Monica

You are witnesses. We must necessarily conclude that the apostle speaks this not from vain glory, or personal vanity; but in the just right of defending his own character against the aspersions of enemies, and lest the faith of any might be staggered by the calumnies. In such cases self-praise is not only lawful, but frequently an imperative duty, if confined within the limits of truth. (Haydock)

The word [4] of the hearing of God, which can only signify the word of God you heard from us. (Witham)

Verbum auditus Dei, Greek: logon akoes.

7 But we were gentle among you, even as a nurse cherisheth her children: 8 So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. 9 For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. 10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: 11 As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, 12 That ye would walk worthy of God, who hath called you unto his kingdom and glory.

In these words the apostle reminds the Thessalonians of the manner of his conversation among them. And,

I. He mentions the gentleness of their behaviour: We were gentle among you, v. 7 . He showed great mildness and tenderness who might have acted with the authority of an apostle of Christ. Such behaviour greatly recommends religion, and is most agreeable to God's gracious dealing with sinners, in and by the gospel. This great apostle, though he abhorred and avoided flattery, was most condescending to all men. He accommodated himself to all men's capacities, and became all things to all men. He showed the kindness and care of a nurse that cherishes her children. This is the way to win people, rather than to rule with rigour. The word of God is indeed powerful; and as it comes often with awful authority upon the minds of men, as it always has enough in it to convince every impartial judgment, so it comes with the more pleasing power, when the ministers of the gospel recommend themselves to the affections of the people. And as a nursing mother bears with frowardness in a child, and condescends to mean offices for its good, and draws out her breast, cherishing it in her bosom, so in like manner should the ministers of Christ behave towards their people. The servant of the Lord must not strive, but be gentle unto all men, and patient, 2 Tim. ii. 24 . This gentleness and goodness the apostle expressed several ways. 1. By the most affectionate desire of their welfare: Being affectionately desirous of you, v. 8 . The apostle had a most affectionate love to their persons, and sought them, not theirs; themselves, not their goods; and to gain them, not to be a gainer by them, or to make a merchandise of them: it was their spiritual and eternal welfare and salvation that he was earnestly desirous of. 2. By great readiness to do them good, willingly imparting to them, not the gospel of God only, but also our own souls, v. 8 . See here the manner of Paul's preaching. He spared no pains therein. He was willing to run hazards, and venture his soul, or life, in preaching the gospel. He was willing to spend and be spent in the service of men's souls; and, as those who give bread to the hungry from a charitable principle are said to impart their souls in what they give ( Isa. xviii. 10 ), so did the apostles in giving forth the bread of life; so dear were these Thessalonians in particular to this apostle, and so great was his love to them. 3. By bodily labour to prevent their charge, or that his ministry might not be expensive and burdensome to them: You remember our labour and travail; for, labouring night and day, &c., v. 9 . He denied himself the liberty he had of taking wages from the churches. To the labour of the ministry he added that of his calling, as a tent-maker, that he might get his own bread. We are not to suppose that the apostle spent the whole night and day in bodily labour, or work, to supply the necessities of his body; for then he would have had no time for the work of the ministry. But he spent part of the night, as well as the day, in this work; and was willing to forego his rest in the night, that he might have an opportunity to do good to the souls of men in the day time. A good example is here set before the ministers of the gospel, to be industrious for the salvation of men's souls, though it will not follow that they are always obliged to preach freely. There is no general rule to be drawn from this instance, either that ministers may at no time work with their hands, for the supply of their outward necessities, or that they ought always to do so. 4. By the holiness of their conversation, concerning which he appeals not only to them, but to God also ( v. 10 ): You are witnesses, and God also. They were observers of their outward conversation in public before men, and God was witness not only of their behaviour in secret, but of the inward principles from which they acted. Their behaviour was holy towards God, just towards all men, and unblamable, without giving cause of scandal or offence; and they were careful to give no offence either to those who were without, or to those who believed, that they might give no ill example; that their preaching and living might be all of a piece. Herein, said this apostle, do I exercise myself, to have always a conscience void of offence towards God, and towards men, Acts xxiv. 16 .

