfpenny

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 20

Verse 20. This image. The likeness of the reigning prince was probably struck on the coins, as it is now on [English and] Spanish coins.

Superscription. The name and titles of the emperor.

{2} "superscription", or "inscription"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 21

Verse 21. Render therefore unto Caesar, etc. Caesar's image and name on the coin proved that it was his. It was proper, therefore, to give it back to him when he called for it. But while this was done, he took occasion to charge them also to give to God what he claimed. This may mean either

(1) the annual tribute due to the temple-service, implying that paying tribute to Caesar did not free them from the obligation to do that; or

(2) that they should give their hearts, lives, property, and influence, all to God, as his due.

{z} "Render" Mt 17:25,27; Ro 13:7

{a} "unto God" Mal 1:6-8; 3:8-10

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 22

Verse 22. They marvelled. They had been foiled in their attempt. Though he had apparently decided in favour of the Herodians, yet his answer confounded both parties, and wholly prevented the use which they intended to make of it. It was so wise--it so clearly detected their wickedness, and foiled their aim--that they were confounded, and retired covered with shame.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 23

Verses 23-33. Conversation of Jesus with the Sadducees respecting the resurrection. See also Mr 12:18-27; Lu 20:27-38.

Verse 23. The same day came to him the Sadducees. For an account of the Sadducees, See Barnes "Mt 3:7".

No resurrection. The resurrection literally means the raising up the body to life after it is dead, Joh 11:24; 5:29; 1 Co 15:22.

But the Sadducees not only denied this, but also a future state, and the separate existence of the soul after death, as well as the existence of angels and spirits, Ac 23:8. Both these doctrines have commonly stood or fallen together, and the answer of our Saviour respects both; though it more distinctly refers to the separate existence of the soul, and to a future state of rewards and punishments, than to the resurrection of the body.

{b} "The same day" Mr 12:18; Lu 20:27 {c} "which say" Ac 23:8

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 24

Verse 24. Saying, Master, Moses said, etc. De 25:5,6. This law was given by Moses in order to keep the families and tribes of the Israelites distinct, and to perpetuate them.

Raise up seed unto his brother. That is, the children shall be reckoned in the genealogy of the deceased brother; or, to all civil purposes, shall be considered as his.

{d} "If a man die" De 25:5; Ru 1:11

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 25

Verses 25-28. There were with us seven brethren. It is probable that they stated a case as difficult as possible; and though no such case might have occurred, yet it was supposable, and in their view it presented a real difficulty. The difficulty arose from the fact that they supposed that substantially the same state of things takes place in the other world as here; that husbands and wives must be reunited; and they professed not to be able to see how one woman could be the wife of seven men.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 26

Verse 26. No Barnes text on this verse. See Barnes on "Mt 22:25"

{1} "the seventh" or, "Seven"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 27

Verse 27. No Barnes text on this verse. See Barnes on "Mt 22:25"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 28

Verse 28. No Barnes text on this verse. See Barnes on "Mt 22:25"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 29

Verse 29. Ye do err, not knowing, etc. They had taken a wrong view of the doctrine of the resurrection. It was not taught that men would marry there. The Scriptures, here, mean the books of the Old Testament. By appealing to them, he showed that the doctrine of the future state was there, and that the Sadducees should have believed it as it was, and not have added the absurd doctrine to it that men must live there as they do here. The way in which the enemies of the truth attempt to make a doctrine of the Bible ridiculous is by adding to it, and then calling it absurd. He produced a passage from the books of Moses, Mt 22:32, because they had also appealed to his writings, Mt 22:24. Other places of the Old Testament asserted it more clearly, Da 12:2; Isa 26:19; but he wished to meet them on their own ground. None of those Scriptures asserted that men would live there as they do here, and therefore their reasoning was false.

Nor the power of God. They probably denied, as many have done since, that God could gather the scattered dust of the dead, and remould it into a body. On this ground they affirmed that the doctrine could not be true--opposing reason to revelation, and supporting that Infinite Power could not reorganize body that it had at first organized, and raise a body for its own dust which it had at first raised from nothing.

{e} "not knowing" Joh 20:9

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 30

Verse 30. Neither marry, etc. This was a full answer to the objections of the Sadducees.

But are as the angels of God. That is, in the manner of their intercourse; in regard to marriage, and the mode of their existence, Luke adds, that they shall be "equal to the angels;" that is, they shall be elevated above the circumstances of mortality, and live in a manner, and in a kind of intercourse, equal to the angels. It does not imply that they shall be equal in intellect, but only in the circumstances of their existence, as that is distinguished from the way in which mortals live. He also adds, "Neither can they die any more: but are the children of God, being the children of the resurrection," Lu 20:36 or being accounted worthy to be raised up to life, and therefore sons of God raised up to him.

{f} "angels of God" Mt 18:10; 1 Jo 3:2

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 31

Verses 31,32. As touching, etc. That is, in proof that the dead are raised. The passage which he quotes is recorded in Ex 3:6,15. This was at the burning bush, (Mark and Luke.) Abraham, Isaac, and Jacob had been long dead when Moses spoke this: Abraham 329 years, Isaac 224, and Jacob 198. Yet God spoke then as being still their God. They must, therefore, be still somewhere living; for God is not the God of the dead--i. e., it is absurd to say that God rules over those who are extinct or annihilated--but he is the God only of those who have an existence. Luke adds, "All live unto him." That is, all the righteous dead; all of whom he can be properly called their God, live unto his glory. This passage does not prove directly that the dead body would be raised, but only by consequence. It proves that Abraham, Isaac, and Jacob had an existence then, or that their souls were alive, This the Sadducees denied, Ac 23:8. And this was the main point in dispute. If this was admitted--if there was a state of rewards and punishments--then it would easily follow that the bodies of the dead would be raised.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 32

Verse 32. No Barnes text on this verse.

See Barnes on "Mt 22:31"

{g} "I am the God" Ex 3:6,15,16; Heb 11:16

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 33

Verse 33. No Barnes text on this verse.

{h} "astonished at his doctrine"

Mt 7:28; Mr 12:17

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 34

Verses 34-40. Jesus converses with a Pharisee respecting the law. See also Mr 12:28-34.

