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Explanation for:
Matthew
23
:
23
Woe to you scribes and Pharisees, hypocrites; because you tithe mint, and anise, and cummin, and have left the weightier things of the law; judgment, and mercy, and faith. These things you ought to have done, and not to leave those undone.
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Numerous commandments within the law serve as foreshadows of what is to come. Some are evidently clear, as the Psalmist states, \\"The commandment of the Lord is pure, enlightening to the eyes\\"; these necessitate tangible application in daily life. For instance: You shall not commit adultery, You shall not steal, You shall not bear false witness, among others. However, the Pharisees focused on the Lord's directive that tithes from everything be brought to the temple for the sustenance of the priests and Levites—since the Lord was their portion—placing significant emphasis on these regulations. They tended to overlook whether individuals adhered to more critical commandments, viewing those as relatively inconsequential. In this context, He rebukes the Pharisees and scholars of the law for their miserly ways, as they meticulously insisted on tithing even the most trivial of herbs while disregarding the crucial matters of justice in legal rulings, compassion for the needy, orphans, and widows, along with faithfulness to God, which hold immense significance."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Christ admonishes the scribes and Pharisees for their folly, highlighting their tendency to inspire disdain for the essential commandments. Although He had previously noted that they burden others with heavy weights while failing themselves to lift a finger (Matthew 23:4), they nonetheless encouraged their adherents to focus on trivial matters while neglecting the greater responsibilities. The Saviour states that they are blind to the true essence of prayer, tithing, and ritual offerings, overlooking the weightier matters of the law: justice, mercy, and faith. These are the crucial practices that ought to be observed without disregarding the others (v. 23). \\n\\nIt could be argued that where tithes are given, so too are acts of charity, and there is no harm in such generosity. Yet, Christ does not condemn the scribes and Pharisees for upholding the law in this respect; instead, He emphasizes that these obligations are indeed important. However, He draws a distinction when addressing matters of ritual cleanliness, underscoring that inner purity should ignite external purity, not the reverse. In discussing humanity, He makes no such distinction because the time had not yet come to explicitly discard the law’s precepts. As He examines the rituals of external cleanliness, He decisively refutes them, stating regarding almsgiving, \\"It is fitting to do these things, and not to forsake them,\\" in contrast to His remarks on ritual cleansings.\\n\\nTo illustrate His point, He explains that while they meticulously cleanse the exterior of cups and plates, their hearts are filled with greed and wrongdoing. \\"Cleanse the inside first,\\" He asserts, \\"so that the outside may also be clean.\\" Here, Christ uses common objects to clarify His teaching. Furthermore, to emphasize that neglecting spiritual cleanliness carries far greater consequences than dismissing bodily rites, He refers to the former as a gnat—minor and insignificant—while labeling the latter as a camel, symbolizing the weightiness of soul purification. Thus, He remarks, \\"You strain out a gnat and swallow a camel\\" (v. 24). \\n\\nOutward purification was prescribed by the law to facilitate inward purification, reflecting mercy and justice; thus, in the Old Testament context, these rituals held no value when they were pursued independently. As the lesser practices were instituted to point toward the greater, once the latter were abandoned, the former became futile. This suggests that prior to the advent of grace, physical cleanliness was not among the priorities of true faith, indicating a deficiency that remains more glaring in the age of the New Covenant, where adherence to such rituals is even less necessary.\\n\\nA life devoid of virtue constitutes a profound evil, especially when individuals fail to recognize their need for correction. It becomes a severe danger when such individuals presume to correct others; hence, Christ refers to the scribes as blind guides of the blind. If it is tragic when a blind person neglects the need for guidance, the peril deepens when they attempt to lead others. The Saviour directs these admonitions at the scribes and Pharisees, exposing their extreme yet misguided reverence for the law that leads to their spiritual madness. Their downfall stemmed from their obsession with appearances, which diverted them from genuine faith and led them to prioritize external rituals over the true cleansing of the soul.\\n\\nTherefore, in calling them back to true virtue and soul purification, Christ emphasizes the importance of grace, justice, and faith—foundational elements that bind our lives together. These virtues are what truly purify the soul: love, compassion, and truth. Love of one’s neighbor compels us to forgive and impedes us from relentless harshness towards those who err. By showing mercy, we cultivate a spirit of empathy and support for the suffering. Truth, in turn, prevents us from engaging in deceit.