The Motley Crew
January 5, 2010
The Questions
Read Matthew 23:1-12
1. What was Moses' seat?
2. Why would Jesus tell the disciples to listen to the teachings of the Pharisees and Scribes, who we have yet to see get it right?
3. What kind of heavy, cumbersome loads are the Pharisees and Scribes imposing on the people?
4. Our Lord says “ Everything they do is done for people to see.” When have we seen Him say things like these before? See Matthew 6:1-5, Mark 12:38-40 and Luke 20:45-47.
5. What difference does it make if the phylacteries are wide or the tassels are long?
6. Wouldn't we all like to have the nice seats at banquets?
7. What were the most important seats in the synagogue?
8. Why is it wrong to want to be greeted with respect in the marketplaces?
9. If we can't call them Rabbi or Father or Teacher, is it okay to call them “Pastor?”
10. When have we seen before that the greatest among us should be called servant?
11. Does our Lord have a good story about those who exalt themselves? (Hint: see Luke's Gospel)
All citations from the Holy Bible are from the New International Version, used with permission.
The Motley Crew
January 5, 2010
The Questions
We opened with prayer.
Before we began this Bible Study, we reviewed where we were in the ministry of Our Lord. A document titled “Where We Are – Matthew, Chapter 23” was distributed and discussed (that text is appended to the bottom of this document), together with two graphics (a map of Jerusalem and a sketch of the Temple, both from BibleHistory.com).
Read Matthew 23:1-12
A Warning Against Hypocrisy
1 Then Jesus said to the crowds and to his disciples: 2 “The teachers of the law and the Pharisees sit in Moses’ seat. 3 So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach. 4 They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them.
5 “Everything they do is done for people to see: They make their phylacteries[a] wide and the tassels on their garments long; 6 they love the place of honor at banquets and the most important seats in the synagogues; 7 they love to be greeted with respect in the marketplaces and to be called ‘Rabbi’ by others.
8 “But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. 9 And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven. 10 Nor are you to be called instructors, for you have one Instructor, the Messiah. 11 The greatest among you will be your servant. 12 For those who exalt themselves will be humbled, and those who humble themselves will be exalted.
1. What was Moses' seat?
This was a chair in the Temple in which the chief Rabbi sat while explaining the law. In the larger sense, it symbolizes the authority to teach the Law.
Not simply a [chair, it was an] actual stone seat in front of the synagogue, where the authoritative teacher sat.” Rogers & Rogers, The New Linguistic and Exegetical Key to the Greek New Testament (1998),p. 51.
Moses' seat (Εκαθισαν) - Moses was the great legislator of the Jews. By him the Law was given. The office of explaining that Law among the Jews 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. Barnes' Notes on the Bible
Luke 4:16, 17, 20, 21
16 He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was handed to him. … 20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him. 21 He began by saying to them, “Today this scripture is fulfilled in your hearing.”
In the same manner, we rise for the reading of the Gospel.
2. Why would Jesus tell the disciples to listen to the teachings of the Pharisees and Scribes, who we have yet to see get it right?
These men were appointed by God in the Old Testament to teach and interpret the Law. All men can be subject to sin – Christians and Jews alike – but the truthful teachings should be obeyed, although the evil is to be shunned.
25 And you, Ezra, in accordance with the wisdom of your God, which you possess, appoint magistrates and judges to administer justice to all the people of Trans-Euphrates—all who know the laws of your God. And you are to teach any who do not know them. 26 Whoever does not obey the law of your God and the law of the king must surely be punished by death, banishment, confiscation of property, or imprisonment
We ought to listen to whatever we are truly taught from the word of God, even by wicked teachers, but in a way so that we abstain from their evil behaviour. Because God appointed the order, the Lord would therefore have His word to be heard even from the mouth of hypocrites and hirelings. Geneva Study Bible
11 … be on your guard against the yeast of the Pharisees and Sadducees.” 12 Then they understood that he was not telling them to guard against the yeast used in bread, but against the teaching of the Pharisees and Sadducees.
Many a good place is filled with bad men; it is no new thing for the vilest men to be exalted even to Moses's seat (Ps. 12:8); and, when it is so, the men are not so much honoured by the seat as the seat is dishonoured by the men. Good and useful offices and powers are not therefore to be condemned and abolished, because they fall sometimes into the hands of bad men, who abuse them. We must not therefore pull down Moses's seat, because scribes and Pharisees have got possession of it; rather than so, let both grow together until the harvest, ch. 13:30.