Verse 34. The Pharisees--were gathered together. That is, either to rejoice that their great rivals, the Sadducees, had been so completely silenced, or to lay a new plan for ensnaring him, or perhaps both. They would rejoice that the Sadducees had been confounded, but they would not be the less desirous to involve Jesus in difficulty. They therefore endeavoured, probably, to find the most difficult question in dispute among themselves, and proposed it to him to perplex him.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 35

Verse 35. A Lawyer. This does not mean one that practised law, as among us; but one learned or skilled in the law of Moses. Mark calls him "one of the scribes." This means the same thing. The scribes were men of learning; particularly men skilled in the law of Moses. He had heard him reasoning with the Sadducees, and perceived that he answered them well; and he was thought to be better qualified to hold a debate with him, (Mark.) This man was probably of a candid turn of mind; perhaps willing to know the truth; and not entering very fully into their malicious intentions, but acting as their agent, Mr 12:34.

Tempting him. Trying him. Proposing a question to test his knowledge of the law.

{i} "one of them" Lu 10:25

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 36

Verse 36. Which is the great commandment? That is, the greatest commandment, or the one most important. The Jews are said to have divided the law into greater and smaller, commandments. Which was of the greatest importance they had not determined. Some held that it was the law respecting sacrifice; others, that respecting circumcision; others, that pertaining to washings and purifying, etc.

The law. The word law has a great variety of significations; it means, commonly, in the Bible, as it does here, the law given by Moses, recorded in the first five books of the Bible.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 37

Verse 37. Jesus said unto him, etc. Mark says that he introduced this by referring to the doctrine of the unity of God--"Hear, O Israel; the Lord our God is one Lord"--taken from De 6:4. This was said, probably, because all true obedience depends on the correct knowledge of God. None can keep his commandments who are not acquainted with his nature, his perfections, and his right to command.

Thou shalt love the Lord thy God, etc. The meaning of this is, thou shalt love him with all thy faculties or powers. Thou shalt love him supremely, more than all other beings and things, and with all the ardour possible. To love him with all the heart is to fix the affections supremely on him, more strongly than on anything else, and to be willing to give up all that we hold dear at his command.

With all thy soul. Or, with all thy life. This means, to be willing to give up the life to him, and to devote it all to his service; to live to him, and to be willing to die at his command.

With all thy mind. To submit the intellect to his will. To love his law and gospel more than we do the decisions of our own minds. To be willing to submit all our faculties to his teaching and guidance, and to devote to him all our intellectual attainments, and all the results of our intellectual efforts. With all thy strength, (Mark.) With all the faculties of soul and body. To labour and toil for his glory, and to make that the great object of all our efforts.

{k} "Thou shalt" De 6:5; 10:12

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 38

Verse 38. This is the first and great commandment. This commandment is found in De 6:5. It is the first and greatest of all; first, not in order of time, but of importance; greatest in dignity, in excellence, in extent, and duration. It is the fountain of all others. All beings are to be loved according to their excellence. As God is the most excellent and glorious of all beings, he is to be loved supremely. If He is loved aright, then our affections will be directed towards all created objects in a right manner.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 39

Verse 39. The second is like unto it. Le 19:18. Resembles it in importance, dignity, purity, and usefulness. This had not been asked by the lawyer, but Jesus took occasion to acquaint him with the substance of the whole law. For its meaning, See Barnes "Mt 19:19".

Comp. Ro 13:9. Mark adds, There is no greater commandment than these. None respecting circumcision or sacrifice is greater. They are the fountain of all.

{l} "like unto it" Le 19:18

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 40

Verse 40. On these two commandments hang, etc. That is, these comprehend the substance of what Moses in the law, and what the prophets have spoken. What they have said has been to endeavour to win men to the love of God and each other. Love to God and man comprehends the whole [of] religion; and to produce this has been the design of Moses, the prophets, the Saviour, and the apostles.

Mr 12:32-34 adds, that the scribe said, "Well, Master, thou hast said the truth:" and that he assented to what Jesus had said, and admitted that to love God and man in this manner was more than all burnt offerings and sacrifices; that is, was of more value or importance. Jesus, in reply, told him that he was "not far from the kingdom of God;" i.e., by his reply he had shown that he was almost prepared to receive the doctrines of the gospel. He had shown a real acquaintance with the law, which showed he was nearly prepared to receive the teachings of Jesus. See Barnes "Mt 3:2".

Mark and Luke say that this had such an effect on them that no man, after that, durst ask him any question, Lu 20:40; Mr 12:34. This does not mean that none of his disciples durst ask him any question, but none of the Jews. He had confounded all their sects: the Herodians, (Mt 22:15-22;) the Sadducees, (Mt 22:23-33;) and last, the Pharisees, (Mt 22:34-40.) All finding themselves unable to confound him, they gave up the attempt.

{m} "commandments hang" Ro 13:9; Jas 2:8

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 41

Verses 41-46. Jesus proposes a question concerning the Messiah. See also Mr 12:35-37; Lu 20:41-44.

Verse 41. While the Pharisees, etc. Jesus, having confounded the great sects of the Jews, proceeds in his turn to propose to them a question for their solution. This was done not for the purpose of vain parade and triumph, but,

1st. to show them how ignorant they were of their prophecies.

2nd. To humble them in view of their ignorance.

3rd. To bring to their attention the true doctrine respecting the Messiah --his being possessed of a character superior to that of David, the most mighty king of Israel--being his Lord, at the same time that he was his descendant.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 42

Verse 42. What think ye Of Christ? What are your views respecting THE MESSIAH, or the Christ, especially respecting his genealogy? He did not ask them their views respecting him in general, but only respecting his ancestry. The article should have been retained in the translation--the Christ, or the Messiah. He did not ask them their opinion respecting himself, his person, and work, as would seem in our translation; but their views respecting the Messiah whom they expected.

Whose son is he? Whose descendant? See Barnes "Mt 1:1".

The son of David. The descendant of David, according to the promise.

{n} "What think ye" Mr 12:35; Lu 20:41

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 43

Verse 43. How then, etc. How is this doctrine, that he is descended from David, consistent with what David said when he calls him Lord? How can your opinion be reconciled with that? That is recorded in Ps 110:1. A lord or master is a superior. The word here does not necessarily imply Divinity, but only superiority. David calls him his superior, his Lord, his Master, his Lawgiver; and expresses his willingness to obey him. If the Messiah was to be merely a descendant of David, as other men descended from parents--if he was to have a human nature only, as you Jews suppose--if he did not exist when David wrote-- with what propriety could he, then, call him his Lord?

