Mattheüs 23:15

Staten Vertaling

Wee u, gij Schriftgeleerden en Farizeen, gij geveinsden, want gij omreist zee en land, om een Jodengenoot te maken, en als hij het geworden is, zo maakt gij hem een kind der helle, tweemaal meer dan gij zijt.

Parallel Translations

Gereviseerde Leidse Vertaling
span data-lang="dut" data-trans="lie" data-ref="mat.23.1" class="versetxt"> Toen sprak Jezus tot de schare en tot zijn leerlingen: Op den stoel van Mozes zitten de schriftgeleerden en Farizeen. Doet daarom nauwgezet alwat zij u zeggen; maar doet niet naar hun werken; want zij zeggen het wel maar doen het niet. Zij binden zware lasten tezamen en leggen ze op de schouders der mensen, maar zelf steken zij er geen vinger naar uit. Al hun werken doen zij om door de mensen gezien te worden; want zij maken hun gebedsriemen breed en de kwasten groot, zijn er op gesteld de hoogste plaats bij maaltijden in te nemen en in de synagogen vooraan te zitten, op de markt gegroet en door de mensen rabbi genaamd te worden. Maar gij, laat u niet rabbi noemen; want een is uw meester en gij zijt allen broeders. Ook moet gij niemand op aarde vader noemen; want Een is uw Vader, Hij die in den hemel is. Ook moet gij u geen voorgangers noemen; want een is uw voorganger, de Christus. De grootste van u zij uw dienaar. Alwie zich verhoogt zal vernederd en alwie zich vernedert zal verhoogd worden. Wee u, schriftgeleerden en Farizeen, gij huichelaars; want gij sluit de deur van het Koninkrijk der hemelen voor de mensen dicht; gij gaat er zelf niet in, en hen die er willen ingaan verhindert gij in te gaan. 39.mt.nl.lie.nt.gos 023:015 Wee u, schriftgeleerden en Farizeen, gij huichelaars; want gij trekt zee en land rond om een Jodengenoot te maken, en wanneer hij het geworden is, maakt gij hem tot een kind der hel, tweemaal slechter dan gijzelf.

Gereviseerde Lutherse Vertaling
Wee u, Schriftgeleerden en Farizen, gij huichelaars, gij, die land en water omtrekt, om nen Jodengenoot te maken; en als hij het geworden is, dan maakt gij van hem een kind der hel, tweevoudig meer dan gij zijt.

Bible Verse Review
  from Treasury of Scripure Knowledge

for: Galatians 4:17, Galatians 6:12

proselyte: Esther 8:17, Acts 2:10, Acts 13:43

ye make: John 8:44, Acts 13:10, Acts 14:2, Acts 14:19, Acts 17:5, Acts 17:6, Acts 17:13, Ephesians 2:3

Reciprocal: Psalms 64:5 - commune Matthew 7:29 - and not Matthew 12:45 - more Matthew 15:1 - scribes Matthew 23:13 - woe Matthew 23:18 - guilty Luke 6:40 - that is perfect shall be as his master Luke 11:26 - more Acts 20:30 - to draw Galatians 6:13 - keep

Gill's Notes on the Bible

Woe unto you scribes and Pharisees, hypocrites,.... The same character, and woe, are still continued, and a new reason added, confirming the justness of them, in order to awaken and convince them, or, however, to caution the people against them:

for ye compass sea and land to make one proselyte; that is, to the Jewish religion, and their particular sect. There were two sorts of proselytes among them; one was called גר תושב, "a proselyte of the gate", one that might dwell in any of their towns, and cities, and who is thus described a;

"Who is a proselyte of the gate? whosoever takes upon him, before three neighbours, that he will not commit idolatry. R. Meir and the wise men say, whosoever takes upon him the seven precepts which the sons of Noah took upon them: others say, these do not come into the general rule of a proselyte of the gate: who is then a proselyte of the gate? this is a proselyte, that eats what dies of itself, but takes upon him to fulfil all the commandments said in the law, except that which forbids the eating of things that die of themselves.''

But the usual account of such an one is, who agrees to the seven precepts commanded the children of Noah b, which were these c; the first forbad idolatry, the second blasphemy, the third murder, the fourth uncleanness, the fifth theft, the sixth required judgment, or punishment on malefactors, the seventh forbad eating the member of any creature alive. The other proselyte was called גר צדק, "a proselyte of righteousness"; and he was one that submitted to circumcision d, and the rest of the ceremonies of the law; and was in all respects as an Israelite himself; and of this sort is the text to be understood. The Ethiopic version reads the words, "baptize one proselyte, and when he is baptized"; referring to a custom among the Jews, who baptized; or dipped their proselytes in water, as well as circumcised them; about which there are great disputes in their writings; some alleging, that the dipping of them was necessary to the making them proselytes; others affirming, that it was not:

"a proselyte that is circumcised, and not dipped, dipped, and not circumcised, the whole follows after, or depends on circumcision, says R. Eliezer.''

