Chapter 23

1 Christ admonisheth the people to follow the good doctrine, not the evil examples, of the scribes and Pharisees. 5 His disciples must beware of their ambition. 13 He denounceth eight woes against their hypocrisy and blindness: 34 and prophesieth of the destruction of Jerusalem.

1. Then spake Jesus. [Woes Upon Scribe and Pharisee, Matt. 23:1–39=Mark 12:38–40=Luke 20:45–47. Major comment: Matthew. Cf. on Luke 11:39–52.] For comment on the circumstances under which this discourse was given see on chs. 21:23, 28, 33; 22:1, 15, 23, 34, 41. This was probably Tuesday, late in the day. This was Jesus’ last day of teaching in the Temple, and the discourse was His concluding public address. Quite evidently He sought, by His scathing denunciations against the scribes and Pharisees, to break the chains that bound the people to tradition and to those who perpetuated it. Chapter 23:1–12 was addressed to the disciples and to the people in general, and vs. 13–33 to the scribes and Pharisees in the audience. In the latter section there are seven “woes,” or eight if that of v. 14 be included (see on v. 14).

The multitude. The public, those who had assembled in the courts of the Temple.

2. The scribes and the Pharisees. For comment see pp. 51, 55, 57.

Sit in Moses’ seat. That is, as official interpreters of the law of Moses. Formerly “Moses’ seat” was thought to have been a figurative expression comparable to “the chair of history” at a university today. Now, however, archeologists have discovered that ancient Jewish synagogues had literal chairs in which the interpreter of the law doubtless sat. The synagogue unearthed at Hamath had a stone chair near the south wall of the synagogue, with its back toward the “ark,” where the scrolls were kept (see p. 57). It is probable that Jesus was referring to such a seat as this.

3. Whatsoever they bid you. Here, in ch. 23, Jesus does not challenge the teachings of the scribes and Pharisees—which He did upon other occasions (see on Mark 7:1–13)—but focuses attention on the fact that their lives are inconsistent with their exalted profession of righteousness.

Do not ye. In vs. 13–33 Jesus specifically condemns such things as affected superior sanctity, ostentatious devotions, love of preeminence in religious and other activities, and greed. We do well to examine our own lives for traces of the same evils that made the word “Pharisee” synonymous with “hypocrite” (see on Luke 18:9–14).

They say, and do not. Or, “they preach, but do not practice” (RSV). See on ch. 7:21–23. To say without doing is what makes a man a hypocrite (see on chs. 6:2; 7:5). The scribes and Pharisees professed absolute loyalty to the Scriptures, but failed to practice the principles there set forth. Their good deeds consisted in a meticulous attention to ceremony and ritual requirements rather than to the “weightier matters of the law” (see on chs. 9:13; 22:36; 23:23). Compare the lesson from the cursing of the fig tree (see on Mark 11:12–14, 20–22) and from the example of the son who said, “I go, sir: and went not” (Matt. 21:30).

4. Bind heavy burdens. The scribes and Pharisees were rigorous taskmasters, but not burden bearers. These “heavy burdens” were a part, not of the laws of Moses, but of rabbinical tradition (see on Mark 7:1–13).

Grievous. These rabbinical requirements brought nothing but trouble and discouragement to those who essayed to bear them. There was nothing whatever about God’s laws that brought grief or weariness. This was true only of the minute exactions of man-made laws. Compare ch. 11:28–30.

5. To be seen of men. They seemed to forget that God looks upon the heart, and that if He should examine their hearts He might find nothing there to commend them as obedient sons. Their obedience was worn largely on the surface, like a cloak (see on vs. 25, 26). Their conduct was regulated by what they anticipated men would think of them, more than by love for God (cf. 2 Cor. 5:14). For further comment on this type of religion see on Matt. 6:1–8.