In spirit. By the inspiration of the Holy Spirit. As a prophet, Ac 2:30; 1:16; 2 Sa 23:2.

{o} "call him Lord" Ps 110:1; Ac 2:34; Heb 1:13; 10:12,13

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 44

Verse 44. The Lord said, etc. This is the language of David. "Jehovah said unto my Lord"--the Messiah--" Sit thou," etc. This was a prediction respecting the exaltation of Christ. To be raised to the right hand of a king was significant of favor, trust, and power. See Barnes "Mt 20:21".

This was done respecting Christ, Mr 16:19; Ac 7:55; Ro 8:34; Eph 1:20; Heb 1:3; Heb 8:1; 10:12.

Thine enemies thy footstool. A footstool is that which is under the feet when we are sitting--implying that we have it under subjection, or at our control. So he shall put all enemies under his feet--all his spiritual foes--all that rise up against him, Ps 2:9,12 Heb 10:13; 1 Co 15:25.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 45

Verse 45. If David, etc. If he was, then, David's Lord; if he was his superior; if he had an existence at that time, how could he be descended from him ? They could not answer him. Nor is there any way of answering the question but by the admission that the Messiah was Divine as well as human; that he had an existence at the time of David, and was his Lord and Master, his God and King, and that as man he was descended from him.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 22 - Verse 46

Verse 46. No Barnes text on this verse.

{p} "And no man" Lu 14:6 {q} "neither durst" Mr 12:34; Lu 20:40

REMARKS ON MATTHEW CHAPTER 22

(1.) Multitudes of men, who are invited to be saved, reject the gospel,: and perish in their sins, Mt 22:3.

(2.) if they perish, they only will be to blame. The offer was freely made, the salvation, was provided, and the only reason why they were not saved was because they would not come, Mt 22:3.

(3.) Attention to the affairs of this life, the love of the world, will shut many out of the kingdom of heaven, Mt 22:6. Some attention to those things is necessary; but such as to lead to the loss of the soul never can be right.

(4.) It is treating God ungratefully to reject his gospel, Mt 22:3-5. He has sent his Son to die for us. He has entreated us to be saved, He has followed us with mercies. And to reject all these, and refuse to be saved, is to treat him with contempt, as well as to overwhelm ourselves in condemnation. Man has no right to be damned, He is under the most solemn obligations to be saved. And after what God has done for us, deep and awful woe will await us if we are so foolish and wicked as to be lost.

(5.) May of the poor and needy will. be saved, while the haughty and rich will perish for ever, Mt 22:9,10.

(6.) Let those who make a profession of religion look often to the great day when Christ will search them, Mt 22:11. There is a day coming that will try us. His eye will be upon us. He will read our hearts, and see whether we are clothed in his righteousness, or only the filthy rags of our own.

(7.) A profession of religion will not save us, Mt 22:11-13. It is foolish to deceive ourselves. It is vain to attempt to deceive God. Nothing but genuine piety, true faith in Jesus, and a holy life, will save us. God asks not profession merely, but the heart, he asks not mockery, but sincerity; not pretension, but reality.

(8.) The hypocrite must perish, Mt 22:13. It is right that he should perish. He knew his Master's will, and would not do it. He must perish with an awful, condemnation. No man sins amidst so much light; none with so high a hand. No sin is so awful as to attempt to deceive God, and to palm pretensions on him for reality.

(9.) Pretended friends are sometimes more dangerous than avowed enemies, Mt 22:16. Pretended friendship is often for the purpose of decoying us into evil. It throws us off our guard, and we are more easily taken.

(10.) The truth is often admitted by wicked men from mere hypocrisy, Mt 22:16. It is only for the purpose of deceiving and leading into sin.

(11.) Wicked men can decide correctly on the character of a public preacher, Mt 22:16. They often admit his claim in words, but for an evil purpose.

(12.) It may be right for us sometimes to attend to artful and captious questions, Mt 22:18. It may afford opportunity to do good, to confound the wicked, and to inculcate truth.

(13.) No cunning can overreach God, Mt 22:18. He knows the heart, and he will perceive the wickedness of all who attempt to deceive him.

(14.) It is right to obey the law of the land, Mt 22:21. Conscientious Christians make the best citizens.

(15.) We should give honour to civil rulers, Mt 22:21. We should pay respect to the office, whatever may be the character of the ruler. We should speak well of it, not abuse it, yield proper obedience to the requirements, and not rebel against it. Men may be wicked who hold an office, but the office is ordained by God, Ro 13:1,2. and for the sake of the office we must be patient, meek, submissive, and obedient, Mt 23:3.

(16.) Yet we are to obey civil rulers no farther than their commands are consistent with the law of God, Mt 22:21. God is to be obeyed rather than man. And when a civil ruler commands a thing contrary to the laws of the Bible and the dictates of our consciences, we may, we must resist it.

(17.) The objections of men to the doctrines of the Bible are founded on ignorance of what those doctrines are, and distrust of the power of God, Mt 22:29. Men often setup a notion which they call a doctrine of the Bible, and then fight a shadow, and think they have confuted the truth of God, while the truth was untouched. It is a totally different thing from what they supposed.

(18.) When men attack a doctrine, they should be certain that they understand it, Mt 22:29. The Sadducees did not understand the true doctrine of the resurrection. The inquiry which they should have made was, whether they had correct views of it. This is the inquiry which men ought always first to make when they approach a doctrine of the Bible.

(19.) We learn the glory and happiness of the state after the resurrection, Mt 22:30, (Luke.) We shall be in some respects equal to the angels. Like them we shall be free from sin, suffering, and death. Like them we shall be complete in knowledge and felicity. Like them we shall be secure of eternal joy. Happy are those, the good of all the earth, who shall have part in that resurrection of the just.

(20.) The dead shall be raised, Mt 22:31,32. There is a state of happiness hereafter. This the gospel has revealed; and it is the most consoling and cheering truth that has ever beamed upon the heart of man.

(21.) Our pious friends that have died are now happy, Mt 22:31,32. They are with God. God is still their God. A father, or mother, or sister, or friend, that may have left us, is there--there in perfect felicity. We should rejoice at that, nor should we wish them back to the poor comforts and the many sufferings of this world.

