St Matthew Chapter XXIII : Verses 1-12
Contents
- Matt. xxiii. 1-12. Douay-Rheims text & Latin text (Vulgate).
- Notes on the text.
- Additional Notes: Whosoever shall exalt himself, shall he humbled.
Matt. xxiii. 1-12
 |
| He that is the greatest among you shall be your servant. J-J Tissot. Brooklyn Museum. |
Tunc Jesus locutus est ad turbas, et ad discipulos suos,
2 Saying: The scribes and the Pharisees have sitten on the chair of Moses.
dicens : Super cathedram Moysi sederunt scribæ et pharisæi.
3 All things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not; for they say, and do not.
Omnia ergo quæcumque dixerint vobis, servate, et facite : secundum opera vero eorum nolite facere : dicunt enim, et non faciunt.
4 For they bind heavy and insupportable burdens, and lay them on men's shoulders; but with a finger of their own they will not move them.
Alligant enim onera gravia, et importabilia, et imponunt in humeros hominum : digito autem suo nolunt ea movere.
5 And all their works they do for to be seen of men. For they make their phylacteries broad, and enlarge their fringes.
Omnia vero opera sua faciunt ut videantur ab hominibus : dilatant enim phylacteria sua, et magnificant fimbrias.
6 And they love the first places at feasts, and the first chairs in the synagogues,
Amant autem primos recubitus in cœnis, et primas cathedras in synagogis,
7 And salutations in the market place, and to be called by men, Rabbi.
et salutationes in foro, et vocari ab hominibus Rabbi.
8 But be not you called Rabbi. For one is your master; and all you are brethren.
Vos autem nolite vocari Rabbi : unus est enim magister vester, omnes autem vos fratres estis.
9 And call none your father upon earth; for one is your father, who is in heaven.
Et patrem nolite vocare vobis super terram : unus est enim pater vester qui in cælis est.
10 Neither be ye called masters; for one is your master, Christ.
Nec vocemini magistri : quia magister vester unus est, Christus.
11 He that is the greatest among you shall be your servant.
Qui major est vestrum, erit minister vester.
12 And whosoever shall exalt himself shall be humbled: and he that shall humble himself shall be exalted.
Qui autem se exaltaverit, humiliabitur : et qui se humiliaverit, exaltabitur.
Notes
Note. — A few verses of this chapter have parallels in St Mark xii. 3840 and St Luke xx. 45-47, xi., xiii. Of these, the passages in St Luke are given in other contexts. Some modern commentators have suggested that this chapter is merely a collection of our Lord’s sayings concerning the Pharisees, but the logical sequence and ascending climax point rather to one connected discourse. As our Lord was constantly in contact with the hostile Pharisees, it is perfectly natural that He should have censured them on more than one occasion. In this discourse, Jesus sums up His charges against them, and makes one supreme, though fruitless, effort to enlighten their intelligence and to move their will.
1. Then Jesus spoke, — i.e. immediately after having silenced the Pharisees, and in the presence of those who had witnessed their defeat.
to the multitudes and to his disciples. Part of this section was addressed to the multitudes (verses 1-7) and the rest to the disciples (verses 8-12), but all was said publicly. Cf. And in the hearing of all the people, he said to his disciples (St Luke). His object was to warn them against the Scribes and Pharisees, and their doctrine. This is our Lord’s last discourse in the Temple.
2. The scribes and the Pharisees. Here used for the whole body of the teachers of Israel. The Pharisees, as such, had no office to teach, nor did the Levitical priests instruct the people. This office devolved on the Scribes, many of whom were Pharisees.
have sitten. They had been lawfully appointed, and still “ sat ” there.
on the chair of Moses. The technical expression for “ exercise authority as the successors of Moses.” Jesus honours their office and authority, and shews His respect for the Mosaic Law.
3. All things therefore, etc. These words are not to be taken absolutely, since Christ Himself bade His disciples beware of “ the leaven of the Pharisees,” but connecting them with the preceding verse we gather that the Scribes were to be obeyed only in so far as their teaching was not opposed to the law of God, whenever, in virtue of their position and as interpreters of the Law, they laid down what was to be done. They were justly praised for their reverence in preserving the sacred text in its integrity, and prescriptions based on it were to be observed.
observe and do. Some Codices and ancient Versions reverse the order of these verbs.
according to their works, etc. “We must take care lest in plucking the good doctrine, like a flower growing on a thorny stem, we get torn by the thorns of bad example ” (St Aug.).
they say, and do not. St Paul’s words read as a commentary on these words. Thou, that makest thy boast of the law, by transgression of the law dishonourest God (Rom. ii. 23).
