ease, for the honour of God his divine Master :—who employs in his service, all his goods, his talents, his power, credit, authority, and influence. 4. He loves God with all his mind, (intellect―diavola) who applies himself only to know God and his holy will-who receives with submission, gratitude, and pleasure, the sacred truths which God has revealed to man :--who studies no art nor science, but as far as it is necessary for the service of God; and uses it at all times to promote his glory :--who forms no projects nor designs, but in reference to God, and the interests of mankind :—who banishes from his understanding and memory, every useless, foolish, and dangerous thought, together with every idea, which has any, tendency to defile his soul, or turn it for a moment from the centre of cternal repose. In a word, he who sees God in all things-thinks of him at all times—having his mind continually fixed upon God, acknowledging him in all his ways:—who begins, continues, and ends all his thoughts, words, and works, to the glory of his name-this is the person who loves God with all his heart, life, strength, and intellect. He is crucified to the world, and the world to him:--he lives, yet not he, but Christ lives in him. He beholds as in a glass the glory of the Lord, and is changed into the same image from glory to glory. Simply and constantly looking unto Jesus, the author and perfecter of his faith, he receives continual supplies of enlightening and sanctifying grace, and is thus fitted for every good word and work. O glorious state! far, far beyond this description! which comprizes an ineffable communion between the ever-blessed Trinity and the soul of man! Verse 38. This is the first and great commandment.] It is so, 1. In its antiquity, being as old as the world, and engraven originally on our very nature. 8. In extent; leaving nothing to the creature, which it does not refer to the Creator. 9. In necessity; being absolutely indispensable. 10. In duration; being ever to be continued on earth, and never to be discontinued in heaven. Verse 39. Thou shalt love thy neighbour] The love of our neighbour springs from the love of God as its source; is found in the love of God as its principle, pattern, and end; and the love of God is found in the love of our neighbour as its effect, representation, and infallible mark. This love of our neighbour is a love of equity, charity, succour, and benevolence. We owe to our neighbour what we have a right to expect from him-“ Do unto all men as ye would they should do unto you," is a positive command of our blessed Saviour. By this rule, therefore, we should think, speak, and write, concerning every soul of man-put the best construction upon all the words and actions of our neighbour, that they can possibly bear. By this rule we are taught, to bear with, love, and forgive him; to rejoice in his felicity, mourn in his adversity, desire and delight in his prosperity, and promote it to the utmost of our power: instruct his ignorance, help him in his weakness, and risk even our life for his sake, and for the public good. In a word, we must do every thing in our power, through all the possible varieties of circumstances, for our neighbours, which we would wish them to do for us, were our situations reversed. This is the religion of Jesus! how happy would society be, were these two, plain, rational precepts properly observed! Love ME, and love thy FELLOWs! Be unutterably happy in ine, and be in perfect peace, unanimity, and love, among yourselves. Great Fountain and Dispenser of love! fill thy creation with this sacred principle, for his sake who died for 2. In dignity; as directly and immediately proceeding the salvation of mankind! from, and referring to God. 3. In excellence; being the commandment of the New Covenant, and the very spirit of the divine adoption. 4. In justice; because it alone renders to God his due, prefers him before all things, and secures to him his proper rank in relation to them. 5. In sufficiency; being in itself capable of making men holy in this life, and happy in the other. 6. In fruitfulness; because it is the root of all commandments, and the fulfilling of the law. On the nature of self-love, see chap. xix. 19. Verse 40. On these two-hang all the law and the prophets.] They are like the first and last links of a chain, all the intermediate ones depend on them. True religion begins and ends in love to God and man. These are the two grand links that unite God to man, man to his fellows, and men again to God. Love is the fulfilling of the law, says St. Paul, Rom. xiii. 10. for he who has the love of God in him, delights to obey the divine precepts, and to do all manner of kindness to men for 7. In virtue and efficacy; because by this alone, God reigns God's sake. in the heart of man, and man is united to God,, Verse 41. While the Pharisees were gathered together] Jesus The question concerning the A. M. 4033. A. D. 29. 