Phylacteries. Gr. phulakteµria, from a verb meaning “to watch,” “to keep,” hence, “a safeguard.” The idea of wearing phylacteries was based on a literal interpretation of Deut. 6:8. For a description of the phylactery and the manner of wearing it see on Ex. 13:9. To many the phylactery doubtless became a mere protecting charm, much as the ancient Hebrews had come to regard the ark of the covenant (see on 1 Sam. 4:3). Pious Jews of the time of Christ ordinarily wore phylacteries at daily devotions, but the rabbis recommended that they be worn all day every day except Sabbaths and feast days. The Jerusalem Talmud speaks of “shoulder-Pharisees who carry all their performance of commandments on their shoulders” (Berakoth 9, 14b, 40, cited in Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 1, p. 914).

Borders. Gr. kraspeda, here, “fringes.” For a description of the “borders,” or “fringes,” referred to see on Mark 5:27. To “enlarge” them would be to make them more conspicuous, and inasmuch as the garment on which these “fringes,” or tassels, were worn was used for religious purposes, this was designed to call attention to the wearer as being pious beyond the requirements of the law and beyond ordinary men. Jewish law specified only the minimum measurements. The use of the fringe was based on Num. 15:38–40 and Deut. 22:12 (cf. on Mark 12:38).

6. Uppermost rooms. Rather, “positions of honor” (see DA 613; cf. James 2:2–4). For comment on the practice of seeking the places of honor at feasts see on Luke 14:7–11. Two days later, at the Last Supper, the Twelve were arguing about a similar situation (Luke 22:24; DA 644, 645).

The chief seats. In ancient times “hypocrites” chose to sit in front, where they could be seen; today they prefer the back seats. Ancient synagogues were not usually provided with “seats” for the congregation, which, generally speaking, either sat on the floor or stood. Sometimes benches were placed along the walls. The “seats”—reserved for the elders—were generally in front, facing the congregation. The one who delivered the sermon sat in one of these seats (see p. 57; see on Matt. 23:2). Places of honor at the synagogue were usually assigned on the basis of prominence in the community.

7. The markets. See on Matt. 11:16; Mark 7:4.

Rabbi. Literally, “my great one,” “my teacher,” or “my lord.” Later the personal pronoun lost its force. This honorific title for scholars of the law had probably not long been in use. The term rab for teacher is found as early as 110 b.c. in the mouth of Joshua b. Perahah (Mishnah Aboth 1. 6; cf. Soncino ed. of the Talmud, p. 5). The title “rabbi” distinguished a man as being learned in the law of Moses, and therefore implied that his interpretation of the religious duties prescribed therein was binding, or infallible. This tended to set up human authority in place of the express word of God. Jesus counseled His followers not to look to men, but to God and to His will as set forth in the Scriptures. This admonition has no bearing upon the use of such titles as “doctor” or “professor” in educational institutions today, though it would apply to such honorific titles as “reverend,” “his holiness,” etc., which imply the same as the title “rabbi” did in the days of Christ.

8. Be not ye called. The “ye” is emphatic in the Greek. Probably an admonition to the disciples. They were not to assume an authoritarian role in matters of theology.

Master. Literally, “Teacher.”

Even Christ. Textual evidence favors the omission (cf. p. 146) of these words.

All ye are brethren. Those who followed Christ were to consider themselves equals. None was to exercise authority over another, and certainly not in matters of conscience.

9. Father. A title often applied to the patriarchs Abraham, Isaac, and Jacob (see John 7:22; 8:53; etc.), and in general to worthy men of past generations. Both Elijah and Elisha were addressed by the title “father” (2 Kings 2:12; 6:21). One tractate of the Mishnah (see p. 99) is named Aboth, “the fathers.” The Aramaic word ХabbaХ, “father,” appears untranslated in Mark 14:36; Rom. 8:15; Gal. 4:6. Jesus here seems to refer to a technical use of the term, comparable in its implications to “rabbi” (see on Matt. 23:7, 8).

10. Masters. Gr. katheµgeµtai, “teachers,” the modern Greek word for “professors.”

Even Christ. Literally, “the Christ” (see on ch. 1:1).

11. He that is greatest.. See on Matt. 20:26; Mark 9:35; Luke 9:48; see DA 613.

12. Exalt himself. See on Matt. 11:29; 20:26; Luke 14:11; 18:14. This appears to have been a favorite saying with Jesus, one He repeated more often, perhaps, than any other. A parallel statement in the Jerusalem Talmud (Erubin 13b, 35) reads: “God will exalt him who humbles himself, God will humble him who exalts himself” (see Additional Note on Chapter 7).

