2nd Week of Lent – Tues

Sodom. Juda is so styled reproachfully, (Calmet) because the princes imitated the crimes of that devoted city, Ezechiel xvi. 49., and infra[Isaias] chap. ii. 6., and iii. 9. (Menochius)

Wash. Interiorly. (Calmet) --- He seems to allude to baptism. (Eusebius) (Theodoret)

Accuse me. If I punish you without cause.

10 Hear the word of the Lord , ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. 11 To what purpose is the multitude of your sacrifices unto me? saith the Lord : I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. 12 When ye come to appear before me, who hath required this at your hand, to tread my courts? 13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. 14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. 15 And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.

Here, I. God calls to them (but calls in vain) to hear his word, v. 10 . 1. The title he gives them is very strange; You rulers of Sodom, and people of Gomorrah. This intimates what a righteous thing it would have been with God to make them like Sodom and Gomorrah in respect of ruin ( v. 9 ), because that had made themselves like Sodom and Gomorrah in respect of sin. The men of Sodom were wicked, and sinners before the Lord exceedingly ( Gen. xiii. 13 ), and so were the men of Judah. When the rulers were bad, no wonder the people were so. Vice overpowered virtue, for it had the rulers, the men of figure, on its side; and it out-polled it, for it had the people, the men of number, on its side. The streams being thus strong, no less a power than that of the Lord of hosts could secure a remnant, v. 9 . The rulers are boldly attacked here by the prophet as rulers of Sodom; for he knew not how to give flattering titles. The tradition of the Jews is that for this he was impeached long after, and put to death, as having cursed the gods and spoken evil of the ruler of his people. 2. His demand upon them is very reasonable: " Hear the word of the Lord, and give ear to the law of our God; attend to that which God has to say to you, and let his word be a law to you." The following declaration of dislike to their sacrifices would be a kind of new law to them, though really it was but an explication of the old law; but special regard is to be had to it, as is required to the like, Ps. l. 7, 8 . "Hear this, and tremble; hear it, and take warning."

II. He justly refuses to hear their prayers and accept their services, their sacrifices and burnt-offerings, the fat and blood of them ( v. 11 ), their attendance in his courts ( v. 12 ), their oblations, their incense, and their solemn assemblies ( v. 13 ), their new moons and their appointed feasts ( v. 14 ), their devoutest addresses ( v. 15 ); they are all rejected, because their hands were full of blood. Now observe,

1. There are many who are strangers, nay, enemies, to the power of religion, and yet seem very zealous for the show and shadow and form of it. This sinful nation, this seed of evil-doers, these rulers of Sodom and people of Gomorrah, brought, not to the altars of false gods (they are not here charged with that), but to the altar of the God of Israel, sacrifices, a multitude of them, as many as the law required and rather more—not only peace-offerings, which they themselves had their share of, but burnt-offerings, which were wholly consumed to the honour of God; nor did they bring the torn, and lame, and sick, but fed beasts, and the fat of them, the best of the kind. They did not send others to offer their sacrifices for them, but came themselves to appear before God. They observed the instituted places (not in high places or groves, but in God's own courts), and the instituted time, the new moons, and sabbaths, and appointed feasts, none of which they omitted. Nay, it should seem, they called extraordinary assemblies, and held solemn meetings for religious worship, besides those that God had appointed. Yet this was not all: they applied to God, not only with their ceremonial observances, but with the exercises of devotion. They prayed, prayed often, made many prayers, thinking they should be heard for their much speaking; nay, they were fervent and importunate in prayer, they spread forth their hands as men in earnest. Now we should have thought these, and, no doubt, they thought themselves, a pious religious people; and yet they were far from being so, for (1.) Their hearts were empty of true devotion. They came to appear before God ( v. 12 ), to be seen before him (so the margin reads it); they rested in the outside of the duties; they looked no further than to be seen of men, and went no further than that which men see. (2.) Their hands were full of blood. They were guilty of murder, rapine, and oppression, under colour of law and justice. The people shed blood, and the rulers did not punish them for it; the rulers shed blood, and the people were aiding and abetting, as the elders of Jezreel were to Jezebel in shedding Naboth's blood. Malice is heart-murder in the account of God; he that hates his brother in his heart has, in effect, his hands full of blood.

2. When sinners are under the judgments of God they will more easily be brought to fly to their devotions than to forsake their sins and reform their lives. Their country was now desolate, and their cities were burnt ( v. 7 ), which awakened them to bring their sacrifices and offerings to God more constantly than they had done, as if they would bribe God Almighty to remove the punishment and give them leave to go on in the sin. When he slew them, then they sought him, Ps. lxxviii. 34 . Lord, in trouble have they visited thee, ch. xxvi. 16 . Many that will readily part with their sacrifices will not be persuaded to part with their sins.

3. The most pompous and costly devotions of wicked people, without a thorough reformation of the heart and life, are so far from being acceptable to God that really they are an abomination to him. It is here shown in a great variety of expressions that to obey is better than sacrifice; nay, that sacrifice, without obedience, is a jest, an affront and provocation to God. The comparative neglect which God here expresses of ceremonial observance was a tacit intimation of what they would come to at last, when they would all be done away by the death of Christ. What was now made little of would in due time be made nothing of. " Sacrifice and offering, and prayer made in the virtue of them, thou wouldest not; then said I, Lo, I come. " Their sacrifices are here represented,

(1.) As fruitless and insignificant; To what purpose is the multitude of your sacrifices? v. 11 . They are vain oblations, v. 13 . In vain do they worship me, Matt. xv. 9 . Their attention to God's institutions was all lost labour, and served not to answer any good intention; for, [1.] It was not looked upon as any act of duty or obedience to God: Who has required these things at your hands? v. 12 . Not that God disowns his institutions, or refuses to stand by his own warrants; but in what they did they had not an eye to him that required it, nor indeed did he require it of those whose hands were full of blood and who continued impenitent. [2.] It did not recommend them to God's favour. He delighted not in the blood of their sacrifices, for he did not look upon himself as honoured by it. [3.] It would not obtain any relief for them. They pray, but God will not hear, because they regard iniquity ( Ps. lxvi. 18 ); he will not deliver them, for, though they make many prayers, none of them come from an upright heart. All their religious service turned to no account to them. Nay,

16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18 Come now, and let us reason together, saith the Lord : though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it.

Though God had rejected their services as insufficient to atone for their sins while they persisted in them, yet he does not reject them as in a hopeless condition, but here calls upon them to forsake their sins, which hindered the acceptance of their services, and then all would be well. Let them not say that God picked quarrels with them; no, he proposes a method of reconciliation. Observe here,

I. A call to repentance and reformation: "If you would have your sacrifices accepted, and your prayers answered, you must begin your work at the right end: Be converted to my law " (so the Chaldee begins this exhortation), "make conscience of second-table duties, else expect not to be accepted in the acts of your devotion." As justice and charity will never atone for atheism and profaneness, so prayers and sacrifices will never atone for fraud and oppression; for righteousness towards men is as much a branch of pure religion as religion towards God is a branch of universal righteousness.

1. They must cease to do evil, must do no more wrong, shed no more innocent blood. This is the meaning of washing themselves and making themselves clean, v. 16 . It is not only sorrowing for the sin they had committed, but breaking off the practice of it for the future, and mortifying all those vicious affections and dispositions which inclined them to it. Sin is defiling to the soul. Our business is to wash ourselves from it by repenting of it and turning from it to God. We must put away not only that evil of our doings which is before the eye of the world, by refraining from the gross acts of sin, but that which is before God's eyes, the roots and habits of sin, that are in our hearts; these must be crushed and mortified.

2. They must learn to do well. This was necessary to the completing of their repentance. Note, It is not enough that we cease to do evil, but we must learn to do well. (1.) We must be doing, not cease to do evil and then stand idle. (2.) We must be doing good, the good which the Lord our God requires and which will turn to a good account. (3.) We must do it well, in a right manner and for a right end; and, (4.) We must learn to do well; we must take pains to get the knowledge of our duty, be inquisitive concerning it, in care about it, and accustom ourselves to it, that we may readily turn our hands to our work and become masters of this holy art of doing well. He urges them particularly to those instances of well-doing wherein they had been defective, to second-table duties: " Seek judgment; enquire what is right, that you may do it; be solicitous to be found in the way of your duty, and do not walk carelessly. Seek opportunities of doing good: Relieve the oppressed, those whom you yourselves have oppressed; ease them of their burdens, ch. lviii. 6 . You, that have power in your hands, use it for the relief of those whom others do oppress, for that is your business. Avenge those that suffer wrong, in a special manner concerning yourselves for the fatherless and the widow, whom, because they are weak and helpless, proud men trample upon and abuse; do you appear for them at the bar, on the bench, as there is occasion. Speak for those that know not how to speak for themselves and that have not wherewithal to gratify you for your kindness." Note, We are truly honouring God when we are doing good in the world; and acts of justice and charity are more pleasing to him than all burnt-offerings and sacrifices.

II. A demonstration, at the bar of right reason, of the equity of God's proceedings with them: " Come now, and let us reason together ( v. 18 ); while your hands are full of blood I will have nothing to do with you, though you bring me a multitude of sacrifices; but if you wash, and make yourselves clean, you are welcome to draw nigh to me; come now, and let us talk the matter over." Note, Those, and those only, that break off their league with sin, shall be welcome into covenant and communion with God; he says, Come now, who before forbade them his courts. See Jam. iv. 8 . Or rather thus: There were those among them who looked upon themselves as affronted by the slights God put upon the multitude of their sacrifices, as ch. lviii. 3 , Wherefore have we fasted (say they) and thou seest not? They represented God as a hard Master, whom it was impossible to please. "Come," says God, "let us debate the matter fairly, and I doubt not but to make it out that my ways are equal, but yours are unequal, " Ezek. xviii. 25 . Note, Religion has reason on its side; there is all the reason in the world why we should do as God would have us do. The God of heaven condescends to reason the case with those that contradict him and find fault with his proceedings; for he will be justified when he speaks, Ps. li. 4 . The case needs only to be stated (as it is here very fairly) and it will determine itself. God shows here upon what terms they stood (as he does, Ezek. xviii. 21-24 ; xxxiii. 18, 19 ) and then leaves it to them to judge whether these terms are not fair and reasonable.

1. They could not in reason expect any more then, if they repented and reformed, they should be restored to God's favour, notwithstanding their former provocations. "This you may expect," says God, and it is very kind; who could have the face to desire it upon any other terms? (1.) It is very little that is required, "only that you be willing and obedient, that you consent to obey " (so some read it), "that you subject your wills to the will of God, acquiesce in that, and give up yourselves in all things to be ruled by him who is infinitely wise and good" Here is no penance imposed for their former stubbornness, nor the yoke made heavier or bound harder on their necks; only, "Whereas hitherto you have been perverse and refractory, and would not comply with that which was for your own good, now be tractable, be governable " He does not say, "If you be perfectly obedient," but, "If you be willingly so;" for, if there be a willing mind, it is accepted. (2.) That is very great which is promised hereupon. [1.] That all their sins should be pardoned to them, and should not be mentioned against them. "Though they be as red as scarlet and crimson, though you lie under the guilt of blood, yet, upon your repentance, even that shall be forgiven you, and you shall appear in the sight of God as white as snow." Note, The greatest sinners, if they truly repent, shall have their sins forgiven them, and so have their consciences pacified and purified. Though our sins have been as scarlet and crimson, as deep dye, a double dye, first in the wool of original corruption and afterwards in the many threads of actual transgression—though we have been often dipped, by our many backslidings, into sin, and though we have lain long soaking in it, as the cloth does in the scarlet dye, yet pardoning mercy will thoroughly discharge the stain, and, being by it purged as with hyssop, we shall be clean, Ps. li. 7 . If we make ourselves clean by repentance and reformation ( v. 16 ), God will make us white by a full remission. [2.] That they should have all the happiness and comfort they could desire. "Be but willing and obedient, and you shall eat the good of the land, the land of promise; you shall have all the blessings of the new covenant, of the heavenly Canaan, all the good of the land." Those that go on in sin, though they may dwell in a good land, cannot with any comfort eat the good of it; guilt embitters all; but, if sin be pardoned, creature-comforts become comforts indeed.

2. They could not in reason expect any other than that, if they continued obstinate in their disobedience, they should be abandoned to ruin, and the sentence of the law should be executed upon them; what can be more just? ( v. 20 ); " If you refuse and rebel, if you continue to rebel against the divine government and refuse the offers of the divine grace, you shall be devoured with the sword, with the sword of your enemies, which shall be commissioned to destroy you—with the sword of God's justice, his wrath, and vengeance, which shall be drawn against you; for this is that which the mouth of the Lord has spoken, and which he will make good, for the maintaining of his own honour." Note, Those that will not be governed by God's sceptre will certainly and justly be devoured by his sword.

10. Sodom-- spiritually ( Ge 19:24 ; Jr 23:14 ; Eze 16:46 ; Re 11:8 ).

16. God saith to the sinner, "Wash you," &c., that he, finding his inability to "make" himself "clean," may cry to God, Wash me, cleanse me ( Psa 51:2 , 7, 10 ).

before mine eyes-- not mere outward reformation before man's eyes, who cannot, as God, see into the heart ( Jr 32:19 ).

17. seek judgment-- justice, as magistrates, instead of seeking bribes ( Jr 22:3 , 16 ).

judge-- vindicate ( Psa 68:5 ; Jas 1:27 ).

18. God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men ( Is 43:26 ).

scarlet-- the color of Jesus Christ's robe when bearing our "sins" ( Mt 27:28 ). So Rahab's thread ( Jos 2:18 ; compare Le 14:4 ). The rabbins say that when the lot used to be taken, a scarlet fillet was bound on the scapegoat's head, and after the high priest had confessed his and the people's sins over it, the fillet became white: the miracle ceased, according to them, forty years before the destruction of Jerusalem, that is, exactly when Jesus Christ was crucified; a remarkable admission of adversaries. Hebrew for "scarlet" radically means double-dyed; so the deep-fixed permanency of sin in the heart, which no mere tears can wash away.

snow-- ( Psa 51:7 ). Repentance is presupposed, before sin can be made white as snow ( Is 1:19 , 20 ); it too is God's gift ( Jr 31:18 , Lam 5:21, Acts 5:31).

red-- refers to "blood" ( Is 1:15 ).

as wool-- restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII, Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, "without shedding of blood there was no remission"; but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood.

19-20. Temporal blessings in "the land of their possession" were prominent in the Old Testament promises, as suited to the childhood of the Church ( Ex 3:17 ). New Testament spiritual promises derive their imagery from the former ( Mt 5:5 ).

(ver. 8). I will not say to thee, Wherefore hast thou not slain for me a fat bull? why hast thou not selected the best he-goat from thy flock? Wherefore doth that ram amble among thy sheep, and is not laid upon mine altar? I will not say, Examine thy fields and thy pen and thy walls, seeking what thou mayest give Me. "I will not reprove thee because of thy sacrifices." What then: Dost Thou not accept my sacrifices? "But thy holocausts are always in My sight" (ver. 9). Certain holocausts concerning which it is said in another Psalm, "If Thou hadst desired sacrifice, I would surely have given, with holocausts Thou wilt not be delighted:" and again he turneth himself, "Sacrifice to God is a troubled spirit, a heart broken and humbled God doth not despise." Which be then holocausts that He despiseth not? Which holocausts that are always in His sight? "Kindly, O Lord," he saith, "deal in Thy good will with Sion, and be the walls of Jerusalem builded, then shalt Thou accept the sacrifice of righteousness, oblations, and holocausts." He saith that certain holocausts God will accept. But what is a holocaust? A whole consumed with fire: causis is burning, holon is whole: but a "holocaust" is a whole consumed with fire. There is a certain fire of most burning love: be the mind inflamed with love, let the same love hurry off the limbs to its use, let it not allow them to serve cupidity, in order that we may wholly glow with fire of divine love that will offer to God a holocaust. Such "holocausts of thine are in My sight always."