13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. 14 For ye, brethren, became followers of the churches of God which in Judæa are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

Here observe, I. The apostle makes mention of the success of his ministry among these Thessalonians ( v. 13 ), which is expressed,

1. By the manner of their receiving the word of God: When you received the word of God, which you heard of us, you received it, not as the word of men, but (as it is in truth) the word of God. Where note, (1.) The word of the gospel is preached by men like ourselves, men of like passions and infirmities with others: We have this treasure in earthen vessels. The word of God, which these Thessalonians received, they heard from the apostles. (2.) However, it is in truth the word of God. Such was the word the apostles preached by divine inspiration, and such is that which is left upon record, written in the scriptures by divine inspiration; and such is that word which in our days is preached, being either contained, or evidently founded on, or deduced from, these sacred oracles. (3.) Those are greatly to blame who give out their own fancies or injunctions for the word of God. This is the vilest way of imposing upon a people, and to deal unfaithfully. (4.) Those are also to blame who, in hearing the word, look no further than to the ministry of men, who are only, or chiefly, pleased with the elegance of the style, or the beauty of the composition, or the voice and manner in which the word is preached, and expect to receive their advantage herein. (5.) We should receive the word of God as the word of God, with affections suitable to the holiness, wisdom, verity, and goodness, thereof. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle: but God's word is holy, wise, just, and faithful; and, like its author, lives and abides for ever. Let us accordingly receive and regard it.

2. By the wonderful operation of this word they received: It effectually worketh in those that believe, v. 13 . Those who by faith receive the word find it profitable. It does good to those that walk uprightly, and by its wonderful effects evidences itself to be the word of God. This converts their souls, and enlightens their minds, and rejoices their hearts ( Ps. xix. ); and such as have this inward testimony of the truth of the scriptures, the word of God, by the effectual operations thereof on their hearts, have the best evidence of their divine original to themselves, though this is not sufficient to convince others who are strangers thereto.

II. He mentions the good effects which his successful preaching had,

1. Upon himself and fellow-labourers. It was a constant cause of thankfulness: For this cause thank we God without ceasing, v. 13 . The apostle expressed his thankfulness to God so often upon this account that he seemed to think he never could be sufficiently thankful that God had counted him faithful, and put him into the ministry, and made his ministrations successful.

9. labour and travail-- The Greek for "labor" means hardship in bearing; that for "travail," hardship in doing; the former, toil with the utmost solicitude; the latter, the being wearied with fatigue [Grotius]. Zanchius refers the former to spiritual (see 1Th 3:5 ), the latter to manual labor. I would translate, "weariness (so the Greek is translated, 2Co 11:27 ) and travail" (hard labor, toil).

for-- omitted in the oldest manuscripts.

labouring-- Greek, "working," namely, at tent-making ( Ac 18:3 ).

night and day-- The Jews reckoned the day from sunset to sunset, so that "night" is put before "day" (compare Ac 20:31 ). Their labors with their hands for a scanty livelihood had to be engaged in not only by day, but by night also, in the intervals between spiritual labors.

because we would not be chargeable-- Greek, "with a view to not burdening any of you" ( 2Co 11:9 , 10 ).

preached unto you-- Greek, "unto and among you." Though but "three Sabbaths" are mentioned, Ac 17:2 , these refer merely to the time of his preaching to the Jews in the synagogue. When rejected by them as a body, after having converted a few Jews, he turned to the Gentiles; of these (whom he preached to in a place distinct from the synagogue) "a great multitude believed" ( Ac 17:4 , where the oldest manuscripts read, "of the devout [proselytes] and Greeks a great multitude"); then after he had, by labors continued among the Gentiles for some time, gathered in many converts, the Jews, provoked by his success, assaulted Jason's house, and drove him away. His receiving "once and again" supplies from Philippi, implies a longer stay at Thessalonica than three weeks ( Php 4:16 ).

10. Ye are witnesses-- as to our outward conduct.

God-- as to our inner motives.

holily-- towards God.

justly-- towards men.

unblamably-- in relation to ourselves.

behaved ourselves-- Greek, "were made to be," namely, by God.

among you that believe-- rather, "before (that is, in the eyes of) you that believe"; whatever we may have seemed in the eyes of the unbelieving. As 1Th 2:9 refers to their outward occupation in the world; so 1Th 2:10 , to their character among believers.