\\n\\nWhen Christ declares, \\"It is fitting to do these things, and not to forsake them,\\" it is not an endorsement of the Old Testament regulations as previously discussed. Similarly, when He instructs to \\"Cleanse the inside of the pan and the dish, that the outside also may be clean,\\" He is not promoting trivial rituals. Instead, He illustrates the futility of focusing solely on the outward; the inner purification of the soul must take precedence; the outer may then follow. Christ speaks not only of vessels but also symbolically of the soul and body, indicating that the body represents the outward and the soul the inward."},{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"He admonished them for their concealed intentions and corrupt desires, as they meticulously adhered to the tithing of mint and dill in accordance with the law, seeking to create an impression of lawfulness among the people. Yet, they overlooked mercy, righteousness, faithfulness, and all acts of kindness, which are the true responsibilities of humanity. God finds their eagerness to strain out a gnat amusing while they readily consume a camel, as if the transgressions of the rejected are somehow lesser than those of the devoured."},{"author-name":"Cyrill of Alexandria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a8ea5c988a4fc073480_Cyrill%20of%20Alexandria.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Jesus addresses the Pharisees, highlighting their insistence on tithing even the most minor herbs while neglecting the essential commandments, which is a much graver transgression. What are these commandments? They encompass justice, which entails judging fairly and without fault, and mercy, which involves reflecting God's true nature. For justice, mercy, and faith (Matthew 23:23) hold greater significance than mere tithes and offerings presented to God. Therefore, the Almighty speaks through the prophet, asking, \\"And now, O Israel, what does the Lord God require of you: to act justly, to love and to seek mercy, and to be ready to walk with the Lord your God?\\"¹"},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"In this passage, he expresses his criticism of the Pharisees for their madness in failing to prioritize the most significant aspects of the law. While they meticulously observed trivial details, such as tithing on the cumin herb, they ignored more profound demands. If anyone pointed out their focus on such minor issues, they would assert that the law mandated such actions. However, it would have been far more commendable and pleasing to God if they had sought justice, mercy, and faith from the people. \\n\\nSo, what does it mean to seek justice? To uphold justice involves refraining from any unjust or reckless actions and ensuring that all affairs are handled with discernment. From true justice, grace naturally follows. An individual who acts rightly in all situations understands whom to forgive. Following grace, faith emerges. The merciful individual believes that nothing will be lost for acts of kindness, but rather that every good deed will be rewarded. In practicing mercy, one must also have faith in the true God. While many among the Gentiles displayed mercy, their lack of faith in the living God meant they did not exhibit the genuine mercy that faith inspires, making their acts ineffective.\\n\\nConsequently, every teacher ought to encourage the people to give tithes, which symbolizes the need for justice, mercy, and faith in both our physical and spiritual senses. The Lord said, \\"These things ought to be done.\\" He was not mandating a tithe of produce, but rather addressing the misinterpretation that he was opposing the teachings of Moses."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Alas for you, scribes and Pharisees, pretenders, for you focus on the minute details like mint, dill, and cumin while neglecting the more significant demands of the law: justice, compassion, and faithfulness. Just as the law requires the people to give a tithe of all their produce, you adhere meticulously to the tithing of these minor herbs, which are the least valuable. Thus, He mockingly points out their overzealousness regarding trivial commandments while being indifferent to the weightier matters. Justice pertains to those wronged, compassion relates to the needy, and faith signifies trust in God. As recorded in Luke 11:42, this also includes the love of God. It is essential for every teacher to call upon his followers to render a tithe of their ten faculties—both the five physical senses and the five mental faculties—demanding justice, compassion, and faith. These crucial matters must be attended to, while the lesser details ought not to be neglected. The priority must be given to these paramount obligations, followed by a commitment to the less significant aspects, if one aims to uphold the law faithfully."