16. As yet that Israel perchance doth not understand what are the holocausts thereof which He hath in His sight always, and is still thinking of oxen, of sheep, of he-goats: let it not so think: "I will not accept calves of thy house." Holocausts I named; at once in mind and thought to earthly flocks thou wast running, therefrom thou wast selecting for Me some fat thing: "I will not accept calves of thy house." He is foretelling the New Testament, wherein all those sacrifices have ceased. For they were then foretelling a certain Sacrifice which was to be, with the Blood whereof we should be cleansed. "I will not accept calves of thy house, nor he-goats of thy flocks."

17. "For mine are all the beasts of the wood"

(ver. 16). Ye see, brethren, with what trembling we say these words. We take the Covenant of God in our mouth, and we say these words. We take the Covenant of God in our mouth, and we preach to you the instruction and judgment of God. And what saith God to the sinner? "Why dost thou?" Doth He then forbid preachers that be sinners? And where is that, "What they say do, but what they do, do not"? Where is that, "Whether in truth or on occasion Christ be preached"? But these words were said, lest they should fear that hear, from whomsoever it be that they hear: not that they should be without care that speak good words, and do evil deeds. Now therefore, brethren, ye are without care: if ye hear good words ye hear God, through whomsoever it be that ye may hear. But God would not dismiss without reproof them that speak: lest with their speaking alone, without care for themselves they should slumber in evil life, and say to themselves, "For God will not consign us to perdition, through whose mouth He has willed that so many good words should be spoken to His people." Nay, but hear what thou speakest, whoever thou art that speakest: and thou that writ be heard thyself, first hear thyself; and speak what a certain man doth speak in another Psalm, "I will hear what in me speaketh the Lord God, for He shall speak peace to His people." What am I then, that hear not what in me He speaketh, and will that other hear what through me He speaketh? I will hear first, will hear, and chiefly I will hear what speaketh in me the Lord God, for He shall speak peace to His people. Let me hear, and "chasten my body, and to servitude subject it, lest perchance to others preaching, myself be found a cast-away." "Why dost thou tell out my judgments?" Wherefore to thee what profiteth not thee? He admonisheth him to hear: not to lay down preaching, but to take up obedience. "But thou, why dost thou take My Covenant in they mouth?"

24. "But thou hatest instruction"

(ver. 17). Thou hatest discipline. When I spare, thou singest and praisest: when I chasten, thou murmurest: as though, when I spare, I am thy God: and, when I chasten, I am not thy God. "I rebuke and chasten those whom I love." "But thou hatest instruction: and hast thrown My sayings behind thee." The words that are said through thee, thou throwest behind thee. "And thou hast thrown My sayings behind thee:" to a place where they may not be seen by thee, but may load thee. "And thou hast thrown My sayings behind thee."

25. "If thou sawest a thief, thou didst consent unto him, and with adulterers thou didst make thy portion"

(ver. 21). Therefore the Lord our God shall come, and shall not keep silence. Now, "These things hast thou done, and I held my tongue." What is, "I held my tongue"? From vengeance I have desisted, my severity I have deferred, patience to thee I have prolonged, thy repentance I have long looked for..."Thou hast imagined iniquity, that I shall be like unto thee;" Thou hast imagined that I shall be like unto thee, while thou wilt not be like unto Me. For, "Be ye," he saith, "perfect, even as your Father, which is in the heavens, who maketh His sun to rise on the good and evil." Him thou wouldest not copy, who giveth good things even to evil men, insomuch that sitting thou dost detract even from good men. "I will reprove thee," when "God manifest shall come, our God, and shall not keep silence," "I will reprove thee." And what to thee shall I do in reproving thee? what to thee shall I do? Now thyself thou seest not, I will make thee see thyself. Because if thou shouldest see thyself, and shouldest displease thyself, thou wouldest please Me: but because not seeing thyself thou hast pleased thyself, thou wilt displease both Me and thyself; Me when thou shalt be judged; thyself when thou shalt burn. But what to thee shall I do? He saith. "I will set thee before thy face." For why wouldest thou escape thyself? At thy back thou art to thyself, thou seest not thyself: I make thee see thyself: what behind thy back thou hast put, before thy face will I put; thou shalt see thy uncleanness, not that thou mayest amend, but that thou mayest blush....

29. But, "understand these things, ye that forget God"

(ver. 23). How shall "sacrifice of praise glorify Me"? Assuredly sacrifice of praise doth no wise profit evil men, because they take Thy Covenant in their mouth, and do damnable things that displease Thine eyes. Straightway, he saith, even to them this I say, "Sacrifice of praise shall glorify Me." For if thou livest ill and speakest good words, not yet dost thou praise: but again, if, when thou beginnest to live well, to thy merits thou dost ascribe thy living well, not yet dost thou praise....Therefore the Publican went down justified, rather than that Pharisee. Therefore hear ye that live well, hear ye that live ill: "Sacrifice of praise shall glorify Me." No one offereth Me this sacrifice, and is evil. I say not, Let there not offer Me this any one that is evil; but no one doth offer Me this, that is evil. For he that praiseth, is good: because if he praiseth, he doth also live well, because if he praiseth, not only with tongue he praiseth, but life also with tongue doth agree.

31. "And there is the way whereby I will show him the salvation of God." In sacrifice of praise "is the way." What is "the salvation of God"? Christ Jesus. And how in sacrifice of praise to us is shown Christ? Because Christ with grace came to us. These words saith the Apostle: "But I live, now not I, but Christ liveth in me: but that in flesh I live, in faith I live of the Son of God, who loved me, and gave Himself for me." Acknowledge then sinners, that there would not need physician, if they were whole. For Christ died for the ungodly. When then they acknowledge their ungodlinesses, and first copy that Publican, saying, "Lord, be merciful to me a sinner:" show wounds, beseech Physician: and because they praise not themselves, but blame themselves,--"So that he that glorieth, not in himself but in the Lord may glory," --they acknowledge the cause of the coming of Christ, because for this end He came, that He might save sinners: for "Jesus Christ came," he saith, "into this world to save sinners; of whom I am chief." Further, those Jews, boasting of their work, thus the same Apostle doth rebuke, in saying, that they to grace belonged not, who to their merits and their works thought that reward was owing. He therefore that knoweth himself to belong to grace, doth know what is Christ and what is Christ's because he needeth grace. If grace it is called, gratis it is given; if gratis it is given, not any merits of time have preceded that it should be given....

Sight. I complain of no neglect (Menochius) in these outward ceremonies. (Haydock) --- God required no victims during the captivity; but he always demanded praise, (ver. 14.; Calmet) a contrite heart, Psalm l. 19., &c. (Haydock) --- The prophets often admonished the people of this truth, (Isaias i. 2., and Jeremias vii. 20.; Calmet) that they might not set too high a value on sacrifices, (Haydock) which, though pleasing to God, are of no service to him; as all the world is his property. (Worthington)

Sinner. He is not blamed for praying: but his hypocrisy is condemned. (Berthier) --- The world is full of such hypocrites, who have God in their mouths, but not in their hearts, and whose voice alone is the voice of Jacob, Genesis xxvii. 22., Isaias xxix. 13., and Titus i. 16. --- The wicked judges, who condemned Susanna, (Daniel xiii.) should have attended to these lessons. (Calmet) --- Thou that teachest another, teachest not thyself, Romans ii. 21. --- It is surely to be expected, (Haydock) that those who undertake to teach others, should shew good example, and serve God with sincerity, (Worthington) and not content themselves with the glory of their vocation. (Menochius)

PSALM XLIX. (DEUS DEORUM.)

The coming of Christ: who prefers virtue and inward purity before the blood of victims.

Silent, and deferred punishment, (St. Augustine) waiting for thy conversion, Romans ii. 4. --- Unjustly, is not expressed in Hebrew. (Berthier) --- Face, judgment and hell, (Chaldean) or all these things, (St. Jerome) and thy manifold transgressions. The sight will be most intolerable. (Calmet)

Praise. This king of improper sacrifice, and those of justice, and of a contrite heart, (Psalm iv., and l.) must accompany outward sacrifices, to make them acceptable. The latter has always been obligatory, (Worthington) as well as the former. (Haydock) --- This psalm proves, that the old victims should give place to one far more excellent, the body of Christ, the sacrifice of praise which the Church offers. (St. Augustine, con. advers. xx. orat. con Jud. vi. and ep. cxx. 18.) (Worthington) --- Eucharist means "good grace," or thanksgiving, being intended to enable us to render that tribute of praise, which he requires. (Haydock) --- There. Hebrew, " to him that ordereth his conversation aright, will I," &c. (Protestants) --- The difference consists only in the points. (Berthier) --- Syriac, "There I will shew him the way of his salvation," or, according to St. Chrysostom, "even my salvation." (Calmet) --- By adoring God in spirit and truth, (Haydock) we may be saved. (Menochius)

7 Hear, O my people, and I will speak; O Israel, and I will testify against thee: I am God, even thy God. 8 I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me. 9 I will take no bullock out of thy house, nor he goats out of thy folds. 10 For every beast of the forest is mine, and the cattle upon a thousand hills. 11 I know all the fowls of the mountains: and the wild beasts of the field are mine. 12 If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof. 13 Will I eat the flesh of bulls, or drink the blood of goats? 14 Offer unto God thanksgiving; and pay thy vows unto the most High: 15 And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.

God is here dealing with those that placed all their religion in the observances of the ceremonial law, and thought those sufficient.

I. He lays down the original contract between him and Israel, in which they had avouched him to be their God, and he them to be his people, and so both parties were agreed ( v. 7 ): Hear, O my people! and I will speak. Note, It is justly expected that whatever others doe, when he speaks, his people should give ear; who will, if they do not? And then we may comfortably expect that God will speak to us when we are ready to hear what he says; even when he testifies against us in the rebukes and threatenings of his word and providences we must be forward to hear what he says, to hear even the rod and him that has appointed it.

II. He puts a slight upon the legal sacrifices, v. 8 , &c. Now,

1. This may be considered as looking back to the use of these under the law. God had a controversy with the Jews; but what was the ground of the controversy? Not their neglect of the ceremonial institutions; no, they had not been wanting in the observance of them, their burnt-offerings had been continually before God, they took a pride in them, and hoped by their offerings to procure a dispensation for their lusts, as the adulterous woman, Prov. vii. 14 . Their constant sacrifices, they thought, would both expiate and excuse their neglect of the weightier matters of the law. Nay, if they had, in some degree, neglected these institutions, yet that should not have been the cause of God's quarrel with them, for it was but a small offence in comparison with the immoralities of their conversation. They thought God was mightily beholden to them for the many sacrifices they had brought to his altar, and that they had made him very much their debtor by them, as if he could not h have maintained his numerous family of priests without their contributions; but God here shows them the contrary, (1.) That he did not need their sacrifices. What occasion had he for their bullocks and goats who has the command of all the beasts of the forest, and the cattle upon a thousand hills ( v. 9, 10 ), has an incontestable propriety in them and dominion over them, has them all always under his eye and within his reach, and can make what use he pleases of them; they all wait on him, and are all at his disposal? Ps. civ. 27-29 . Can we add any thing to his store whose all the wild fowl and wild beasts are, the world itself and the fulness thereof? v. 11, 12 . God's infinite self-sufficiency proves our utter insufficiency to add any thing to him. (2.) That he could not be benefited by their sacrifices. Their goodness, of this kind, could not possibly extend to him, nor, if they were in this matter righteous, was he the better ( v. 13 ): Will I eat the flesh of bulls? It is as absurd to think that their sacrifices could, of themselves, and by virtue of any innate excellency in them, add any pleasure of praise to God, as it would be to imagine that an infinite Spirit could be supported by meat and drink, as our bodies are. It is said indeed of the demons whom the Gentiles worshipped that they did eat the fat of their sacrifices, and drink the wine of their drink-offerings ( Deut. xxxii. 38 ): they regaled themselves in the homage they robbed the true God of; but will the great Jehovah be thus entertained? No; to obey is better than sacrifice, and to love God and our neighbour better than all burnt-offerings, so much better that God by his prophets often told them that their sacrifices were not only not acceptable, but abominable, to him, while they lived in sin; instead of pleasing him, he looked upon them as a mockery, and therefore an affront and provocation to him; see Prov. xv. 8; Isa. i. 11, &c. ; lxvi. 3 ; Jer. vi. 20 ; Amos v. 21 . They are therefore here warned not to rest in these performances; but to conduct themselves, in all other instances, towards God as their God.

2. This may be considered as looking forward to the abolishing of these by the gospel of Christ. Thus Dr. Hammond understands it. When God shall set up the kingdom of the Messiah he shall abolish the old way of worship by sacrifice and offerings; he will no more have those to be continually before him ( v. 8 ); he will no more require of his worshippers to bring him their bullocks and their goats, to be burnt upon his altar, v. 9 . For indeed he never appointed this as that which he had any need of, or took any pleasure in, for, besides that all we have is his already, he has far more beasts in the forest and upon the mountains, which we know nothing of nor have any property in, than we have in our folds; but he instituted it to prefigure the great sacrifice which his own Son should in the fulness of time offer upon the cross, to make atonement for sin, and all the other spiritual sacrifices of acknowledgment with which God, through Christ, will be well pleased.

16 But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? 17 Seeing thou hatest instruction, and castest my words behind thee. 18 When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers. 19 Thou givest thy mouth to evil, and thy tongue frameth deceit. 20 Thou sittest and speakest against thy brother; thou slanderest thine own mother's son. 21 These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes. 22 Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. 23 Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I show the salvation of God.