11. exhorted and comforted-- Exhortation leads one to do a thing willingly; consolation, to do it joyfully [Bengel], ( 1Th 5:14 ). Even in the former term, "exhorted," the Greek includes the additional idea of comforting and advocating one's cause: "encouragingly exhorted." Appropriate in this case, as the Thessalonians were in sorrow, both through persecutions, and also through deaths of friends ( 1Th 4:13 ).

charged-- "conjured solemnly," literally, "testifying"; appealing solemnly to you before God.

every one of you-- in private ( Ac 20:20 ), as well as publicly. The minister, if he would be useful, must not deal merely in generalities, but must individualize and particularize.

as a father-- with mild gravity. The Greek is, "his own children."

12. worthy of God-- "worthy of the Lord" ( Col 1:10 ); "worthily of the saints" ( Ro 16:2 , Greek): "... of the Gospel" ( Php 1:27 ) "... of the vocation wherewith ye are called" ( Ep 4:1 ). Inconsistency would cause God's name to be "blasphemed among the Gentiles" ( Ro 2:24 ). The Greek article is emphatical, "Worthy of THE God who is calling you."

hath called-- So one of the oldest manuscripts and Vulgate. Other oldest manuscripts, "Who calleth us."

his kingdom-- to be set up at the Lord's coming.

glory-- that ye may share His glory ( Joh 17:22 ; Col 3:4 ).

13. For this cause-- Seeing ye have had such teachers ( 1Th 2:10-12 ) [Bengel], "we also (as well as 'all that believe' in Macedonia and Achaia) thank God without ceasing ('always' ... 'in our prayers,' 1Th 1:2 ), that when ye received the word of God which ye heard from us (literally, 'God's word of hearing from us,' Ro 10:16 , 17 ), ye accepted it not as the word of men, but, even as it is truly, the word of God." Alford omits the "as" of English Version. But the "as" is required by the clause, "even as it is truly." "Ye accepted it, not (as) the word of men (which it might have been supposed to be), but (as) the word of God, even as it really is." The Greek for the first "received," implies simply the hearing of it; the Greek of the second is "accepted," or "welcomed" it. The proper object of faith, it hence appears, is the word of God, at first oral, then for security against error, written ( Joh 20:30 , 31 ; Ro 15:4 ; Ga 4:30 ). Also, that faith is the work of divine grace, is implied by Paul's thanksgiving.

effectually worketh also in you that believe-- "Also," besides your accepting it with your hearts, it evidences itself in your lives. It shows its energy in its practical effects on you; for instance, working in you patient endurance in trial ( 1Th 2:14 ; compare Ga 3:5 ; 5:6 ).

(ver. 7). Who can in the world flee from that Spirit, with whom the world is filled? "And whither shall I flee from Thy Face?" He seeketh a place whither to flee from the wrath of God. What place will shelter God's runaway? Men who shelter runaways, ask them from whom they have fled; and when they find any one a slave of some master less powerful than themselves, him they shelter as it were without any fear, saying in their hearts, "he hath not a master by whom he can be tracked out." But when they are told of a powerful master, they either shelter not, or they shelter with great fear, because even a powerful man can be deceived. Where is God not? Who can deceive God? Whom doth not God see? From whom doth not God demand His runaway? Whither then shall that runaway go from the Face of God? He turneth him hither and thither, as though seeking a spot to flee to.