42 Saying, What think ye of Christ? on my right hand, till I make thine A.M.4033 enemies thy footstool? A. D. 29. An. Olymp CCII. 1. An. Olymp. whose son is he? They say unto him, CCHI. 1. The son of David. 43 He saith unto them, How then doth David in spirit call him Lord, saying, b a 45 If David then call him Lord, how is he his son ? C 46 And no man was able to answer him a word, neither durst any man from that day 44 The LORD said unto my Lord, Sit thou forth ask him any more questions. asks a question in his turn, utterly to confound them, and to shew the people, that the source of all the captious questions of his opponents, was their ignorance of the prophecies relative to the Messiah. Verse 42. What think ye of Christ ?] Or, What are your thoughts concerning THE CHRIST-the Messiah: for to this title, the emphatic article should always be added. Whose son is he?] From what family is he to spring? They say unto him, The son of David.] This was a thing well known among the Jews, and universally acknowledged: see John vii. 42. and is a most powerful proof against them, that the Messiah is come. Their families are now so perfectly confounded, that they cannot trace back any of their genealogies with any degree of certainty: nor have they been capable of ascertaining the different families of their tribes, for more than sixteen hundred years. Why then should the spirit of prophecy assert so often, and in such express terms, that Jesus was to come from the family of David; if he should only make his appearance when the public registers were all demolished, and it would be impossible to ascertain the family? Is it not evident that God designed that the Messiah should come at a time when the public genealogies might be inspected, to prove that it was he who was prophesied of, and that no other was to be expected? The Evangelists Matthew and Luke, were so fully convinced of the conclusiveness of this proof, that they had recourse to the public registers; and thus proved to the Jews from their own records, that Jesus was born of the family mentioned by the prophets. Nor do we find that a Scribe, Pharisee, or any other, ever attempted to invalidate this proof, though it would have essentially subserved their cause, could they have done it. But as this has not been done, we may fairly conclude it was impossible to do it. Verse 43. How then doth David in spirit (or, by the spirit -by the inspiration of the Spirit of God) call him Lord? saying, Verse 44. The Lord ( Yeve or Jehovah) said unto my Lord, (Adni or Adonai, my prop, stay, master, support) Sit thou on my right hand] Take the place of the greatest eminence and authority. Till I make thine enemies thy footstool-till I subdue both Jews and Gentiles under thee, and cause them to acknowledge thee as their sovereign and Lord. This quotation is taken from Psal. cx. 1. and from it, these two points are clear, 1. That David wrote it by the inspiration of God; and 2. That it is a prophetic declaration of the Messiah. Verse 45. How is he his son?] As the Jews did not attempt to deny the conclusion of our Lord's question, which was, the Messiah is not only the son of David according to the flesh, but he is the Lord of David according to his divine nature, then it is evident they could not. Indeed there was no other way of invalidating the argument, but by denying that the prophecy in question related to Christ: but it seems, the prophecy was so fully and so generally understood to belong to the Messiah, that they did not attempt to do this: for it is immediately added, No man was able to answer him a word-they were completely nonplused and confounded. Verse 46. Neither durst any-ask him any more questions.] Thus," says Dr. Wotton, our Lord put the four great sects of the Jews to silence in one day, successively. The Herodians and Pharisees wanted to know, whether they might lawfully pay tribute to Cæsar or not? The Sadducees were inquisitive to know, whose wife the woman should be of the seven brethren, in the resurrection, who had her to wife? Then comes the Scribe, (or Karaïte,) who owned no authority beyond or besides the written law, and asked which was the great commandment in the law? This lawyer deserves to be mentioned here, because he not only acquiesced in, but commended what our Lord had said in answer to his question." Wotton's Miscellaneous Discourses, vol. i. p. 78. The Pharisees and Herodians were defeated, ver. 15-22. The Sadducees were confounded, ver. 29-33. The lawyers or Karaïtes nonplused, ver. 37-40. And the Pharisees, &c. finally routed, ver. 41-46. Thus did the wisdom of God triumph over the cunning of men. From this time, we do not find that our Lord was any more troubled with their captious questions: their whole stock, it appears, was expended, and now they coolly deliberate on the most effectual