God, by the psalmist, having instructed his people in the right way of worshipping him and keeping up their communion with him, here directs his speech to the wicked, to hypocrites, whether they were such as professed the Jewish or the Christian religion: hypocrisy is wickedness for which God will judge. Observe here,

I. The charge drawn up against them. 1. They are charged with invading and usurping the honours and privileges of religion ( v. 16 ): What has thou to do, O wicked man! to declare my statutes? This is a challenge to those that rare really profane, but seemingly godly, to show what title they have to the cloak of religion, and by what authority they wear it, when they use it only to cover and conceal the abominable impieties of their hearts and lives. Let them make out their claim to it if they can. Some think it points prophetically at the scribes and Pharisees that were the teachers and leaders of the Jewish church at the time when the kingdom of the Messiah, and that evangelical way of worship spoken of in the foregoing verses , were to be set up. They violently opposed that great revolution, and used all the power and interest which they had by sitting in Moses's seat to hinder it; but the account which our blessed Saviour gives of them ( Matt. xxiii .), and St. Paul ( Rom. ii. 21, 22 ), makes this expostulation here agree very well to them. They took on them to declare God's statues, but they hated Christ's instruction; and therefore what had they to do to expound the law, when they rejected the gospel? But it is applicable to all those that are practicers of iniquity, and yet professors of piety, especially if withal they be preachers of it. Note, It is very absurd in itself, and a great affront to the God of heaven, for those that are wicked and ungodly to declare his statutes and to take his covenant in their mouths. It is very possible, and too common, for those that declare God's statutes to others to live in disobedience to them themselves, and for those that take God's covenant in their mouths yet in their hearts to continue their covenant with sin and death; but they are guilty of a usurpation, they take to themselves an honour which they have no title to, and there is a day coming when they will be thrust out as intruders. Friend, how camest thou in hither? 2. They are charged with transgressing and violating the laws and precepts of religion. (1.) They are charged with a daring contempt of the word of God ( v. 17 ): Thou hatest instruction. They loved to give instruction, and to tell others what they should do, for this fed their pride and made them look great, and by this craft they got their living; but they hated to receive instruction from God himself, for that would be a check upon them and a mortification to them. "Thou hatest discipline, the reproofs of the word and the rebukes of Providence." No wonder that those who hate to be reformed hate the means of reformation. Thou castest my words behind thee. They seemed to set God's words before them, when they sat in Moses's seat, and undertook to teach others out of the law ( Rom. ii. 19 ); but in their conversations they cast God's word behind them, and did not care for seeing that rule which they were resolved not to be ruled by. This is despising the commandment of the Lord. (2.) A close confederacy with the worst of sinners ( v. 18 ): " When thou sawest a thief, instead of reproving him and witnessing against him, as those should do that declare God's statutes, thou consentedst with him, didst approve of his practices, and desire to be a partner with him and to share in the profits of his cursed trade; and thou hast been partaker with adulterers, hast done as they did, and encouraged them to go on in their wicked courses, hast done these things and hast had pleasure in those that do them, " Rom. i. 32 . (3.) A constant persisting in the worst of tongue-sins ( v. 19 ): " Thou givest thy mouth to evil, not only allowest thyself in, but addictest thyself wholly to, all manner of evil-speaking." [1.] Lying: Thy tongue frames deceit, which denotes contrivance and deliberation in lying. It knits or links deceit, so some. One lie begets another, and one fraud requires another to cover it. [2.] Slandering ( v. 20 ): " Thou sittest, and speakest against thy brother, dost basely abuse and misrepresent him, magisterially judge and censure him, and pass sentence upon him, as if you wert his master to whom he must stand or fall, whereas he is thy brother, as good as thou art, and upon the level with thee, for he is thy own mother's son. He is thy near relation, whom thou oughtest to love, to vindicate, and stand up for, if others abused him; yet thou dost thyself abuse him, whose faults thou oughtest to cover and make the best of; if really he had done amiss, yet thou dost most falsely and unjustly charge him with that which he is innocent of; thou sittest and doest this, as a judge upon the bench, with authority; thou sittest in the seat of the scornful, to deride and backbite those whom thou oughtest to respect and be kind to." Those that do ill themselves commonly delight in speaking ill of others.

II. The proof of this charge ( v. 21 ): " These things thou hast done; the fact is too plain to be denied, the fault too bad to be excused; these things God knows, and thy own heart knows, thou hast done." The sins of sinners will be proved upon them, beyond contradiction, in the judgment of the great day: " I will reprove thee, or convince thee, so that thou shalt have not one word to say for thyself." The day is coming when impenitent sinners will have their mouths for ever stopped and be struck speechless. What confusion will they be filled with when God shall set their sins in order before their eyes! They would not see their sins to their humiliation, but cast them behind their backs, covered them, and endeavoured to forget them, nor would they suffer their own consciences to put them in mind of them; but the day is coming when God will make them see their sins to their everlasting shame and terror; he will set them in order, original sin, actual sins, sins against the law, sins against the gospel, against the first table, against the second table, sins of childhood and youth, of riper age, and old age. He will set them in order, as the witnesses are set in order, and called in order, against the criminal, and asked what they have to say against him.

III. The Judge's patience, and the sinner's abuse of that patience: " I kept silence, did not give thee any disturbance in thy sinful way, but let thee alone to take thy course; sentence against thy evil works was respited, and not executed speedily." Note, The patience of God is very great towards provoking sinners. He sees their sins and hates them; it would be neither difficulty nor damage to him to punish them, and yet he waits to be gracious and gives them space to repent, that he may render them inexcusable if they repent not. His patience is the more wonderful because the sinner makes such an ill use of it: " Thou thoughtest that I was altogether such a one as thyself, as weak and forgetful as thyself, as false to my word as thyself, nay, as much a friend to sin as thyself." Sinners take God's silence for consent and his patience for connivance; and therefore the longer they are reprieved the more are their hearts hardened; but, if they turn not, they shall be made to see their error when it is too late, and that the God they provoke is just, and holy, and terrible, and not such a one as themselves.

IV. The fair warning given of the dreadful doom of hypocrites ( v. 22 ): " Now consider this, you that forget God, consider that God knows and keeps account of all your sins, that he will call you to an account for them, that patience abused will turn into the greater wrath, that though you forget God and your duty to him he will not forget you and your rebellions against him: consider this in time, before it be too late; for if these things be not considered, and the consideration of them improved, he will tear you in pieces, and there will be none to deliver. " It is the doom of hypocrites to be cut asunder, Matt. xxiv. 51 . Note, 1. Forgetfulness of God is at the bottom of all the wickedness of the wicked. Those that know God, and yet do not obey him, do certainly forget him. 2. Those that forget God forget themselves; and it will never be right with them till they consider, and so recover themselves. Consideration is the first step towards conversion. 3. Those that will not consider the warnings of God's word will certainly be torn in pieces by the executions of his wrath. 4. When God comes to tear sinners in pieces, there is no delivering them out of his hand. They cannot deliver themselves, nor can any friend they have in the world deliver them.

V. Full instructions given to us all how to prevent this fearful doom. Let us hear the conclusion of the whole matter; we have it, v. 23 , which directs us what to do that we may attain our chief end. 1. Man's chief end is to glorify God, and we are here told that whoso offers praise glorifies him; whether he be Jew or Gentile, those spiritual sacrifices shall be accepted from him. We must praise God, and we must sacrifice praise, direct it to God, as every sacrifice was directed; put it into the hands of the priest, our Lord Jesus, who is also the altar; see that it be made by fire, sacred fire, that it be kindled with the flame of holy and devout affection; we must be fervent in spirit, praising the Lord. This he is pleased, in infinite condescension, to interpret as glorifying him. Hereby we give him the glory due to his name and do what we can to advance the interests of his kingdom among men. 2. Man's chief end, in conjunction with this, is to enjoy God; and we are here told that those who order their conversation aright shall see his salvation. (1.) It is not enough for us to offer praise, but we must withal order our conversation aright. Thanksgiving is good, but thanks-living is better. (2.) Those that would have their conversation right must take care and pains to order it, to dispose it according to rule, to understand their way and to direct it. (3.) Those that take care of their conversation make sure their salvation; them God will make to see his salvation, for it is a salvation ready to be revealed; he will make them to see it and enjoy it, to see it, and to see themselves happy for ever in it. Note, The right ordering of the conversation is the only way, and it is a sure way, to obtain the great salvation.

8-15. However scrupulous in external worship, it was offered as if they conferred an obligation in giving God His own, and with a degrading view of Him as needing it [Psa 50:9-13]. Reproving them for such foolish and blasphemous notions, He teaches them to offer, or literally, "sacrifice," thanksgiving, and pay, or perform, their vows-- that is, to bring, with the external symbolical service, the homage of the heart, and faith, penitence, and love. To this is added an invitation to seek, and a promise to afford, all needed help in trouble.

16-20. the wicked-- that is, the formalists, as now exposed, and who lead vicious lives (compare Ro 2:21 , 23). They are unworthy to use even the words of God's law. Their hypocrisy and vice are exposed by illustrations from sins against the seventh, eighth, and ninth commandments.

21-22. God, no longer (even in appearance) disregarding such, exposes their sins and threatens a terrible punishment.

23. offereth praise-- ( Psa 50:14 ), so that the external worship is a true index of the heart.

Then spake Jesus to the multitude, and to his disciples,2. Saying, "The Scribes and the Pharisees sit in Moses’ seat:3. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.4. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers."

When the Lord had overthrown the Priests by His answer, and shewn their condition to be irremediable, forasmuch as clergy, when they do wickedly, cannot be amended, but laymen who have gone wrong are easily set right, He turns His discourse to His Apostles and the people. For that is an unprofitable word which silences one, without conveying improvement to another.

The disciples of Christ are better than the common herd; and you may find in the Church such as with more ardent affection come to the word of God; these are Christ’s disciples, the rest are only His people. And sometimes He speaks to His disciples alone, sometimes to the multitudes and His disciples together, as here.

"The Scribes and Pharisees sit in Moses’ seat," as professing his Law, and boasting that they can interpret it. Those that do not depart from the letter of the Law are the Scribes; those who make high professions, and separate themselves from the vulgar as better than they, are called Pharisees, which signifies ’separate’.

Those who understand and expound Moses according to his spiritual meaning, these sit indeed on Moses’ seat, but are neither Scribes nor Pharisees, but better than either, Christ’s beloved disciples. Since His coming these have sat upon the seat of the Church, which is the seat of Christ. Pseudo-Chrysostom: But regard must be had to this, after what sort each man fills his seat; for not the seat makes the Priest, but the Priest the seat; the place does not consecrate the man, but the man the place. A wicked Priest derives guilt and not honour from his Priesthood.

But that none should say, For this cause am I slack to practise, because my instructor is evil, He removes every such plea, saying, "All therefore whatsoever they say unto you, that observe and do," for they speak not their own, but God’s, which things He taught through Moses in the Law. And look with how great honour He speaks of Moses, shewing again what harmony there is with the Old Testament.

But if the Scribes and Pharisees who sit in Moses’ seat are the teachers of the Jews, teaching the commandments of the Law according to the letter, how is this that the Lord bids us do after all things which they say; but the Apostles in the Acts [ Acts 15:19 ] forbid the believers to do according to the letter of the Law. These indeed taught after the letter, not understanding the Law spiritually. Whatsoever they say to us out of the Law, with understanding of its sense, that we do and keep, not doing after their works, for they do not what the law enjoins, nor perceive the veil that is upon the letter of the Law.

Or by "all" we are not to understand every thing in the Law, many things for example relating to the sacrifices, and the like, but such as concern our conduct.

But why did He command this not of the Law of grace, but of the doctrine of Moses? Because truly it was not the time to publish the commandments of the New Law before the season of His passion. I think also that He had herein something further in view. He was about to bring many things against the Scribes and Pharisees in His discourse following, wherefore that vain men might not think that He coveted their place of authority, or spoke thus out of enmity to them, he first puts away from Himself this suspicion, and then begins to reprove them, that the people might not fall into their faults; and that, because they ought to hear them, they should not think that therefore they ought to imitate them in their works, He adds, "But do ye not after their works." What can be more pitiable than such a teacher, whose life to imitate is ruin, to refuse to follow is salvation for his disciples?

But as gold is picked out of the dross, and the dross is left, so hearers may take doctrine and leave practice, for good doctrine oft comes from an evil man. But as Priests judge it better to teach the bad for the sake of the good, rather than to neglect the good for the sake of the bad; so also let those who are set under them pay respect to the bad Priests for the sake of the good, that the good may not be despised because of the bad; for it is better to give the bad what is not their due, rather than to defraud the good of what is justly theirs.

Look with what He begins His reproof of them, "For they say, and do not." Every one who transgresses the Law is deserving of blame, but especially he who has the post of instruction. And this for a threefold cause; first, because he is a transgressor; secondly, because when he ought to set others right, be himself halts; thirdly, because, being in the rank of a teacher, his influence is more corrupting.

Again, He brings a further charge against them, that they oppress those that are put under them; "They bind heavy burdens;" in this He shews a double evil in them; that they exacted without any allowance the utmost rigour of life from those that were put under them, while they allowed themselves large licence herein. But a good ruler should do the contrary of this, to be to himself a severe judge, to others a merciful one. Observe in what forcible words He utters His reproof; He says not they cannot, but "they will not;" and not, lift them, but "touch them with one of their fingers."

And to the Scribes and Pharisees of whom He is now speaking, heavy burdens not to be borne are the commandments of the Law; as St. Peter speaks in the Acts, "Why seek ye to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? [ Acts 15:10 ] For commending the burdens of the Law by fabulous proofs, they bound as it were the shoulders of the heart of their hearers with bands, that thus tied as though with proof of reason to them, they might not fling them off; but themselves did not in the least measure fulfil them, that is, not only did not wholly, but did not so much as attempt to.

Or, "bind burdens," that is, gather traditions from all sides, not to aid, but to burden the conscience. Jerome: But all these things, the shoulders, the finger, the burdens, and the bands with which they bind the burdens, have a spiritual meaning. Herein also the Lord speaks generally against all masters who enjoin high things, but do not even little things.

Such also are they who lay a heavy burden upon those who come to penitence, so that while men would avoid present punishment, they overlook that which is to come. For if you lay upon a boy’s shoulders a burden more than be can bear, be must needs either cast it off, or be broken down by it; so the man on whom you lay too grievous a burden of penance must either wholly refuse it, or if be submit himself to it will find himself unable to bear it, and so be offended, and sin worse.

Also, if we should be wrong in imposing too light a penance, is it not better to have to answer for mercy than for severity ? Where the master of the household is liberal, the steward should not be oppressive. If God be kind, should His Priest be harsh? Do you seek thereby the character of sanctity? Be strict in ordering your own life, in that of others lenient; let men hear of you as enjoining little, and performing much. The Priest who gives licence to himself, and exacts the utmost from others, is like a corrupt tax-gatherer in the state, who to ease himself taxes others heavily.

"But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,6. And love the uppermost rooms at feasts, and the chief seats in the synagogues,7. And greetings in the markets, and to be called of men, Rabbi, Rabbi.8. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.9. And call no man your father upon the earth for one is your Father, which is in heaven.10. Neither be ye called masters: for one is your Master, even Christ.11. But he that is greatest among you shall be your servant.12. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

The Lord bad charged the Scribes and Pharisees with harshness and neglect; He now brings forward their vain-glory, which made them depart from God.

Every substance breeds in itself that which destroys it, as wood the worm, and garments the moth so the Devil strives to corrupt the ministry of the Priests, who are ordained for the edification of holiness, endeavouring that this good, while it is done to be seen of men, should be turned into evil. Take away this fault from the clergy, and you will have no further labour in their reform, for of this it comes that a clergyman who has sinned can hardly perform penance.

Also the Lord here points out the cause why they could not believe in Christ, because nearly all they did was in order to be seen of men; for he whose desire is for earthly glory from men, cannot believe on Christ who preaches things heavenly.

I have read one who interprets this place thus. "In Moses’ seat," that is, in the rank and degree instituted by Moses, the Scribes and Pharisees are seated unworthily, forasmuch as they preached to others the Law which foretold Christ’s coming, but themselves did not receive Him when come. For this cause He exhorts the people to hear the Law which they preached, that is, to believe in Christ who was preached by the Law, but not to follow the Scribes and Pharisees in their disbelief of Him. And He shews the reason why they preached the coming of Christ out of the Law, yet did not believe on Him; namely, because they did not preach that Christ should come through any desire of His coming, but that they might be seen by men to be doctors of the Law.

And their works likewise they do to be seen of men, using outward circumcision, taking away actual leaven out of their houses, and doing such like things. But Christ’s disciples fulfil the Law in things secret, being Jews inwardly, as the Apostle speaks. [ Rom 2:29 ]

Note the intensive force of the words of His reproofs. He says not merely that they do their works to be seen of men, but added, "all their works." And not only in great things but in some things trivial they were vainglorious, "They make broad their phylacteries and enlarge the borders of their garments."

For the Lord, when He had given the commandments of the Law through Moses, added at the end, "And thou shalt bind them for a sign upon thine hand, and they shall be ever before thine eyes;" [ Deu 6:8 ] the meaning of which is, Let my precepts be in thine hand so as to be fulfilled in thy works; let them be before thine eyes so as that thou shalt meditate upon them day and night.

This the Pharisees misinterpreting, wrote on parchments the Decalogue of Moses, that is, the Ten Commandments, and folding them up, tied them on their forehead, so making them a crown for their head, that they should be always before their eyes. Moses had in another place given command that they should make fringes of blue in the borders of their garments, [ Num 15:39 ] to distinguish the people of Israel; that as in their bodies circumcision, so in their garments the fringe, might discriminate the Jewish nation.