R. Joshua says, even dipping delays it; (i.e. the want of it, hinders a man from being a proselyte;) but R. Joshua ben Levi says, it should go according to the tradition of Bar Kaphra; for the tradition of Bar Kaphra is,

"that he that is circumcised, and not dipped, lo! he is right; for there is no proselyte but what is dipped, because of the pollutions that happen to him e.''

And elsewhere f this is debated in the following manner:

"a proselyte that is circumcised, and not dipped, R. Eliezer says, lo! this is a proselyte; for so we find concerning our fathers, that they were circumcised, but not dipped. One that is dipped, and not circumcised, R. Joshua says, lo! this is a proselyte; for so we find concerning our mothers, that they were dipped, but not circumcised. The wise men say, one that is dipped, and not circumcised, or circumcised, and not dipped, is no proselyte, until he is both circumcised and dipped.''

So the dispute ended, and it became a settled point, that one should never be reckoned a proselyte, unless he was both circumcised and dipped. And after this it became customary to receive proselytes by circumcision, dipping, and sacrifice; and the manner was this g:

"a stranger that comes to be made a proselyte at this time, they say unto him, what dost thou see, that thou comest to be made a proselyte? dost thou not know that the Israelites at this time are miserable, banished, drove about, and plundered, and chastisements come upon them? If he says, I know this, but it does not satisfy me, they receive him immediately, and make known some of the light commands, and some of the heavy commands to him; and they acquaint him with the business gleanings, the forgotten sheaf, the corner of the field left standing, and the poor's tithe: they also inform him of the penalties of the commands, and say unto him, know thou, that before thou camest into this way, thou didst eat fat, and was not punished with cutting off; thou didst profane the sabbath, and was not punished with stoning? but now if thou eatest fat, thou wilt be punished with cutting off; and if thou profanest the sabbath, thou wilt be punished with stoning: and as they inform him of the penalties of the precepts, so they acquaint him with the giving of the rewards of them; saying to him, know thou that the world to come is not made but for the righteous; and the Israelites at this time cannot receive neither much good, nor much punishment? but they do not multiply words, nor critically inquire of him; if he receives these things, they immediately circumcise him; and if there remain in him obstructions, hindering circumcision, they circumcise him a second time; and when he is healed they immediately dip him; and two disciples of the wise men stand over him, and acquaint him with some of the light commands, and some of the heavy commands; then he dips, and comes up, and is as an Israelite in all respects: if a woman, the women set her in water up to her neck, and two disciples of the wise men stand by her without, and inform her of some of the light commands, and some of the heavy commands.''

And, as Maimonides h adds, who gives a larger account of this matter,

"she sits in the water, and after that dips herself before them; and they turn away their faces, and go out, so that they do not see her, when she comes out of the water.''

From all which it appears, that this affair was moved after our Lord's time; was not a settled point till a good while after; and is a custom that has obtained since the Jews were drove out of their own land; though they pretend to say it was an ancient practice of their fathers, of which they can give no sufficient proof; wherefore there could be no regard had to it in this text, and consequently the Ethiopic version of it is not a right one; nor can the dipping of proselytes by the Jews be what Christian baptism takes its rise from, or in any respect be modelled according to it, between which, in many things, there is a wide difference. Now the Jews were very diligent and industrious, which is meant by compassing of sea and land: they used all kinds of methods, ways and means, to gain such a point, and sometimes very wicked ones.

"Rabbenu Tam i allowed a daughter of Israel to change her religion, and a stranger to lie with her, that she might confirm it, when he became a proselyte.''

And this they were so exceeding fond of, not out of any regard to the glory of God, or the good of the souls of men; nor did they really love the proselytes: and it is often said by them k, that

"proselytes are hard or uneasy to Israel, as the itch or scab.''

The gloss says, because they were not expert in the commandments, and were the cause of punishment, and the Israelites were apt to imitate their works; but they coveted to make them, because hereby either they strengthened their own party, or filled their purses with their substance, or got applause and credit among the common people; for the making a proselyte was reckoned a very great action, and is ascribed to the patriarchs Abraham and Jacob, and made equal to creation l.

"Says R. Eliezer, in the name of R. Jose ben Zimra, if all that come into the world were gathered together to create even one fly, they would not be able to put breath into it: but you will object what he saith, "the souls they made in Haran", Genesis 12:5, but these are the proselytes whom Abraham proselyted; but why does he say "made", and not proselyted? to teach thee, that whoever brings near a stranger, and proselytes him, "is as if he created him". You will say Abraham made proselytes, but not Sarah: the text is, "the souls which they made in Haran": which he made is not written, but which they made: Abraham proselyted the men, and Sarah proselyted the women.''