(22.) It is our duty to love God with all the heart, Mt 22:37. No half, formal, cold, and selfish affection comes up to the requirement. It must be full, entire, absolute. It must be pleasure in all his attributes--his justice, his power, his purposes, as well as his mercy and his goodness. God is to be loved just as he is. If man is not pleased with his whole character, he is not pleased with him at all.

(23.) God is worthy of love. He is perfect, He should be early loved. Children should love him more than they do father, or mother, or friends. Their first affections should be fixed on God, and fixed on him supremely, till they die.

(24.) We must love our neighbour, Mt 22:39. We must do to all as we would have them do to us. This is the law and the prophets. This is the way of justice, of peace, of kindness, of charity, and of benevolence. If all men obeyed these laws, the earth would be a paradise, and man would taste the bliss of heaven here below.

(25.) We may ask here of each one, what think you of Christ? Mt 22:42. What think you of the necessity of a Saviour? What think you of his nature. Is he God as well as man, or do, you regard him only as a man? What think you of his character? Do you see him to be lovely and pure, and is he such as to draw forth the warm affections of your heart? What think you of salvation by him? Do you depend on him, and trust in him, and expect heaven only on the ground of his merits? or do you reject and despise him, and would you have joined in putting him to death? Nothing more certainly tests the character, and shows what the feelings are, than the views which we entertain of Christ. Error, here, is fatal error; but he who has just views of the Redeemer, and right feelings towards him, is SURE OF SALVATION.

(26.) We have in this chapter an illustrious specimen of the wisdom of Jesus. He successfully met the snares of his mighty and crafty foes, and with infinite ease confounded them. No art of man could confound him. Never was wisdom more clear, never more triumphant!

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 1

Verse 1. No Barnes text on this verse.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 2

Verse 2. Scribes and Pharisees. See Barnes "Mt 3:7".

Moses' seat, Moses was a legislator of the Jews. By him the law was given; and the office of explaining that law devolved on the scribes and Pharisees. In the synagogues they sat while expounding the law, and rose when they read it. By sitting in the seat of Moses we are to understand authority to teach the law. Or, as he taught the nation by giving the law, so they taught it by explaining it.

{r} "The Scribes" Mal 2:7

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 3

Verse 3. All therefore whatsoever, etc, That is, all that they teach consistent with the law of Moses; all the commands of Moses which they read to you and properly explain. The word all could not be taken without such a restriction, for Christ himself accuses them of teaching many things contrary to that law, and of making it void by traditions, Mt 15:1-6.

They say, and do not. The interpretation they give to the law is in the main correct, but their lives do not correspond with their teaching. It is not the duty of men to imitate their teachers unless their lives are pure; but they are rather to obey the law of God than to frame their lives by the example of evil men.

{s} "for they say" Ro 2:21-23

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 4

Verse 4. They bind heavy burdens, etc. This phrase is derived from the custom of loading animals. The load or burden is bound up, and then laid on the beast. So the Pharisees appoint weighty burdens, or grievous and heavy precepts, and insist that the people should obey them, though they lent no assistance. The heavy burdens refer not here to the traditions and foolish customs of the Pharisees, for Jesus would not command the people to observe them; but they clearly mean the ceremonies and rites appointed by Moses, which Peter says "neither our fathers nor we were able to bear," Ac 15:10. Those rites were numerous, expensive, requiring much tune, much property, and laborious. The Pharisees were rigid in requiring that all the people should pay the taxes, give of their property, comply with every part of the law with the utmost rigour, yet indulged themselves, and bore as little of the expense and trouble as possible; so that, where they could avoid it, they would not lend the least aid to the people in the toils and expense of their religious rites.

With one of their fingers. In the least degree, They will not render the least aid.

{t} "burdens" Ac 15:10

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 5

Verse 5. Their phylacteries. The word phylactery comes from a word signifying to keep, preserve, or guard. The name was given because phylacteries were worn as amulets or charms, and were supposed to defend them from evil. They were small slips of parchment or vellum, on which were written certain portions of the Old Testament. The practice of using phylacteries was founded on a literal interpretation of that passage where God commands the Hebrews to have the law as a sign on their foreheads, and as frontlets between their eyes, Ex 13:16; Pr 3:1,3

Pr 6:21. One kind or phylactery was called a "frontlet," and was composed of four pieces of parchment; on the first of which was written, Ex 12:2-10; on the second, Ex 12:11-21; on the third, De 6:4-9; and on the fourth, De 11:18-21. These pieces of parchment, thus inscribed, they enclosed in a piece of tough skin, making a square, on one side of which is placed the Hebrew W letter shin --and bound them round their foreheads with a thong or riband, when they went to the synagogue. Some wore them evening and morning; and others only at the morning prayer.

As the token upon the hand was required, as well as the frontlets between the eyes, the Jews made two rolls of parchment, written in square letters, with an ink made on purpose, and with much care. They were rolled up to a point, and enclosed in a sort of case of black calfskin. They were put upon a square bit of the same leather, whence hung a thong of the same, of about a finger in breadth, and about two feet long. These rolls were placed at the bending of the left arm, and after one end of the thong had been made into a little knot in the form of the Hebrew letter? yod--it was wound about the arm in a spiral line, which ended at the top of the middle finger. The Pharisees enlarged them, or made them wider than other people, either that they might make the letters larger, or write more on them--to show, as they supposed, that they had peculiar reverence for the law.

Enlarge the borders of their garments. This refers to the loose threads which were attached to the borders of the outer garment as a fringe. This fringe was commanded in order to distinguish them from other nations, and that they might remember to keep the commandments of God, Nu 15:38-40; De 22:12. They made them broader than other people wore them, to show that they had peculiar respect for the law.

