ALTHOUGH WE MAY HAVE BUT LITTLE TO SPARE, WHAT WE GIVE, FOR THE BENEFIT OF OTHERS, LET US GIVE IT CHEERFULLY. (G. 76.)-St. John the evangelist comments on the continued infidelity of the Jews: and adds a last discourse of Jesus, relating to the same subject, and probably now delivered.-John xii. 37-50. In the temple. [Ver. 36, lxxxii. p. 269.] 37 But though-he-had-done so-many miracles before them, yet they-believed not on him: 38 that the saying of-Esaias the prophet might-be-fulfilled, which he-spake, Lord, who hath-believed our report? and to-whom hath-the arm of-the-Lord--been-revealed? SCRIPTURE ILLUSTRATIONS. Mk. xii. 43. This... hath cast more-The work of the women for the tabernacle is noticed, in the midst of the rich donations of gold and precious stones, Ex. xxxv. 21-9; 2 Co. viii. 12, If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.' 44. of their abundance-see the abundance which David, with all his might, prepared for the house of God, I Chr. xxix. 2-5; and the gifts of the princes, &c., ver. 6-9; and the munificence of Solomon, 2 Chr. iii., iv.-Isa. lxvi. 1, 2, Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.'-Such was the temple he now chose to inhabit, as predicted by the Law and the prophets -see 1 Co. iii. 16; vi. 19; 2 Co. vi. 16, &c. Jno. xii. 37. miracles-The beginning of his miracles was at Cana, in Galilee, ch. ii. 11, § 11, p. 78; but he also wrought them at Jerusalem, ver. 23, § 12, p. 82-see confession of Nicodemus, iii. 2, § ib., p. 83. believed not on him-Although they could not deny his power of working miracles, ch. xi. 47, § 58, p. 132, arm of the Lord- The wonder-working power, which the Jews had contemned, was the same which NOTES. Mk. xii. 41. Many that were rich cast in much. odda (many). This may refer to the number of the prutahs which they threw in, and not to the value. 42. A certain poor widow. Miserably poor,' as the original imports. A farthing. Koopavтns. A Roman coin, in value no more than three-fourths of our farthing. 43. This poor widow.... more. That which is both a greater sacrifice for her to make, and of more value in the sight of God. Jno. xii. 37. So many miracles. Togavтa anula signifies both so many,' and 'so great,' and refers to all the miracles he had wrought formerly. PRACTICAL [Mk. xii. 41, .2. Jesus had shewn that the long prayers of the Pharisees, under pretence of which widows' houses were robbed, rather procured greater damnation than did any good; and the same may be said of the masses, purchased by Romish devotees, on behalf of their own souls, or those of their deceased relatives: by payments for long prayers abundant damage was done to the widows and fatherless during the dark ages. Jesus now shews that it was not only in the power of the poorest to make a richer offering than any of those whose houses were so devoured, but even than all those who had cast into the Lord's own treasury, and whose gifts were not presented to procure advantage to themVOL. 11.] [38. That the saying of Esaias, &c. Or, Thus the selves only, but thrown into the general treasury, for [Jno. xii. 37, .8. Let us ponder the words of the GOD LOVETH A CHEERFUL GIVER.-2 Cor. ix. 7. [309 LET US NEVER REFUSE OUR CONTRIBUTIONS TO THE CAUSE OF GOD, ON ACCOUNT OF HAVING BUT LITTLE TO GIVE. THE SPIRIT SEARCHETH ALL THINGS, YEA, THE DEEP THINGS OF GOD.-1 Cor. ii. 10. JOHN xii. 39-42. 39 Therefore they-could not believe, because-that Esaias said again, 40, He-hath-blinded their eyes, and hardened their heart; that they-should-not-see with their eyes, nor 41 understand vonowo with their heart, and be-converted, and I-should-heal them. These42 things said Esaias, when he-saw his glory, and spake of him. Nevertheless oμws μEVTOL among the chief rulers also many believed on him; but because-of the Pharisees theySCRIPTURE ILLUSTRATIONS. had brought Israel out of Egypt; when it is duly recognised, and prayer is made accordingly, a wondrous and joyful deliverance will be wrought, Is. li. 9-11-The Lord longeth to put forth power through his people, ver. 12-6, which can only be by their having Christ revealed to them by the Father, Mt. xvi. 17, § 50, p. 37, through the power of the Spirit, 1 Co. ii. 10-.4, and as being, by faith, made one with the Son, Ga. iii. 5; Eph. i. 17-20. Jno. xii. 39. Esaias said, &c.