And a little after,

"Jacob made proselytes, as it is written, Genesis 35:2 "Jacob said unto his household",''

And in imitation of these they might be fond of making proselytes, but no further than their own interest was some way or other concerned:

and when he is made, ye make him two fold more the child of hell than yourselves; for to their former errors in heathenism, some of which they might still retain, they added new ones, they received from them, equally as bad, and were but more and more deserving of hell, and even more than their masters; and besides, were trained up by them in the most bitter prejudices against Christ, and his Gospel; and many of them proved more violent persecutors of the followers of Christ, than the original Jews themselves: see

Acts 15:5 Our Lord here seems to oppose a common notion and saying of their's m, that when

"one was made a proselyte, he became entirely like a new born babe;''

but so far from being like one in innocence and harmlessness, that he became a child of hell, filled with wrath and malice, and fitted for destruction; and so opposes another notion of their's, that hellfire has no power over their disciples, nor even over the transgressors of Israel n: but they will find it, by experience, that neither their descent from Abraham, nor their learning, nor their religion, will save them from the devouring flames, which their sins have made them so deserving of, and so are בני גיהנם, "children of hell" o; a Talmudic phrase; the meaning of which they understood well enough, and which was applicable to them, and more so to their proselytes; and that as owing to them, which was an aggravation of their own guilt and condemnation.

a T. Bab. Avoda Zara, fol. 64. 2. b Maimon. Hilch. Obede Cochabim, c. 10. sect. 6. & Maacalot Asurot, c. 11. sect. 7. & Issure Biah, c. 14. sect. 7. c lb. Hilch. Melachim, c. 9. sect. 1. d Zohar in Exod. fol. 36. 1. e T. Hieros. Kiddushin, fol. 64. 4. f T. Bab. Yebamot, fol. 46. 1, 2. g Ib. fol 47. 1, 2. h Hilch. Issure Biah, c. 14. sect. 6. i Piske Toseph. Cetubot, art. 7. k T. Bab. Yebamot, fol. 47. 2. & 109. 2. Kiddushin, fol. 70. 2. & Nidda, fol. 13. 2. l Bereshit Rabba, sect. 39. fol. 35. 1. & sect. 84. fol. 72. 3, 4. m T. Bab. Yebamot, fol. 22. 1. & 48. 2. & 62. 1. & 97. 2. Maimon. Hilch. Issure Biah, c. 14. sect. 11. & Eduth, c. 13. sect. 2. n T. Bab. Chagiga, fol. 27. 1. o T. Bab. Roshhashanah, fol. 17. 1.

Barnes' Notes on the Bible

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

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

1. “Proselytes of righteousness,” or those who wholly and fully embraced the Jewish religion, who were baptized, who were circumcised, and who conformed to all the rites of the Mosaic institutions.
2. “Proselytes of the gate,” or those who approved of the Jewish religion, renounced the pagan superstitions, and conformed to some of the rites of the Jews, but were not circumcised or baptized.

Twofold more the child of hell - That is, twice as bad. To be a child of hell was a Hebrew phrase, signifying to be deserving of hell, to be awfully wicked. Compare the notes at Matthew 1:1. The Jewish writers themselves say that the proselytes were “scabs of Israel,” and “hindered the coming of the Messiah” by their great wickedness. The Pharisees gained them either to swell their own numbers, or to make gain by extorting their money under various pretences; and when they had accomplished that, they took no pains to instruct them or to restrain them. They had renounced their superstition which had before somewhat restrained them, but the Pharisees had given them no religion in its place to restrain them, and they were consequently left to the full indulgence of their vices.

Clarke's Notes on the Bible

Verse Matthew 23:15. Compass sea and land — A proverbial expression, similar to ours, You leave no stone unturned; intimating that they did all in their power to gain converts, not to God, but to their sect. These we may suppose were principally sought for among the Gentiles, for the bulk of the Jewish nation was already on the side of the Pharisees.

Proselyte — προσηλυτος, a stranger, or foreigner; one who is come from his own people and country, to sojourn with another. See the different kinds of proselytes explained in Clarke's note on "Exodus 12:43".

The child of hell — A Hebraism for an excessively wicked person, such as might claim hell for his mother, and the devil for his father.

Twofold - the child of — The Greek word διπλοτερον, which has generally been translated twofold, KYPKE has demonstrated to mean more deceitful. απλους is used by the best Greek writers for simple, sincere, απλοτης for simplicity, sincerity; so διπλους, deceitful, dissembling, and διπλοη, hypocrisy, fraudulence, and διπλοτερον, more fraudulent, more deceitful, more hypocritical. See also Suidas in διπλοη.

Dr. Lightfoot, and others, observe, that the proselytes were considered by the Jewish nation as the scabs of the Church, and hindered the coming of the Messiah; and Justin Martyr observes, that "the proselytes did not only disbelieve Christ's doctrine, but were abundantly more blasphemous against him than the Jews themselves, endeavouring to torment and cut off the Christians wherever they could; they being in this the instruments of the scribes and Pharisees."