The scribes and Pharisees made it their business to study the scripture, and were well acquainted with the language, history, and customs of it, and its style and phraseology. Now Christ would have the people to make use of the helps they gave them for the understanding of the scripture, and do accordingly. As long as their comments did illustrate the text and not pervert it; did make plain, and not make void, the commandment of God; so far they must be observed and obeyed, but with caution and a judgment of discretion.
3. What kind of heavy, cumbersome loads are the Pharisees and Scribes imposing on the people?
Our Lord is here referring to the 613 laws promulgated by the Pharisees and Scribes (365 of which were negative, and 248 of which were positive), as well as the many meticulous instructions imposed on the daily life of the people by the Rabbis. Rogers & Rogers, p. 51. It's one thing to issue all these laws, but it's quite another to make exceptions for yourself, like the U.S. Congress.
They bind heavy burdens ... - 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 appointed weighty burdens, or grievous and heavy precepts, and insisted that the people should obey them, though they lent no assistance. … Those rites were numerous, expensive, requiring much time, 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 rigor, yet they indulged themselves, and bore as little of the expense and trouble as possible.... Barnes' Notes on the Bible
4. Our Lord says “ Everything they do is done for people to see.” When have we seen Him say things like these before?
Matthew 6:1-5, for example.
Matthew 6:1-5
1 “Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven.
2 “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. 3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.
5 “And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full.
In both Mark and Luke, the warning against the Pharisees and Scribes includes “They devour widows’ houses and for a show make lengthy prayers.” See Mark 12:38-40 and Luke 20:45-47.
But all their works they do for to be seen of men,.... All their prayers, alms deeds, and fastings, were all done in a public manner, that men might behold them, and they might have applause and glory from them: they sought neither the glory of God, nor the good of their fellow creatures, nor any spiritual advantage and pleasure to themselves, in their performances; they neither attended to moral duties, nor ceremonious rites, nor the traditions of their fathers, any further than they could be seen by men in them, and keep up their credit and esteem among them. Gill's Exposition of the Entire Bible
5. What difference does it make if the phylacteries are a little wider or the tassels are a little longer?
By making the phylacteries wider and the tassels longer, the Pharisees were trying to show everyone that they were much more pious than others, that they were better than all the rest of us. This is not how God judges us.
We can only judge according to outward appearance; but God searches the heart. They made phylacteries. These were scrolls of paper or parchment, wherein were written four paragraphs of the law, to be worn on their foreheads and left arms, Ex 13:2-10; 13:11-16; De 6:4-9; 11:13-21. They made these phylacteries broad, that they might be thought more zealous for the law than others. God appointed the Jews to make fringes upon their garments, Nu 15:38, to remind them of their being a peculiar people; but the Pharisees made them larger than common, as if they were thereby more religious than others. Pride was the darling, reigning sin of the Pharisees, the sin that most easily beset them, and which our Lord Jesus takes all occasions to speak against. Matthew Henry's Concise Commentary.
Their phylacteries - The word "phylactery" comes from a word signifying to keep, preserve, or guard [φυλακτηρια, from φυλασσω]. The name was given because phylacteries were worn as amulets or charms, and were supposed to defend or preserve those who wore 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, Exodus 13:16; compare Proverbs 3:1, Proverbs 3:3; Proverbs 6:21. One kind of phylactery was called a "frontlet," and was composed of four pieces of parchment, on the first of which was written Exodus 12:2-10; on the second, Exodus 13:11-21; on the third, Deuteronomy 6:4-9; and on the fourth, Deuteronomy 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 letter shin (שׁ sh) and bound them round their foreheads with a thong or ribbon when they went to the synagogue. Some wore them evening and morning; others only at the morning prayer.
As the token upon the hand was required, as well as the frontlets between the eyes Exodus 13:16, 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 calf-skin. 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 2 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 (י y), 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 special 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 ether nations, and that they might remember to keep the commandments of God, Numbers 15:38-40; Deuteronomy 22:12. The Pharisees made them broader than other people wore them, to show that they had special respect for the law. Barnes' Notes on the Bible
6. Wouldn't we all like to have the nice seats at banquets?
Yes, but we shouldn't covet the place of honor at a banquet table, which is beside the master of the house or host. Rogers & Rogers, p. 51.