},{"author-name":"Ignatij (Briantchaninow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ce37597540c9caa5df5_Ignatij%20(Briantchaninow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"Human compassion often undermines justice, while justice tends to negate mercy. In contrast, within Divine law, judgment and compassion exist in a wonderful harmony. This harmony invites spiritual reflection from a mind enlightened by Divine grace. A mind engaged in such contemplation experiences a sacred joy and echoes the psalmist: ‘Grace and judgement I will sing unto Thee, O Lord; I will sing and understand in the way that is pure’ (Psalm 100:1-2). Why is it that human compassion and human justice conflict, whereas mercy and judgment, as revealed in the Gospel, are united unbreakably? The answer lies in the fallen nature of humanity—the corrupted mind, will, and spirit of man. The fall’s mark is evident on both mercy and justice, resulting in outcomes reflective of this flawed character. Human compassion and justice lack true righteousness, purity, and holiness; they are tainted by sin. However, ‘Mercy and judgement’ as presented in the Gospel are rooted in faith in God, a living faith that is demonstrated through actions and conduct. 'Grace and judgement' must align with ‘the way of purity’—they can be truly understood only in a life lived righteously before God. 'The greater law is judgment and mercy and faith,' the Savior proclaimed to the blind righteous, steering them away from their harmful truths based on flawed reasonings and leading them to the salvific truth of God’s will. Should we not, dear brethren, heed the Lord's exhortation? Have we taken the time to consider this ‘greater than the law,’ which is essential to the law—‘judgment and mercy and faith’? Have we managed without the guidance of this instruction, a guidance emphasized by our Savior? Has our lives not been a series of misguided actions, characterized by continuous errors? Righteous living must be fully anchored in faith. ‘The just shall live by faith’ (Hebrews 10:38), as the scripture states, “the word of the Lord is right; all His works are done in faith” (Psalm 32:4). ‘Without faith it is impossible to please God’ (Heb. 11:6). St. Peter Damascene teaches us that “faith is the foundation of all good things, the door to the mysteries of God, an easy victory over adversaries, a virtue more necessary than all others, the wings of prayer, and the cause of God dwelling within the soul.” Faith guides one to align all actions with the commandments of the Gospel rather than the prompts of a corrupted will or mind. This Gospel-directed way of living gradually liberates a person from the oppression of passions. They no longer succumb to deception and, in their humble disposition—free from anger or desire—find their mind restored to dominion through Divine grace. ‘The Lord will guide the meek in judgement; He will teach the meek His way’ (Psalms 24:9). Those who live in sin, overcome by passions, lack this gift of God: ‘the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous’ (Ps. 1:5); they miss out on the spiritual intelligence granted only to God’s ministers, through which they ultimately receive their rewards. ‘O Lord, by Thy power shall the king — the mind of Thy servant — rejoice, and for Thy salvation shall he greatly rejoice’ (Ps. 20:2), as he sees himself victorious over his passions, restored to authority, and observing the obedience of his heart. The submission of the mind to God begets the submission of the heart to the mind. This is meekness. What then is meekness? It is a gentle, humble devotion to God, coupled with faith and overshadowed by Divine grace: ‘As the king trusts in the Lord, and through the grace of the Most High shall not be moved’ (Psalm 20:8). The mind of the righteous king remains steadfast in justice and prudence, no longer enslaved by passions; it is untouched by anger or unhealthy desires and is not swayed by the flattering words of vanity or the temptations of pride; it stands firm against melancholy and despair. He remains entirely committed to the Gospel’s teaching, governing himself according to its principles. From a correct understanding of himself follows a proper understanding of humanity, prompting him to act justly towards others. Humankind was created good, with a natural inclination towards inner peace and ongoing goodness. However, these traits have been disrupted by the fall, allowing a host of fierce passions to invade the soul. These passions cause turmoil. Yet, when a person is renewed by the Redeemer, and when our passions are subdued by His mighty and creative power, peace and goodness return to the heart alongside the restoration of the mind’s authority over it. They make their home in the heart, rejoicing in reunion: ‘Grace and truth are met together; righteousness and peace have kissed each other’ (Psalm 84:11). This marvelous union of grace and truth is evident in how the God-Man acts: a model reflected in the lives of true disciples of Christ. The disturbance of goodness through anger and the chaos of the heart through various passions lead the soul into misalignment, always linked with the mind’s loss of power, a breach of prudence, and a departure from spiritual reason. Through faith, one who receives judgment—spiritual reasoning—becomes clad ‘in the womb of bounties, in kindness, humility, gentleness, and longsuffering’ (Col. 3:12), endowing their behavior with God-pleasing integrity and righteousness, harnessing the faculties of the soul and body according to the Creator's design, thereby cultivating their salvation and eternal joy through works of faith, which is the inseparable companion of spiritual intelligence. St. Isaac of Syria said, ‘There is reason that precedes faith, and there is reason that is born of faith. The reason that precedes faith is natural reason, while the reason born of faith is spiritual reason.’ As long as faith is active, as long as an individual is guided by the Gospel’s commandments, and as long as spiritual rationale illuminates them, they remain secure. When faith wanes, so too does adherence to the Gospel’s teachings, leading to actions rooted in personal judgments and the compulsions of the heart; the mind descends from a state of spiritual elevation to one of carnal existence, the sense of goodness recedes, and tumult enters the heart as passions are expelled, replaced by various disturbances. Those who have encountered these contrasting states know, from experience, the profound significance of the Lord’s instruction, recognizing the unity of faith with spiritual reason and grace. ‘The greatest of all laws is judgement, and mercy, and faith.’ In the fusion of these virtues lies the renewal and salvation of mankind. The Lord’s teaching is profoundly soul-saving for each Christian, but it holds special importance for those entrusted by God’s Providence with the care of their fellow beings. Without adherence to the aforementioned virtues, it is impossible to govern in a manner that is pleasing to God, prudent, or broadly beneficial. A ruler who lacks self-governance becomes a pawn of their passions, manipulated by those seeking to fulfill their desires through the ruler’s actions. Such circumstances lead to untold societal calamities. Often, the ruler suffers the consequences of such turmoil, and always, the community under their rule is harmed or devastated. Strong nations! Heed the Lord’s warning directed to the righteous, wise, and mighty among the earth: ‘Greater than the law is judgement, and mercy, and faith.’ O leaders of families, spiritual and civil authorities, guides of the people! Pay attention to the Lord’s guidance: ‘The greater of the law is judgement, and mercy, and faith. Receive this counsel and act upon it. A ruler must first establish lawful, God-ordained governance within themselves to gain mastery over their own being. If not, will they resist the compulsion of their passions and false notions? Such actions result in societal disorder and lead to both private and public transgressions, often escalating to grave issues. Upon achieving self-mastery, the ruler must also gain authority over the passions of their subordinate stewards, preventing themselves from being swayed by their inclinations and false reasoning, as well as from their flattering schemes. Therefore, the ruler should not become enslaved, nor should their power become merely a tool. Only with the light of spiritual reasoning can one discern deceit, betrayal, malice, slander, and selfishness in others. When a ruler is swayed by their neighbor’s passions, they significantly diminish their power, adopt flawed perspectives, make unfair judgments, and stray from the truth, ultimately leading to misguided actions. Many rulers, despite their good intentions, pure hearts, and sincere piety, have faltered in their judgments and, influenced by ill-intended individuals, have committed wrongs that led to widespread calamities. There can be no true compassion without judgment and justice. To perform acts of mercy, one must first be just; rightful justice, weighing all things accordingly, is essential to granting genuine mercy, which, ‘this mercy, is acknowledged by God in His judgment’ (James 2:13) of humanity. Acts of favoritism may seem virtuous on the surface but, in reality, may signify wrongdoing: vice may be exalted by them, while virtue is trampled. The common good is easily jeopardized. ‘Do not judge according to appearances,’ said the Lord, “but judge righteous judgment” (John 7:24). Do not be swayed by a flattering tongue nor a smiling visage; do not judge by outward appearances, nor operate on carnal wisdom; instead, seek to attain righteousness and holiness and evaluate individuals based on their fruits (Matthew 7:16). ‘Ye judge according to the flesh’ (John 8:15) using your flawed reasoning and sinfulness, thus leading to erroneous judgments that harm both yourselves and others. ‘If I judge,’ declared the Lord, “My judgment is true” (John 8:16). Let us strive to become instruments of God’s judgment, that our discernment may be purified; the more we align ourselves with the Gospel’s commandments, the more accurate our judgments will become. The commandments of the Gospel serve not only to inform right judgment but also to correct deficiencies within it. Just and spiritual judgment is imbued with wisdom, calmness, and goodness; it shows no cruelty and is not enraged by sinners; it exhibits compassion and mercy, owing to its ability to both correct and nurture transgressors with firmness, while also replacing harsh and inhumane measures with more effective, wise responses. ‘O God, give Thy judgement to the king,’ the royal psalmist prayed, ‘and Thy righteousness to the son of the king: Thou shalt judge Thy people in righteousness, and Thy poor in judgment. He shall judge the poor of men and shall save the sons of the needy and shall humble those who slander’ (Psalm 71:1-2, 4). Divine judgment, or spiritual intelligence, is a gift from God. We earnestly seek it through works of faith and petition God for it through prayer. The holy king sought out spiritual reasoning for himself and his son—an action worthy of emulation! Rulers of the earth! Request