4. bind. Better, “they bind together” (δεσμεύουσιν), as men make one large parcel by tying smaller ones together.
heavy and insupportable burdens. These burdens were the minute and vexatious regulations of the Pharisees, which built up their “ traditions.” As examples we may cite their prescriptions touching purifications and the observance of the Sabbath. These false inferences and misapplication of the letter of the Law rendered the yoke of religion intolerable.
St Peter refers to these burdens. Now therefore why tempt you God, to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear ? (Acts. xv. 10). Contrast with these words the invitation of Christ, Come to me all you that labour and are burdened, and 1 will refresh you. Take up my yoke upon you, etc. (supra, xi. 28, 29).
5. all their works they do, etc. Having censured their harshness, Jesus now condemns their ostentatious practices of devotion.
phylacteries. Lit. “preservatives” (φυλακτήρια). These were “ prayer-fillets ” or “ Tephillin,” worn on the forehead and on the left arm. On these little rolls of parchment certain texts of the Scriptures were written.
The Jews still mahe use of them. “Every boy, three months before he attains the age of thirteen, commences to make use of the tephillin, which must be worn at least during the time of the morning prayers. The ordinance of the tephillin is one of the signs of the covenant existing between the Almighty and ourselves, that we may continually bear in mind the miracles God wrought for our forefathers” (Class Book for Jewish Youth). St Jerome and St John Chrysostom both censure the practice, current in their days among certain effeminate (“mulierculæ”) Christians, of wearing ostentatiously round the neck miniature copies of the gospels. The Persians and some sects among the Indians also wear prayer amulets.
enlarge their fringes. These fringes were worn to remind the wearer of the commandments of God.
Thus in the Class Book for Jewish Youth we read, “ Every male of the Jewish nation must wear a garment (not usually an under-garment) made with four corners, having fringes fixed at each corner. These fringes are called tsetsis, or memorial fringes. In the synagogue, during the morning prayers, a scarf with fringes attached to it is worn, which is called tollece, ‘ scarf or veil.’ These memorial fringes typically point out the six hundred and thirteen precepts contained in the volume of the sacred law. They are also intended to remind us of the goodness of the Almighty in having delivered our forefathers from the slavery in Egypt.”
6. first places at feasts. A glance at the accompanying diagram will make the meaning of these words clear.
the first chairs in the synagogues. The seats of honour which stood in front of the ark, on a raised platform ; those who sat in them faced the people. In the synagogue of Alexandria there were seventy-two golden seats, as this was the usual number of the Sanhedrin. Some of these places were bestowed on men who had a reputation for holiness and learning ; others, such as the chief priests, held them by right of birth.
7. salutations. To receive differential salutations in public ; not the usual Peace he with you, but to be acclaimed as Rabbi. This title was not in use till after the time of Hillel.
Thus we find the older Scribes mentioned by “their plain names Admon and Hanan, Hillel and Shammai,” etc,, .... be sure this custom did not commence before the schism which arose between the schools of Hillel and Shammai. It was customary, and they love to be saluted with this honourable title notwithstanding the precept of Hillel’s predecessor Shemaiah, “ Love the work, but hate the title.” The council even went so far as to excommunicate those who did not pay due honour to the Rabbins. The salutation took some such form as, “Save you, O Rabbi, Rabbi, Master, Master” (Lightfoot, Horæ Hebraicæ, passim).
market-place. Not like our English market-places, established chiefly for wholesale custom, but Eastern bazaars, where the people were accustomed to promenade, and where all kinds of goods could be purchased at the various booths and stalls.
8. be not you called Rabbi, — i.e. do not covet the title from motives of ambition. The prohibition is not to be taken literally, since we find St Paul speaking of himself as “ a doctor of the Gentiles in faith and truth ” (1 Tim. ii. 7).
one is your master. Some of the best MSS. read “ one is your teacher " (διδάσκαλος instead of καθηγητής ), and the T.R. adds “the Christ” (ό Χριστός). He is truly the Master and Teacher of all Christians.
9. call none your father, etc. Again here the words are not to be taken literally, since God Himself employed the name of “ father ” in the fourth commandment, and also we find examples in the Scriptures in which the relation between the Master and His disciples is spoken of as that of a father to a son, e.g. —
For this cause have I sent to you Timothy, who is my dearest son and faithful in the Lord (1 Cor. iv. 17) Salute one another with a holy kiss. Grace be to all you, who are in Christ Jesus (1 St Pet. v. 14). The prophets too were called by this title,— e.g. And Eliseus saw him, and cried: My father, my father, the chariot of Israel, and the driver thereof (i Kings ii. 12), And the king of Israel said to Eliseus, when he saw them: My father, shall I kill them? (4 Kings vi. 21).