way to get him murdered. He that resists the truth of God, is capable of effecting the worst purpose of Satan. The Scribes and Pharisees to be followed CHAP. XXIII. as far as they teach the doctrine of Moses. The very important subjects of this chapter, have been so amply discussed in the notes, and applied so particularly to their spiritual uses, that it does not appear necessary to add any thing by way of practical improvement. The explanation of the great command of the law, is particularly recommended to the Reader's notice. See on verses 36-40. CHAPTER XXIII. The character of the Scribes and Pharisees, and directions to the people and the disciples to receive the Law from them, but not to follow their bad example, 1-7. The disciples exhorted to humility, 8-12. Different woes pronounced against the Scribes and Pharisees for their intolerance, 13. rapacity, 14. false zeal, 15. superstition in oaths and tythes, 16-23. Hypocrisy, 24-28. Their cruelty, 29–32. Their persecution of the Apostles, &c. Their destruction foretold, 33-36. Christ's lamentation over Jerusalem, 37-39. A.M 4053. A. D. 29. An. Olymp. CCII. 1. HEN spake Jesus to the multitude, and to his disciples, THEN, his disciples, 2 Saying, The scribes and the Pha risees sit in Moses' seat: C 4 For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves A.M. 4033. An. Olymp. A. D. 29. CCHI. 1. will not move them with one of their fingers. 5 But all their works they do for to be seen d с 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after of men: they make broad their phylacteries, their works for they say, and do not. and enlarge the borders of their garments, Neh. 8. 4, 8. Mal. 2. 7. Mark 12. 38. Luke 20. 45. Rom. 2. 19, &c. Luke 11. 46. Acts 15. 10. Gal. 6. 13. e d Ch. 6. 1, 2, 5, 16.— Numb. 15. 58. Deut. 6. 8. & 22. 12. Prov. 3. 3. NOTES ON CHAP. XXIII. Verse 2. The scribes and the Pharisees sit in Moses' seat] Exabioav. They sat there formerly by divine appointment; they sit there now by divine permission. What our Lord says here, refers to their expounding the Scriptures, for it was the custom of the Jewish doctors to sit while they expounded the Law and Prophets, (chap. v. 1. Luke iv. 20-22.)|| and to stand when they read them. up By the seat of Moses, we are to understand authority to teach the Law.-Moses was the great teacher of the Jewish people; and the scribes, &c. are here represented as his suc cessors. Verse 3. All therefore whatsoever] That is, all those things which they read out of the Law and Prophets, and all things which they teach consistently with them. This must be our Lord's meaning; he could not have desired them to do every thing without restriction, which the Jewish doctors taught; because himself warns his disciples against their false teaching, and testifies that they had made the word of God of none effect, by their traditions. See chap. xv. 6, &c. Besides, as our Lord speaks here in the past tense-whatsoever they HAVE commanded, όσα είπωσιν, he may refer to the teaching of a former period, when they taught the way of God in truth; or were much less corrupted than they were now. nor revelation, to countenance them. In a word, like all their successors in spirit, to the present day, they were severe to others, but very indulgent to themselves. Verse 5. All their works they do for to be seen of men] In pointing out the corruptions of these men, our Lord gives us the distinguishing characteristics of all false teachers, whether Jewish or Christian. 1. They live not according to the truths they preach; they say, and do not, ver. 3. 2. They are severe to others, point out the narrowest road to heaven, and walk in the broad road themselves.-They bind on burthens, &c. ver. 4. 3. They affect to appear righteous, and are strict observers of certain rites, &c. while destitute of the power of godliness. They make broad their phylacteries, &c. ver. 5. 4. They love worldly entertainments, go to feast wherever they are asked, and seek Church preferments.-They love the || chief places at feasts, and chief seats in the synagogues, ver. 6. 5. They love and seek public respect, and high titles; salutations in the market-place, (for they are seldom in their studies) and to be called of men, Rabbi-eminent teacher, though they have no title to it, either from the excellence or fruit of their teaching. When these marks are found in a man who professes to be a minister of Christ, charity itself will assert, he is a thief and a robber—he has climbed over the wall of the sheep-fold, or broken it down, in order to get in. Phylacteries] Φυλακτηρια from φυλασσω, to keep or preserve. These were small slips of parchment or vellum, on which Verse 4. They bind heavy burdens] They are now so corrupt, that they have added to the ceremonies of the Law,|| others of their own invention, which are not only burdensome and oppressive, but have neither reason, expediency, certain portions of the Law were written. The Jews tied commanded (Num. xv. 38 & 39.) the children of Israel to put these about their foreheads and arms, for three different pur-fringes to the borders of their garments, that when they poses.