But these superstitious teachers, catching at popular favour, and making gain of silly women, made broad hems, and fastened them with sharp pins, that as they walked or sat they might be pricked, and by such monitors be recalled to the duties of God’s ministry. This embroidery then of the Decalogue they called phylacteries, that is, conservatories, because those who wore them, wore them for their own protection and security. So little did the Pharisees understand that they were to be worn on the heart and not on the body; for in equal degree may cases and chests be said to have books, which assuredly have not the knowledge of God.

But after their example do many invent Hebrew names of Angels, and write them, and bind them on themselves, and they seem dreadful to such as are without understanding. Others again wear round their neck a portion of the Gospel written out. But is not the Gospel read every day in the Church, and heard by all? Those therefore who receive no profit from the Gospel sounded in their ears, how shall the having them hung about their neck save them? Further, wherein is the virtue of the Gospel? in the shape of its letters, or in the understanding its meaning? If in the characters, you do well to hang them round your neck; if in their meaning, they are of more profit when laid up in the heart, than hung round the neck.

But others explain this place thus, That they made broad their teachings concerning special observances, as phylacteries, or preservatives of salvation, preaching them continually to the people. And the broad fringes of their garments they explain of the same undue stress upon such commandments.

Seeing they thus make broad their phylacteries, and make them broad fringes, desiring to have glory of men, they are convicted also in other things; "For they love the uppermost rooms at feasts, and the chief seats in the synagogues."

It should be noted, that He does not forbid those to whom this belongs by right of rank to be saluted in the forum, or to sit or recline in the highest room; but those who unduly desire these things, whether they obtain them or not, these He enjoins the believers to shun as wicked.

For He rebukes not those who recline in the highest place, but those who love such places, blaming the will not the deed. For to no purpose does he humble himself in place who exalts himself in heart. For some vain men bearing that it was a commendable thing to seat himself in the lowest place, chooses so to do; and thus not only does not put away the vanity of his heart, but adds this additional vain ostentation of his humility, as one who would be thought righteous and humble. For many proud men take the lowest place in their bodies, but in haughtiness of heart think themselves to be seated among the highest; and there are many humble men who, placed among the highest, are inwardly in their own esteem among the lowest.

Observe where vain glory governed them, to wit, in the synagogues, whither they entered to guide others. It had been tolerable to have felt thus at feasts, notwithstanding that a doctor ought to be had in honour in all places alike, and not in the Churches only. But if it be blameworthy to love such things, how wrong is it to seek to attain them?

They love the first salutations, first, that is, not in time only, before others; but in tone, that we should say with a loud voice, Hail, Rabbi; and in body that we should bow low our bead; and in place, that the salutation should be in public.

And herein they are not without fault, that the same men should be concerned in the litigations of the forum, who in the synagogue in Moses’ seat, seek to be called Rabbi by men. Pseudo-Chrysostom: That is, they wish to be called, not to be such; they desire the name, and neglect the duties.

And in the Church of Christ are found some who take to themselves the uppermost places, that is, become deacons; next they aspire to the chief seats of those that are called presbyters; and some intrigue to be styled among men Bishop, that is, to be called Rabbi. But Christ’s disciple loves the uppermost place indeed, but at the spiritual banquet, where he may feed on the choicer morsels of spiritual food, for, with the Apostles who sit upon twelve thrones, he loves the chief seats, and hastes by his good works to render himself worthy of such seats; and he also loves salutations made in the heavenly marketplace, that is, in the heavenly congregations of the primitive.

But the righteous man would be called Rabbi, neither by man, nor by any other, because there is One Master of all men.

"Be not ye called Rabbi," that ye take not to yourselves what belongs to God. And call not others Rabbi, that ye pay not to men a divine honour. For One is the Master of all, who instructs all men by nature. For if man were taught by man, all men would learn that have teachers; but seeing it is not man that teaches, but God, many are taught, but few learn. Man cannot by teaching impart an understanding to man, but that understanding which is given by God man calls forth by schooling. Hilary: And that the disciples may ever remember that they are the children of one parent, and that by their new birth they have passed the limits of their earthly origin.

All men may be called brethren in affection, which is of two kinds, general and particular. Particular, by which all Christians are brethren; general, by which all men being born of one Father are bound together by like tie of kindred.

"And call no man your Father upon earth;" because in this world though man begets man, yet there is one Father who created all men. For we have not beginning of life from our parents, but we have our life transmitted through them. (ed. note: The Catholic doctrine is, that "the man" is born from his parents, by propagation, but that the soul is immediately created by God, the human agency being but a certain disposition of matter - such that according to God’s good pleasure, by a law which He has appointed, the gift of a soul is accorded to it. And thus, though a man’s soul cannot be called the son of his parents, yet that compound nature of which the soul forms part, is such. That the soul is immediately from God by creation is the Catholic doctrine. St. Leo speaks of the Catholic faith consistently and truly, preaching that the souls of men, before they were breathed into their bodies, were not, nor are incorporated by any other but by God the Framer, Who is Creator of them as well as the bodies. Ep. 15, ad Turrib. 10. And so St. Hilary, "Every soul is the work of God, but the generation of the flesh is come from the flesh." De Trin. x.20. Vide also Greg. Nyss. deAnim. p.934. Ambros, de Noe. 4. Hieron. in Eccles. xii. 7.)

But who calls no man father upon earth? He who in every action done as before God, says, "Our Father, which art in Heaven."

Because it was clear who was the Father of all, by this which was said, "Which art in Heaven," He would teach them who was the Master of all, and therefore repeats the same command concerning a master, "Neither be ye called masters; for one is your Master, even Christ."

Not that when Christ is here said to be our Master, the Father is excluded, as neither when God is said to be our Father, is Christ excluded, Who is the Father of men.

It is a difficulty that the Apostle against this command calls himself the teacher of the Gentiles; and that in monasteries in their common conversation, they call one another, Father. It is to be cleared thus. It is one thing to be father or master by nature, another by sufferance. Thus when we call any man our father, we do it to shew respect to his age, not as regarding him as the author of our being. We also call men ’Master,’ from resemblance to a real master; and, not to use tedious repetition, as the One God and One Son, who are by nature, do not preclude us from calling others gods and sons by adoption, so the One Father and One Master, do not preclude us from speaking of other fathers and masters by an abuse of the terms.

Not only does the Lord forbid us to seek supremacy, but would lead His hearer to the very opposite; "He that is greatest among you shall be your servant."

Or otherwise; And if one minister the divine word, knowing that it is Christ that makes it to be fruitful, such a one professes himself a minister and not a master; whence it follows, "He that is greatest among you, let him be your servant." As Christ Himself, who was in truth our Master, professed Himself a minister, saying, "I am in the midst of you as one that ministers." [ Luk 22:27 ] And well does He conclude this prohibition of all vain-glory with the words, "And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted."

Which means that every one who thinks highly of his own deserts, shall be humbled before God; and every one who humbles himself concerning his good deeds, shall be exalted with God.

Then Jesus, &c. Jesus thus spoke to the multitude a few days previous to his passion. It is here observable that our Saviour, after he had tried all possible remedies, after he had taught and confirmed his doctrines by innumerable miracles, after he had secretly by his parables reprehended them for their wickedness, but without effect, not publicly upbraids their vices. But before his reprehension of the Pharisees, he instructs the people, lest they should despise the authority of the priesthood. (Salmeron)

The Scribes. They, who professed the greatest zeal for the law of Moses, and gloried in being the interpreters of it, sat upon the chair of Moses, succeeded to his authority of governing the people of God, of instructing them in his law, and of disclosing to them his will. Such, therefore, as did not depart from the letter of the law, were called Scribes. But such as professed something higher, and separated themselves from the crowd, as better than the ordinary class of men, were called Pharisees, which signifies, separated. (Origen) --- God preserveth the truth of the Christian religion in the apostolic See of Rome, which in the new law answers to the chair of Moses, notwithstanding the disedifying conduct of some few of its bishops. Yes, though a traitor, as vile as Judas himself, were a bishop thereof, it would not be prejudicial to the integrity of the faith of God's Church, or to the ready obedience and perfect submission of sincere good Christians, for whom our Lord has made this provision, when he says: do that which they say, but do not as they do. (St. Augustine, Ep. clxv.)

All therefore whatsoever they shall say. St. Augustine, in his defence of the Apostolic See, thus argues, contra lit. Petil. "Why dost thou call the apostolic chair the chair of pestilence? If, for the men that sit therein, I ask: did our Lord Jesus Christ, on account of the Pharisees, reflect upon the chair, wherein they sat? Did he not commend that chair of Moses, and, preserving the honour of the chair, reprove them? For he sayeth: they have sat on the chair of Moses. All therefore whatsoever they shall say to you, observe and do. These points if you did well consider, you would not, for the men whom you defame, blaspheme the Apostolic See, wherewith you do not hold communion." (lib. ii. chap. 51) And again, chap. 61 Ibid. "Neither on account of the Pharisees, to whom you maliciously compare us, did our Lord command the chair of Moses to be forsaken; (in which chair he verily figured his own) for he warned the people to do what they say, and not what they do, and that the holiness of the chair be in no case forsaken, nor the unity of the flock divided, on account of the wicked lives of the pastors." --- Christ does not tell them to observe every thing, without exception, that the Pharisees should say to them; for, (as it was observed in a previous chapter) many superstitions and false ordinances had obtained amongst them, corrupting the Scriptures by their traditions; but only such as were not contrary to the law of Moses. We are taught to obey bad no less than good ministers, in those things that are not expressly contrary to the law of God. Hence appears how unfounded and unreasonable is the excuse so often adduced by persons in justification of their misdeeds, viz. that they saw their pastors do the same. Such must attend to the rule here given by Jesus Christ. What they say, do: but according to their works, do ye not. (Denis the Carthusian) --- The words, all whatsoever, shew that nothing must be excepted, but what the supreme law orders to be excepted. (Estius)

Heavy and insupportable burdens. Some understand in general the ceremonies of the law of Moses; but Christ seems rather here to mean the vain customs, tradition, and additions, introduced by the Jewish doctors, and by their Scribes and Pharisees. (Witham) --- They thus greatly increase the burden of others, by multiplying their obligations; whilst they will not offer themselves the least violence in observing them, or alleviating the burden, by taking any share upon their own shoulders.

Phylacteries.[1] These were pieces or scrolls of parchment, on which were written the ten commandments, or some sentences of the law, which the Jews were accustomed to fasten to their foreheads, or their arms, to put them in mind of their duty. Thus they interpreted those words. (Deuteronomy vi. 8.) Thou shalt tie them as a sign on thy hand: and they shall be, and move before thy eyes. Perhaps all the Jews, and even our Saviour himself, wore them; and that he only blames the hypocrisy and vanity of the Scribes and Pharisees, who affected to have them larger than others; and they did the like as to the fringes which the Jews wore on their garments. (Witham) --- That is, parchments, on which they wrote the ten commandments, and carried on their foreheads before their eyes: which the Pharisees affected to wear broader than other men: so to seem more zealous for the law. (Challoner) --- The word Phylacterion, which is found both in the Greek and Latin Vulgate, properly signifies a preservation. It was a piece of parchment which the Jews carried round their heads from one ear to the other, and round their arms like bracelets, and upon which were written certain words of the law. Since the origin of the sect of Pharisees, they began to attach to these bands of parchment chimerical virtues, such as preservatives of maladies, and preservations from the insults of devils; hence the name phylacterion. (Bible de Vence)

Phylacteria. Greek: phulakteria. Conservatoria, or preservatoria. See St. Jerome on this place, p. 188, and St. John Chrysostom, hom. lxxii. in Matt.

Rabbi. A title like that of master or doctor. Judas gave it to our Saviour. (Matthew xxvi. 49.) And the disciples of St. John the Baptist call him so. (John iii. 26.) --- Christ blames their pride, and vanity in affecting such titles, rather than the titles themselves. (Witham) --- Greek: Didaskalos, properly a preceptor, as John iii. 10. Art thou a master in Israel, and knowest not these things? (Bible de Vence)

One is your master, or teacher, who is the Christ, and under him one vicar, the successor of St. Peter, with whom all Catholic teachers are one, because they all teach one and the same doctrine in every part of the Christian world; whereas in the multiplicity of modern sects, which are every day dividing and subdividing into fresh sects, no two leaders can be found teaching in all points exactly the same tenets; as each is not only allowed, but expected to follow his own private spirit, and to build his creed upon his own interpretation of Scripture. (Haydock)

Call none your father ... Neither be ye called masters, &c. The meaning is, that our Father in heaven is incomparably more to be regarded, than any father upon earth: and no master is to be followed, who would lead us away from Christ. But this does not hinder but that we are by the law of God to have a due respect both for our parents and spiritual fathers, (1 Corinthians iv. 15,) and for our masters and teachers. (Challoner) --- This name was a title of dignity: the presidents of the assembly of twenty-three judges where so called; the second judge of the sanhedrim, &c. (Bible de Vence) --- Nothing is here forbidden but the contentious divisions, and self-assumed authority, of such as make themselves leaders and favourers of schisms and sects; as Donatus, Arius, Luther, Calvin, and innumerable other of very modern date. But by no means the title of father, attributed by the faith, piety, and confidence of good people, to their directors; for, St. Paul tells the Corinthians, that he is their only spiritual Father: If you have 10,000 instructors in Christ, yet not many Fathers. (1 Corinthians iv. 15.)

CHAPTER 23

Then Jesus spake, &c. Then, that is to say, when, by His most wise answers and reasonings, He had confounded the errors of the Scribes and Pharisees, and had proved that He was the Messiah,then, I say, He put to rebuke their persistent effrontery by this powerful and pathetic speech, by which He uncovered their feigned appearance of sanctity, and showed their lurking dishonesty, so that the people might avoid it.

Saying, &c. By seat we here understand the honour, dignity, and authority of teaching and commanding, which Moses had with the Jews, and to which the Scribes had succeeded. We gather from S. Luk_4:16, that the Scribes not only sat, but sometimes stood when they taught. In like manner, the chair of S. Peter is used to signify the power and authority of teaching and ruling all the faithful throughout the world, in which the Roman Pontiffs succeed S. Peter. For otherwise no Pontiff ever sits now in that actual wooden chair in which S. Peter sat, but it is religiously preserved in his basilica, and is shown to the people every year on the Feast of S. Peter's Chair, to be venerated. Hence S. Jerome said to Damasus, "I am united in communion to your blessedness, that is, to the chair of Peter." For although as a private man the Pontiff may err, yet when he defines anything ex cathedra, that is, by his Pontifical authority concerning the faith, he cannot err, because he is assisted by the Holy Ghost.

Observe, many of the Scribes and Pharisees were priests or Levites, whose duty it was to teach the people (Mal_2:7). But Christ did not wish to name the Priests, because He would not derogate from the sacerdotal honour.

All things therefore whatsoever, &c. He means, of course, all things not contrary to Moses and the Law. For the doctrine of the Scribes, when they taught men to say corban to their parents, was contrary to the Law, as Christ showed (xv. 4). In like manner, it was contrary to the Law of Moses to teach, as the Scribes did, that Jesus was not the Messiah, or the Christ. For Jesus showed those very signs and miracles which Moses and the Prophets had foretold Messiah would perform. In such things, therefore, the people must not follow the doctrine of the Scribes, nor be obedient to them; but in other things, in which their teaching was generally conformable to the Law of Moses, it was their duty to obey them. Christ therefore here teaches that all the other dogmas of the Scribes, which were not repugnant to the law, even though they were vain and foolish, and therefore not binding (for that a law should be obligatory, it must command something honest and useful, as Civilians and Theologians teach in their treatises upon laws, also D. Thomas, 1. 2 quæst. 95, art. 3), such as were the frequent washings of the hands and other parts of the body, might yet serve for the merit of blind and simple obedience, and for reverence of the sacerdotal order. So Jansen, Franc. Lucas, and others. But Maldonatus restricts the word all to such commands alone as are contained in the Law of Moses. Certainly these were what Christ chiefly referred to.