-The words referred to are Is. vi. 10, the warning which was given to the Jews, with regard to the danger they were in, of being given over to a reprobate mind, on account of rejecting the Lord as their King; and he said, ver. 9, 10, 'Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. a Make the heart of this people fat, b and make their ears heavy, e and shut their eyes; lest they see with their eyes, b and hear with their ears, [be healed.' a and understand with their heart, and convert, and It is to be observed, that the evangelist does not quote the passage word for word, but rather affords us a key to the understanding of the prophet, by giving the sense of what was spoken; bb are omitted, being of the same import with they could not believe,' the words used in introducing this farther reference to Isaiah; and the first and are reversed in order, giving the passage the form of a direct, in the place of an inverted parallelism, as it is in the prophet. 40. He hath, &c. . . . . I should, &c.-The evangelist also notes a distinction of person in the text: the one who speaks, saying, And I should heal;' this must be the Good Physician, who wept over Jerusalem, as not knowing the time of her visitation; the other is spoken of, He hath blinded their eyes,'-It is true that God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear,' Rom. xi. 8; but it is also true that God giveth this by leaving them in the darkness they have loved, 2 Co. iv. 3, 4, If our gospel be hid, it is hid to them that are lost in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.'Had they regarded their own sacrifices aright, they would have heard them speak as John did, of the Lamb of God, which taketh away the sin of the world,' Jno. i. 29, § 10, p. 69-2 Co. iii. 14, .5, But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart." 41. saw his glory-As described, Is. vi. 1-3, 'His train filled the temple.'-Jesus, although rejected of the Jews, is yet to be glorified by a people, of whom he says, xliii. 21,This people have I formed for myself; they shall shew forth my praise.'-The seraphim were beheld by the prophet as making the case of this people, in whom the Lord will be glorified, a subject of their song, vi. 3, And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.'-Isaiah, as knowing himself to be of the Jews, a people who were to be rejected on account of their refusal to acknowledge the King of Israel, exclaims, as in ver. 5, confessing his undone condition, because of his own sin, and as dwelling in the midst of a people of unclean lips: then his personal forgiveness is declared, and a sign is given of the consecration of his lips unto the Lord, ver. 6, 7-He then accepts the office of messenger for the Lord, to the people of unclean lips, ver. 8-then the warning is delivered, ver. 9, 10, the truth of which warning hath been visible for 1800 years, unto those who had eyes to see, until now that the land hath been left as predicted, ver. 11, .2; after these long desolations, an effort may be made to restore the Jews in unbelief, which restoration will be to a still more entire discomfiture; thereafter to the Holy Seed will the land give its strength, ver. 13, to which time the words of the seraphim, in the beginning of the vision refer The whole earth is full of his glory.' NOTES. power, or rather power exerted in action; and there may be, as Lampe supposes, an allusion to the custom of warriors in ancient times uncovering the arm, whether for actual battle or for giving orders. -See on Lu. i. 51, § 2, p. 12. The interrogation implies a strong negation; q. d., nemo fere, very few. Jno. xii. 39. Therefore. dià Touro. Wherefore' meaning, since they would not hearken to Christ's words. [They could not believe. This is not to be understood of physical, but of moral inability; meaning, that they would not; lit., they could not bring them. selves to, &c. From a comparison of Mt. xiii. 10-7, [§ 32, p. 244,] it is evident that "the evangelist was far from intending to say, that the inability to believe was superinduced and caused, in order that the prediction of the prophet might be accomplished; still less that the miracles in question were wrought with a view to incredulity on the part of those who should witness them. We are to suppose that the fact of their unbelief is represented to bespeak a state of mind and heart which rendered them the awful examples of such blindness and insensibility as the prophet foretold."