Then said he unto them, Therefore ( διὰ τοῦτο); i.e. because you understand, I add this. Every scribe ( πᾶς γραμματεύς). The interpretation of the following clause, naturally suggested by this word in itself is that our Lord meant to indicate the possibilities that lay before a Jewish scribe if he were only converted; but for such a reference by our Lord to Jewish scribes there appears no reason in the context.
The word must therefore be understood of Christian teachers, who by their study of the Gospel should hold a position in the Christian Church parallel to that of scribes among the Jews. It is possible that our Lord chose the term in order to accustom his disciples to the idea of carrying on the study of Divine things which the scribes were accustomed to make.
Even if the disciples were not to follow their methods they might well imitate their devotion Dean Plumptre has an interesting note on our Lord's comparison of his own work and that of the apostles after him, to the work of the scribes of the Jewish schools.
In Matthew 23:34 is found a wider application of the term than usual, hardly referring, however, to Christians, but rather to the Jewish scribes in their ideal character. Which is instructed; who hath been made a disciple (Revised Version, μαθητευθείς).
Though the correction is right (cf. Matthew 28:19), the word, nevertheless, implies much more than mere admission to the circle of disciples it includes also the thought of instruction having been really received.
Unto (to, Revised Version) the kingdom of heaven ( τῇ βασιλείᾳ τῶν οὐρανῶν, dative of reference; cf. Winer, § 31:4). The kingdom is not regarded as the teacher, but as the school, with reference to which discipleship is entered upon.
Is like. In the preceding parables the general principles, etc., of the kingdom of heaven have been compared; here, only certain individuals belonging to it. Unto a man that is an householder, which bringeth forth out of his treasure (cf.
Matthew 2:11, note). The thing signified is his experience and spiritual understanding. Matthew 12:35 has a similar thought, but the treasure there is rather his personality as affecting his life; here, as affecting his intellect.
It is curious that the thought of Matthew 12:33, Matthew 12:34 should also resemble our Matthew 12:47-50. Things new and old. The thought of the saying is that as a householder brings out from his stores food recently and long ago acquired (cf.
So Matthew 7:13), so a Christian "scribe" brings out (primarily, if not solely, for the use of others) the new truths that he learns, and also old ones that he has long since known. It is thus a promise that the disciples shall (if they use their opportunities rightly) be able to do more than understand Christ's teaching (as they have just claimed to have done); for they shall be able to teach (not merely to learn), and that not only new truths, but also old ones; they shall be able, that is to say, to understand the relation of the old to the new, and to bring out even the old in its true meaning, Hence old is mentioned after new, for it implies greater knowledge and skill.
It will be observed that Irenaeus' interpretation (IV. Matthew 9:1) of new and old as the New and Old Testaments is only partially right. With the disciples, it is true, the old would naturally be, in the first place, Old Testament truths, and the new, such truths as they learned from Christ; but these also would, after a few weeks or months, in their turn become old to them, and the fresh truths taught them as their life went on would be ever the new ones.
The thought of 1 John 2:7, 1 John 2:8 is very similar. Weiss' interpretation is different and even less right. According to him, new represents the truths about the kingdom of God, and old the long known arrangements of nature and human life, which, as the parables show, are drawn up on the same hues.
Origen gives a beautiful application of Le 26:10, 11a.