For they say, i.e., command, and do not. They teach and order well, but they live ill. They both break the law, and scandalise their subjects by their evil example, and thus incite them likewise to break the law. For as one hath said, "The whole world comports itself according to the king's example," we may add, of the Teacher's likewise. For men give wore credit to deeds than they do to words. Christians ought to bear in mind these words of Christ when they see certain Bishops, Pastors, and Magistrates not living in accordance with the law of Christ.

For they bind . . . upon men's shoulders; Arab. upon their necks; Gr. δεσμεύουσι, i.e., they bind and, as it were, gather them together in heaps. This signifies both the multitude and the heavy weight of the precepts with which they burden the people.

Unbearable; Vulg. Gr. δυβάστακτα, as English version, difficult to be borne, rather than impossible. Such were the numerous precepts, beyond what the Law required, concerning oblations, tithes, first-fruits, &c. Consider only the vigorous observance of the Sabbath, which they enjoined, so that they would not allow Christ to heal the sick on that day, nor suffer His disciples to satisfy their hunger by plucking ears of corn.

Move them; Vulg. Syr. and English Version, touch them. As S. Chrysostom says, "He shows that theirs was a double wickedness, both because they wish the multitude to live in the strictest possible manner, without the least indulgence, and because, indulging themselves inordinately, they assume great licence. Which things are the very opposite of what is required in a good prince. For such a one permits himself no indulgence, but is mild towards his subjects, and ready to bestow pardon."

All things that they may be seen; Gr. θεαθη̃ναι, i.e., be a spectac1e. He notes their vain ostentation of sanctity in praying in the public streets, &c Christ here touches upon the root of the incredulity of the Scribes, that they would not believe in Him, because they sought after vainglory and the applause of men. "For it is impossible," says S. Chrysostom, "that he who covets the earthly glory of men should believe in Christ preaching heavenly things."

They make large their fringes; Vulg. They prolong the fringes of their cloaks; Syr. They, the Jews, interpreted too literally the words of Deu_6:8, "Thou shalt bind them, i.e., the precepts of God, for a sign upon thine hands, and they shall be moved (Vulg.) before thine eyes." They bore certain pieces of parchment about their arms and foreheads. Whence they were called armlets and frontiers. They did this that they might strike against their eyes and foreheads, and admonish them to meditate upon and keep the Divine Law. The words inscribed upon the pieces of parchment were, "Hear, 0 Israel, the Lord our God is one Lord." "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength." They were called phylacteries, from φυλάττω, to guard, to keep, because they put them in constant remembrance of observing the law.

For a similar reason, in Num_15:38 and Deu_22:12, the Lord commanded the Jews to wear fringes, threads depending from the lowest skirt of their garments, and that they should be of a light blue or dark blue colour, as men who professed and lived the heavenly life by keeping the law. S. Jerome adds that the more devout Jews were wont to insert very sharp thorns in these fringes, that being pricked by them as they walked, they might be always reminded of the Divine Law. All these things the Pharisees wore larger and broader than other people, that they might appear to all to be stricter observers of the law, although they made but little of it in their minds. "Not understanding," says S. Jerome, "that these things should be carried in the heart, not in the body, for bookcases and chests have books, but have not therefore the knowledge of God." Moreover, S. Chrysostom, by philacteries, understands amulets worn to preserve health, for such the Scribes esteemed the pieces of parchment described above. In the same way, some Christians wear the Gospel of S. John about their necks as a kind of charm to preserve health.

And salutations in the market-places; Vulg. in the forum. S. Chrysostom says, "They love the first salutations, not only as regards time, that we should salute them first, but also as regards the voice, that we should cry out, 'Hail, Rabbi;' and as regards the body, that we should bow the head to them; and as regards place, that we should salute them in public." Wisely saith R. Matthies in Pirke Avoth, "Always be the first to salute every one. Be the tall of lions, and not the head of foxes; that is, be the lowest among good and honourable men, not the chief among deceitful, proud, and impious ones."

Rabbi, from רב, i.e., much or great, because a great man, such as a Rabbi, or Doctor of the Law, was equivalent to many persons, as excelling others in learning and authority. Well saith R. Benzoma in Pirke Avoth, "Who is a wise man? He who willingly learns of all, according to the words, 'I had more understanding than the aged, because I sought Thy commandments.' Who is the mighty man? He who rules over anger, and his own spirit, according to the saying, 'Better is the patient man than the strong, and he that ruleth his spirit than he that taketh a city' (Pro_16:32). Who is the rich? He that is contented with his own, as it is said (Psa_128:2), 'Thou shalt eat the labour of thine hands; 0 well is thee, and happy shalt thou be.' Who is honoured? He that honoureth others, as it is written, 'Him that honoureth Me I will honour, and they that despise Me shall be lightly esteemed. '"

But be not ye called Rabbi, &c. He forbids the ambition of the Scribes and Pharisees, who desired to be honoured and called Rabbi above Christ, yea, even to the exclusion of Christ. But it is lawful to desire a doctor's degree, as a testimony of learning, that by it we may obtain authority, and preach, and have influence with the people, and by this means gain the greater fruit. Wherefore the Council of Trent (sess. 24 c. 12) orders that all dignities, and at least the half of canonries in cathedral and collegiate churches, should be conferred only upon masters and doctors, or at least licentiates in theology or canon law. Christ does not say, do not be, but do not be called, Rabbi.

Christ does not forbid the doctor's degree, but the proud ambition of the name, that by it a man should please himself and despise others, as though he had his knowledge and learning from himself, and not from Christ, which was what the Scribes did. Therefore He adds the reason, for one is your Master, even Christ. He means, there is one chief Rabbi over all, of whom all others are the disciples, and all are brethren, equal one to another. Therefore let none of them proudly lift himself above the rest, and wish to be called Rabbi, as though he were of himself a doctor and master of others, for this is a wrong done to Christ, who alone has all wisdom in Himself, and is the only supreme Doctor of all, who indeed makes them doctors. And in this lower sense Paul himself, as S. Jerome says, with modesty calls himself the doctor of the Gentiles.

Call no one your father upon earth, &c. He means in the sense of the prime author of life and the preserver of all things, as though ye entirely depended upon any but God. This was what the Gentiles and Atheists did, and others who trusted in men rather than in God. That this is the meaning, is plain from the reason which He subjoins, for one is your Father, &c. "Of whom the whole family in Heaven and earth is named" (Eph 3:15). God therefore is the only real Father of all, forasmuch as He only gives soul and life, creates, and preserves. In comparison of Him, says S. Jerome, earthly fathers are only so in a figurative sense, and ought not therefore insolently to command their children, but ought to submit themselves together with their children to God, the chief Father of all.

Neither be ye called, i.e., be not ambitious of being called masters; Vulg. magistri; Gr. καθηγηταί, or governors, moderators; Syr. rulers; for One is the Ruler and Orderer, Gr. καθηγηής, of jour life, that is, Christ. He Himself, in the first place, by Himself teaches us, and leads us by the way of virtue to heavenly glory. All others teach as they have been first taught by Him. Secondly, all others only teach in words that sound in the outward ears, like a tinkling cymbal; but Christ makes known their meaning inwardly to the mind. For, as S. Chrysostom says, "it is not man who gives man understanding by teaching, but exercises by means of admonition what has been ordained by God." Thirdly, all others only show what the law commands and what God requires; but Christ gives grace to the will, that we, when we hear the things which ought to be done, may indeed constantly fulfil the same.

He that is the greater of you, &c. "He teaches," says S. Chrysostom, "that the disease of vainglory must be got rid of by humility." And Origen says, "If any one ministers the divine words, knowing that it is Christ who produces fruit by His means, he by no means holds himself forth as a master, but a minister." Whence it follows, He that is the greatest, &c., because even Christ Himself, who is the true Master, hath professed Himself to be a minister, in that He saith, I am among you as he that ministereth; and well does He add after the whole saying, He that exalteth himself shall be abased; but he that humblest himself shall be exalted. These words are true as applied both to God and men, says Remigius. For both God and men exalt the humble and depress the proud. "Glory follows them that flee from it, and flees from those who pursue it. God will bring down insolent pride from its lofty height, and will raise up humility to glory," says S. Hilary.

Blessed Peter Damian gives a memorable example (Epist. 15). There was, he says, a certain bold and warlike clergyman, who became great by means of his pride and his arms. And he had in consequence a quarrel about certain estates with another powerful man, which he determined to decide by the fortune of war, and the troops of both were drawn up in battle array. The clergyman before the battle went into a church and heard Mass. It chanced that the words of the Gospel were read, All that exalteth himself shall be abased. When he heard them he said insolently, or rather blasphemously, "These words are falsified in me, for if I had humbled myself I should never have become as great as I am." By and by, in the heat of battle, his horse being very thirsty, ran, contrary to his wish, to some water that was near. He struck his horse with his shield, in order to cause it to return into the battle, when, behold, an enemy's sword transfixed that blaspheming mouth of his like a thunderbolt, and slew him, humbling his pride and casting him down to the ground, showing that the words of Christ are indeed true.

Ver. 13. Woe unto you, Scribes, (Mat_23:13) &c. Observe that, as Christ enumerated eight beatitudes, repeating the word blessed eight times in S. Matt. v., so does He here bestow eight maledictions upon the impious Scribes, eight several times repeating the word woe. Christ the new Lawgiver imitates Moses, the ancient lawgiver, who promises many blessings to those who keep the law, and threatens with as many curses those who break it. Thus Origen.

Moreover, the word woe is partly prophetic of the grave punishment which should fall upon the wickedness of the Scribes, and is partly condoling and pitying in its signification. Whence Basil says, "This word woe, which is prefixed to intolerable pain, applies to those who were soon afterwards to be destroyed by dreadful punishments." The word woe therefore presupposes a deadly fault, for it threatens the punishment of hell, as Christ explains in ver. 33 (Mat_23:33).

For ye shut, &c "I indeed open to all the kingdom of Heaven; for I preach, repent ye, for the kingdom of Heaven is at hand. For this kingdom has been shut for four thousand years, through Adam's sin. I, expiating that sin by My death, will now open it, that whoso believeth in Me and followeth My life, may enter into the open kingdom. Wherefore many of the Jews, being aroused by My preaching, are striving to enter in. But you, 0 ye Scribes, turn them away, and shut Heaven against them by your vain and perverse traditions, which ye instil into their minds." For, as S. Chrysostom says, "The kingdom of Heaven is Holy Scripture; the door is the understanding of Scripture, or Christ; the bearers of the keys are the Scribes and Priests; the key is the word of knowledge; the opening of the door is interpretation. Ye also cause men to offend by your wickedness and evil example; and because ye calumniate and persecute Me, and draw them away from believing in Me, which is the road to Heaven. For I am the door, because by Me alone there is entrance into Heaven."

Tropologically, they shut up the kingdom of Heaven who excommunicate any one without cause.

For ye enter not in yourselves, &c. This is a grievous sin. For if, says S. Chrysostom, it is the part of a doctor to recall the erring, he who draws those who are going on safely into error is altogether a son of perdition, yea, he is a pestilence itself. Wherefore such a doctor deserves, and brings upon himself as many hells as the number of souls whom he corrupts and destroys, because he is not a teacher and promoter of salvation, but a betrayer.

Ver. 14. Woe unto you, &c. Because ye devour, that is, exhaust, the substance of widows, in extracting money from them by selling them under a feigned appearance of sanctity your long public prayers. This is why He adds in explanation, making long prayers. Gr. προφάσει μακζα̃ πζοσεχόμενοι, praying at length as a pretext.

Wherefore ye shall receive greater damnation. The Syriac translates, ye are about to receive the extremest judgment; both because ye rob from widows, and because, as Chrysostom says, ye paint avarice the colour of religion, that iniquity may be loved, being esteemed as piety. Ye also imbue widows with your own errors and wickedness. Wherefore ye ought to receive the punishment of your own sin and the guilt of their ignorance, as S. Hilary says.

Woe unto you . . . hypocrites, &c. Instead of hypocrites, the Syriac has here and in the verses which follow, acceptors of persons. Proselyte means the same in Greek as advena, or stranger, in Latin. A proselyte was one who was converted from heathenism to Judaism, and became attached to the Jewish Church and religion. In Hebrew proselytes are called gerim. Christians call such persons neophytes. The Scribes strove to turn many Gentiles to Judaism, for the sake of ambition as well as avarice, that they might augment their oblations. Sea and land, that is, the whole world.

Ye make him the son, that is, guilty, worthy of hell, twofold more than yourselves; Gr. διπλότεζον υ̉μω̃ν. For, as Euthymius says, it is the same as in nature, that scholars easily surpass their teachers in vice. "Because," as Chrysostom says, "being provoked by the evil example of their teachers, they become worse than them, especially when they are stirred up by the words and examples of their teachers." Again, many proselytes, when they see your evil doings, return to heathenism. For he who relapses commits a greater and, as it were, a double sin.

Ver. 16. Woe unto you, (Mat_23:16)&c. . . . but if he shall swear by the gold of the temple, &c., the gold, that is, which he has vowed to pay. Instead of he is a debtor, the Arabic translates he has sinned, that is, he does not pay what he has sworn.

Observe (from the words in Mat_5:34), that the Scribes thought from what God had commanded, that they should swear by Him alone,an oath by any creature was not an oath, nor obligatory; but being blinded by avarice, they excepted such things as, being offered to God, filled their own coffers, as if these alone were to be accounted most sacred. Wherefore they are rightly called by Christ blind guides. Moreover, the Scribes were wont to say that the oblations were more holy than the Temple itself, "that they might make men more ready for offerings than for prayers," says the Gloss. He calls the gold which was cast into the treasury of the Temple for maintaining its ministers the gold of the Temple. Truly says the Gloss, "He that swears by a creature, swears by the Deity which presides over the creature."

Ye fools and blind, &c. This reasoning of Christ is clear, and convicts the Scribes of folly. Holiness is properly interior virtue, and the grace which sanctifies the soul. But the Temple is here called holy by metonymy, because it is set apart for holy things, such as the offering in it of prayers and sacrifices to God. This, therefore, was only an external holiness which the temple communicated to the other things offered in it to God. Wherefore the Temple was more holy than anything offered in the Temple, and therefore an oath made by the Temple was more binding than an oath made by the gold offered in the Temple.

And whose shall swear by the altar, &c. The same reasoning applies to the altar which Christ has already applied to the Temple.

The altar which sanctifieth, Syr. consecrates, the gift. A gift offered to God is not properly sanctified, so that it should be in itself righteous or holy, but it is said to be sanctified extrinsically, because it is offered to God, and thus sanctified.

Mystically: S. Augustine says (1 Quæst. Evang. 34), "The Temple and the Altar is Christ. The gold and the gifts are the praises and sacrifices which are offered in Him and by Him." Origen says, the altar is the heart; the gifts are prayer and fasting, which the heart makes holy.

Whoso shall swear by the temple, &c. That is, he swears by God, who has His throne in the Temple, that He may be worshipped there. For the sacred majesty and holiness of God are supposed by men to abide in the Temple. Whence, S. Nilus says, "Come to the church as to Heaven."

And he that sweareth by heaven, &c. For by the common usage and belief of men, he who swears by God, who only is infallible, and the uncreated Truth itself, calls Him to attest what he says or promises. Wherefore, he who swears by Heaven, swears by God, the King and Lord of Heaven, and calls Him to witness.