22 Then Samuel brought Saul and his servant into the hall and seated them at the head of those who were invited—about thirty in number.
7. What were the most important seats in the synagogue?
This was a row of seats on a platform facing the congregation along the front of the Temple, just in front of the Ark where the scrolls of Scripture were stored. The elders were seated there, and it was an honor to have one of these seats. Again, this is an honor that should be bestowed, but not sought.
Typically, a synagogue was a small structure built on a rise above the neighboring houses. Opposite the entrance, a portable ark contained the scrolls of the Law and the Prophets. In front of it, facing worshipers, were the "chief seats" for religious leaders. http://www.bible-history.com/jesus/jesusThe_Synagogue.htm
8. Why is it wrong to want to be greeted with respect in the marketplaces?
Nothing at all, but what was happening here was that these men were requiring others to noticeably greet them in the market-place, as another way to be exalted before other people.
And greetings in the markets,.... They used to stroll about the markets, being public places, where there was a great concourse of people, on purpose to be taken notice of before multitudes, with singular marks of respect; as stretching out the hand, uncovering the head, and bowing the knee: Gill's Exposition of the Entire Bible
I have heard stories about members of the U.S. House of Representatives who require their aides to brief those who are about to meet with them that the House member must be addressed only as “Representative,” and must be accorded with other honors while his or her constituents are in their presence. They have forgotten that they are servants of the public, not their masters.
9. If we can't call them Rabbi or Father or Teacher, is it okay to call them “Pastor?”
It's not which title is used, but the desire to have a title of honor that is itself a way to put themselves above everyone else. Similar is the distinction between a full Professor and an Associate Professor, Assistant Professor or mere “Instructor.” It is always appropriate to address people by their rank or title as a matter of respect.
Dr. Lenski discusses this:
“The use of the name 'Rabbi,' 'my teacher,' is not forbidden by Jesus; for it is evidence that he himself gives his church teachers and leaders who have various offices which also have their distinctive titles, .... The subordination of one brother to another which is expressed by the term 'Rabbi' is not contrary to the Lord's will, for he himself speaks of 'the greater of you.' What Jesus forbids is that any disciple of his should arrogate to himself an authority as the scribes and the Pharisees did who usurped the seat of Moses and despised the common people as nothing … As no one shall lift up himself unduly, so also no one is to be lifted up unduly.” Lenski, pp. 898-899.
Be not ye ... - Jesus forbade his disciples to seek such titles of distinction. … 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. ... 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. Barnes' Notes on the Bible
The warning is against seeking titles of honor to foster pride. We should avoid unreasonable literalism in applying such commands. The TNIV Study Bible, note 23:8-10, p. 1649.
Neither of these commands [vv. 8-10] forbids us to give proper titles of civil office to men, or to render them the honor belonging to their station, Matthew 22:21; Romans 13:7; 1 Peter 2:17. They prohibit the disciples of Jesus from seeking or receiving 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. Barnes' Notes on the Bible
It's yet another way that some desire to be put above other people, as, for example, how some high school teachers and college professors “lord” themselves above their students, and brook no questions that might seem to contradict their teachings.
Finally, have you ever known someone who had a doctoral degree, and requires that others address him or her as “Doctor” in all situations, both professional and personal. Personally, if I'm having a heart attack, I don't want to see a doctor of philosophy.
10. When have we seen before that the greatest among us should be called servant?
Sitting down, Jesus called the Twelve and said, “Anyone who wants to be first must be the very last, and the servant of all.”
1 At that time the disciples came to Jesus and asked, “Who, then, is the greatest in the kingdom of heaven?”
2 He called a little child to him, and placed the child among them. 3 And he said: “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. 4Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven.
46 An argument started among the disciples as to which of them would be the greatest. 47 Jesus, knowing their thoughts, took a little child and had him stand beside him. 48 Then he said to them,“Whoever welcomes this little child in my name welcomes me; and whoever welcomes me welcomes the one who sent me. For it is the one who is least among you all who is the greatest.”