{u} "but all their works" Mt 6:1-16 {v} "phylacteries" Nu 15:38

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 6

Verse 6. The uppermost rooms at feasts. The word rooms, here, by no means expresses the meaning of the original. It would be correctly rendered the uppermost places or couches at feasts. To understand this it is necessary to remark, that the custom among the Jews was not to eat sitting, as we do, but reclining on couches. The table was made by three tables, raised like ours, and placed so as to form a square, with a clear space in the midst, and one end quite open. On the sides; of them were placed cushions, capable of containing three or-more persons, On these the guests reclined, leaning on their left side with their feet extended from the table, and so lying that the head of one naturally reclined on the bosom of another. To recline near to one in this manner denoted intimacy, and was what was meant by lying in the bosom of another, Joh 13:23; Lu 16:22,23. As the feet were extended from the table, and as they reclined instead of sitting, it was easy to approach the feet behind, and even unperceived. Thus in Lu 7:37,38 while Jesus reclined in this manner, a woman that had been a sinner came to his feet behind him, and washed them with her tears, and wiped with the hairs of her head. She stood on the outside of the couches. So our Saviour washed the feet of his disciples as they reclined on a couch in this manner, Joh 13:4-12. Whenever we read in the New Testament of sitting at meals, it always means reclining in this manner, and never sitting as we do. The chief seat, or the uppermost one, was the middle couch at the upper end of the table. This the Pharisees loved, as a post of honour or distinction. The annexed cut will fully illustrate the custom.

Chief seats in the synagogues. The seats usually occupied by the elders of the synagogue, near the pulpit. They love a place of distinction. See Barnes "Mt 4:23".

{w} "And love" Mr 12:36; Lu 11:43

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 7

Verse 7. Greetings in the markets. Marks of particular respect shown to them in public places. Markets were places where multitudes of people were assembled together. They were pleased with particular attention among the multitude, and desired that all should show them particular respect.

Greetings. Salutations. See Barnes "Lu 10:4".

To be called--Rabbi, Rabbi. This word literally signifies great. It was a title given to eminent teachers of the law among the Jews; a title of honour and dignity, denoting their authority and ability to teach. They were gratified with such titles, and wished it given to themselves as denoting superiority. Every time it was given to them it implied their superiority to the persons who used it; and they were fond, therefore, of hearing it often applied to them. There were three titles in use among the Jews--Rab, Rabbi, and Rabban--denoting different degrees of learning and ability, as literary degrees do among us.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 8

Verse 8. Be not ye, etc. Jesus forbade his disciples to seek such titles of distinction. The reason he gave was, that he was himself their Master and Teacher. They were on a level; they were to be equal in authority; they were brethren; and they should neither covet nor receive a title which implied either an elevation of one above another, or which appeared to infringe on the absolute right of the Saviour to be their only Teacher and Master. The command here is an express command to his disciples not to receive such a title of distinction. They were not to covet it; they were not to seek it; they were not to do anything that implied a wish or a willingness that it should be appended to their names. Everything which would tend to make a distinction among them, or destroy their parity; everything which would lead the world to suppose that there were ranks and grades among them as ministers, they were to avoid. It is to be observed that the command is, that they were not to receive the title. "Be not ye called Rabbi." The Saviour did not forbid them giving the title to others when it was customary or not regarded as improper, (comp. Ac 26:25;) but they were not to receive it. It was to be unknown among them. This title corresponds with the title "Doctor of Divinity," as applied to ministers of the gospel; and so far as I can see, the spirit of the Saviour's command is violated by the reception of such a title, as it would have been by their being called Rabbi. It is a literary distinction. It does not appropriately pertain to office. It makes a distinction among ministers. It tends to engender pride, and a sense of superiority in those who obtain it, and envy and a sense of inferiority in those who do not; and the whole spirit and tendency of it is contrary to the "simplicity that is in Christ"

{x} "But be not" Jas 3:1

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 9

Verse 9. And call no man your father, etc. This does not of course forbid us to apply the term to our real father. Religion requires all proper honour to be shown to him, Ex 20:12; Mt 15:4; Eph 6:1-3.

But the word father also denotes authority, eminence, superiority, a right to command, and a claim to particular respect. In this sense it is used here. In this sense it belongs eminently to God, and it is not right to give it to men. Christian brethren are equal. God only has supreme authority. He only has a right to give laws, to declare doctrines to bind the conscience, to punish disobedience. The Jewish teachers affected that title because they seem to have supposed that a teacher formed the man, or gave him real life, and sought therefore to be called father. Christ taught them that the source of all life and truth was God; and they ought not to seek or receive a title which properly belongs to him.

{y} "your Father" Mt 6:9

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 10

Verse 10. Neither--masters. Leaders. Those who go before others; who claim, therefore, the right to direct and control others. This was also a title conferred on Jewish teachers.

Neither of these commands forbid us to give proper titles of civil office to men, or to render them the honour belonging to their station, Mt 22:21; Ro 13:7; 1 Pe 2:17.

They forbid the disciples of Jesus to seek or receive mere empty titles, producing distinctions among themselves, implying authority to control the opinions and conduct of others, and claiming that others should acknowledge them to be superior to them.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 11

Verses 11,12. See Barnes "Mt 20:26".

He that shall humble himself, etc. God will exalt or honour him that is humble, and that seeks a lowly place among men. That is true religion, and God will and God will reward it.

{y} "But he" Mt 20:26,27

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 12

Verse 12. No Barnes text on this verse.

See Barnes on "Mt 23:11"

{a} "And whosoever" Pr 15:33; Jas 4:6

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 13

Verse 13. Woe unto you. You are guilty, and punishment will come unto you. tie proceeds to state wherein they were guilty. This most eloquent, most appalling, and most terrible of all discourses ever delivered to mortals, was pronounced hi the temple, in the presence of multitudes. Never was there more faithful dealing, more terrible reproof, more profound knowledge of the workings of hypocrisy, or more skillful in detecting the concealments of sin. This was the last of his public.discourses; and it is a most impressive summary of all he ever had said, or had to say, of a wicked and hypocritical generation.

Scribes and Pharisees. See Barnes "Mt 3:7".

Hypocrites. See Barnes "Mt 6:2".

Ye shut up the kingdom of heaven. See Barnes "Mt 3:2".

They shut it up by their doctrines. By teaching false doctrines respecting the Messiah; by binding the people to an observance of their traditions; by opposing Jesus, and attempting to convince the people that he was an impostor, they prevented many from becoming his followers. Many were ready to embrace Jesus as the Messiah, and were about entering into the kingdom of heaven--i.e. the church--but they prevented it. Luke says Lu 11:52 they had taken away the key of knowledge, and thus prevented their entering in. That is, they had taken away the right interpretation of the ancient prophecies respecting the Messiah, and thus had done all they could to prevent the people from receiving Jesus as the Redeemer.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 14

Verse 14. Devour widows' houses. The word houses is here used to denote property or possessions of any kind. You take away, or get possession of, by improper arts and pretences. This was done in two ways:

(1.) They pretended to a very exact knowledge of the law, and to the poor a perfect observance of it. They pretended to extraordinary justice to the poor, friendship for the distressed, and willingness to aid those who were in embarrassed circumstances. They thus induced widows and poor people to commit the management of their property to them, as guardians and executors, and then took advantage of them, and defrauded them.

