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44 The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.

45 If David then call him Lord, how is he his son?

46 And no man was able to answer him a word; neither durst any man, from that day tween superior and inferior was more carefully observed. We apply the title sir to inferiors and equals as well as to superiors; this would not accord with Oriental notions. A king may in our times address certain high officers by the title My lords; in just the same manner as a person inferior to them would address them. But in the East, such terms of respect and honor were given as expressions of superiority on the part of those to whom they were given; and the superior did not use them in application to one who was regarded as inferior or equal to himself. There was, then, something remarkable in the fact, that David, a most distinguished monarch, who acknowledged no earthly superior, should, in speaking of the Messiah, call him his lord, thus implying that the Messiah was to be his superior. And yet the Messiah was to be his son; and for a father to apply to his son a term expressing superiority, was quite different, in the customs of the Hebrews, from ordinary usage; so that it might well be regarded as a matter of inquiry, how David could speak of his son as being his lord.

44. The Lord, &c. See Ps. 110: 1. The words the Lord here, are, in the original language of the psalm, Jehovah. Sit thou on my right hand; take a station of the highest dignity, and become partaker of the honors of government. I make thy foes thy footstool; wholly subdue thine enemies, and make thee wholly and finally victorious.

46. The Pharisees appear to have been thrown into a difficulty, from which an attentive examination of the psalm referred to, might have extri

forth, ask him any more ques tions.

CHAPTER XXIII.

THEN spake Jesus to the multitude, and to his disci

ples,

2 Saying, The scribes and the Pharisees sit in Moses' seat:

cated them. The Messiah was indeed to be a descendant of king David; but in certain respects he was to be immensely superior to David; he was to sustain a very peculiar relation to Jehovah, and to possess such dignity as to have a participation in Jehovah's government. David, then, while contemplating the Messiah in this intimate relation to Jehovah, sharing in the honors of the divine government, would behold a person immensely superior to himself, to whom the title my lord, given by David to the Messiah, would be altogether appropriate, while, at the same time, in another respect, David would regard the Messiah as his son. The true solution of the difficulty appears to be, that the Messiah was," according to the flesh " (according to his human nature), "of the seed of David," was David's son (Rom. 1: 3); and according to his spiritual, divine nature, he was David's lord. Even if the Pharisees had perceived, that in some respects the Messiah was to be so greatly superior to David as to be properly called David's lord, they might have declined saying so, through fear that Jesus, who claimed to be the Messiah, would make their reply a further occasion of promoting his own cause. Ask him any more questions; that is, more questions of such a sort as they had recently been attempting to harass and entangle him with. Compare Mark 12: 35-37. Luke 20: 41-44.

CHAPTER XXIII. 2. In Moses' seat.

Moses was the

lawgiver and guide of the Hebrews, and his instructions were to regulate their opinions and conduct. The

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;

scribes and Pharisees expounded the law of Moses, and thus were religious teachers, and occupied a relation to the Jews similar to that which Moses once held.

3. All therefore, &c. ; listen to their instructions, and carefully perform what they enjoin. The public teachers made known and enforced the laws of Moses; and so far as they communicated the precepts of Moses, their instructions were to be heeded. But while their instructions, drawn from the inspired volume, were to be sacredly regarded, their examples were to be carefully avoided.

4. Hevy burdens, &c. The scribes and Pharisees were exceedingly strict and harsh in enforcing the precepts of Moses, and the additions which had been made from time to time to his laws, and their strictness had respect rather to outward ceremonial observances, than to piety of heart. But strenuous as they were in enforcing a rigid obedience, they were very little concerned about rendering a personal obedience to their own precepts. While they imposed heavy burdens on others, they kept themselves from such burdensome obedience; so that, while others were loaded with burdens that required all their strength, they would not take a burden that could be moved with their finger; nor did they present those cheering encouragements which were needed, and which the Old Testament afforded to those who truly desired to serve God. Having loaded the people with intolerable burdens of ceremonial observances, and pushed very harshly and unrelentingly the claims of religion, they presented none of its mild features, and knew not how to ex

