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9 And call no man
He openly reproves them for their pride. SECT. honour which they are fond of having repeated bi, rabbi. (MARK XII.
-58. LUKE XX.in every sentence, and almost at every word.
46.-) Mat. But as for you, my disciples, be not you called 8 But be not ye XXIII.8 Rabbi, nor value yourselves on the name, if it called Rabbi: for one
should ever happen to be given you; for one is Christ, and all ye are
not (any one) on earth your father", nor be fond your father upon the
men disappear, as less than nothing and vanity.
called masters : for one whose dictates you are ever to receive, and in Christ.
whose name and authority alone you are to teach
would appear in the eyes of God to be, the greatest Steatest among you,
sions as your scrvant. (Compare Mat. xx. 26,
willassuredly be found to be a certain truth, That sha:lexalt himself, shall whosoever shall attempt in an ambitious way to
be abased ; and he that
shall humble himself, exalt himself, shall sooner or later, by one method shall be exalted. or another, be abased; and whosoever, on the other hand, shall humble himself, shall be exalted
to the highest honourk. 13 Then Jesus, turning from his disciples, to 13 But wo unto you
& Ve are all brethren.] It is observable, the very same words (here, and in ver. that not one word is said of Peter's authority 8.) Our Lord knew bow requisite it over the rest, either here, or on the appli- would be to attend to it, and how ready cation made by Zebedee's children; though even his ministers would be to forget it. had such an authority been intended, no k Whosoever shall exalt himself, &c.] thing could have been more natural, or ne Christ seems by the frequent repetition cessary, than to have mentioned and ad of this man in to intimate that he intended justed it. Compare noleg on Mat. xx. 26. it, not only for those who were to be leachers
of others, but for all his disciples without h Call not [any onc] on earth your fac exception. And it is well worthy of our ther.] The Pharisees, no doubt, had this observation that no one sentence of our title given them; and Bishop Wilkins ob- Lord's is so frequently repeated as this; scrves, that it is a title which assum which occurs at least ten times in the evan. ing priests of all religions have greatly af. gelists. Compare Mat. xvii. 4. xx. 26, fected.
27. xxiii. 10, 11. Mark ix. 35. X. 43, 44. i One is your Masler, [even] Christ.] It Luke xiv. 11. xviii. 14. xxii. 26. and Jolin is remarkable that this occurs twice in xiii. 14.
And exhorts his disciples to humility.
219 scribes and Pharisees, whom he had hitherto been speaking, addressed SECT. hypocrites ! for ye shut himself boldly to those crafty enemies who stood_clvii. heaven against men: around him, waiting for nothing but an oppor. Mat. for ye neither go in tunity of mischief, and said, Wo unto you, ye XXIII, yourselves, neither suf. scribes and Pharisees, hypocrites!! for by the 13 fer ye them that are entering to go in.
prejudices you are so zealous to propagate
trine. (Compare Luke xi. 52, sect. cx.)
mains of humanity and generosity, might rather
tences to religion. 15 Wo unto you,
Wo unto you, ye scribes and Pharisees, hypo-15 scribes and Pharisees, crites as you are! for with indefatigable industry, hypocrites ! for compass sea and land you do, as it were, compass the sea and the land
one prose to make one proselyte to your own particular sect
prove the sincerity of his conversion to you, he
? Hypocrites.] Dr. More with great pro- natural custom of the ancients, octed a priety observes, that the word hypocrites part under a mask. More's Theolog. Works, (vzoxpoleon] in its most exact application, p. 293. siguifies players, who according to the unVol. VII. Еe
Their folly is discovered with respect to oaths. IVo unto you, ye blind guides, who have in 16 Wo unto you, vented so many
nice distinctions, to make men ye blind guides! which easy in their sins, and subservient to your secu- swear by the temple,
say, Whosoever shall XXIII. Iar interests ! who say, for instance, Whosoever it is nothing; but who16 shall szcar only by the temple, it is nothing" ;
soever shall swear by
the gold of the temple, but whosoever shall swear by the gold of the tem- he is a debtor. ple, whether by that with which a part of it is
overlaid, or by that which is laid up in its trea17 sures, he is obliged by it. Ye foolish and blind 17 Ye fools, and
(creatures), is not the stupid sopbistry of this blind : for whether is distinction apparent to the weakest understand Steater, the gold, or ing: for which of these is greater, the gold, or the ti fieth the gold ? temple that sanctifies the gold, which without its
relation to the temple would h. ve nothing in it 18 more sacred than any common metal? And ve
18 And whosoever also say, just with the same degree of sense and tar, it is nothing: but
shall swear by the al. piety as before, Whosoever shall swear only by whosoever sweareth by the altar of God, it is nothing ; but whoever the gift that is upon
shall swear by ihe gift which is upon it, he is ob- it, he is guilty. 19 liged to the performance of his oath. Ye foolish 19 Ye fools, and
and blind (wretches], what an idle and senseless blind : for whether is distinction is this? for which can you suppose altar that sanctifieth
greater the gitt, or the is greater, the gift, or the altar that sanctifies the the gift? gift, which, before it was brought thither, was only a common thing, and might be used to any
20 Whoso thercfore 20 of the ordinary purposes of human life? The
shall swear by the altruth of the case is therefore plain and obvious :
tar su careth by it and he that swears by the altar, swears in effect by it, by all things thereon.