8. "If I go up," saith he, "to heaven, Thou art there: if I go down to Hades, Thou art present"

(ver. 8). At length, miserable runaway, thou hast learnt, that by no means canst thou make thyself far from Him, from whom thou hast wished to remove far away. Behold, He is everywhere; thou, whither wilt thou go? He hath found counsel, and that inspired by Him, who now deigneth to recall him....If by sinning I go down to the depths of wickednesses, and spurn to confess, saying, "Who seeth me" (for "in Hades who shall confess to Thee?" ) there also Thou art present, to punish. Whither then shall I go that I may flee from Thy presence, that is, not find Thee angry? This plan he found: So will I flee, saith he, from Thy Face, so will I flee from Thy Spirit; from Thy avenging Spirit, Thy avenging Face thus will I flee. How? "If I take again my wings right forward, and abide in the utmost parts of the sea"

(ver. 9). So can I flee from Thy Face. If he will flee to the utmost part of the sea from the Face of God, will not He from whom he fleeth be there?...For what are "the utmost parts of the sea," but the end of the world? Thither let us now flee in hope and longing, with the wings of twofold love; let us have no rest, save in "the utmost parts of the sea." For if elsewhere we wish for rest, we shall be hurled headlong into the sea. Let us fly even to the ends of the sea, let us bear ourselves aloft on the wings of twofold love; meanwhile let us flee to God in hope, and in faithful hope let us meditate on that "end of the sea."

9. Now listen who may bring us thither. The very same One whose face in wrath we wish to flee from. For what followeth? "Even thither shall Thy hand conduct me, and Thy right hand lead me"

(ver. 10). This let us meditate on, beloved brethren, let this be our hope, this our consolation. Let us take again through love the wings we lost through lust. For lust was the lime of our wings, it clashed us down from the freedom of our sky, that is, the free breezes of the Spirit of God. Thence dashed down we lost our wings, and were, so to speak, imprisoned in the power of the fowler; thence "He" redeemed us with His Blood, whom we fled from to be caught. He maketh us wings of His commandments; we raise them aloft now free from lime....Needs then must we have wings, and needs must He conduct us, for He is our Helper. We have free-will; but even with that free-will what can we do, unless He help us who commandeth us?

10. And considering the length of the way, what said he to himself? "And I said, Peradventure the darkness shall overwhelm me"

(ver. 11). Lo, now I have believed in Christ, now am I wafted aloft on the wings of twofold love....Regarding the length of the way, I said to myself, "And the night was light in my delight." The night was made to me light, because in the night I despaired of being able to cross so great a sea, to surmount so long a journey, to reach the utmost parts by persevering to the end. Thanks to Him who sought me when a runaway, who smote my back with strokes of the scourge, who by calling me recalled me from destruction, who made my night light. For it is night so long as we are passing through this life. How was the night made light? Because Christ came down into the night....

11. "For darkness shall not be darkened by Thee"

(ver. 12). Do not thou then darken thy darkness; God darkeneth it not, but enlighteneth it yet more; for to Him is said in another Psalm, "Thou, Lord, shalt light my candle: my God shall enlighten my darkness." But who are they who "darken their darkness," which God darkeneth not? Evil men, perverse men; when they sin, verily they are darkness; when they confess not their sins which they have committed but go on to defend them, they "darken their darkness." Wherefore now if thou hast sinned thou art in darkness, but by confessing thy darkness thou shalt obtain to have thy darkness lightened; by defending thy darkness, thou shalt "darken thy darkness." And where wilt thou escape from double darkness, who wast in difficulty in single darkness?...Let us not "darken our darkness" by defending our sins, and "the night shall be light in our delight."

12. "And night shall be lightened as the day." "Night, as the day." "Day" to us is worldly prosperity, night adversity in this world: but, if we learn that it is by the desert of our sins that we suffer adversities, and our Father's scourges are sweet to us, that the Judge's sentence may not be bitter to us, so shall we find the darkness of this night to be, as it were, the light of this night....But when Christ our Lord has come, and has dwelt in the soul by faith, and promised other light, and inspired and given patience, and warned a man not to delight in prosperity or to be crushed by adversity, the man, being faithful, begins to treat this world with indifference; not to be lifted up when prosperity befalls him, nor crushed when adversity, but in all things to praise God, not only when he aboundeth, but also when he loseth; not only when he is in health, but also when he is sick. ..."As is His darkness, so is also His light." His darkness overwhelms me not, because His light lifts me not up.

13. "For Thou, O Lord, hast possessed my reins"

Face? or anger. (St. Augustine) (Chaldean) (Calmet) (Isaias xxx. 28.) (Menochius) --- The power of God extends every where, Wisdom i. 7. (Calmet) --- The third divine person is truly God, and immense. (St. Jerome) --- As God's knowledge comprehends every thing, so his presence reaches to all. (Worthington)

PSALM CXXXVIII. (DOMINE PROBASTI.)