-1. To put them in mind of those precepts which they should constantly observe. 2. To procure them reverence and respect in the sight of the heathen. And 3. To act as amulets or charms, to drive away evil spirits. The first use of these phylacterics, is evident from their name. The second use appears from what is said on the subject from the Gemara, Beracoth, chap. i. quoted by Kypke. "Whence is it proved that phylacteries (5, tephilin) are the strength of Israel?-Ans. From what is written, Deut. xxviii. 10. All the people of the earth shall see that thou art called by the name [of Jehovah;] and they shall be afraid of thee." The third use of them appears from the Targum, on Cant. viii. 3. His left hand is under my head, &c. "The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand, and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chainber, that DÆMONS may not be permitted to INJURE me." An original phylactory lies now before me. It is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments in the first is written, in a very fair character, with many apices, after the mode of the German Jews, the first ten verses of Exod. xiii. ; in the second compartment is written, from the eleventh to the sixteenth verse of the same chapter inclusive; in the third, from the fourth to the ninth verse inclusive, of Deut. vi. beginning with, Hear, O Israel, &c.; in the fourth, from the thirteenth to the twenty-first verse inclusive, of Deut. xi. These passages seem to be chosen in vindication of the use of the phylactery itself, as the Reader will see on consulting them: Bind them for a SIGN upon thy HAND-and for FRONTLETS between thy EYES-write them upon the POSTS of thy HOUSE, and upon thy GATES; all which commands the Jews took in the most literal sense. Even the phylactery became an important appendage to a Pharisee's character, insomuch, that some of them wore them very broad, either that they might have the more written on them, or, that the characters being larger, they might be the more visible, and that they might hereby acquire greater esteem among the common people, as being more than ordinarily religious. -For the same reason, they wore the Fringes of their garments of an unusual length. Moses had looked upon even these distinct threads, they might remember not only the Law in general, but also the very minutia, or smaller parts of all the precepts, rites, and ceremonies, belonging to it. As these hypocrites were destitute of all the life and power of religion within, they endeavoured to supply its place by phylacteries and fringes without. See the note on Exod. xiii. 9. Verse 7. To be called of men, Rabbi, Rabbi.] * ', i. e. My Teacher ! my Teacher! The second Rabbi is omitted by several excellent MSS., by most of the ancient Versions, and by some of the Fathers. Griesbach has left it in the text, with the note of doubtfulness." There are three words used among the Jews as titles of diguity, which they apply to their doctors-Rabh, Rabbi, and Rabban; each of these terms has its particular meaning: Rabban implies much more than Rabbi, and Rabbi much more than Rabh. They may be considered as three degrees of comparison; Rabh, great, Rabbi, greater, and Rabban, greatest. These Rabbis were looked up to as infallible oracles in religious matters, and usurped not only the place of the Law, but of God himself. Verse 8. But he not ye called Rabbi] As our Lord probably spoke in Hebrew, the latter word Rabbi, in this verse, must have been in the plural; but as the contracted form of the plural sounds almost exactly like the singular, the Greek writer would naturally express them both in the same letters. None of the prophets had ever received this title, nor any of the Jewish doctors before the time of Hillel and Shammai, which was about the time of our Lord; and as disputes on several subjects had run high between these two schools, the people were of course divided; some acknowledging Hillel as Rabbi,--infallible teacher, and others giving this title to Shammai The Pharisees, who always sought the honour that comes from men, assumed the title, and got their followers to address them by it. See on chap. xix. 3. One is your Master] Instead of xabrynīns, guide, or leader, (the common reading here, and which occurs in verse 10.) the famous Vatican MS., upwards of fifty others, and most of the ancient Versions, read diaoxaños, master. The most eminent critics approve of this reading; and independantly of the very respectable authority by which it is supported, it is evident that this reading is more consistent with the context than the other, Be not ye called MASTERS, for one is ¡¡ your MASTER, Humility recommended. A.M. 4033. CCHI. 1. the earth heaven. CHAP. XXIII. Woes against the Scribes and Pharisees. a for one is your Father, which is in and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither 10 Neither be ye called masters: for one is go in yourselves, neither suffer ye them that are your Master, even Christ. be 11 But he that is greatest among you shall your servant. с entering, to go in. 14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, 12 And whosoever shall exalt himself shall and for a pretence make long prayer: there Mal. 1. 