and by all the things that are offered upon it to 81 him whose altar it is : And he that swears by the
21 And whoso shall
swear by the temple, temple, swears by it, and by him also that dwells sweareth by it, and in it, even the eternal and ever-blessed Jehovah, by him that dwelleth
who honours it in a special manner with the therein. 22 tokens of his presence: And he that swears by
29 And he that heaven, which some of you are foolish enough to sweareth by the throne
shall swear by heaven think a little oath, swears by the throne of the of God, and by him most high God, and by him who sits upon it, and that siteeth thereon. fills all the train of attendant angels with the humblest reverence and prostration of mind. Now did you and your disciples consider this, that every oath by a creature is an implicit appeal to God, you could not surely talk of such expressions in so light and dangerous a manner as you commonly do.
m Whosoever shall swear by the temple, it is plain that, without any regard to it is nothing.) It seems the Pharisees taught, common sense or decency, they were inthat oaths by the creatures might be used fluenced merely by a view to their own on trifling occasions, and violated without interest; and therefore represented these any great guilt (see note h on Mat. v. 34, to the people as things of more eminent Vol. VI. p. 213. But they excepted ooths sanctity than even the temple or altar by the corban, and by sacrifices; in which itself,
Reflections on the pride, &c. of the scribes and Pharisees.
As an ear-ring of gold, and an ornament of fine gold, so is a wise sıct. reprover upon an obedient ear (Prov. xxv. 12). Christ was indeed clvii. a wise and faithful Reprover ; but the ears of these Pharisees were Mat. disobedient and uncircumcised. Let us, however, who are his sxiii. 1, disciples, attend to these instructions of our heavenly Master, and 5 seq. avoid every thing which has the remotest tendency to what he here condemns with so just a severity.
Let not our zeal spend itself upon the externals of religion. 5 Let us not impose heavy burdens upon each other ; nor lay down 4 rules for the conduct of others, by which we do not in like circumstances think fit to govern ourselves. Let us not impose our own decisions in a magisterial manner on our fellow Christians, nor affect to be called fathers, masters, and teachers; remembering 8-10 that Christ alone is our Master, and God our Father, and that it is a dangerous presumption and folly to set ourselves in the place of either. Let us be upon our guard against that vain ostentation 6, 7 that would lead us to place any part of our happiness in precedence, and to value ourselves upon our rank, or upon any airy titles of 7 honour, by which, perhaps rather by accident than merit, we are distinguished froin others; and which to a truly wise man, and especially to a humble follower of Jesus, will appear to be a very little matter. Let us desire that honour which arises from con-11, 12 descending to others, and serving them in love; that honour which springs from the Divine approbation, which it will be impossible to secure without unaffected piety. (John v. 44.)
God forbid that our devotions should ever be intended as a 14 cloak of maliciousness, or as the instrument of serving any mean and vile purpose ! Such prayers would return in curses on our own heads, and draw down on them aggravated damnation. God 15 forbid that we should spend that time, and that ardency of spirit, in making proselytes to our own peculiar notions and party, which ought to be laid out in making them the servants of God through Christ! God forbid that we should delude ourselves or 16 others by such idle distinctions in matters of conscience, as these wbich our blessed Redeemer has with so much reason and spirit exposed !
Let us retain the greatest reverence for an oath, and not accus-17--22 tom ourselves to trifle with any thing 'which looks like it. Let us consider heaven as the throne of God, and often think of the majesty and glory of that illustrious Being that sits thereon ; for a sense of his continual presence will form us to a better temper, and engage us with a righteousness far exceeding that of the scribes and Pharisees, to walk before him in all his commandments and ordinances blameless.
The Pharisees reproved for their hypocrisy.
Christ continues his discourse with the Pharisees, reproving them
for their hypocrisy, and threatening them with approaching judgments. Mat. XXIII. 23, to the end.
MAT. XXIII. 23.
MAT. XXIII. 23. clviii.
UR Lord farther proceeded in his discourse, wo unto you scribes
and said, IVo unto you, ye scribes and Pha- pocrites ! for ye pay
risees, hypocrites ! you may justly expect the se- tithe of mini, and XXIII. verest vengeance ; for ye are carefulto tithe mint, and have omitted the 23 and anise, and cummin, and every other com- weightier matters of
mon herb which grows in your gardens; and set the law, judgment,
these ought ye to have
24 Ye blind guides, 24 42, sect. cx.) Ye blind guides of blind and
which strain at a gnat,
scribes and Pharisees,
pine and intemperance. (Compare Luke xi. 33,
a Fidelity.) The word w1595 bas un. guats were apt to fall into wine, if it were
great pleasure follow the translation of