not

but they themselves will 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,

hibit the merciful promises of God. 5. To be seen of men. See 6:1, 2, 5, 16. || Phylacteries. In Deut. 6 8, and 11: 18, the Hebrews were commanded to keep the law of God in constant remembrance. This idea is enforced in the language "Thou shalt bind them [Moses instructions] for a sign upon thine hand, and they shall be as frontlets between thine eyes." The Pharisees, regarding the language rather than the spirit of the precept, placed pieces of parchment, on which were written four passages of Scripture, namely, Ex. 13: 1–10, 11-16, and Deut. 6: 4-9, 11: 13– 21, on the back part of the left hand and on the forehead, between the eyes. These pieces of parchment were rolled up in a peculiar shape, were enclosed in a leather bag, and were bound on the hand and forehead by a leather thong. They supersti tiously regarded these pieces of parchment as amulets or charms, and as having power to ward off evil, especially evil spirits. These were the phylacteries; and those which the Pharisees wore, they made, for a show of piety, uncommonly large. || Bor ders of their garments. In Num. 15: 32-41, is an account of a man's having violated the Sabbath, and hav. ing been put to death in consequence of it. Immediately upon this event, the people were commanded to have fringes on the borders of their garments with a blue riband, as a means of reminding them of the Lord's statutes, and of their being distinguished from the heathen. To attract the notice of the people, and to gain reputation for piety, the Pharisees made these fringes uncommonly large.

6 And love the uppermost among you, shall be your serrooms at feasts, and the chief vant.

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

6. Uppermost rooms. The word rooms does not convey, at the present time, the precise idea of the original. Reference was not made by our Saviour to the different apartments of a house, but to the different parts of the couches on which the people reclined at their feasts. These couches were composed of two sides, and a part at one end connecting the sides; this upper part was the most honorable position. This chief part of the couch is what is here meant. || Chief seats. The seats in the synagogues, nearest the spot where the sacred books were kept, were regarded as the most honorable.

7. Greetings; salutations. || Markets; chief places of concourse. || Rabbi. The scribes and Pharisees, being the religious teachers of the people, assumed to themselves titles of respect and dignity. Rabbi means, literally, great, that is, great teacher. Compare Mark 12: 38, 39. Luke 20: 46.

8. Christ; the Messiah. This word is here not a proper name, but a title of office.

9. Call no man your father; exercise a childlike reliance on no man as your ultimate and deciding authority. Only God is worthy thus to be confided in.

12 And whosoever shall exalt himself, shall be abased; and he that shall humble himself, shall be exalted.

13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayMessiah is your guide and teacher; it is not suitable for you to seek those distinctions and honors which, among men, are usually designated by such names. Let men be taught to regard the Messiah as the great leader; and do you claim no ambitious preferences.

11. Your servant. Humility and the spirit of usefulness compose the true dignity to which you ought to aspire. Let greatness be shown among you, by your cherishing deep humility and regard for the good of others. || Shall be; that is, let him be. Compare 20: 25-28.

12. Compare Prov. 16: 18. James 4: 6. 1 Pet. 5: 5, 6.

13. Hypocrites; dissemblers, having a mere show of piety. | Ye shut up, &c. Instead of helping men to attain the blessings of the new dispensation, or of the gospel, as religious teachers ought to do, you hinder them from attaining those blessings. You prevent the people from rightly judging of my instructions and seeking the blessings which I can bestow. Thus you produce the same effect, as if the keys of God's house were in your hand, and you would keep the door locked, and prevent admission.

14. Devour widows' houses. The word houses is here used for posses

10. Masters; teachers, guides. The | sions, property. Widows, under the

er: therefore ye shall receive the | nothing; but whosoever shall greater damnation. swear by the gold of the temple, he is a debtor.

15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him twofold more the child of hell than yourselves.

16 Woe unto you, ye blind guides! which say, Whosoever shall swear by the temple, it is

influence of the Pharisees' instructions,
would give them, as an act of piety,
portions of their property, and at death
would bequeath property to them.
Thus the Pharisees secured to them-
selves, as a pious gift, what the wid-
ows and their families ought justly to
have retained. Make long prayer.
They remained a long time in the at-
titude of prayer, making repetitions
and long pauses, so as to attract atten-
tion.
But such cruelty, concealed
under such a garb, would meet with
a terrible doom.

17 Ye fools, and blind! for whether is greater, the gold, or the temple that sanctifieth the gold?

18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty.

19 Ye fools and blind! for

he became doubly worse than they.