-Bloomf.] 41. Saw his glory (Isa. vi. 1). The evangelist speaks of Esaias seeing the glory of Christ, whom he calls LORD of hosts it follows that Christ is the LORD of hosts." ['We have here a very remarkable proof of our Lord's divinity. For in the passage of Isaiah here referred to, ch. vi. 1-10, the prophet says that he saw "the Lord sitting upon a throne," with "the seraphims" about him; "and one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory." [Marg. "His glory is the fulness of the whole earth." But the evangelist here plainly declares that it was Christ whose glory Isaiah then saw, and of whom he spake when he said, "Mine eyes have seen the King, the LORD of hosts." Christ therefore in his Divine nature was worshipped by the angels as the LORD of hosts," before he "was made esh, and dwelt among us."-Lonsdale and Hale.] 42. The chief rulers. The original word means simply "rulers," and is not translated "chief rulers" in any other passage of the New Testament.'-Ibid. Many believed, &c. Two only are mentioned by name, Nicodemus and Joseph of Arimathæa. PRACTICAL REFLECTIONS. Prophets, and receive the truth of God into our hearts; so shall we receive gain from all that takes place: so shall we find that his working in providence is in accomplishment of what he has predicted-in confirmation of what he has revealed.] Jno. xii. 39, 40. Let us seek to understand that which God, in his providence, is causing to pass before us: OF HIS FULNESS HAVE ALL 310] if we are not improved thereby, we are likely to be made worse. [41 ver. Let us, with Isaiah, contemplate the Saviour, both in his sufferings and in his glory: let us prize these keys of the kingdom of heaven; and the more so, when we see in the Jews the awful consequences of slighting the proffered mercy.] WE RECEIVED,-John i. 16. [VOL. II. HE THAT IS SPIRITUAL JUDGETH ALL THINGS, YET HE HIMSELF IS JUDGED OF NO MAN.-1 Cor. ii. 15. AND THE WORD WAS MADE FLESH, AND DWELT AMONG US, (AND WE BEHELD HIS GLORY, JOHN xii. 43-7. 43 did-not-confess him, lest they-should-be put-out-of-the-synagogue: for they loved the praise of men more than the praise of God." 44 Jesus cried and said, He that-believeth on me, believeth not on me, but on him that45 sent me. And he that-seeth me seeth him that-sent me. 46, I am-come a-light into 47 the world, that whosoever believeth on me should-not-abide in darkness. And if anyman hear my words, and believe not, I judge him not: for I-came not to judge the SCRIPTURE ILLUSTRATIONS. Jno. xii. 42. but... did not confess, &c.-ch. ix. 22, § 55, p. 111, The Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.'-Those that confess him before men, he will confess before his Father in heaven, Mt. x. 32, § 39, p. 301; whereas, those who are ashamed of him and of his words, of them will he be ashamed, when he cometh in the glory of his Father with the holy angels,' Mk. viii. 38, § 50, p. 43-Rom. x. 10, For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.-2 Ti. ii. 12, If we suffer, we shall also reign with him: if we deny him, he also will deny us:' 43. the praise of men, &c.-Jesus regarded this preference of the honour that cometh from man, as an insuperable obstacle to the believing in him, ch. v. 44, § 23, p. 180-It was as confessing Jesus to be the King of Israel (whose glory Isaiah had beheld), that Nathanael received the honour of being called 'an Israelite indeed, in whom is no guile!' ch. i. 47, § 10, p. 72-Rom. ii. 29, He is a Jew, which is one inwardly; .... whose praise is not of men, but of God.' 44. believeth, &c.