13. Woe. Gr. ouai, an exclamation of grief or denunciation (see on ch. 11:21). The seven woes (eight if that of ch. 23:14 be included; see on v. 14) illustrate the observations made in vs. 3–5 concerning the scribes and Pharisees. For Jesus’ purpose in uttering these scathing denunciations of the religious leaders of the nation see on v. 1.

Hypocrites. See on chs. 6:2; 7:5. The epithet appears seven times in ch. 23:13–29.

Shut up the kingdom. Primarily, the kingdom of divine grace, but eventually the kingdom of divine glory as well (see on chs. 4:17; 5:2). The scribes and Pharisees had made it almost impossible for the sincere in heart to find their way to salvation, first, by making religion an insufferable burden (ch. 23:4), and second, by their own hypocritical example (v. 3). Instead of illuminating the way of salvation, rabbinical tradition so obscured it that at best men could only grope their way along, as in a dense fog (see on Mark 7:5–13).

Ye neither go in. Their hypocritical way of life would bar them from entering.

Neither suffer ye. That is, neither permit ye. It was as if the scribes and Pharisees stood outside the gateway (see on ch. 7:13, 14) to keep men from entering in, and as if after bolting and barricading the door, they had thrown away the key, determined that none should enter. They were so exclusive as to think that the kingdom of heaven was a sort of private club into which only men who measured up to their standards might secure admission.

14. Devour widows’ houses. Textual evidence attests (cf. p. 146) the omission of v. 14. The statement is uncontested in Mark 12:40. The Pharisees persuaded well-to-do widows to donate their property to the Temple, and then used it to their own personal advantage (DA 614). Widows were, presumably, protected by law (Ex. 22:22), but this fact did not deter the rapacious Pharisees (cf. Isa. 10:2). For comment on another device designed to legalize the defrauding of elderly people see on Mark 7:11–13.

For a pretence. See on v. 5.

Long prayer. See on ch. 6:7.

Greater damnation. Because they were leaders, their evil deeds were more reprehensible than the same acts when committed by the common people. As teachers of the law their behavior was all the more open to censure than that of ordinary sinners. In the first place, they knew the law far more thoroughly, and in the second place, their evil example would be looked to by others as justifying their own misdeeds.

15. Woe. See on v. 13.

To make one proselyte. Concerning the extensive influence of the Jews and their religion in the Roman Empire during the time of Christ see pp. 61, 62. Ancient records reveal the fact that there were countless thousands of converts to the Jewish faith. Some of these became Jews and ordered their lives in harmony with all the ceremonial requirements of Judaism. They were first fully instructed, then baptized, and required to offer sacrifice at the Temple in Jerusalem. All males were circumcised as a sign of accepting the Abrahamic covenant (see on Gen. 17:10–12). A far greater number believed in the true God and worshiped Him, but without participating in the rites of Judaism. These were known as “proselytes of the gate,” or “God fearers.”

Twofold more. An enthusiastic convert became, if possible, even more bigoted than the Pharisees. To be a “child of hell” means to be fitted for “hell” (Gr. geenna, see on ch. 5:22) and destined, accordingly, for it. In contrast, to be “children of the kingdom” means to be of a character fit for the kingdom, and thus destined for it.

16. Blind guides. Jesus refers, of course, to spiritual blindness (see on John 9:39–41). The Jews prided themselves that they were guides to the blind Gentiles (Rom. 2:19); in fact, they went to great lengths to win proselytes (Matt. 23:15). But for a blind man to assume the role of leading others who are blind is the height of folly. Jesus proceeds immediately to illustrate what He means by spiritual blindness (vs. 16–24). This section of Jesus’ indictment of the Jewish leaders is longer than any of the others recorded in ch. 23. He would therefore seem to be placing emphasis on this aspect of their hypocrisy. The only remedy for spiritual blindness is spiritual “eyesalve” (Rev. 3:18), but this they refused to purchase from the only Merchant who offered it for sale. Herein lies a sober warning for the church today.