24 A dispute also arose among them as to which of them was considered to be greatest. 25 Jesus said to them, “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. 26 But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves.
26 Not so with you. Instead, whoever wants to become great among you must be your servant, 27 and whoever wants to be first must be your slave— 28 just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”
Concerning Matthew 20:26 It shall not be so among you. No such lordship, no such authority, can be tolerated in your fraternity. The case is a rebuke of unhallowed ambition. Men prominent in the church should be the first to heed the admonition. Such priestly despotism as the absolute rule of the Catholic, Greek, and of some Protestant churches is at variance with this principle.
Whosoever will be great among you, let him be your minister. Your deacon, servant. Greatness in the kingdom of heaven consists in doing, rather than in being, and in doing for others, rather than for self. Greatness is to be found in service. Only those men are truly great who are the servants of their race, helpers of mankind. People's New Testament
11. Does our Lord have a good story about those who exalt themselves? (Hint: see Luke's Gospel)
See Luke 14:7-11, “Jesus at a Pharisee’s House.”
7 When he noticed how the guests picked the places of honor at the table, he told them this parable:8 “When someone invites you to a wedding feast, do not take the place of honor, for a person more distinguished than you may have been invited. 9 If so, the host who invited both of you will come and say to you, ‘Give this person your seat.’ Then, humiliated, you will have to take the least important place. 10 But when you are invited, take the lowest place, so that when your host comes, he will say to you, ‘Friend, move up to a better place.’ Then you will be honored in the presence of all the other guests. 11 For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.”
We closed with prayer recalling the Feast of the Epiphany, which is celebrated tomorrow (Jan. 6).
Parallel Verses
Harmony of the Gospels @ Blue Letter Bible
|
The hypocrisy and ambition of the Pharisees |
Matt 23:1-39 |
Mark 12:38-40 |
Luke 20:45-47 |
For Additional Study
Online Resources
Book of Concord in PDF Format, The Lutheran Church — Missouri Synod <http://www.lcms.org/graphics/assets/media/LCMS/TrigBOC.pdf> (2MB file)
These texts are in the public domain and may be copied and distributed freely. The source of these translations is Triglot Concordia: The Symbolical Books of the Evangelical Lutheran Church (St. Louis: Concordia Publishing House, 1921).
A number of important Lutheran texts can be found in the Belief and Practice section of the website of the Lutheran Church-Missouri Synod: http://www.lcms.org/pages/internal.asp?NavID=112
John
S. C. Abbott and Jacob Abbott, Illustrated
New Testament
http://www.studylight.org/com/ain/
Albert
Barnes, Notes
on the New Testament
http://www.studylight.org/com/bnn/
Harold
F. Buls
http://www.pericope.org/buls-notes/index.html
and
http://www.iclnet.org/pub/resources/text/wittenberg/wittenberg-bul.html
Adapted
from Exegetical
Notes, Series A, Festival Season Sundays, Gospel Texts,
by Harold H. Buls, Concordia Theological Seminary Press: Ft Wayne IN,
1980
The
Adam Clarke Commentary
http://www.studylight.org/com/acc/
Burton
Coffman, Commentary
on the Whole Bible
http://www.studylight.org/com/bcc/
John Darby, Synopsis of the Bible
http://www.ewordtoday.com/comments/matthew/darby/matthew1.htm
The
Greek Interlinear Bible,
http://www.scripture4all.org/OnlineInterlinear/Greek_Index.htm
Based
on NA26/27. A word-by-word translation of the Greek New Testament.
David
Guzik, Commentaries
on the Bible
http://www.studylight.org/com/guz/
The Geneva Study Bible
http://www.ewordtoday.com/comments/matthew/geneva/matthew1.htm
John Gill, Exposition of the Bible
http://www.ewordtoday.com/comments/matthew/gill/matthew1.htm
Matthew Henry, Commentary on the Whole Bible (Complete)
http://www.ewordtoday.com/comments/matthew/mh/matthew1.htm
Matthew Henry, Commentary on the Whole Bible (Concise)
http://www.ewordtoday.com/comments/matthew/mhc/matthew1.htm
Jamieson, Faussett and Brown, Commentary Critical and Explanatory on the Whole Bible
http://www.ewordtoday.com/comments/matthew/jfb/matthew1.htm
B.W. Johnson, People's New Testament
http://www.ewordtoday.com/comments/matthew/johnson/matthew1.htm
John Lightfoot, Bible Commentary
http://www.ewordtoday.com/comments/matthew/light/matthew1.htm
Martin
Luther, Commentary
on Galatians
http://www.studylight.org/com/mlg/
J.