6. ch. 20. 26, 27.——— Job 22. 29. Prov. 15. 33. & 29. 23. Luke 14. 11. & 18. 14. Jam. 4. 6. 1 Pet. 5. 5.- d Luke 11. 52. Mark 12. 40. Luke 20. 47. 21 im. 3. 6. Tit. 1. 11. Even Christ] Griesbach has left this out of the text, because it is wanting in many of the most excellent MSS., Versions, and Fathers. Mill and Bengel approve of the omission. It might have been brought into this verse from verse 10. Our Lord probably alludes to Isai. liv. 13. All thy children shall be taught of the Lord. Ye are brethren.] No one among you is higher than another, or can possibly have from me any jurisdiction over the rest. Ye are, in this respect, perfectly equal. Verse 9. Call no man your FATHER] Our Lord probably alludes to the AB, or father of the Sanhedrin, who was the mert after the Nasi, or president. Sce on chap. xx. 21. By which he gives his disciples to understand, that he would have no SECOND after himself, established in his Church, of which he alone was the head; and that a perfect equality must subsist among them. Verse 10. Neither be ye called masters] Kadnynas, leaders God is in all these respects jealous of his honour. To him alone it belongs to guide and lead his Church, as well as to govern and defend it. Jesus is the sole teacher of righttousness. It is he alone (who is the word, light, and eternal truth;) that can illuminate every created mind; and who as Saviour and Redeemer, speaks to every heart by his Spirit. Though the title of Rabbi, mentioned above, was comparatively recent in the time of our Lord, yet it was in great Vogue, as were the others-father and master, mentioned in this and the following verse; some had all three titles, for thus in Bub. Maccoth, fol. 24. "it is feigned," says Dr. Lightfoot, " that when king Jehosaphat saw a disciple of the wise men, he rose up out of his throne, and embraced him, and said, ** 10 137 137 138 178, Abbi Abbi, Rabbi Rabbi, Mori Mori, Father Father! Rabbi Rabbi! Master Master! Here then are the three titles, which in the 7th, 9th and 10th verses, our blessed Lord condemns; and these were titles that the Jewish doctors greatly affected. Verse 11. Your servant.] Aiaxovos, deacon. See on chap. xx. 26. Verse 12. Whosoever shall exalt himself, &c.] The way to arrive at the highest degree of dignity in the sight of God, is, by being willing to become the servant of all. Nothing is more hateful in his sight than pride; to bring it into everlasting contempt, God was manifest in the flesh. He who was in the likeness of God, took upon him the form of a servant, and was made in the likeness of man, and humbled himself unto death. After this, can God look upon any proud man without abusing him? Spiritual lordship and domination, ecclesiastical luxury, pomp, and pride, must be an abhorrence in the sight of that God who gave the above advices to his followers. Another lesson, which our blessed Lord teaches here, is, that no man is implicitly to receive the sayings, doctrines, and decisions of any man, or number of men, in the things which concern the interests of his immortal soul. Christ, his Spirit, and his word are the only infallible teachers. Every man who wishes to save his soul, must search the Scriptures, by prayer and faith.-Reader, take counsel with the pious; hear the discourses of the wise and holy but let the book of God ultimately fix thy creed. Verses 14 and 13. Woe unto you, scribes] I think the fourteenth and thirteenth verses should be transposed. This transposition is authorised by some of the best MSS., Versions, and Fathers. The fourteenth is wanting in the BDL., and in many others of inferior note, as well as in several of the Versions. Griesbach had left it out of the text, in his first edition; I hesitated, and left it in, thus transposed. I am happy to find that a more extensive collation of MSS., &c. has afforded proof to that eminent critic, that it should be restored to its place. In his second edition, he has transposed the two, just as I had done. The fifteenth reads best after the thirteenth. Verse 14. Ye devour widows' houses] On this subject I am in possession of nothing better than the following note, of Dr. Whitby. "This sect," says Josephus, (Ant. I. xvii. ch. 3.) " pretended to a more exact knowledge of the Law, on which account the women were subject to them, as pretending to |