Ver. 23. Woe unto you, (Mat_23:23) &c. Tithes were sanctioned by God in the law. Whence R. Achiva says in Pirke Avoth, "Tithes are the bulwark of riches," because they defend and preserve them. "Tradition is the bulwark of the law. A vow is the bulwark of abstinence; silence, of wisdom."

Mint, a herb of sweet smell, which is often put into broth. Anise, says Pliny, is of efficacy against flatulency and pains in the stomach.

And ye have left, &c. . . . judgment, i.e., justice and equity, passing unjust sentences, so as to favour your own friends and those who offer you gifts. Mercy, because ye rigidly and cruelly exact tithes of widows and the poor. And faith, i.e., fidelity in words and compacts. Or faith in God, and Christ who has been sent by Him. Therefore, ye are unbelievers, in that ye lack faith, hope, and charity, which are the things that God above all requires, according to the words in Micah vi. 8, "I will show thee, 0 man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"

These care the things which ye ought to have done, and not to omit the others, such as the tithing of mint, which was either commanded or permitted by the law.

Ye blind guides which strain out, &c.; Gr. διϋλίζοντες, i.e., straining, purifying, draining wine, milk, or oil from gnats or other impurities or dregs, by means of a strainer of linen, or other such material. As Apuleius says of the Gymnosophists, "They know not how either to cultivate land or to strain gold." Swallow a camel. For camel, Cajetan puts wrongly asilum, a gadfly, an insect which makes a horrid noise. All the codices, Greek, Latin, Syriac, and Arabic have camel, which is properly opposed to gnat, as something very large to something very small. The sentence is proverbial, and means, "Ye have exact care of trifling things, such as tithing of herbs, lest any one should defraud you in the smallest possible degree ; but you at the same time commit, without any scruple, all manner of injustice, rapine, and other wickednesses, as big, as it were, as camels, which ye may be said to swallow down." As it is said in job xv. 16, "Who drinketh iniquity like water." "Christ derides the zeal of the Scribes," says Origen, "in being so scrupulous about very trifling things, and so free and bold in the commission of great crimes; in being superstitious about ceremonial washings, but devoid of true relation and charity." They have those who are like them among Christians even now, who scrupulously recite the rosary, and fast in honour of the Blessed Virgin, and withal are guilty at the same time of luxury, rapine, theft, &c.

Proverbs with a similar meaning are: "To draw water from a fountain to fill the sea." "To strip one who is bare, to heap garments upon those who are clothed." "He takes a candle to add to the sunlight." "To hunt a dog with a lion, a hare with an ox."

Mystically: S. Gregory understands by the gnat, Barabbas; by the camel, Christ. This is what he says (lib. 1, Moral c. 6), "The gnat wounds in humming but the camel of its own accord bends to receive its burden. The Jews, therefore, strained out the gnat, because they asked that the seditious robber might be set free. But they swallowed the camel, because by their cries they strove to destroy Him, who of His own will had come down to bear the burdens of our mortality."

Ver. 25. Woe unto you, (Mat_23:25)&c. This is another parable, in which Christ calls man a cup and a plate. The body and external goods He calls the outside of the cup and the platter. The soul and the conscience He calls that which is within. The meaning is, "You, 0 ye Pharisees, studiously wash and cleanse your hands, your bodies, the cups and plates and glasses out of which ye eat and drink, but ye fill your conscience with the uncleanness of rapine and every sort of wickedness. Whereas ye ought to take chief care that your conscience should be purified, for it is that alone which makes us clean in the sight of God, as it is also that from which flows all impurity of acts and deeds. It is the conscience which is the source of the goodness or wickedness of actions. Wherefore, if the conscience be clean, all other things will be clean also."

Briefly and simply we may explain thus. "Ye are zealous to cleanse the external cups and plates, out of which ye eat and drink; ye neglect to cleanse by repentance the interior cups and dishes of the conscience, which are filthy with sin."

Full of uncleanness, Vulg. The translator had in his Greek text, α̉ καθαρσίας, where we now read α̉δικίας, or α̉κζασίας, i.e., intemperance. It means, "Ye think ye are defiled, if ye drink out of a dirty cup; but ye do not think ye are defiled by intemperance, when ye are drunken. But it is intemperance which defiles the soul, not a dirty cup."

Thou blind Pharisee, &c. "O thou who art a teacher of others, and art blind thyself, cleanse first thine own mind and inward conscience, then shall all outward things become clean unto thee."

Vers. 27, 28. Woe unto you . . . full of iniquity; Gr. α̉νομία, i.e., perversion of the law. "Ye simulate an outward zeal for the law, whilst inwardly ye despise and pervert it." Appositely says Auctor Imperfecti, "Tell me, 0 hypocrite, if it is good to be good, why do you not wish to be what you wish to appear? It is more base to be what it is base to appear: and what it is beautiful to appear, it is beautiful to be."

"Moreover, there are many in our days like the Pharisees," says S. Chrysostom, "who take the greatest care of cleanliness and outward adorning, but whose souls have no ornaments; yet who fill their souls with worms and gore and an inexpressible stench; who fill them, I say, with wicked and absurd lusts."

Ver. 29. Woe unto you . . . because ye build; Vulg. who build, the combs, &c. For although this was in itself a holy and religious thing, yet in the Scribes it was vicious and wicked. S. Chrysostom gives three reasons1st. He says Christ does not blame the work, but the intention. They did it for pomp. But as regards pomp, what does it profit them to be praised when they are not, and to be tormented when they are in hell? 2d. Because, without reason, he honours the just, who despises justice; and the Saints cannot be the friends of those to whom God is an enemy. 3d. Because the martyrs take no pleasure in being honoured with money which has caused the poor to weep. For the Scribes exacted money from the poor, that they might build with it magnificent monuments to the Prophets, or rather for their own glory. And 4th, and principally, Christ here blames the Scribes for building monuments to the Prophets, because at the very time they did it, they were thinking how they might kill other and greater prophets, such as Christ Himself and His disciples. And this was why they seemed to imitate the murders and the sacrileges of their fathers, and to give an implied consent to them. As though He had said, "Ye bury the prophets who were slain by your fathers; and ye have a like desire to kill and bury Me. Rightly, therefore, do ye bury the Prophets whom your fathers slew; just as the sons of robbers bury those whom their fathers have murdered, that they may conceal the crime." So Origen, S. Jerome, and others.

By adding the word hypocrites, He intimates that they built the tombs of the Prophets, not from true, but merely pretended piety, that they might hide their own wickedness; and that they might appear religious defenders of the law, and that it was out of zeal for righteousness that they persecuted Christ unto the death, as though He were a breaker and an enemy of the law. And herein was a twofold wickedness. First, the compassing the death of Christ; secondly, hypocrisy, because of the pretence that they did it in order to vindicate the law. Somewhat similarly, when the Emperor Caracalla had slain his brother Geta upon his mother's bosom, being persuaded by his servants to enrol his brother among the gods, with the object of veiling the crime, cried, "Let him be a god if you please, so long as he is not alive." Thus the Scribes did not wish Christ and the Prophets to live, lest they should reprove their evil deeds. They preferred to kill them, and to cover the crime by building them magnificent sepulchres. Wherefore, Auctor Imperfecti says, "The Jews always held departed Saints in honour, and despised and persecuted living ones." There are persons who act in a like manner among Christians even now.

Ver. 30. And say, &c. They deceive themselves, and utter falsehoods. For if they killed Christ, the Prince of the Prophets, because He reproved their wickedness, surely they would have killed the Prophets, who were wont to do the same.

Wherefore ye testify against yourselves, &c. That is, you testify that you are the sons of those who murdered the Prophets, and consequently that you have the same disposition and the same propensity to kill those who rebuke your vices, which they had. For children are like their parents. For a father is wont to transmit his inclinations, talents, and views to his children. Hence children "favour their parents." Also there is the example and training of parents, by means of which they influence their children to do the same things that they do themselves.

Ver. 32. Fill ye up then; Arab. ye fill up, &c. That is, by killing Me and the Apostles, as your fathers killed the Prophets. These words of Christ are not a command, but a prediction. It is as though He said, "I do not command, but I permit and foretell that you, 0 ye Scribes, by killing Me, will fill up the measure of your fathers, who slew the Prophets; and when this measure has been filled up, God will, at one and the same time, avenge both your own and your fathers' crimes, by the extreme destruction which He will bring upon Jerusalem by Titus and Vespasian."

From this and the 35th and 36th verses Theologians teach that God has decreed to kingdoms and states and individuals a certain measure of sins, before He fully and perfectly punishes them. But by and by, when they have been completed, then He punishes all at the same time most fully. Thus Christ looked for the killing of Himself and His Apostles before Jerusalem was overthrown. So, also, God said to Abraham (Gen_15:16), "The iniquity of the Amorites is not yet full." Auctor Imperfecti says, God does not immediately punish a nation or a city when they sin, but waits for many generations, and sometimes threatens, and sometimes chastises in part, that the longer He waits the more just may be His judgment. But when God does determine to destroy that city or nation, He seems to avenge upon them the sins of all the preceding generations; as though that generation alone suffered what all the previous ones deserved. Thus God commanded Saul to blot out the posterity of Amalek on account of the wickedness of their parents, and their perpetual hostility to Israel (1Sa_15:16). The reason is, because children and descendants are counted as one with their parents; hence the merits or demerits of the parents are imputed to the children, when, indeed, children imitate the wickedness and manners of their parents. Then, indeed, when the measure of sins predetermined by God is filled up, they suffer for their own and their fathers' sins.

Observe, however, that children are not punished more grievously than their own sins deserve, but because they imitate their parents' sins, and fill up the measure of iniquity. Hence it comes to pass that the anger of God burns against them when it would not have so fiercely burned unless they had filled up that measure. And in this sense and for this reason children are said to have visited upon them the sins of their parents, because God, in punishing, looks to the offences of both, according to Deu_5:9, "A jealous God, rendering the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate Me."

Ver. 33. Ye serpents, &c. . . . the damnation of hell, wherewith I will condemn you in the day of judgment as Christicides and Deicides. He calls the Scribes serpents and vipers, because of their serpentine disposition, and wish to slay Himself and His Apostles.

Ver. 34. Therefore, behold, I send, &c. Observe the word therefore, that it expresses from the preceding verse an effect, as it were, from a cause. It means, "because ye, as serpents and vipers, will kill Me, your Messiah, for which wickedness ye will be cut off and condemned to hell. I have had pity upon you, and will send to you My disciples after My death, that they may avert from you this destruction, that they may arouse you to repentance and faith in Me. But I foresee that ye will slay them also, as I have predicted in the 32d verse."

I send. Luk_11:49 says, The wisdom of God hath said, that is, indeed, Christ Himself.

Prophets, and wise men, and Scribes. Luke has Prophets and Apostles. S. Jerome says "This marks the various gifts of Christ's disciples. Prophets, who foretell things to come; wise men, who know when they ought to speak the word; Scribes, those learned in the law."

Some of them ye shall kill, as S. Stephen by stoning, James the greater by the sword; and crucify, as S. Simeon, Bishop of Jerusalem, successor of S. James (see Euseb. H. E. ii. 32); and some of them ye shall scourge, as Peter and the Apostles (Acts iv. and v.), and persecute from city to city, like Paul and Barnabas (Acts xiii. and xiv.).

Tropologically: Origen says (hom. 23, in Num.), "And I, this day, if I will not hear the words of a Prophet, if I despise his warnings, stone that Prophet, and as far as in me lies, kill him."

Ver. 35. That upon you may come, &c., righteous blood. That is, of the righteous men who have exhorted others to live justly and holily, both by word and example. Whence S. Luke has, the blood of the Prophets; for a Prophet in Scripture frequently denotes a just and holy man. S. Austin gives the reason for what Christ says in this verse, "Because the imitation of wicked men causes people to obtain not only their own deserts, but the deserts of those whom they imitate." Moreover S. Chrysostom says, "Even as the rewards which all the preceding generations deserved were bestowed upon those who received Christ, so what their wicked ancestors merited came upon the latest Jews."

Which was shed, &c. Because, although Cain, who slew his brother Abel, was not a Jew by race, yet by his wickedness in killing righteous Abel he afforded an example to the Jews, who were most prone to follow it, in killing the holy Prophets. Thus Cain the fratricide was not the natural, but the symbolical father of the Jews who slew their brethren, Christ and the Prophets. By a like analogy the devil is called the father of all the proud and the wicked.

The Jews, even though they knew the Divine vengeance which pursued Cain's fratricide, not only imitated it, but far transcended it by slaying Christ, the Son of God, and His Apostles. We may add, that although Cain was not a direct forefather of the Jews, he was one of their collateral ancestors. He was the brother of Seth, from whom Abraham and the Jews were sprung. But the posterity of Seth married the daughters of Cain, as Abulensis saith (Quæst. 260) (see Gen_6:2). This is probable, but not certain. All that Scripture says is, that from them the giants were sprung, who were the cause of the Deluge, in which they perished. But it does not say that other children were not sprung from them.

There were persons who praised this fratricide of Cain, and for that reason were called Cainites, as S. Augustine says (lib. de hæres. c. 18), "The Cainites are so called because they honour Cain, saying that he was a man of the greatest virtue." They also think that the traitor Judas was something divine, and account his wickedness a benefit. They assert that he knew beforehand how great a benefit the Passion of Christ would be to the human race, and for that reason betrayed Him to the Jews to be put to death. They are also said to honour the Sodomites, and those who made a schism amongst the ancient people, Korah, Dathan, and Abiram.

Zacharias the son of Barachias. You will ask who was this Zacharias? There are three opinions. The first that of S. Chrysostom (Hom. de Joan. Bapt.), Vatablus, Arias Montanus, &c. They think that he was the Zachariah, the last but one of the twelve minor Prophets. For he was the son of Barachiah, but we nowhere read that he was slain between the Temple and the altar.

The second and more probable opinion is, that he was the Zachariah who was the son of Jehoiada, who, with base ingratitude, was slain in an awfully sacrilegious manner by King Joash in the most holy place,that is to say, in the court of the Priests, which was between the Temple, or the holy place, and the altar of burnt-offering; for this altar was in the court of the Priests (2Ch 24:21). So Abul. (Quæst. 2I5), S. Jerome, Bede, Tertullian (Scorpiace, c. 3), "Zachariah is slain between the Temple and the altar, marking the stones with indelible spots of blood." For although there were other Prophets slain by the Jews after Zachariah, he is the last whose murder is related in Scripture. Add to this that Scripture makes mention only of the blood of Abel and this Zacharias as crying for vengeance. Of Abel's it is said (Gen 4:10), "What hast thou done? The voice of thy brother's blood crieth unto Me from the ground." And of Zacharias (2Ch 24:22), "Who, when he was dying, said, 'The Lord look upon it, and require it.'" Chrysostom says, "He makes mention of Abel to show that they would kill Christ and His Apostles out of envy, as from envy Cain slew Abel; of Zacharias, because the holy man was slain in the holy place."

You will say, this Zacharias was the son of Jehoiada, not of Barachias. S. Jerome answers that Jehoiada was also called Barachiah, perhaps because Barachiah in Hebrew signifies "the blessed of the Lord." And it is plain that Jehoiada, who was a very holy man, was such. S. Jerome adds, "In the Gospel which the Nazarenes make use of, we find, instead of the son of Barachias, the son of Jehoiada."