(2.) By their long prayers they put on the appearance of great sanctity, and induced many weak women to give them much, under pretence of devoting it to religious purposes.

Long prayer. Their prayers are said to have been often three hours in length. One rule among them, says Lightfoot, was to meditate an hour, then pray an hour, and then meditate another hour--all of which was included in their long prayers or devotions.

Damnation. Condemnation. The word here probably refers to future punishment. It does not always, however. It means, frequently, no more than condemnation, or the Divine disapprobation of a certain course of conduct, as in 1 Co 11:29: "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself." That is, he that eateth and drinketh in an unworthy manner--disorderly, not with reverence--is guilty, and his conduct will be disapproved or condemned by God: referring solely to the impropriety of the manner of partaking of the Lord's Supper, and not at all to the worthiness or unworthiness of the person. See Barnes "1 Co 11:29". Comp. Ro 14:23.

For a pretence. For appearance or show; in order that they might the better defraud poor people. They would not be condemned for making long prayers, but because they did it with an evil design. Public prayers should, however, be short, and always to the point. A man praying in a Sunday-school should pray for the school, and usually not for everything else.

{b} "widow's houses" 2 Ti 3:6; Tit 1:11

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 15

Verse 15. Ye compass sea and land. Ye take every means--spare no pains to gain proselytes.

Proselyte. One that comes over from a foreign nation, religion, or sect, to us; a convert. Among the Jews there were two kinds of proselytes:

(1.) Proselytes of righteousness, or those who wholly and fully embraced the Jewish religion, were baptized, circumcised, and who conformed to all the rites of the Mosaic institutions.

(2.) Proselytes of the gate, or those who approved of the Jewish religion, renounced the pagan superstitions, and conformed to some of the rites of the Jews, but were not circumcised or baptized.

Twofold more the child of hell. That is, twice as bad. To be a child of hell was a Hebrew phrase, signifying to be deserving of hell, to be awfully wicked. The Jewish writers themselves say that the proselytes were "scabs of Israel," and "hindered the coming of the Messiah" by their great wickedness. The Pharisees gained them either to swell their numbers, or to make gain by extorting their money under various pretences; and when they had accomplished that, they took no pains to instruct them, or to restrain them. They had renounced their superstitions, which had before somewhat restrained them. The Pharisees had given them no religion in its place to restrain them, and they were consequently left to the full indulgence of their vices.

{c} "child of hell" Joh 8:44; Ac 13:10; Eph 2:3

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 16

Verse 16. Whosoever shall swear, etc. See Barnes "Mt 5:33-37".

The temple. See Barnes "Mt 21:12".

It is nothing. It amounts to nothing. It is not binding.

The gold of the temple. Either the golden vessels in the temple, the candlestick, etc., or the gold with which the doors and other parts of the temple were covered; or the gold in the treasury. This, it seems, they considered far more sacred than any other part of the temple, but it is not known why.

He is a debtor. He is bound to keep his oath. He is guilty if he violates it.

{d} "ye blind guides" Mt 15:14

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 17

Verse 17. The temple that sanctifieth the gold. To sanctify is to make holy. The gold had no holiness but what it derived from the temple. If in any other place, it would be no more holy than any other gold. It was foolish, then, to suppose that that was more holy than the temple from which it received all the sanctity which it possessed.

{e} "ye fools and blind" Psa 94:8

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 18

Verse 18. The altar. The altar of burnt-offerings, in the court of the priests. See Barnes "Mt 21:12".

It was made of brass, about thirty feet in length and breadth, and fifteen feet in height, 2 Ch 4:1. On this altar were offered all the beasts and bloody oblations of the temple.

The gift that is upon it. The gift or offering made to God, so called because it was devoted or given to him. The gift upon this altar was always beasts and birds.

{1} "is guilty" or, "debtor", or "bound"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 19

Verse 19. The altar that sanctifieth the gift. The altar, dedicated to God, gave all the value or holiness to the offering, and must therefore be the greatest, or of the most importance. If, therefore, either bound to the fulfillment of an oath, it must be the altar.

{f} "sanctifieth the gift" Ex 29:37; 30:29

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 20

Verse 20. No Barnes text on this verse.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 21

Verse 21. Him that dwelleth therein. That is, God. The temple was his house, his dwelling. In the first, or Solomon's temple, he dwelt between the cherubims, in the most holy place. He manifested himself there by a visible symbol, in the form of a cloud resting on the mercy-seat, 1 Ki 8:10,13; Ps 80:1.

{g} "him that dwelleth" 2 Ch 6:2; Ps 26:8

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 22

Verse 22. The throne of God. Heaven is his throne, Mt 5:34. It is so called as being the place where he sits in glory. Jesus says, here, that all who swear at all, do in fact swear by God, or the oath is good for nothing. To swear by an altar, a gift, or a temple, is of no force, unless it be meant to appeal to God himself. The essential thing in an oath is calling God to witness our sincerity. If a real oath is taken, therefore, God is appealed to. If not, it is foolish and wicked to swear by anything else.

{h} "throne of God" Ps 11:4; Isa 66:1; Mt 5:34

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 23

Verse 23. Ye pay tithe. A tenth part. The law required the Jews to devote a tenth part of all their property to the support of the Levites, Nu 18:20-24. Another tenth part they paid for the service of the sanctuary, commonly in cattle or grain; but where they lived far from the place of worship, they changed it to money; De 14:22-24 Besides these, there was to be every third year a tenth part given to the poor, to be eaten at their own dwellings, De 14:28,29. So that nearly one-third of the property of the Jews was devoted to religious services by law. This was beside the voluntary offerings which they made. How much more mild and gentle are the laws of Christianity under which we live!

Mint. A garden herb, in the original so called from its agreeable flavour. It was used to sprinkle the floors of their houses and synagogues, to produce a pleasant fragrance.