It is

16. Swear by the temple. It was customary among the Jews to swear by a variety of objects; and the Pharisees made a distinction of oaths into great and small. Those oaths which they called small, might be violated (so they taught) without guilt. See on 5: 33. They were careful, in these distinctions, to have much regard to what might contribute to their own wealth or consequence. This is probably alluded to in this verse. nothing; it has no force; the oath is 15. Ye compass sea and land; a not binding. The gold of the temple; proverbial expression, meaning, Ye the golden ornaments or utensils of make untiring efforts. It resembles the temple, or the money contained in our expression, You leave no stone the treasury, gathered from the yearly unturned. To make one proselyte; tax for the support of the temple (see to gain even one to your party. The 17: 24), from the payment of vows, Pharisees were bent on increasing the and from voluntary donations. Ar number of their followers, and spared oath by this money was, probably, rep no pains to secure that object. The resented as binding a person, through child of hell. This expression means, a supposition of some uncommon sancaccording to the Hebrew manner of tity pertaining to such money. By speaking, a person exposed to or de- making these impressions on the peoserving of hell. Twofold more than ple, the Pharisees, doubtless, greatyourselves; twice as wicked as your-ly increased the wealth of the temple. selves. Your manner of conducting | He is a debtor; he is bound to fulfil towards him does him no good, but his oath. makes him doubly worse than yourselves. This effect was doubtless produced by the Pharisees' being more anxious for an external union to their party of a person from among the heathen, than for his real benefit. His former heathen notions were not corrected; he imbibed new errors; and a most corrupt example was set him by his teachers. No wonder

17. Sanctifieth; causeth it to be regarded as sacred, inasmuch as it was devoted to sacred purposes; just as we might regard money devoted to the spread of the gospel as sacred.

18. By the gift that is upon it. The Pharisees represented oblations and sacrifices as peculiarly sacred and acceptable to God. He is guilty. The ordinary meaning of the word guilty

whether is greater, the gift, or the altar that sanctifieth the gift? 20 Whoso, therefore, shall swear by the altar, sweareth by it, and by all things thereon.

21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. 22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon.

is not applicable here. The idea is not, that a person would be criminal, but that he would be bound, that is, to fulfil his oath. The word in the original is the same as the one translated he is a debtor, in the 16th verse.

20-22. Jesus showed the utter futility of the distinction which the Pharisees made between oaths. 5: 34, &c. An oath by the altar, he declared to be of the same force as an oath by an offering on the altar; inasmuch as an oath by the altar contained in it a reference to the use of the altar, and to whatever might be on it. If a person swore by the temple, his oath contained a recognition of Him to whom the temple had been dedicated; and was, therefore, of the same force as an oath in which the name of God was distinctly introduced. Just so an oath by heaven was by no means inferior to an oath in which His name was mentioned who sitteth on the heaven as his throne. In truth, the form of words in which an oath was couched, did not impart the obligation to observe the oath; a simple declaration which a person might make, ought to be just as true, and as binding, as if it was accompanied with an oath. But if he had used an oath with an implied intention of binding himself more strongly, the oath could not be innocently disregarded because the name of God was not expressly mentioned.

23. Tithe; the tenth part. The Hebrews were required to pay a tenth part of all their income for the sup

23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint, and anise, and cumin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

24 Ye blind guides, which strain at a gnat, and swallow a camel.

port of the priests and Levites, and as an offering to God. See Lev. 27: 30. Num. 18: 21. Deut. 14: 22. This tithing of their property, the Pharisees carried to so great an extent of exactness, as to pay and enjoin the tithe of the very smallest herbs, as mint, &c. But while they were scrupulously exact in this matter, they neglected the moral injunctions of the law; thus having a mere show, while the reality of piety was neglected.

Judgment; integrity, equity. | Mercy; kindness. || Faith; faithfulness to one's duties, or piety towards God. | These ought ye, &c. This latter class of duties, the moral duties, ought to have been mostly regarded, while, at the same time, the other matters ought not to have been neglected. The Saviour did not censure the Pharisees for their great care in respect to tithing, but for preferring that to the exercise of moral virtues, and for neglecting the moral injunctions, while they professed and showed so strict a regard to these outward ob servances.

24. Strain at a gnat, &c. A proverbial expression, intimating that while they were exceedingly precise about trifles, they were regardless about truly important things: while they were scrupulous in avoiding little faults, without scruple they indulged in great ones. The Jews were in the habit of straining their wine, lest some small insect might be in it, either having fallen into it, or having been bred in it, as is often the case in vine

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