The third opinion is, that this Zacharias was the father of John the Baptist, concerning whom there is a tradition that he was slain by the Jews because he proclaimed the advent of Christ, saying in his Canticle, "And thou, child, shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lord to prepare His ways;" and because he had hidden his son John from Herod, the murderer of the innocents, who sought to kill him on account of the miracles which happened at his birth. For this Zacharias was the last of the Prophets. For John, his son, was rather an index to a present Christ than a Prophet of a future one. Again, that this Zacharias was the son of Barachias is attested by S. Hippolytus, the martyr, who is cited by Nicephorus (H. E. ii. 3). S. Jerome rejects this as apocryphal; but the same thing is asserted by S. Cyril, against the Anthropomorphites, Peter of Alexandria (in regula Eccles. can. 3), S. Epiphanius (lib. de vit. et obit. Prophet.), Baronius (in apparat. Ann.), S. Thomas (in Catena). Origen, Theophylact, Euthymius, and S. Basil (Hom. de humana Christi generat.) add that this Zacharias was slain by the Jews because, after the birth of Christ, he placed the Blessed Virgin as a virgin among the virgins in the Temple. But this is difficult to be believed, for reasons given by Baronius and Abulensis.

Ver. 36. Verily I say, &c. The vengeance for these crimes of My death and the death of My Apostles and others shall come upon the Jews under Titus.

Ver. 37. Jerusalem, Jerusalem, &c. He repeats Jerusalem twice, to express the depth of His grief and compassion. It is as though He said, "0 Jerusalem, city of God, chosen by Him and beloved above all other cities, which He has adorned with so many graces and benefits,the law, the Temple, priesthood, doctrine, enriched with a kingdom, Prophets, miracles,thou hast always been ungrateful for all these things. Thou hast slain the Prophets, and soon thou wilt kill Me and My Apostles. Wherefore thou hast become a wicked and lost city, destined by God to be destroyed and burnt by the Romans." By city, the inhabitants, especially the Priests and magistrates, who chiefly were guilty of the blood of the Prophets, are meant.

That killest the prophets. S. Luke says that Christ added, it cannot be that a Prophet perish out of Jerusalem: it was the appropriate work of Jerusalem to kill the Prophets.

How often have I wished, formerly by the Prophets, and now by Myself and the Apostles, to gather into My bosom, to bring back to the one God and the one faith, thy sons,that is, thy citizens, who are scattered unto various errors, and are hurling themselves into the perils of Gehenna. For nothing disperses like sin, and nothing so gathers us to God as virtue, says Theophylact.

As a hen gathereth her chickens, wandering in different directions, under her wings, to cherish and warm them, and defend them from the hawk.

Christ compares Himself, and His love and solicitude to save the Jews, to a hen cherishing her chickens under her wings. First, because hens love their young ones above all other birds, and manifest the greatest care and protection over them, says S. Chrysostom. Thus a hen calls and clucks, so that even if she cannot see her chickens, they may recognise their mother by her call. Whilst sparrows, swallows, storks, are only recognised by the parent birds whilst they are in their nests. Christ has loved us with supremest love, "being made Himself," says S. Hilary, "as it were, an earthly and domestic bird, being anxiously solicitous for us all through His life, teaching, sighing, and groaning, in order that He might save us."

2. Neither sparrows, nor thrushes, nor ducks, nor any other birds become so weak when they have young as the hen does, whose voice "becomes hoarse," says S. Augustine (in Ps. 59): "the whole body becomes neglected, the wings droop, the feathers become loose, and all this is the effect of maternal love. Thus Christ gathered all nations, like a hen her chickens, Who became weak for our sakes, receiving flesh from us, that is, from Human nature, was crucified, despised, slapped with the hand, beaten, hung on the cross, wounded with a lance. Therefore this is of maternal infirmity, not loss of majesty, that inasmuch as He shared with us in our infirmity, He might release us from our sins."

3. The same Augustine says on the words in the 91st Psalm, "Thou shalt be safe under his feathers," "If a hen protects her young ones under wings, how much rather shalt thou be safe under the wings of God, against the devil and his angels, who fly round about like hawks, that they may carry off the young chickens."

4. The word in the Greek for hen is ό̉ζνις, which is a generic name for any bird, but the Vulg. does well to translate it by gallina, a hen. For, as S. Augustine says, it is wonderful what love almost all birds, but especially the hen, show in cherishing and protecting their young.

5. A hen with a branch of rue under her wings, says Pierias, is the hieroglyphic of security. Afranius, in the particulars which Constantine ordered to be collected about agriculture, says that hens will be safe from the cat if a little bunch of wild rue be tied under one of their wings. Democritus says further, that the same herb will protect them from foxes, and from every other hostile animal. Such security, only in a far higher degree, does Christ afford to His people.

6. A hen is the symbol of fruitfulness. It often lays an egg a day, and sometimes two in a day. And one egg occasionally produces two chickens. What is more fruitful than Christ?

Again, a cock and a hen are the symbol of watchfulness and guardianship. What is more watchful than Christ?

Tropologically: a hen is the Church and her Priests. For, as Auctor Imperfecti says, "As a hen that hath young ones does not cease to call them, but with assiduous clucking checks their straying away; so also ought Priests not to cease by their teaching and zeal to correct the negligence of an erring people. And as a hen that hath chickens not only warns her own young ones, but even loves as her own the young of any bird excluded from those to whom they belong; so likewise does the Church not only study to call her own Christians, but Gentiles and Jews also, if they be brought to her; she quickens them all with the warmth of her faith. She regenerates them in baptism, she nourishes them by preaching, and she loves them with maternal charity."

7. There exists the figure of a hen with the motto, "Where Christ has been received, there is nothing sad." Also,

8. The eggs of hens are said to be useful in various complaints, such as pains in the eyes and gout. So likewise is Christ the best Physician of all the infirmities of souls.

9. When a hen is in any peril which threatens herself alone, as from a kite, or a cat or dog, she flees. But if she fears danger for her young ones, she gathers them under her wings, and strives to protect them by every means in her power. She will often fight for them with her wings, her beak, and her whole body. So Christ fought for us against the devil and sin unto death, even the death of the cross.

And ye would not: because ye will pursue Me with hatred even unto death, and will not suffer your citizens to be converted unto Me and your God. This, as I have already observed, is especially addressed to the Scribes and rulers.

Ver. 38. Behold your house, &c. That is, the Temple, says S. Jerome and Theophylact; but more correctly, the city of Jerusalem and the whole region of Judea, which, as the punishment of such black ingratitude, was to be laid waste by the Romans, under Titus. There is an allusion to Jer. xii. 7, "I have left my house, I have forsaken my inheritance." For when Jerusalem was forsaken by God, it became the synagogue of Satan, and so the prey of the Roman eagles under Titus and Vespasian, who partly slew the Jews, partly led them away captive, and partly scattered them over the whole world.

For I say unto you, &c. "I will withdraw Myself from you into Heaven; and ye shall see Me no more upon earth, until the Day of judgment, when I will condemn your unbelief." Some take this verse to refer to Christ's solemn entry into Jerusalem on Palm Sunday, when the Jews cried aloud to Him, Hosanna, Blessed is He that cometh in the name of the Lord. But this is clearly an erroneous opinion, for this triumphal entry was already past, as is plain from chap. xxi. 1, &c. These words were spoken by Christ after Palm Sunday, three days before His crucifixion. So the Fathers and Commentators, passim.

I say then that Christ is here speaking, concerning the end of the world and the Day of Judgment. This is the opinion of S. Chrysostom, Theophylact, S. Augustine (de consens. Evang. lib. 2, cap. 75). As though He had said, "You, 0 ye Scribes, who constantly contradict and calumniate Me, saying that I am not the Messiah, but that I cast out devils by Beelzebub, shall not see Me from by and by, that is, after the few days before My death, in which I shall be conversant among you, until the Judgment Day, when ye shall be compelled, even against your will, to acknowledge Me as Messiah, the Son of God, and your Judge as well as the Judge of all men; and to cry Hosanna, if not with your outward lips, at least in your hearts and minds, though against your will. Then shall ye see that I was, and am Blessed, I who came in the Name of the Lord, inasmuch as I was sent by God the Father to redeem and save all mankind, then, I say, when ye ought to have worshipped and adored Me."

Secondly, it is possible that this passage may be understood of the Jews, who about the end of the world shall be converted to Christ by the preaching of Elias, and who, when He shall presently come to judgment, will acknowledge Him to be Messiah, the Blessed of the Lord. As though He said, "You, 0 ye Jews, do not wish to acknowledge Me as Messiah, and persecute Me as a false Christ, even unto death; but your posterity in the end of the world will acknowledge and worship Me. On them, therefore, I will bestow My grace and glory, but you I will condemn to everlasting punishment. And this will be to my praise and honour and glory, but to your shame and everlasting contempt." Thus does Christ prick the hard and unbelieving hearts of the Jews. This was prophesied by Hos_3:4, &c., to which Christ here makes allusion.

1 Then spake Jesus to the multitude, and to his disciples, 2 Saying, The scribes and the Pharisees sit in Moses' seat: 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. 4 For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. 5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6 And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7 And greetings in the markets, and to be called of men, Rabbi, Rabbi. 8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. 9 And call no man your father upon the earth: for one is your Father, which is in heaven. 10 Neither be ye called masters: for one is your Master, even Christ. 11 But he that is greatest among you shall be your servant. 12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

We find not Christ, in all his preaching, so severe upon any sort of people as upon these scribes and Pharisees; for the truth is, nothing is more directly opposite to the spirit of the gospel than the temper and practice of that generation of men, who were made up of pride, worldliness, and tyranny, under a cloak and pretence of religion; yet these were the idols and darlings of the people, who thought, if but two men went to heaven, one would be a Pharisee. Now Christ directs his discourse here to the multitude, and to his disciples ( v. 1 ) to rectify their mistakes concerning these scribes and Pharisees, by painting them out in their true colours, and so to take off the prejudice which some of the multitude had conceived against Christ and his doctrine, because it was opposed by those men of their church, that called themselves the people's guides. Note, It is good to know the true characters of men, that we may not be imposed upon by great and mighty names, titles, and pretensions to power. People must be told of the wolves ( Acts xx. 29, 30 ), the dogs ( Phil. iii. 2 ), the deceitful workers ( 2 Cor. xi. 13 ), that they may know here to stand upon their guard. And not only the mixed multitude, but even the disciples, need these cautions; for good men are apt to have their eyes dazzled with worldly pomp.

Now, in this discourse,

I. Christ allows their office as expositors of the law; The scribes and Pharisees (that is, the whole Sanhedrim, who sat at the helm of church government, who were all called scribes, and were some of them Pharisees), they sit in Moses' seat ( v. 2 ), as public teachers and interpreters of the law; and, the law of Moses being the municipal law of their state, they were as judges, or a bench of justices; teaching and judging seem to be equivalent, comparing 2 Chron. xvii. 7, 9, with 2 Chron. xix. 5, 6, 8 . They were not the itinerant judges that rode the circuit, but the standing bench, that determined on appeals, special verdicts, or writs of error by the law; they sat in Moses's seat, not as he was Mediator between God and Israel, but only as he was chief justice, Exod. xviii. 26 . Or, we may apply it, not to the Sanhedrim, but to the other Pharisees and scribes, that expounded the law, and taught the people how to apply it to particular cases. The pulpit of wood, such as was made for Ezra, that ready scribe in the law of God ( Neh. viii. 4 ), is here called Moses's seat, because Moses had those in every city (so the expression is, Acts xv. 21 ), who in those pulpits preached him; this was their office, and it was just and honourable; it was requisite that there should be some at whose mouth the people might enquire the law, Mal. ii. 7 . Note, 1. Many a good place is filled with bad men; it is no new thing for the vilest men to be exalted even to Moses's seat ( Ps. xii. 8 ); and, when it is so, the men are not so much honoured by the seat as the seat is dishonoured by the men. Now they that sat in Moses's seat were so wretchedly degenerated, that it was time for the great Prophet to arise, like unto Moses, to erect another seat. 2. Good and useful offices and powers are not therefore to be condemned and abolished, because they fall sometimes into the hands of bad men, who abuse them. We must not therefore pull down Moses's seat, because scribes and Pharisees have got possession of it; rather than so, let both grow together until the harvest, ch. xiii. 30 .

Hence he infers ( v. 3 ), " Whatsoever they bid you observe, that observe and do As far as they sit in Moses's seat, that is, read and preach the law that was given by Moses" (which, as yet, continued in full force, power, and virtue), "and judge according to that law, so far you must hearken to them, as remembrances to you of the written word." The scribes and Pharisees made it their business to study the scripture, and were well acquainted with the language, history, and customs of it, and its style and phraseology. Now Christ would have the people to make use of the helps they gave them for the understanding of the scripture, and do accordingly. As long as their comments did illustrate the text and not pervert it; did make plain, and not make void, the commandment of God; so far they must be observed and obeyed, but with caution and a judgment of discretion. Note, We must not think the worse of good truths for their being preached by bad ministers; nor of good laws for their being executed by bad magistrates. Though it is most desirable to have our food brought by angels, yet, if God send it to us by ravens, if it be good and wholesome, we must take it, and thank God for it. Our Lord Jesus promiseth this, to prevent the cavil which some would be apt to make at this following discourse; as if, by condemning the scribes and Pharisees, he designed to bring the law of Moses into contempt, and to draw people off from it; whereas he came not to destroy, but to fulfil. Note, It is wisdom to obviate the exceptions which may be taken at just reproofs, especially when there is occasion to distinguish between officers and their offices, that the ministry be not blamed when the ministers are.

II. He condemns the men. He had ordered the multitude to do as they taught; but here he annexeth a caution not to do as they did, to beware of their leaven; Do not ye after their works. Their traditions were their works, were their idols, the works of their fancy. Or, "Do not according to their example." Doctrines and practices are spirits that must be tried, and where there is occasion, must be carefully separated and distinguished; and as we must not swallow corrupt doctrines for the sake of any laudable practices of those that teach them, so we must not imitate any bad examples for the sake of the plausible doctrines of those that set them. The scribes and Pharisees boasted as much of the goodness of their works as of the orthodoxy of their teaching, and hoped to be justified by them; it was the plea they put in ( Luke xviii. 11, 12 ); and yet these things, which they valued themselves so much upon, were an abomination in the sight of God.

Our Saviour here, and in the following verses , specifies divers particulars of their works, wherein we must not imitate them. In general, they are charged with hypocrisy, dissimulation, or double-dealing in religion; a crime which cannot be enquired of at men's bar, because we can only judge according to outward appearance; but God, who searcheth the heart, can convict of hypocrisy; and nothing is more displeasing to him, for he desireth truth.

Four things are in these verses charged upon them.

1. Their saying and doing were two things.

Their practice was no way agreeable either to their preaching or to their profession; for they say, and do not; they teach out of the law that which is good, but their conversation gives them the lie; and they seem to have found another way to heaven for themselves than what they show to others. See this illustrated and charged home upon them, Rom. ii. 17-24 . Those are of all sinners most inexcusable that allow themselves in the sins they condemn in others, or in worse. This doth especially touch wicked ministers, who will be sure to have their portion appointed them with hypocrites ( ch. xxiv. 51 ); for what greater hypocrisy can there be, than to press that upon others, to be believed and done, which they themselves disbelieve and disobey; pulling down in their practice what they build up in their preaching; when in the pulpit, preaching so well that it is a pity they should ever come out; but, when out of the pulpit, living so ill that it is a pity they should ever come in; like bells, that call others to church, but hang out of it themselves; or Mercurial posts, that point the way to others, but stand still themselves? Such will be judged out of their own mouths. It is applicable to all others that say, and do not; that make a plausible profession of religion, but do not live up to that profession; that make fair promises, but do not perform their promises; are full of good discourse, and can lay down the law to all about them, but are empty of good works; great talkers, but little doers; the voice is Jacob's voice, but the hands are the hands of Esau. Vox et præterea nihil—mere sound. They speak fair, I go, sir; but there is no trusting them, for there are seven abominations in their heart.