Anise. Known commonly among us as dill. It has a fine aromatic smell, and is used by confectioners and perfumers.

Cummin. A plant of the same genus, like fennel, and used for similar purposes. These were all herbs of little value. The law of Moses said that they should pay tithes of the fruits of the earth, De 14:22. It said nothing, however, about herbs. It was a question whether these should be tithed. The Pharisees maintained, in their extraordinary strictness, that they ought. Our Saviour says that they were precise in doing small matters, which the law had not expressly commanded, while they omitted the greater things which it had enjoined.

Judgment. Justice to others, as magistrates, neighbours, citizens. Giving to all their just dues.

Mercy. Compassion and kindness to the poor and miserable.

Faith. Piety towards God; confidence in him. Faith in God here means that we are to give to him what is his due; as mercy and justice mean to do to MEN, in all circumstances, what is right toward them.

These ought ye to have done. Attention to even the smallest points of the law of God is proper, but it should not interfere with the higher and more important parts of that law.

{i} "you pay tithe" Lu 11:42 {1} "anise" or, "dill" {k} "weightier matters" 1 Sa 15:22; Jer 22:15,16; Hos 6:6; Mic 6:8

Mt 9:13

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 24

Verse 24. Which strain at a gnat, etc. This is a proverb. There is, however, a mistranslation or misprint here, which makes the verse unmeaning. To strain AT a gnat conveys no sense. It should have been, to strain OUT a gnat; and so it is printed in some of the earlier versions; and so it was undoubtedly rendered by the translators. The common reading is a misprint, and should be corrected. The Greek means, to strain out by a cloth or sieve.

A gnat. The gnat has its origin in the water, not in great rivers, but in pools and marshes. In the stagnant waters they appear in the form of small grubs, or larvae. These larvae retain their form about three weeks, after which they turn to chrysalids; and after three or four days they pass to the form of gnats. They are then distinguished by their well-known sharp sting. It is probable that the Saviour here refers to the insect as it exists in its grub or larva form, before it appears in the form of a gnat. Water is then its element, and those who were nice in their drink would take pains to strain it out. Hence the proverb. See Calmet's Dict., Art. Gnat. It is here used to denote a very small matter, as a camel is to denote a large object. "You, Jews, take great pains to avoid offence in very small matters, superstitiously observing the smallest points of the law, like a man carefully straining out the animalculae from his wine; while you are at no pains to avoid great sins--hypocrisy, deceit, oppression, and lust--like a man who should swallow a camel." The Arabians have a similar proverb: "He eats an elephant, and is suffocated with a gnat." He is troubled with little things, but pays no attention to great matters.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 25

Verse 25. The cup and the platter. The drinking cup, and the dish containing food. The Pharisees were diligent in observing all the washings and oblations required by their traditions.

Full of extortion and excess. The outside appeared well. The inside was filled with the fruit of extortion, oppression, and wickedness. The meaning is, that though they took much pains to appear well, yet they obtained a living by extortion and crime. Their cups, neat as they appeared outward, were filled not with the fruits of honest industry, but were extorted from the poor by wicked arts. Instead of excess, many manuscripts and editions of the Greek Testament read wickedness.

{l} "for ye make" Mr 7:4

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 26

Verse 26. Cleanse first, etc. Let them be filled with the fruits of honest industry, and then the outside and the inside will be really clean. By this allusion to the cup and platter, he taught them that it was necessary to cleanse the heart first, that the external conduct might be really pure and holy.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 27

Verse 27. Like unto whited sepulchres. For the construction of sepulchres, See Barnes "Mt 8:28".

Those tombs were annually white- washed, to prevent the people from accidentally coming in contact with them as they went up to Jerusalem, The law considered those persons unclean who had touched anything belonging to the dead, Nu 19:16. Sepulchres were therefore often whitewashed, that they might be distinctly seen. Thus "whited," they appeared beautiful; but within they contained the bones and corrupting bodies of the dead. So the Pharisees. Their outward conduct appeared well; but their hearts were full of hypocrisy, envy, pride, lust, and malice--fitly represented by the corruption within a whited tomb.

{m} "whited sepulchres" Lu 11:44; Ac 23:3

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 28

Verse 28. No Barnes text on this verse.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 29

Verse 29. Ye build the tombs of the prophets. That is, ye build sepulchres or tombs over the prophets that have been slain. This they did professedly from veneration, and respect for their character. This is often done in the East at the present day, and indeed elsewhere. Among the Mohammedans it is a common way of showing respect for any distinguished man to build a tomb for him. By doing this they profess respect for his character, and veneration for his memory. So the Pharisees, by building tombs in this manner, professedly approved of the character and conduct of the prophets, and disapproved of the conduct of their fathers in killing them.

And garnish, etc. That is, adorn or ornament. This was done by rebuilding them with more taste, decorating them, and keeping them neat and clean. The original word means, also, to show any proper honour to the memory of the dead; as by speaking well of them, praying near them, or rearing synagogues near to them, in honour of their memory.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 30

Verse 30. And say, etc. This they professed to say by rebuilding their tombs. They also, probably, publicly expressed their disapprobation of the conduct of their fathers. All this, in building and ornamenting tombs, was a profession of extraordinary piety. Our Lord showed them it was a mere pretence.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 31

Verse 31. Ye be witnesses unto yourselves. The emphasis, here, lies in the words "unto yourselves." It was an appeal to their conscience. It was not by their building the tombs that they were witnesses that they were the children of those who slew the prophets; but in spite of all this pretence to piety--under cloak of all this profession--they knew in their consciences, and were witnesses to themselves, that it was mere hypocrisy, and that they really approved the conduct of those who slew the prophets.

Children of them, etc. Resembling them; approving their conduct; inheriting their feelings. They not only showed that they were descended from them, but that they possessed their spirit, and in similar circumstances would have done as they did.

{n} "which killed" Ac 7:52; 1 Th 2:15

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 32

Verse 32. Fill ye up then, etc. This is a prediction of what they were about to do. He would have them to act out their true spirit, and show what they were, and evince to all that they had the spirit of their fathers. This was done by putting him to death, and persecuting the apostles.

