Matthew 23:25Meaning & Commentary from the Church Fathers

Yet, the Savior does not condemn the scribes and Pharisees for adhering to the law in this regard; rather, He affirms the importance of these actions. However, when discussing cleanliness, He differentiates between inner and outer purity, indicating that true inner cleanliness must precede outward purity, rather than the other way around.

When discussing the observance of physical cleansings, He clearly counters these rituals. Therefore, He states concerning almsgiving that it is proper to perform such acts without neglecting them, but He does not apply this principle to ritual purifications. He critiques their focus on outward appearances, stating, "You cleanse the outside of the cup and dish, but the inside is full of greed and wickedness. Cleanse first the inside of the cup, that the outside may also be clean." Here, Christ uses familiar examples to convey His message. Furthermore, to illustrate the true danger of neglecting inner purification, which pertains to virtue, He refers to external cleansing as a "gnat"—insignificant—while actions that purify the soul are termed a "camel"—substantial and demanding. Thus He declares, "You strain out a gnat and swallow a camel" (v. 24).

The law prescribed external purifications solely to promote internal sanctification related to mercy and justice; therefore, even in the Old Testament, if neglected, such practices proved hollow. Since lesser matters exist to support greater ones, their abandonment for the sake of the minor rendered them fruitless, as the internal purity failed to follow the external. The Savior reveals that even prior to grace, external purity did not hold significant importance; alternative priorities were essential. If such trivialities were irrelevant before grace, they became even less necessary following the revelation of the higher commandments of the New Testament. Consequently, a sinful existence is undeniably perilous; it becomes even graver when the sinful individual perceives no need for correction, and more alarming still when such a person believes they possess the ability to correct others. Christ identifies the scribes as "blind leaders of the blind." If it is tragic for a blind person to avoid seeking guidance, how catastrophic when they try to lead others? The Savior's sharp words highlight the excessive and nearly frantic glorification of the scribes and Pharisees, leading them away from genuine faith and into a state of delusion characterized by superficial display. Their pursuit of external cleanliness has veered them away from authentic virtue, neglecting the sanctification of the soul.

In recognizing this, Christ seeks to guide them towards genuine virtue and soul-cleansing, emphasizing the values of grace, justice, and faith—these essential forces sustain our lives. The virtues that cleanse the soul include compassion and integrity, urging us to forgive others and mitigating our tendency toward cruelty. By embodying such grace, we become loving and partake in the immense love that God holds for humanity. Truth empowers us to act honestly and refrains from deception. When Christ states, "It is fitting to do these things and not to forsake them," He does not intend to reinstate the observance of Old Testament regulations; similarly, in affirming the necessity of cleansing the inside of the cup and dish, He is not promoting minutiae but rather indicating their redundancy. His focus remains on inner rather than outer cleanliness, revealing that prioritizing the inner self will naturally lead to the purification of the outer being. Ultimately, Christ's teaching is about the soul and body, with "outward" referring to the body and "inward" signifying the soul.

These ancient hypocrites emphasized legal purity solely in terms of outer cleanliness, disregarding the essential purity of a heart untainted by greed and unrighteousness. In the sight of God, true purity resided within; thus, bowls and dishes that were well washed but filled with food and drink obtained through dishonest means were, in reality, unclean, contrary to the beliefs of the Pharisees. St. John Chrysostom notes that the law prescribed external cleansing to promote internal purity—designed for mercy and judgment. The minor regulations were instituted to support the greater truth, yet the scribes and Pharisees disregarded the significant, focusing solely on the trivial, leading to no spiritual benefit, as inner purification did not follow external practices. Instead, the reverse should occur; the internal must precede the external. The Lord’s instruction to "cleanse first" indicates, as observed by the holy father, that He is not advocating for superficial priorities, but rather illustrating that external matters are secondary. He did not command one to cleanse the external before the internal, but unequivocally asserted that true cleansing of the heart would naturally lead to the purity of outward appearance.