Swear. See on ch. 5:33–37.

It is nothing. This is the first illustration of the spiritual blindness of the scribes and Pharisees. Perhaps the reasoning behind the distinction here mentioned is that an oath to be binding must be particular. For example, according to the Talmud (Nedarim 14b, Soncino ed., p. 38), “If one vows by the Torah, his words are of no effect; by what is written therein, his vow is binding; by it and by what is written therein, his vow is binding.” Notice the expression “are of no effect” and compare the expression of Jesus “it is nothing.”

He is a debtor. “He is bound by his oath” to fulfill what he promised, or to accept responsibility for what he has sworn to.

17. Fools. Gr. moµroi, “foolish ones.” Compare Christ’s warning in ch. 5:22 (see comment there) against the rash use of this word. Evidently, in Matthew, Jesus condemned the motives that at times prompted the use of the word, rather than the use of the word itself. In the Sermon on the Mount Jesus dealt with motives rather than with outward acts as such. He was not addressing the scribes and Pharisees in anger, but simply stating facts.

Sanctifieth. That is, makes it sacred. The gold was sacred only by virtue of the fact that it was Temple gold.

18. Swear by the altar. See on vs. 16, 17, where the same principle is involved.

19. Ye fools. Textual evidence is divided (cf. p. 146) between including or omitting these words.

22. Swear by heaven. See on vs. 16, 17, where the same principle applies. Heaven itself and God’s throne there are sacred only by virtue of God’s presence.

23. Ye pay tithe. Tithing was an integral part of the law (see on Lev. 27:30; Deut. 14:22). The scrupulous care with which devout Jews paid tithe is reflected in the Mishnah: “Whatever is [considered] food and is guarded and grows out of the soil, is liable to tithes. And they have further laid down another rule [as regards tithe]: whatsoever is considered food both at the beginning and at the conclusion [of its growth], even though he withholds it from use so as to enable the quantity of food to increase, is liable [to tithe], whether [it be gathered] in its earlier or later stages [of ripening]. … When do the fruits become liable to tithe? Figs from the time they are called bohal, grapes and wild grapes in the early stages of ripening, red berries and mulberries after they become red, etc.” (MaФaseroth 1. 1, 2, Soncino ed. of the Talmud, pp. 255, 256).

Mint. In the Mishnah this herb is not mentioned as subject to the tithe. It was tithed by scrupulous Jews, doubtless as evidence of their profound respect for the law of tithing.

Anise. Or, “dill.” Dill is mentioned in the Mishnah (MaФaseroth 4. 5, Soncino ed. of the Talmud, p. 274) as being subject to the tithe. All parts of the plant were to be tithed—the seeds, the plant, and pods—in fact, everything except the roots.

Cummin. A cultivated plant whose aromatic seeds were eaten as a spice or relish with food (see Isa. 28:25, 27). Cummin seeds are similar to caraway seeds, but less agreeable to the taste and less nutritious. All three herbs here mentioned were used in cooking, and the last two were also valued for their medicinal properties. See on Isa. 28:25.

Have omitted. Or, “have neglected.” This was similar to the charge the Jewish leaders had brought against Christ (see on ch. 5:17–20).

The weightier matters. The scribes themselves had made an elaborate and artificial arrangement of the laws of Judaism, listing them as being of greater or less importance (see on ch. 22:36). For Jesus’ own comment on the matter of certain commands being of more importance than others see on ch. 5:17–20. The scribes and Pharisees gave great weight to man-made ordinances and to the external forms of law observance (see on Mark 7:3–13), but forgot almost completely the true spirit of the law itself—love toward God and toward one’s fellow men (see on Matt. 22:37, 39). In the Sermon on the Mount Jesus had sought to restore the spirit to men’s outward observance of the law (see on ch. 5:17–22).

Judgment. Gr. krisis, here probably used with the meaning “right,” in the sense of righteousness. For the importance of mercy as a guiding factor in human relations see on ch. 9:13. For the meaning of faith see on Hab. 2:4.