10. masters. Better, “leaders” or “guides” (καθηγηταί). Christian teachers are not to aspire to be the leaders or heads of different schools of opinion. From the earliest times we see a certain tendency on the part of some Christians to attach themselves to one particular teacher, to the exclusion of others, and St Paul reproves them for it. Now this I say, that every one of you saith; I indeed am of Paul, and I am of Apollo, and I of Cephas, and I of Christ (1 Cor. i. 12). The fruits of this pernicious error are seen in the numerous sects and parties, named in general from the one who first propagated the tenets each party respectively holds.
one is your master, Christ. Lit. “ one is your leader, the Christ ” (ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς⸃ ὁ χριστός), and He is the author and finisher of faith (Heb. xii. 2).
11. He that is the greatest. Better, “the greater” (μείζων). True greatness consists, not in being the master of all, but in ministering to all.
12. And whosoever shall exalt, etc. Our Lord frequently inculcated this truth. Cf. Because every one that exalteth himself, shall he humbled : and he that humbleth himself shall he exalted (St Luke xiv. 11).
Men are not to ape humility in order to be exalted ; but if they are truly humble, they will certainly be exalted by their fellows, for all men admire humility, even when they have not the courage to practise it.
“It was not Christ’s purpose merely to teach the rules which should govern our conduct in our social relations with our fellow-men. He points out what happens to the presumptuous and ambitious in human intercourse, so that the practice of a prudent modesty before men may, at least ultimately, lead His disciples to the exercise of true humility before God ” (Ryan, vol. ii. p. 278).
Even pagans taught the necessity of self-abasement when they said that the occupation of the gods was to “ exalt the humble and to cast down the proud.”
Additional Notes
12. Whosoever shall exalt himself, shall he humbled.
Examples.
A. Nabuchodonosor.
“ And the king answered and said ; Is not this the great Babylon, which I have built to be the seat of the kingdom, by the strength of my power, and in the glory of my excellence ? And while the word was yet in the king’s mouth, a voice came down from heaven : To thee, O king Nabuchodonosor, it is said : Thy kingdom shall pass from thee. And they shall cast thee out from among men, and thy dwelling shall be with cattle and wild beasts : thou shalt eat? grass like an ox, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour the word was fulfilled upon Nabuchodonosor, and he was driven away from among men, and did eat grass like an ox, and his body was wet with the dew of heaven : till his hairs grew like the feathers of eagles, and his nails like birds’ claws. Now at the end of the days, I Nabuchodonosor lifted up my eyes to heaven, and my sense was restored to me : and I blessed the most High, and I praised and glorified him that liveth for ever : for his power is an everlasting power, and his kingdom is to all generations .... At the same time my sense returned to me, and I came to the honour and glory of my kingdom : and my shape returned to me : and my nobles, and my magistrates sought for me, and I was restored to my kingdom : and greater majesty was added to me. Therefore I Nabuchodonosor do now praise, and magnify, and glorify the King of heaven : because all his works are true, and his ways judgments, and them that walk in pride he is able to abase ” (Dan. iv. 27-34).
B. Aman.
(a) Aman declared to his wife Zares and his friends “ the greatness of his riches, and the multitude of his children, and with how great glory the king had advanced him above all his princes and servants. And after this he said. Queen Esther also hath invited no other to the banquet with the king but me : and with her 1 am also to dine to-morrow with the king” (Esther v. 11, 12).
(b) “ And Harbona .... said. Behold the gibbet which he hath prepared for Mardochai, who spoke for the king, standeth in Aman’s house, being fifty cubits high. And the king said to him ; Hang him upon it. So Aman was hanged on the gibbet which he had prepared for Mardochai : and the king’s wrath ceased” (Esther vii. 9, 10).
He that shall humble himself^ shall he exalted.
Examples.
A. St John the Baptist.
(а) “ The same is he that shall come after me, who is preferred before me : the latchet of whose shoe I am not worthy to loose” (St John i. 27).(b) “Amen I say to you, there hath not risen among them that are born of women a greater than John the Baptist” (St Matt. xi. 11).
B. The Blessed Virgin.
(a) “ Behold the handmaid of the Lord, be it done to me according to thy word ” (St Luke i. 38).(b) “ The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God ” (St Luke i. 35).
C. Our Lord.
“Christ Jesus .... emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. He humbled himself, becoming obedient unto death, even to the death of the cross. For which cause God also hath exalted him, and hath given him a name which is above all names : That in the name of Jesus every knee .should bow, of those that are in heaven, on earth, and under the earth. And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father” (Philip, ii. 7-11).
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
No comments:
Post a Comment