this gift for yourselves and your subordinates. Once you receive it, let it flow forth as genuine benefit to humankind! Find your own joy in the well-being of those you govern! By means of this judgment, restrain the evils eager to tempt and deceive you! Through this judgment, gain the ability to discern virtue and genuine merit; enable true compassion towards those deserving of mercy while safeguarding yourself against the grave moral failing of endorsing and empowering the foes of virtue with undeserved clemency. Such misguided favor is an egregious sin! Every Christian should be inclined to echo the royal psalmist’s prayer for themselves. In envisaging the title of king, one could refer to their mind, and by the title of king's son, they refer to actions birthed from that mind. By addressing people and beggars, one may signify the aspects of the soul gifted by God that were impoverished due to the fall. The slanderer represents the false mind, the fallen angel—parent of the false mind—who continually misrepresents virtues and vices, undermines God’s Word, and brazenly distorts God’s wisdom as folly (1 Corinthians 1:18-25). O God, give Thy judgment to the king, and Thy righteousness to the son of the king: for greater than the law is judgment, and mercy, and faith. Amen."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Oh, how clever you are in focusing on these trivial matters, while neglecting the most crucial aspect of the Law! Woe to you, scribes and Pharisees, hypocrites! The Law instructs you to offer a tithe of your cattle and produce of the land, yet it makes no mention of herbs. You have even devised a system to tithe your kitchen herbs, insisting that you give a tenth to the Temple from the mint, anise, and cumin that flourish in your gardens. In your meticulous attention to such minor details, which are not explicitly mandated by the Law, you have overlooked the vital commands that truly matter, namely: justice, compassion toward the less fortunate, and faithfulness to God and His Holy Law. I do not condemn you for these smaller matters, but you have elevated them above all else. It is imperative that you practice justice, mercy, and faith with utmost dedication, without disregarding them altogether."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"The command to tithe is outlined in the law, instructing the Israelites to allocate a tenth of their produce for sacrifices and the support of the Levites (Num. 18:20-24, Deut. 14:22-24). Additionally, after three years, a further tithe was to be given for the sustenance of the needy and orphans (Deut. 14:28-29). While the law references the tithe from the land (Deut. 14:22), it doesn't specify whether herbs should be included. However, the Pharisees, who prided themselves on their strict adherence to the law, extended their tithing to include herbs such as mint, anise, and caraway. The Lord addresses them, highlighting that in their meticulous observance of minor details of the law, they are neglecting the fundamental aspects, such as 'judgment'—ensuring justice in legal proceedings, 'mercy'—showing kindness towards the impoverished and afflicted, and 'faith'—remaining loyal to God and His holy statutes. He states, 'These things ought to be done, and that not to be forsaken.' The Savior does not criticize them for adhering to the tithing laws, but rather emphasizes that while this practice should not be disregarded, it is the weightier matters that must be prioritized. The Pharisees, by focusing on the less significant aspects, are overlooking the more critical responsibilities they ought to fulfill."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"In His teachings regarding civil authorities, Christ established a clear distinction between His kingdom and earthly realms. He instructed us to render to Caesar what belongs to Caesar and to God what belongs to God, reinforcing the necessity of judgment. In addressing the scribes and Pharisees, He proclaimed, 'Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, anise, and cumin, yet neglect the weightier matters of the law: justice, mercy, and faith.' Through these words, He chastised them for their fixation on minor details, as they meticulously computed a tenth from insignificant items like mint, anise, and cumin—actions not mandated by the law—while overlooking the critical obligation of executing justice in their roles as judges. This paramount duty of the law was to be fulfilled. Furthermore, if the exercise of justice was a necessity, Christ clearly affirmed that courts established for this purpose are not only valid but also essential institutions within a society of individuals who have not yet come together under the One Shepherd, forming the united humanity of God’s Kingdom. \\n\\n'Woe to you, scribes and Pharisees, hypocrites! For you meticulously observe minor details of the law while neglecting its most significant obligations! You contribute a tithe to the temple from your harvest of mint, anise, and cumin, which the law does not require, yet fail to execute the most vital aspects of the law: you do not judge fairly, you exhibit no mercy towards the poor and the vulnerable, and you show little faithfulness to God. Contribute if you choose to what the law does not demand, but remember to be just, merciful, and faithful!'"}]}
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