These. That is, the less weighty things that often consisted primarily in outward form. Jesus here approves of tithing. Neither He nor any NT writer in the least relaxes the obligation. Jesus makes it clear that He was not against tithing as such, but against the hypocritical spirit of the scribe and Pharisee, whose religion consisted in the scrupulous observance of the forms of the law.

The other. That is, the “weightier matters of the law,” which the scribe and Pharisee had neglected.

24. Ye blind guides. See on v. 16.

Strain at. Gr. diulizoµ, “to strain,” as through a sieve. The clause should read, literally, “strain out the gnat,” that is, from drinking water (DA 617). The KJV use of the preposition “at” is a typographical error. Here Jesus again censures scribe and Pharisee for elaborate precautions taken in minor matters and for carelessness when it comes to things that are really important. The gnat and the camel were both unclean according to Levitical law (see on Lev. 11:4, 22, 23). The elaborate precautions taken against swallowing the most minute forms of (unclean) animal life, while gulping down one of the largest of unclean animals, the camel, are set side by side in one of the impressive hyperbolical figures for which Christ’s teaching was famous (cf. on Matt. 19:24).

25. The outside of the cup. Jesus here refers, not to the habits of the Pharisees regarding literal household utensils, in the use of which the Jews exercised scrupulous care, but to the Pharisees themselves. With literal cups the Pharisees would take as great care of the inside as they did of the outside. The difficulty was that they failed to apply the same principle to their lives. They lived to be “seen of men” (see on v. 5), seemingly completely oblivious of the fact that God could see their hearts and knew full well the hypocritical motives that prompted their outwardly scrupulous piety. Compare Mark 7:18–23.

Platter. Gr. paropsis, a dish on which dainties were served.

Extortion and excess. The words thus translated indicate “rapine” and “robbery” on the one hand, and “intemperance” and “lack of self-control” on the other. Christ here illustrates how the scribes and Pharisees failed in the “weightier matters of the law” (v. 23).

26. Cleanse first. Effective cleansing must begin within (see on Mark 7:3–18; Luke 11:41).

27. Woe unto you. See on v. 13.

Whited sepulchres. According to ritual law an extreme form of defilement was contact with death. Priests, for instance, were not to “defile” themselves by contact with death, except in the case of immediate relatives (Lev. 21:1–4), but even this privilege was denied the high priest (vs. 10, 11). According to the Mishnah it was customary to whitewash graves on Adar 15, a month before the Passover, in order that priests and Nazirites might avoid defilement incurred by unwitting contact with graves (Shekalim 1. 1, Soncino ed. of the Talmud, p. 1). For the procedure required in case of ceremonial defilement occasioned by contact with the dead see Num. 19:11–22. Compare Acts 23:3; see on Luke 11:44.

28. Appear righteous. See on vs. 3, 50.

Within. For Christ’s comment on the importance of inward rectitude see on ch. 5:22, 28.

29. Build the tombs. The martyrs of one generation often become the heroes of the next. While the prophets were alive it was popular to throw stones at them; after they had been dead for a time it became popular to set up elaborate stone monuments to commemorate them. The Jews could not honor living prophets without accepting their messages, but it was a simple thing to honor dead prophets without doing so.

30. If we had been. Each generation tends to pride itself upon being wiser and more tolerant than earlier generations. We ourselves may find satisfaction in thinking that we would not be like the scribes and the Pharisees, oblivious to the fact that in so thinking we become like them (see on Luke 18:11). Increasing light places upon men greater responsibilities. The prophets of former times suffered because they challenged the beliefs, standards, and actions of their contemporaries. Had those prophets been alive today, they would have borne the same messages in denunciation of sin, and these messages would probably have encountered the same callous indifference and provoked the same attempts to silence the prophets who bore them.

31. Unto yourselves. They made themselves responsible for the light of truth that shone forth from the messages of the prophets, who, though dead, yet spoke.

32. Fill ye up. The “ye” is emphatic in the Greek. The cup of guilt of the Jewish nation was nearly full, and the deeds of the men of Christ’s generation, particularly their rejection of Christ as the Messiah (see on John 19:15), would fill that cup full to overflowing (see Vol. IV, pp. 32, 33). As the guilt of Babylon reached the limits of divine forbearance on the night of Belshazzar’s feast, so that of Israel as a nation passed the bounds of divine grace in the rejection and crucifixion of Jesus.