-1 Pe. i. 21, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.' 45. seeth him that sent me-In Jesus both the glory and the grace of the Father were manifested, and in him might be seen the truth of all that God had spoken, ch. i. 14-see margin-Jesus says to Philip, xiv. 9, § 87, He that hath seen me hath seen the Father;-and of the Jews, as having seen his works, he says, xv. 24, § ib., But now have they both seen and hated both me and my Father.'-Jesus is, Col. i. 15, The image of the invisible God, the firstborn of every creature:-He. i. 3, The brightness of his glory, and the express image of his person,' -He who knew his Lord the most intimately, testifies, 1 Jno. i. 2, (The life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;') 46. light into the world, &c.-Whilst there was throughout the land of Egypt darkness that might be felt, the children of Israel had light in their dwellings,' Ex. x. 21-3-That which gave light to the children of Israel, as fleeing from Egyptian bondage, was to the Egyptians darkness, in which they stumbled and fell, xiv. 19-25-see Jno. xii. 35, § 82, p. 269; ver. 40, p. 310; ix. 5, § 55, p. 109; viii. 12, § ib., p. 100; iii. 19, § 12, p. 86; i. 5-9, § 7, pp. 46, .7. not abide in darkness-The chief rulers who believed on him, were unwilling to forsake the darkness, ver. 42, .3-He. x. 26, .7, If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.'-1 Jno. i. 6, 7, If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.' 47. I judge him not, &c.-Jesus does not condemn those that believe not, as he does those who slight word-so he warned Nicodemus, ch. iii. 19, § 12, him as a teacher, by turning away from hearing his p. 86-and so he said of the Jews, that they had not had sin unless he had come and spoken to them, and done among them the works which none other man did, xv. 22-4, § 87, p. 390. But those who do believe on him yet will not obey him, he has especially to deal with in judgment, now, in the present time, in order that they may be driven, if they will not be drawn, into the way of holiness; such appears to have been the case mentioned, 1 Co. v. 1-5-In mercy the Lord judges his people-He. xii. 5-9, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: for whom the Lord loveth he chasteneth, and scourgeth every son whom Am. iii. 2, You only have I known of all the families he receiveth,' &c.-With regard to Israel it was said, of the earth: therefore I will punish you for all your iniquities.'-As for the foolish and wicked, they are frequently allowed, comparatively, to escape punishment in this life, Ps. Ixxiii. 5-7, They are not in trouble as other men; neither are they plagued like other men..... Their eyes stand out with fatness: they have more than heart could wish.' came not to judge, &c.-The first coming of Christ was not to be for judgment to the world in general, although it was to be for judgment to the Jews, who had been previously so highly favoured; it was rather to be for salvation to the Gentiles, whom the Jews in their national pride thought their Messiah NOTES. Jno. xii. 42. But... they did not confess him. Their faith was weak, and they could not bear the reproach of the cross of Christ. Put out of the synagogue. See on ch. ix. 22, § 55. 43. They loved the praise of men, &c. The glory or honour that cometh from men.-See on ch. v. 41.4, § 23, p. 180. [44. Believeth not on me. Not only on me, but on my Father also that sent me; because the words which he believes when spoken by me, are not only mine, but my Father's also.-Comp. Mt. x. 20, § 39, p. 299; Mk. ix. 37, § 52, p. 75. Jesus uniformly represents the union between himself and God as so intimate that there could not be faith in him, unless there was also faith in God.-See Jno. v. 17, 20, 36, § 23, pp. 176, .7, ..9; viii. 38, § 55, p. 104; x. 25, 37, .8, § 56, pp. 121, ..3-He who believes on the Son believes on the Father; he who hath seen the Son hath seen the Father; he who honours the Son honours the Father. Though it was for asserting this (his oneness with God) that they were going to crucify him, yet he retracts nothing of what he had spoken, but strongly re-asserts it, in the very jaws of death !] 