The measure. The full amount, so as to make it complete. By your slaying me, fill up what is lacking of the iniquity of your fathers till the measure is full, the national iniquity is complete, as much has been committed as God can possibly bear, and then shall come upon you all this blood, and you shall be destroyed, Mt 23:34,35.

{o} "Fill ye up" Ge 15:16; 1 Th 2:16

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 33

Verse 33. Ye serpents. This name is given to them on account of their pretending to be pious, and very much devoted to God, but being secretly evil. At the heart, with all their pretensions, they were filled with evil designs, as the serpent was, Ge 3:1-5.

Generation of vipers. See Barnes "Mt 12:34".

Damnation of hell. This refers, beyond all question, to future punishment. So great was their wickedness and hypocrisy, that if they persevered in this course, it was impossible to escape the damnation that should come on the guilty. This is the sternest language that Jesus ever used to wicked men. But it by no means authorizes ministers to use such language to sinners now. Christ knew that this was true of them. He had an authority which none now have. It is not the province of ministers to denounce judgment, or to use severe names; least of all to do it on pretence of imitating Christ. He knew the hearts of men; we know them not. He had authority to declare certainly that those whom he addressed would be lost; we have no such authority. He addressed persons; we address characters.

{p} "generation of vipers" Mt 3:7

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 34

Verse 34. I send unto you prophets, etc. He doubtless refers here to the apostles, and other teachers of religion. Prophets, wise men, and scribes, were the names by which the teachers of religion were known among the Jews; and he, therefore, used the same terms when speaking of the messengers which he would send. I send has the force of the future, I will send.

Some of them ye shall kill. As in the case of Stephen, Ac 7:59, and James, Ac 12:1,2.

Crucify. Punish with death on the cross. There are no cases of this mentioned; but few historical records of this age have come down to us. The Jews had not the power of crucifying, but they gave them into the hands of the Romans to do it.

Shall scourge. See Barnes "Mt 10:17".

This was done, Ac 22:19-24; 2 Co 11:24,25.

Persecute, etc. See Barnes "Mt 5:10".

This was fulfilled it the case of nearly all the apostles.

{q} "shall kill" Ac 7:59 {r} "ye scourge" Ac 5:40; 2 Co 11:24,25

{s} "city to city" Heb 11:37

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 35

Verse 35. That upon you may come, etc. That is, the nation is guilty Your fathers were guilty. You have shown yourselves to be like them. You are about, by slaying the Messiah and his messengers, to fill up the iniquity of the land. The patience of God is exhausted; and the nation is about to be visited with signal vengeance. These national crimes deserve national judgments; and the proper judgments for all these crimes are about to come upon you in the destruction of your temple and city.

All the righteous blood. That is, all the judgments due for shedding that blood. God did not hold them guilty for what their fathers did; but temporal judgments descend on children in consequence of the wickedness of parents--as in the case of drunken and profligate parents. A drunken father wastes the property that his children might have possessed. A gambler reduces his children to poverty and want. An imprudent and foolish parent is the occasion of leading his sons into places of poverty, ignorance, and crime, materially affecting their character and destiny. See Barnes "Ro 5:12, also Ro 5:13-19. So of the Jews. The appropriate effects of their fathers' crimes were coming on the nation, and they would suffer.

Upon the earth. Upon the land of Judea. The word is often used with this limitation. See Mt 4:8.

Righteous Abel. Slain by Cain, his brother, Ge 4:8,9. Zacharias son of Barschias. It is not certainly known who this was. Some have thought it was the Zechariah whose death is recorded in 2 Ch 24:20,21. He is there called the son of Jehoiada; but it is known that it was common among the Jews to have two names, as Matthew is called Levi; Lebbeus, Thaddeus; and Simon, Cephas. Others have thought he referred to Zechariah the prophet, who might have been massacred by the Jews, though no account of his death is recorded. It might have been known by tradition.

Whom ye slew. Whom you, Jews, slew. Whom your nation killed.

Between the temple and the altar. Between the temple, properly so called, the sanctuary, and the altar of burnt-offering in the court of the priests. See the plan of the temple, Mt 21:12.

{u} "Abel" Ge 4:8 {v} "Zacharias" 2 Ch 24:20,21

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 36

Verse 36. Upon this generation. The destruction of Jerusalem took place about forty years after this was spoken. See the next chapter.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 37

Verse 37. O Jerusalem, etc. See Barnes "Lu 19:41,42.

Would have gathered. Would have protected and saved.

Thy children. Thy people.

{x} "gathered thy children" De 32:11,12; Ps 91:4

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 38

Verse 38. Your house. The temple. The house of worship of the Jews. The chief ornament of Jerusalem.

Desolate. About to be desolate, or destroyed. To be forsaken as a place of worship, and delivered into the hands of the Romans, and destroyed. See Barnes "Mt 24:1" and following.

{y} "desolate" Zec 6:6

THE GOSPEL ACCORDING TO MATTHEW - Chapter 23 - Verse 39

Verse 39. Ye shall not see me, etc. The day of your mercy is gone by. I have offered you protection and salvation, and you have rejected it. You are about to crucify me, and your temple to be destroyed; and you, as a nation, be given up to long and dreadful suffering. You will not see me as a merciful Saviour, offering you redemption any more, till you have borne these heavy judgments. They must come upon you, and be borne, until you would be glad to hail a deliverer, and say, Blessed is he that cometh in the name of the Lord. Blessed be he that comes as the Messiah, to bring deliverance. This has not been yet accomplished; but the days will come when the Jews, long cast out and rejected, will hail Jesus as the Messiah, and receive him whom their fathers slew, as the merciful Saviour, Ro 11:25-32.

{z} "shall say" Ps 118:26; Mt 21:9

REMARKS ON MATTHEW CHAPTER 23

(1.) Proper respect should always be shown to teachers and rulers, Mt 23:3.

(2.) We are not to copy the example of wicked men, Mt 23:3. We are to frame our conduct by the law of God, and not by the example of men.

(3.) Men are often very rigid in exacting of others what they fail altogether of performing themselves, Mt 23:4.

(4.) We are to obey God rather than man; not to seek human honours, Mt 23:8, nor to give flattering titles to others, nor to allow others to give them to us, Mt 28:9. Our highest honour is in humility; and he is most exalted who is most lowly, Mt 23:11,12.

(5.) In the descriptions of the Scribes and Pharisees in this chapter, we have a full-length portrait of the hypocrite.