33. Generation of vipers. See on chs. 3:7; 12:34.

How can ye escape? See on Heb. 2:3.

The damnation. Or, “the sentence.”

Hell. Gr. geenna (see on ch. 5:22). They were witnesses against themselves (ch. 23:31). If they admitted guilt how could they hope to escape?

34. I send. Compare Luke 11:49.

Wise men. Men who understood the messages of the prophets and sought to apply to the life of the nation the principles therein set forth. These were men who “had understanding of the times” and who knew “what Israel ought to do” (1 Chron. 12:32) in the light of revealed truth. For the meaning of “wisdom” in contradistinction to “understanding” and “knowledge” see on Prov. 1:2. “Wise men” were safe counselors, prudent men whose leadership could be trusted. They were not “blind” leaders like the scribes and Pharisees (see on Matt. 23:16, 17).

Kill and crucify. Stephen fell to satisfy the lust of the scribes and Pharisees for the blood of those who spoke for God (Acts 7:59). It was Jewish spite that led to Paul’s rearrest and his execution (see 2 Tim. 4:6–8; AA 489, 597). It should be noted that crucifixion was a Roman, not a Jewish, mode of execution.

Scourge. For the custom of scourging in the synagogue see on ch. 10:17. Paul was scourged five times (2 Cor. 11:24).

Persecute. See on chs. 5:10–12; 10:17, 18, 23. For instances of persecution see Acts 13:50; 14:5, 6, 19, 20; 26:11; etc.

35. That upon you. This does not mean that the men of Christ’s generation were to be punished for the misdeeds of their fathers, for the Scriptures teach specifically that no man is punished for the sins of another (see Eze. 18:2–30; cf. Ex. 32:33). But their rejection of Jesus and His teachings made their guilt greater than that of any previous generation.

The righteous blood. That is, of innocent persons.

Abel. See on Gen. 4:8–10.

Zacharias. Doubtless Zechariah the son of Jehoiada the high priest, who was stoned to death in the courts of the Temple upon orders from King Joash, who reigned from 835 to 796 b.c. (2 Chron. 24:20–22; see Vol. II, p. 83). Numerous references in later Jewish literature to this murder leave no doubt that it made a profound impression upon the thinking of the nation. In Hebrew Bibles the books of Chronicles appear as the last books of Scripture, in the same position occupied by Malachi in our English Bibles (see Vol. I, p. 37). On the plausible assumption that Jesus named Abel and Zechariah because, according to the order of books in Hebrew Bibles, they represent the first and the last recorded martyrs, most scholars conclude that the Jewish order of books placing Chronicles last existed at least as early as the time of Jesus.

Son of Barachias. Zechariah the son of Jehoiada (2 Chron. 24:20–22) is the only person by this name mentioned in Scripture as having been slain thus (see DA 619). There is no information concerning Zechariah, son of Berechiah (Zech. 1:1), dying a violent death. The same may be said of “Zechariah the son of Jeberechiah” of Isa. 8:2. It has been suggested that Jesus did not identify Zechariah as the “son of Barachias,” but that these words were added by a later scribe who, as he wrote, had in mind either the prophet Zechariah or the Zechariah of Isa. 8:2. It is worthy of note that in the parallel statement of Luke 11:51 Zacharias is not identified as a “son of Barachias.”

The temple. Gr. naos, the Temple proper as distinguished from the hieron, or Temple complex as a whole (see ch. 21:23), which included the courts and other buildings adjacent to it. Ordinarily only a priest had access to the inner court of the Temple, where the altar of sacrifice was, and the fact that Zechariah was “between the temple and the altar” suggests that he was on duty as a priest at the time of his martyrdom. If the courts of Solomon’s Temple were the same as those of Herod’s Temple, the assassins of Zechariah—unless they were priests or Levites—probably had no right to enter this court.