W. McGarvey, Original
Commentary on Acts
http://www.studylight.org/com/oca/
J.
W. McGarvey and Philip Y. Pendleton, The
Fourfold Gospel
(also
known as "Harmony Of the Four Gospels")
http://www.ewordtoday.com/comments/matthew/four/matthew1.htm
Alexander
Maclaren's commentaries on the books of the Bible (various titles)
http://www.gutenberg.org/browse/authors/m#a2330
The NET Bible. <http://bible.org/netbible/> A completely new translation of the Bible with 60,932 translators’ notes. It was completed by more than 25 scholars – experts in the original biblical languages – who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. Excellent notes, citing both the Greek and Hebrew, as needed. Greek and Hebrew fonts available without cost.
A.T.
Robertson, Word
Pictures of the New Testament
http://www.studylight.org/com/rwp/
C.
I. Scofield, The
Scofield Reference Notes
(1917
Edition)
http://www.studylight.org/com/srn/
Charles
H. Spurgeon, The
Treasury of David
http://www.studylight.org/com/tod/
R.A.
Torrey, The
Treasury of Scripture Knowledge
http://www.studylight.org/com/tsk/
W.E.
Vine, Expository
Dictionary of New Testament
Words
http://www.antioch.com.sg/bible/vines/
John
Wesley, Explanatory
Notes on the Whole Bible
http://www.ewordtoday.com/comments/matthew/wesley/matthew1.htm
Other
Additional
Resources:
http://www.hymnsandcarolsofchristmas.com/SPLC/Motley%20Crew%20Research%20Resources.html
Other Resources
Barker, Kenneth L., ed., TNIV Study Bible (Grand Rapids: Zondervan, 2006)
Concordia: The Lutheran Confessions. Readers Edition. (St. Louis: Concordia Publishing House, 2006)
Davies, Benjamin, ed., Baker's Pocket Harmony of the Gospels (Baker Book House, 1975). Formerly printed as Harmony of the Four Gospels.
Goodrick, Edward W. and John R. Kohlenberger III, eds., The Strongest NIV Exhaustive Concordance (Grand Rapids: Zondervan, 1999). This is the second edition, originally published as the Zondervan NIV Exhaustive Concordance. It was originally published as The NIV Exhaustive Concordance. It should be distinguished from The NIV Complete Concordance by the same authors.
Green, Jay P., ed., The Interlinear Greek-English New Testament. Vol. IV. Second Edition. (Hendrickson Publishers, 1985)
Halley, Henry H., Halley's Bible Handbook. New Revised Edition (24th Edition). (Grand Rapids: Zondervan Publishing House, 1965)
Hickie, W.J., Greek-English Lexicon to the New Testament (Grand Rapids: Baker Book House, 1977). This is a reprint of an older edition, originally published by Macmillan, August. 1893. A contemporary review described this as "A handy little volume, compiled on sound principles from trustworthy authorities." The 1911 edition is available online and for download at http://openlibrary.org/b/OL17866849M/Greek-English_lexicon_to_the_New_Testament
Hoerber, Robert G., ed., Concordia Self-Study Bible. NIV (Great Rapids, Zondervan: 1973, 1984).
Lenski, R.C.H., The Interpretation of St. Matthew's Gospel (Minneapolis: Augsburg Publishing House, 1943, reprinted 1964)
The Lutheran Study Bible (St. Louis: Concordia Publishing House, 2009).
Nave, Orville J., ed., Nave's Topical Bible (Nashville: Thomas Nelson Publishers, 1979)
New Bible Dictionary. Second Edition. (Wheaton, IL: Tyndale House Publishers, 1962)
Nicoll, W. Robertson, The Greek Expositor's Testament. Vol. 1. Five Volumes. (New York: George H. Doran Co., ca. 1910). Excellent notes on the Greek text and summaries of commentators. Available at Google Books ( www.books.google.com ) and the Internet Archive ( www.archive.org - easier to find here than at Google Books).