45. That seeth me, &c. Regards me with a lively faith; does, in effect, see him that sent me, and thereby does honour to the Father himself. Seeth him that sent me. Seeth my Father' also 'that sent me,' because I and my Father are one. [47. I judge him not. où xpiva auróv. The words are commonly taken to mean, "I do not here on earth THE GLORY AS OF THE ONLY BEGOTTEN OF THE FATHER,) FULL OF GRACE AND TRUTH.-John i. 14. LET US BEWARE OF REJECTING THE TRUTH, BECAUSE OF THE UNWORTHINESS OF THE TEACHER: JOHN xii. 48-50. 48 world, but to save the world. He that-rejecteth a@erwv me, and receiveth not my words, hath one that-judgeth him: the word that I-have-spoken, the-same shall-judge him in 49 the last day. For I have-not-spoken of myself; but the Father which-sent me, he50 gave me a commandment, what I-should-say, and what I-should-speak. And I-know that his commandment is life everlasting: whatsoever I speak therefore, even-as the Father said unto-me, so I-speak. [Ch. xiii. 1, 2 lxxxvii. p. 365.] (G. 77.)-[Lesson 81.]-Jesus, being about to leave the temple for the night, and at the same time to make an end of his public ministry, denounces penal retribution upon the scribes and Pharisees; in eight woes.*-Matt. xxiii. In the temple. [Ch. xxii. 46, p. 307.] In the descriptions of the scribes and Pharisees in this chapter, we have a full-length portrait of the hypocrite. I. They shut up the kingdom of heaven against others, ver. 13. They made great pretensions to knowledge; but they neither entered in themselves, nor suffered others. II. They committed the grossest iniquity under a cloak of religion, ver. 14. They cheated widows out of their property, and made long prayers to hide their villainy. III. They shewed great zeal in making proselytes; yet did it only for gain, and made them more wicked, ver. 15. IV. They taught false doctrine; artful contrivances to destroy the force of oaths, and shut out the Creator from their view, ver. 16-22. V. They were superstitious, ver. 23. Small matters they were exact in; matters of real importance they cared little about. VI. Their trust was in ontward ceremonies, particularly washing, to the neglect of inward holiness, ver. 23-6. VII. They were openly hypocritical. They took great pains to appear well, while they themselves knew that it was all deceit and falsehood, ver. 25-8. VIII. They professed great veneration for the memory of the pious dead, while at the same time they held the principles and followed the conduct of their murderers, ver. 29-31. And see NOTES on ver. 5, p. 313. 1 Then spake Jesus to-the multitude, and to his disciples, 2, saying, The scribes and 3 the Pharisees sit in Moses' seat: all therefore whatsoever they-bid you observe, that SCRIPTURE ILLUSTRATIONS. would destroy: the Baptist had warned them of their mistake, Mt. iii. 8-12, § 7, p. 52, and Jesus had to the Jewish ruler expressed the purpose of his coming, Jno. iii. 16, .7, § 12-says the beloved disciple, 1 Jno. iv. 14, We have seen and do testify that the Father sent the Son to be the Saviour of the world.' Jno. xii. 48. shall judge, &c.-He who rejects the word, although he may escape many of the afflictions of the just in this life, will at length be judged by that word which he hath contemned-He. ii. 3, How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him ;' 49. I have not spoken of myself- Not of myself alone, but under my Father's authority, and according to his instructions-comp. ver. 44, supra; ch. iii. 32, § 13, p. 90; v. 30, § 23, p. 178; vii. 16, .7, § 55, p. 91; viii. 38, § ib., p. 101; xiv. 10, 24, § 87; xvii. 8, 14, § ib. he gave me a commandment-as was intimated when the injunction was given to hear that Great Prophet, according to whose teaching, all are to be judged, De. xviii. 18-20-see also Jno. viii. 28-38, § 55, p. 103; xiv. 10, 31, § 87, pp. 382, ..6. 