36. Verily. See on ch. 5:18.

All these things. That is, the climax of the evil course of action summarized in vs. 34, 35. The cup of the Jews’ iniquity as a nation was rapidly filling (see on v. 32).

This generation. Jesus here clearly refers to the “generation” of people then living, His Jewish contemporaries. In the following chapter He makes plain the fate to which He here refers—the destruction of Jerusalem and the Temple by the armies of Rome in a.d. 70 (see Matt. 24:15–20; cf. Luke 21:20–24). Compare also Matt. 24:34; Luke 11:50.

37. O Jerusalem. Compare Luke 13:34. In Jerusalem centered all the hopes of Israel as a nation. The city was the symbol of national strength and pride. For the role of Jerusalem in God’s plan see Vol. IV, pp. 26-30.

Killest the prophets. See on v. 34.

Would I have gathered. Literally, “did I desire to gather.” No more poignant or tender expression of solicitude ever came from the lips of Jesus. With the same tender yearning Heaven looks upon all the lost (see on Luke 15:7). The time was at hand when God must reject the Jews as His chosen people (see Matt. 23:38), yet how reluctantly Heaven abandoned them to their own perverse way and to their tragic fate! For other statements of Scripture expressing the mercy and long-suffering the God exercised toward unrepentant sinners see Eze. 18:23, 31, 32; 33:11; 1 Tim. 2:4; 2 Peter 3:9.

Her chickens. Or, “her young.”

Ye would not. It was their own choice that determined their destiny (see on Dan. 4:17; see Vol. IV, pp. 32, 33; 5T 120). No sinner will be lost because of inadequate provision on the part of Heaven. Compare Joshua 24:15; Isa. 55:1; Rev. 22:17.

38. Your house. Only the day before Jesus had referred to the Temple as “my house” (ch. 21:13). Now it was “your house.” Christ’s words must have struck terror to the hearts of priests and rulers. This declaration may also have come before their minds during the course of His trial (see ch. 26:61–64). The rent veil three days later was a visible sign that God no longer accepted the meaningless round of forms and ceremonies that were, for nearly 40 years longer, carried on there (see ch. 27:51). It was now the midst of the prophetic week of Dan. 9:27, and so far as Heaven was concerned the value of sacrifice and oblation was about to cease forever. See on Matt. 24:3, 15; cf. Luke 21:20; see Vol. IV, p. 35.

39. Not see me. This statement is to be understood in terms of others made by Jesus during this same week, particularly that of ch. 26:64. By “henceforth” Jesus did not refer to His departure from the Temple this Tuesday afternoon, but to all the circumstances connected with His rejection, trial, and crucifixion.

Blessed is he. Jesus referred to the time when men—including those “also which pierced him” (Rev. 1:7)—would see Him “coming in the clouds of heaven with power and great glory” (Matt. 24:30). At the last great day even scoffers would be compelled to acknowledge the blessedness of the One whom they now so freely cursed (see Phil. 2:9–11). The scribes and Pharisees to whom Jesus spoke would be in that throng. Jesus meant, “You will not see me again till I return in glory.”

Soon after speaking these words Jesus departed forever from the precincts of the Temple. For other events preceding this departure from the courts of the Temple see on Mark 12:41–44; John 12:20–50.

Ellen G. White comments

1–39DA 610–620

2–4DA 612

3     COL 278

4     AH 152; GC 568

5–12DA 613

8     CS 146; DA 414; Ev 102; FE 477; MH 165, 166; MM 172; TM 192, 224, 349, 362; 4T 226; 6T 26, 101; 7T 249; 9T 197

10   DA 414

10–124T 226

11, 12  DA 613

13, 14  DA 614

16–19DA 616

23   DA 88, 616, 617; Ev 212; FE 157, 438; TM 79; 3T 524; 4T 337; 5T 428

24   DA 617; 1T 144; 4T 323, 327

27   DA 617; TM 274; 5T 397

28   TM 79

29–31DA 617

30, 31, 34        TM 79

34, 35  DA 619; TM 72

37   DA 578; GC 21; 4T 189; 8T 67

37–39DA 620

38   AA 145; DA 627; EW 45; GC 24, 431; PP 475

39        DA 580