NIV Archeological Study Bible (Grand Rapids: Zondervan, 2005)
Alexander Maclaren, Expositions of Holy Scripture (Text from Project Gutenberg)
Robertson, A.T., Word Pictures in the New Testament (Nashville: Holman Reference, 2000). This “Concise Edition” is derived from the six-volume work by Robertson published in 1933. Robertson was also the author of 45 books, including numerous commentaries, a Harmony of the Gospels, etc. Also available online
Rogers, Cleon L. Jr., and Cleon L. Rogers III, eds., The New Linguistic and Exegetical Key to the Greek New Testament (Grand Rapids: Zondervan Publishing House, 1998). This is the second edition of the excellent work by Fritz Rienecker, A Linguistic Key to the Greek New Testament, translated and edited by Cleon L. Rogers, Jr.
Strong, James, ed., The New Strong's Exhaustive Concordance of the Bible. (Nashville: Thomas Nelson Publishers, 1990)
Vine, W.E., Expository Dictionary of New Testament Words: A Comprehensive Dictionary of the Original Greek Words with their Precise Meanings for English Readers (Peabody, MA: Hendrickson Publishers, no date). Originally published circa 1940.
Where We Are – Matthew, Chapter 23
The events of Matthew 23 occur late in the day, Tuesday of Holy Week. This is the great festival of Passover, and the city is filled with pilgrims. The web site “Bible History” gives this sketch:
It was the Passover, and both Jewish and non-Jewish pilgrims alike from all over the world would come to Jerusalem to seek after God at the Temple. They would come marching through the hills singing and rejoicing of the great things that God has done. It was a wonderful time of joy and festivity. Once they arrived, the foreigners would come to the Court of the Gentiles (or in its porch), and they would be confronted with the "moneychangers." When Jesus saw them He made a whip of cords and drove them all out of the Temple and said "Do not make My Father's house a house of merchandise!"
The large outer court was called "the Court of the Gentiles" because it was devoted to the foreigners who had come to worship God at the Temple and they could proceed no further. It is interesting that Jesus chose to stop at this place to show forth His anger toward the moneychangers, the Court of the "Gentiles," and this was not the first time that He came to the aid of non-Jews.
The profanity and abuse of the moneychangers was no small thing. They treated the foreign guests with much contempt and even the Jewish authorities constantly scorned this place and abused the pilgrims who came to worship. http://www.bible-history.com/jewishtemple/JEWISH_TEMPLEJesus_and_the_Temple.htm
Jesus and His Disciples traveled from Jericho to Jerusalem, with a “large crowd,” and entered the city of Jerusalem on Sunday (Palm Sunday), greeted by “a very large crowd.” Matt. 21:8. The whole city was stirred. Matt. 21:1-11. Mark 11:1-11.
On Monday, Jesus left Bethany on His way to the Temple. As He left Bethany, He saw the barren fig tree, “cursing” it. When He entered the Temple area, He drove out the moneychangers and the sellers of doves. Many blind and lame people came to Him, and He healed them. He then left Jerusalem and spent the night in Bethany. Matt. 21:17; Mark 11:19.
On Tuesday, He again left Bethany on His way to the Temple. When the Disciples saw the fig tree, they saw that it was withered. Mark 11:20. They proceeded into the Temple, where Jesus was immediately confronted by the elders and chief priests who challenged his authority to “do these things.” Matt. 21:23, Mark 11:28. After He quashed that question, He began His teachings for the day which included:
The Parable of the Two Sons, Matt. 21:28 ff. (Chief Priests & Pharisees)
The Parable of the Tenants, Matt. 21:33 ff. (Chief Priests & Pharisees)
The Parable of the Wedding Banquet, Matt. 22:1 ff. (Chief Priests & Pharisees)
Paying Taxes to Caesar, Matt. 22:15 ff. (Disciples of the Pharisees & the Herodians)
Marriage at the Resurrection, Matt. 22:23 ff. (Sadducees)
The Greatest Commandment, Matt. 22:34 ff. (Pharisees with an Expert in the Law)
Whose Son is the Christ? Matt. 22:41 ff. (Pharisees) “... and from that day on no one dared to ask him any more quest6ions.” Matt. 22:46.
“Then Jesus said to the crowds and to his disciples ...” Matt. 23:1 ff.