2. They were very severe in imposing upon others those things which they were not themselves willing to submit to the burthen of ( v. 4 ); They bind heavy burthens, and grievous to be borne; not only insisting upon the minute circumstances of the law, which is called a yoke ( Acts xv. 10 ), and pressing the observation of them with more strictness and severity than God himself did (whereas the maxim of the lawyers, is Apices juris son sunt jura—Mere points of law are not law ), but by adding to his words, and imposing their own inventions and traditions, under the highest penalties. They loved to show their authority and to exercise their domineering faculty, lording it over God's heritage, and saying to men's souls, Bow down, that we may go over; witness their many additions to the law of the fourth commandment, by which they made the sabbath a burthen on men's shoulders, which was designed to be the joy of their hearts. Thus with force and cruelty did those shepherds rule the flock, as of old, Ezek. xxxiv. 4 .

But see their hypocrisy; They themselves will not move them with one of their fingers. (1.) They would not exercise themselves in those things which they imposed upon others; they pressed upon the people a strictness in religion which they themselves would not be bound by; but secretly transgressed their own traditions, which they publicly enforced. They indulged their pride in giving law to others; but consulted their ease in their own practice. Thus it has been said, to the reproach of the popish priests, that they fast with wine and sweetmeats, while they force the people to fast with bread and water; and decline the penances they enjoin the laity. (2.) They would not ease the people in these things, nor put a finger to lighten their burthen, when they saw it pinched them. They could find out loose constructions to put upon God's law, and could dispense with that, but would not bate an ace of their own impositions, nor dispense with a failure in the least punctilio of them. They allowed no chancery to relieve the extremity of their common law. How contrary to this was the practice of Christ's apostles, who would allow to others that use of Christian liberty which, for the peace and edification of the church, they would deny themselves in! They would lay no other burthen than necessary things, and those easy, Acts xv. 28 . How carefully doth Paul spare those to whom he writes! 1 Cor. vii. 28 ; ix. 12 .

3. They were all for show, and nothing for substance, in religion ( v. 5 ); All their works they do, to be seen of men. We must do such good works, that they who see them may glorify God; but we must not proclaim our good works, with design that others may see them, and glorify us; which our Saviour here chargeth upon the Pharisees in general, as he had done before in the particular instances of prayer and giving of alms. All their end was to be praised of men, and therefore all their endeavour was to be seen of men, to make a fair show in the flesh. In those duties of religion which fall under the eye of men, none ere so constant and abundant as they; but in what lies between God and their souls, in the retirement of their closets, and the recesses of their hearts, they desire to be excused. The form of godliness will get them a name to live, which is all they aim at, and therefore they trouble not themselves with the power of it, which is essential to a life indeed. He that does all to be seen does nothing to the purpose.

He specifies two things which they did to be seen of men.

(1.) They made broad their phylacteries. Those were little scrolls of paper or parchment, wherein were written, with great niceness, these four paragraphs of the law, Exod. xiii. 2-11 ; xiii. 11-16 ; Deut. vi. 4-9 ; xi. 13-21 . These were sewn up in leather, and worn upon their foreheads and left arms. It was a tradition of the elders, which had reference to Exod. xiii. 9 , and Prov. vii. 3 , where the expressions seem to be figurative, intimating no more than that we should bear the things of God in our minds as carefully as if we had them bound between our eyes. Now the Pharisees made broad these phylacteries, that they might be thought more holy, and strict, and zealous for the law, than others. It is a gracious ambition to covet to be really more holy than others, but it is a proud ambition to covet to appear so. It is good to excel in real piety, but not to exceed in outward shows; for overdoing is justly suspected of design, Prov. xxvii. 14 . It is the guise of hypocrisy to make more ado than needs in external service, more than is needful either to prove, or to im prove, the good affections and dispositions of the soul.

(2.) They enlarged the borders of their garments. God appointed the Jews to make borders or fringes upon their garments ( Num. xv. 38 ), to distinguish them from other nations, and to be a memorandum to them of their being a peculiar people; but the Pharisees were not content to have these borders like other people's, which might serve God's design in appointing them; but they must be larger than ordinary, to answer their design of making themselves to be taken notice of; as if they were more religious than others. But those who thus enlarge their phylacteries, and the borders of their garments, while their hearts are straitened, and destitute of the love of God and their neighbour, though they may now deceive others, will in the end deceive themselves.

4. They much affected pre-eminence and superiority, and prided themselves extremely in it. Pride was the darling reigning sin of the Pharisees, the sin that did most easily beset them and which our Lord Jesus takes all occasions to witness against.

(1.) He describes their pride, v. 6, 7 . They courted, and coveted,

[1.] Places of honour and respect. In all public appearances, as at feasts, and in the synagogues, they expected, and had, to their hearts' delight, the uppermost rooms, and the chief seats. They took place of all others, and precedency was adjudged to them, as persons of the greatest note and merit; and it is easy to imagine what a complacency they took in it; they loved to have the preeminence, 3 John 9 . It is not possessing the uppermost rooms, nor sitting in the chief seats, that is condemned (somebody must sit uppermost), but loving them; for men to value such a little piece of ceremony as sitting highest, going first, taking the wall, or the better hand, and to value themselves upon it, to seek it, and to feel resentment if they have it not; what is that but making an idol of ourselves, and then falling down and worshipping it—the worst kind of idolatry! It is bad any where, but especially in the synagogues. There to seek honour to ourselves, where we appear in order to give glory to God, and to humble ourselves before him, is indeed to mock God instead of serving him. David would willingly lie at the threshold in God's house; so far was he from coveting the chief seat there, Ps. lxxxiv. 10 . It savours much of pride and hypocrisy, when people do not care for going to church, unless they can look fine and make a figure there.

[2.] Titles of honour and respect. They loved greetings in the markets, loved to have people put off their hats to them, and show them respect when they met them in the streets. O how it pleased them, and fed their vain humour, digito monstrari et dicier, Hic est—to be pointed out, and to have it said, This be he, to have way made for them in the crowd of market people; "Stand off, here is a Pharisee coming!" and to be complimented with the high and pompous title of Rabbi, Rabbi! This was meat and drink and dainties to them; and they took as great a satisfaction in it as Nebuchadnezzar did in his palace, when he said, Is not this great Babylon that I have built? The greetings would not have done them half so much good, if they had not been in the markets, where every body might see how much they were respected, and how high they stood in the opinion of the people. It was but a little before Christ's time, that the Jewish teachers, the masters of Israel, had assumed the title of Rabbi, Rab, or Rabban, which signifies great or much; and was construed as Doctor, or My lord. And they laid such a stress upon it, that they gave it for a maxim that "he who salutes his teacher, and does not call him Rabbi, provokes the divine Majesty to depart from Israel;" so much religion did they place in that which was but a piece of good manners! For him that is taught in the word to give respect to him that teaches is commendable enough in him that gives it; but for him that teaches to love it, and demand it, and affect it, to be puffed up with it, and to be displeased if it be omitted, is sinful and abominable; and, instead of teaching, he has need to learn the first lesson in the school of Christ, which is humility.

(2.) He cautions his disciples against being herein like them; herein they must not do after their works; "But be not ye called so, for ye shall not be of such a spirit," v. 8 , &c.

Here is, [1.] A prohibition of pride. They are here forbidden,

First, To challenge titles of honour and dominion to themselves, v. 8-10 . It is repeated twice; Be not called Rabbi, neither be ye called Master or Guide: not that it is unlawful to give civil respect to those that are over us in the Lord, nay, it is an instance of the honour and esteem which it is our duty to show them; but, 1. Christ's ministers must not affect the name of Rabbi or Master, by way of distinction from other people; it is not agreeable to the simplicity of the gospel, for them to covet or accept the honour which they have that are in kings' palaces. 2. They must not assume the authority and dominion implied in those names; they must not be magisterial, nor domineer over their brethren, or over God's heritage, as if they had dominion over the faith of Christians: what they received of the Lord, all must receive from them; but in other things they must not make their opinions and wills a rule and standard to all other people, to be admitted with an implicit obedience. The reasons for this prohibition are,

(1.) One is your Master, even Christ, v. 8, and again, v. 10 . Note, [1.] Christ is our Master, our Teacher, our Guide. Mr. George Herbert, when he named the name of Christ, usually added, My Master. [2.] Christ only is our Master, ministers are but ushers in the school. Christ only is the Master, the great Prophet, whom we must hear, and be ruled and overruled by; whose word must be an oracle and a law to us; Verily I say unto you, must be enough to us. And if he only be our Master, then for his ministers to set up for dictators, and to pretend to a supremacy and an infallibility, is a daring usurpation of that honour of Christ which he will not give to another.

(2.) All ye are brethren. Ministers are brethren not only to one another, but to the people; and therefore it ill becomes them to be masters, when there are none for them to master it over but their brethren; yea, and we are all younger brethren, otherwise the eldest might claim an excellency of dignity and power, Gen. xlix. 3 . But, to preclude that, Christ himself is the first-born among many brethren, Rom. viii. 29 . Ye are brethren, as ye are all disciples of the same Master. School-fellows are brethren, and, as such, should help one another in getting their lesson; but it will by no means be allowed that one of the scholars step into the master's seat, and give law to the school. If we are all brethren, we must not be many masters. Jam. iii. 1 .

Secondly, They are forbidden to ascribe such titles to others ( v. 9 ); " Call no man your father upon the earth; constitute no man the father of your religion, that is, the founder, author, director, and governor, of it." The fathers of our flesh must be called fathers, and as such we must give them reverence; but God only must be allowed as the Father of our spirits, Heb. xii. 9 . Our religion must not be derived from, or made to depend upon, any man. We are born again to the spiritual and divine life, not of corruptible seed, but by the word of God; not of the will of the flesh, or the will of man, but of God. Now the will of man, not being the rise of our religion, must not be the rule of it. We must not jurare in verba magistri—swear to the dictates of any creature, not the wisest or best, nor pin our faith on any man's sleeve, because we know not whither he will carry it. St. Paul calls himself a Father to those whose conversion he had been an instrument of ( 1 Cor. iv. 15 ; Phil. 10 ); but he pretends to no dominion over them, and uses that title to denote, not authority, but affection: therefore he calls them not his obliged, but his beloved, sons, 1 Cor. iv. 14 .

The reason given is, One is your Father, who is in heaven. God is our Father, and is All in all in our religion. He is the Fountain of it, and its Founder; the Life of it, and its Lord; from whom alone, as the Original, our spiritual life is derived, and on whom it depends. He is the Father of all lights ( Jam. i. 17 ), that one Father, from whom are all things, and we in him, Eph. iv. 6 . Christ having taught us to say, Our Father, who art in heaven; let us call no man Father upon earth; no man, because man is a worm, and the son of man is a worm, hewn out of the same rock with us; especially not upon earth, for man upon earth is a sinful worm; there is not a just man upon earth, that doeth good, and sinneth not, and therefore no one is fit to be called Father.

[2.] Here is a precept of humility and mutual subjection ( v. 11 ); He that is greatest among you shall be your servant; not only call himself so (we know of one who styles himself Servus servorum Dei—Servant of the servants of God, but acts as Rabbi, and father, and master, and Dominus Deus noster—The Lord our God, and what not), but he shall be so. Take it as a promise; " He shall be accounted greatest, and stand highest in the favour of God, that is most submissive and serviceable;" or as a precept; "He that is advanced to any place of dignity, trust, and honour, in the church, let him be your servant " (some copies read esto for estai ), "let him not think that his patent of honour is a writ of ease; no; he that is greatest is not a lord, but a minister." St. Paul, who knew his privilege as well as duty, though free from all, yet made himself servant unto all ( 1 Cor. ix. 19 ); and our Master frequently pressed it upon his disciples to be humble and self-denying, mild and condescending, and to abound in all offices of Christian love, though mean, and to the meanest; and of this he hath set us an example.

[3.] Here is a good reason for all this, v. 12 . Consider,

First, The punishment intended for the proud; Whosoever shall exalt himself shall be abased. If God give them repentance, they will be abased in their own eyes, and will abhor themselves for it; if they repent not, sooner or later they will be abased before the world. Nebuchadnezzar, in the height of his pride, was turned to be a fellow-commoner with the beasts; Herod, to be a feast for the worms; and Babylon, that sat as a queen, to be the scorn of nations. God made the proud and aspiring priests contemptible and base ( Mal. ii. 9 ), and the lying prophet to be the tail, Isa. ix. 15 . But if proud men have not marks of humiliation set upon them in this world, there is a day coming, when they shall rise to everlasting shame and contempt ( Dan. xii. 2 ); so plentifully will he reward the proud doer! Ps. xxxi. 23 .

For this long and terrible discourse we are indebted, with the exception of a few verses in Mark and Luke, to Matthew alone. But as it is only an extended repetition of denunciations uttered not long before at the table of a Pharisee, and recorded by Luke ( Lu 11:37-54 ), we may take both together in the exposition.

Denunciation of the Scribes and Pharisees ( Mt 23:1-36 ).

The first twelve verses were addressed more immediately to the disciples, the rest to the scribes and Pharisees.

1. Then spake Jesus to the multitude-- to the multitudes, "and to his disciples."

2. Saying, The scribes and the Pharisees sit-- The Jewish teachers stood to read, but sat to expound the Scriptures, as will be seen by comparing Lu 4:16 with Lu 4:20 .

in Moses' seat-- that is, as interpreters of the law given by Moses.

3. All therefore-- that is, all which, as sitting in that seat and teaching out of that law.

they bid you observe, that observe and do-- The word "therefore" is thus, it will be seen, of great importance, as limiting those injunctions which He would have them obey to what they fetched from the law itself. In requiring implicit obedience to such injunctions, He would have them to recognize the authority with which they taught over and above the obligations of the law itself--an important principle truly; but He who denounced the traditions of such teachers ( Mt 15:3 ) cannot have meant here to throw His shield over these. It is remarked by Webster and Wilkinson that the warning to beware of the scribes is given by Mark and Luke ( Mr 12:38 ; Lu 20:46 ) without any qualification: the charge to respect and obey them being reported by Matthew alone, indicating for whom this Gospel was especially written, and the writer's desire to conciliate the Jews.

4. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them-- "touch them not" ( Lu 11:46 ).

with one of their fingers-- referring not so much to the irksomeness of the legal rites, though they were irksome enough ( Ac 15:10 ), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.

5. But all their works they do for to be seen of men-- Whatever good they do, or zeal they show, has but one motive--human applause.

they make broad their phylacteries-- strips of parchment with Scripture-texts on them, worn on the forehead, arm, and side, in time of prayer.

and enlarge the borders of their garments-- fringes of their upper garments ( Nu 15:37-40 ).

6. And love the uppermost rooms at feasts-- The word "room" is now obsolete in the sense here intended. It should be "the uppermost place," that is, the place of highest honor.

and the chief seats in the synagogues. See on Lu 14:7 , 8 .

7. And greetings in the markets, and to be called of men, Rabbi, Rabbi-- It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics.

8. But be not ye called Rabbi; for one is your Master-- your Guide, your Teacher.

9. And call no man your father upon the earth: for one is your Father, which is in heaven, &c.-- To construe these injunctions into a condemnation of every title by which Church rulers may be distinguished from the flock which they rule, is virtually to condemn that rule itself; and accordingly the same persons do both--but against the whole strain of the New Testament and sound Christian judgment. But when we have guarded ourselves against these extremes, let us see to it that we retain the full spirit of this warning against that itch for ecclesiastical superiority which has been the bane and the scandal of Christ's ministers in every age. (On the use of the word "Christ" here, see on Mt 1:1 ).

11. But he that is greatest among you shall be your servant-- This plainly means, "shall show that he is so by becoming your servant"; as in Mt 20:27 , compared with Mr 10:44 .

12. And whosoever shall exalt himself shall be abased-- See on Lu 18:14 . What follows was addressed more immediately to the scribes and Pharisees.