25 "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness.
*Minor differences ignored. Grouped by changes, with first version listed as example.
For you cleanse the outer part. Our Lord follows out the same statement, and employs a figure for reproaching the scribes with being eagerly bent on this single object of making a brilliant appearance before men. For by the outer part of the dish he metaphorically expresses the outward appearance; as if he had said, "You give yourselves no concern about any cleanness but what appears outwardly, which is quite as if one were carefully to wash off the filth of the dish without, but to leave it filthy within." That the expression is metaphorical is evident from the second clause, in which the uncleanness within is condemned, because within they are full of intemperance and extortion. He therefore reproves their hypocrisy, in not endeavoring to regulate their life, except before the eyes of men, in order to procure for themselves an empty reputation for holiness. Thus he recalls them to the pure and sincere desire of a holy life. Cleanse first, he says, that which is within; for it would be ridiculous to feast your eyes with outward splendor, and yet to drink out of a cup full of dregs, or in other respects filthy. [1]
1 - "Plene de lie et de bourbe, ou autrement orde et sale;"--full of dregs and of mud, or otherwise nasty and filthy."
The cup and the platter - The drinking-cup and the dish containing food. The Pharisees were diligent in observing all the washings and obligations required by their traditions. See the notes at Mark 7:4.
Full of extortion and excess - The outside appeared well; the inside was filled with the fruit of extortion, oppression, and wickedness. The meaning is, that though they took much pains to appear well, yet they obtained a living by extortion and crime. Their cups, neat as they appeared outward, were filled, not with the fruits of honest industry, but with that which had been extorted from the poor by wicked arts. Instead of "excess," many manuscripts and editions of the Greek Testament read "wickedness."
Ye make clean the outside - The Pharisees were exceedingly exact in observing all the washings and purifications prescribed by the law; but paid no attention to that inward purity which was typified by them. A man may appear clean without, who is unclean within; but outward purity will not avail in the sight of God, where inward holiness is wanting.
Extortion and excess - 'Αρπαγης και ακρασιας, rapine and intemperance; but instead of ακρασιας, intemperance, many of the very best MSS., CEFGHKS, and more than a hundred others, the Syriac, Arabic, Ethiopic, Slavonic, with Chrysostom, Euthym., and Theophylact, have αδικιας injustice, which Griesbach has admitted into the text instead of ακρασιας. The latter Syriac has both. Several MSS. and versions have ακαθαρσιας, uncleanness; others have πλεονεξιας, covetousness; some have πονηριας, wickedness; and two of the ancients have iniquitate, iniquity. Suppose we put them all together, the character of the Pharisee will not be overcharged. They were full of rapine and intemperance, injustice and uncleanness, covetousness, wickedness, and iniquity.
(8) Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.
(8) Hypocrites pay too much attention to outward things, and the inward things they utterly condemn.
Woe unto you Scribes and Pharisees, hypocrites,.... Our Lord cannot be thought to bear too hard upon these men, nor does he continue this character of them, and denunciations of woe against them, without a reason:
for ye make clean the outside of the cup and platter, but within they are full of extortion and excess. The allusion is to their traditions about washing their cups and pots, and brazen vessels; see Mark 7:4 which they strictly observed. In their oral law is a whole tract, called "Mikvaot", which gives rules about the places where they washed, the things to be washed, and the manner of washing them; about which they were very nice, pretending to much outward cleanness, but had no regard to inward purity. Christ's sense is, that they took much pains, and were very careful, that the cup they drank out of, and the platter, or dish they ate out of, should be very clean; when at the same time, the food and drink that were within them, were got by oppression and rapine; by devouring widows' houses, by making undue claims upon, and extorting unjust sums from the fatherless, the poor, and the needy; and were abused by them, to luxury and intemperance. In like manner the Jews themselves say of hypocrites (w),
"They make show of a pure and clean soul, but under it lies hid a leprosy: they are like to "vessels full of uncleanness"; they are outwardly washed with the water of fraud and craftiness; but whatsoever is within, in the midst or them, is unclean.
The Vulgate Latin version of the text, instead of "excess", reads "uncleanness", and so does Munster's Hebrew Gospel: many copies read "unrighteousness". Excess is thought to be a sin the Pharisees were not guilty of, though they were of extortion, injustice, and uncleanness,
(w) R. Song Gabirol in Cether Malcuth apud L. Capell in loc.
within they are full of extortion--In Luke (Luke 11:39) the same word is rendered "ravening," that is, "rapacity."
Ye make clean the outside, etc. The figure is plain. Its application rebukes scrupulous care of outside forms, while neglecting to have the heart pure.
Full of rapine and intemperance - The censure is double (taking intemperance in the vulgar sense.) These miserable men procured unjustly what they used intemperately. No wonder tables so furnished prove a snare, as many find by sad experience. Thus luxury punishes fraud while it feeds disease with the fruits of injustice. But intemperance in the full sense takes in not only all kinds of outward intemperance, particularly in eating and drinking, but all intemperate or immoderate desires, whether of honour, gain, or sensual pleasure.
*More commentary available at chapter level.