50. his commandment-De. vi. 4, Hear, O Israel,' &c. see on Mk. xii. 29, p. 304- Lu. ix. 35, § 51, NOTES. act as judge over him, since I came to be a Saviour, world hereafter, see cn. v. 27-.9. [§ 23, p. 178,] but only that he does not judge it now. Lonsdale. Jno. xii. 48. He that rejecteth me. The word 'rejecteth' means despiseth, or refuseth to receive me. Lu. x. 16, § 60, p. 143. The word. & Xóyos. By this and the re para, my are meant that part of Christ's teaching which respected his person and office.-See ch. iii. 17, [§ 12, p. 86.] 49. What I should say, and what I should speak. Eira refers to commands, and λaλhow to oral instruction. Mt. xxiii. 2. Sit in Moses seat. The scribes, 1. e., ver. 8, the rabbies, the doctors, were assessors or juPRACTICAL REFLECTIONS. Jno. xii. 48. The words of Christ must be for our salvation now, or our condemnation hereafter. 49, 50 ver. The words of Christ are the words of the Father. Let us learn from the example of Christ to be obedient in all things. 50. Let us earnestly deliver unto men his commandment, which is life everlasting;' and endeavour to persuade them according to his truth, to walk in holiness to the glory of his name. Mt. xxiii. 2, 3. See margin. It is morally certain that a direct attack, like this, on his worst and most powerful enemies, would be reserved by our Lord for the close of the day. And if any regard is due to the plain meaning of terms, not to say to his own veracity, it can scarcely be doubted that, as he delivered the concluding sentence, "For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord," he would both leave the temple, and never again return to it. With this event, the account of the transactions on the twelfth of Nisan, within the temple, must be concluded.'-Vol. III. Diss. xl. p. 125. 312] IN HIM WAS LIFE;-John i. 4. [VOL. II. AND LET US EQUALLY BEWARE OF FOLLOWING THE MAN, IN PLACE OF THE TRUTH WHICH HE TEACHES. THOU THAT PREACHEST A MAN SHOULD NOT STEAL, DOST THOU STEAL?-Rom. ii. 21. MATT. xxiii. 4, 5. 4 observe and do; but do-not-ye after their works: for they-say, and do not. For theybind heavy burdens and grievous-to-be-borne, and lay them on men's shoulders; but 5 they-themselves-will not move them with-one of their fingers. But all their works theydo for to-be-seen of men: they-make-broad their phylacteries, and enlarge the borders SCRIPTURE ILLUSTRATIONS. Babylon, Ne. viii. 1, 'all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel.'-And there were others with him who, ver. 7, 'caused the people to understand the law: '-ver. 8, So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.'-Mal. ii. 7. The priest's lips should keep knowledge, and they should seek the law at his mouth:'-Ac. xv. 21, Moses of old time hath in every city them that preach him, being read in the synagogues,' &c. Mt. xxiii. 3. they say, and do not-were represented by the second son in the parable, who said, 'I go, sír: and went not,' ch. xxi. 30, § 84, p. 285-Rom. ii. 21-.4, Thou therefore which teachest another, teachest thou not thyself?'-see margin-Ti. i. 16, They profess that they know God; but in works they deny,' &c. 4. bind heavy burdens, &c.-Lu. xi. 46, § 62, p. 157, "Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.'Israel are to undo the heavy burdens,' previous to their great enjoyment of the Lord's goodness, Is. lviii. 6-9- The apostles and elders and brethren,' at Jerusalem, sent an epistle to the brethren at An tioch, &c., saying, Ac. xv. 23, .8, .9, It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.'-Notwithstanding which advice, the scribes and Pharisees still continued to pester the church, Ga. v. 1-9; vi. 12, .3, &c. 5. to be seen of men-Jesus had, from the beginning, warned against the conduct of the hypocrites in this respect, as to alms-deeds, ch. vi. 1-4, § 19, p. 131-place of prayer, ver. 5, 6-manner of prayer, 7-15, pp. 131-..3-and fasting, 16-.8, ib. phylacteries-The words of the great command, Hear, O Israel:' &c., the Israelites were directed to have within their heart, and to bind as frontlets between' their eyes,' to keep in remembrance that which God had been pleased to reveal of himself, that they should think of his love as revealed in his word, so as to be led into obedience to his great commandment, De. vi. 4-6, 8, Thou shalt love the LORD thy God with all thine heart,' &c. borders of their garments-The Israelites were directed to put upon the fringes of the borders of their garments a riband of blue; that they might remember to do all the commandments of the Lord, and be faithful unto their God, Nu. xv. 38-40. NOTES. dicial assistants in the sanhedrim, and also interpreted the law in the synagogues and schools. As to the manner, it was the custom of the Jewish doctors to sit while they expounded the law and the prophets, ch. v. 1, § 19, p. 120; Lu. iv. 20-7, § 15; ver. 16, § ib., p. 102, and to stand up when they read them. [As the name Pharisee was the appellation of a sect, it must not be supposed that our Lord meant to say of all the party that they sat in Moses' chair. Such a character was applicable to none but to the doctors of the sect; for which reason the phrase Scribes and Pharisees must be understood as a Hebraism for the Pharisean Scribes.] Mt. xxiii. 3. All therefore, &c. That is, all those things which they read out of the law and the prophets, and all things which they teach consistently with them. Our Lord warns the people against the too common practice of rejecting truth and duty because of the inconsistent lives of the teachers. Observe and do, &c. The priests had 'departed out of the way, and caused many to stumble at the law,' Mal. ii. 8. But Jesus would not have the people reject the words which God had spoken by Moses, although there were inconsistencies in the lives of those who read for them in the law of the Lord: he would have them both carefully to consider, and as carefully to do, the will of God, by whomsoever spoken. They say, and do not. Much that they say is according to the law, but their lives are contrary. [4. They bind heavy burdens. decusovo. They bind [on] loads,' as a bundle or bale on a pack-horse. By these burdens are meant the traditions of the elders. AvoSáoTaxтa-See on Lu. xi. 46, § 62, p. 157, and ADDENDA, p. 160, Parallelism' of Lu. xi. 37-54, and Mt. xxiii. 4, 6, 7, 13, 23-36. They impose many severe ordinances on others beyond what the law prescribes; ordinances which have neither reason, expediency, nor revelation, to countenance them; but will not themselves be persuaded to observe either those uncommanded extraordinaries, or those laws of God which are necessary to be observed.] With one of their fingers. That is, 'so far from taking upon their own shoulders the burdens which they lay on those of others,' they will not even stir them with their finger ends; a proverbial expression (common both to Greek and Latin writers) to denote 'being quite indisposed to engage in the labour which we enjoin upon others." 5. All their works, &c. Such as prayers, alms, fastings, &c. In pointing out the corruptions of these men, our Lord gives us the distinguishing characteristics of false teachers generally, whether Jewish or Christian. i. They live not according to the truths they preach. They say, and do not,' ver. 3. ii. They are severe to others; point out the narrowest road to heaven, and walk in the broad road themselves. They bind heavy burdens,' &c., ver. 4. iii. They affect to appear righteous, and are strict observers of certain rites, &c., while destitute of the teries,' &c., ver. 5. power of godliness.-They make broad their phylac iv. 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. v. 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 sheepfold, or broken it down in order to get in, ver. 7; and see note, p. 312, preceding the text. Phylacteries. pudaтnpia, from puλacow, to keep, or preserve, because they were used to preserve the law in memory, in order to its observance. The phylacteries had their origin from the law, Ex. xiii. 9, 16; De. vi. 8; xi. 18. These precepts, which enjoined a PRACTICAL REFLECTION. [Mt. xxiii. 4. Let us give an example of that obe- | others; and let us beware of imposing our own will dience to the commandments which we require from upon others in place of the commandments.] VOL. 11.] DOST THOU COMMIT SACRILEGE?-Rom. ii. 22. THOU THAT SAYEST A MAN SHOULD NOT COMMIT ADULTERY, DOST THOU, ETC. Rom. ii. 22. [313 |