God's special providence over his servants.

Descend. Hebrew, "make my bed the grave or hell," Job xvii. 13. The living and the dead are equally in God's power. (Calmet)

In the morning. Shachar is so rendered by St. Jerome. (Haydock) --- Some would understand "the black eagle," (Lyranus) or the east, (Origen) or aurora. The poets assign wings to the sun, &c., Malachias iv. 2. (Calmet)

Cover. Literally, tread me under foot," conculcabunt. (Haydock) --- Hebrew, "shall cover or be my aurora." (Calmet) --- Pleasures of the most secret kind. All is naked before God. (Haydock) --- The prophet speaks in the name of all who are curious, that darkness itself cannot hide any thing from him. (Worthington) --- He seems also to represent one who seeks to avoid being seen in his pleasures. (Berthier) --- Hebrew, "around me." But it also has the former meaning, and shews that if we seek to indulge ourselves in darkness, it will be all in vain. (Menochius)

Thereof. Alluding to day and night. (Berthier)

7 Whither shall I go from thy spirit? or whither shall I flee from thy presence? 8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. 9 If I take the wings of the morning, and dwell in the uttermost parts of the sea; 10 Even there shall thy hand lead me, and thy right hand shall hold me. 11 If I say, Surely the darkness shall cover me; even the night shall be light about me. 12 Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee. 13 For thou hast possessed my reins: thou hast covered me in my mother's womb. 14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. 15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. 16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.

It is of great use to us to know the certainty of the things wherein we have been instructed, that we may not only believe them, but be able to tell why we believe them, and to give a reason of the hope that is in us. David is sure that God perfectly knows him and all his ways,

I. Because he is always under his eye. If God is omnipresent, he must needs be omniscient; but he is omnipresent; this supposes the infinite and immensity of his being, from which follows the ubiquity of his presence; heaven and earth include the whole creation, and the Creator fills both ( Jer. xxiii. 24 ); he not only knows both, and governs both, but he fills both. Every part of the creation is under God's intuition and influence. David here acknowledges this also with application and sees himself thus open before God.

1. No flight can remove us out of God's presence: " Whither shall I go from thy Spirit, from thy presence, that is, from thy spiritual presence, from thyself, who art a Spirit?" God is a Spirit, and therefore it is folly to think that because we cannot see him he cannot see us: Whither shall I flee from thy presence? Not that he desired to go away from God; no, he desired nothing more than to be near him; but he only puts the case, "Suppose I should be so foolish as to think of getting out of thy sight, that I might shake off the awe of thee, suppose I should think of revolting from my obedience to thee, or of disowning a dependence on thee and of shifting for myself, alas! whither can I go?" A heathen could say, Quocunque te flexeris, ibi Deum videbis occurrentem tibi—Whithersoever thou turnest thyself, thou wilt see God meeting thee. Seneca. He specifies the most remote and distant places, and counts upon meeting God in them. (1.) In heaven: " If I ascend thither, as I hope to do shortly, thou art there, and it will be my eternal bliss to be with thee there." Heaven is a vast large place, replenished with an innumerable company, and yet there is no escaping God's eye there, in any corner, or in any crowd. The inhabitants of that world have as necessary a dependence upon God, and lie as open to his strict scrutiny, as the inhabitants of this. (2.) In hell —in Sheol, which may be understood of the depth of the earth, the very centre of it. Should we dig as deep as we can under ground, and think to hide ourselves there, we should be mistaken; God knows that path which the vulture's eye never saw, and to him the earth is all surface. Or it may be understood of the state of the dead. When we are removed out of the sight of all living, yet not out of the sight of the living God; from his eye we cannot hide ourselves in the grave. Or it maybe understood of the place of the damned: If I make my bed in hell (an uncomfortable place to make a bed in, where there is no rest day or night, yet thousands will make their bed for ever in those flames), behold, thou art there, in thy power and justice. God's wrath is the fire which will there burn everlastingly, Rev. xiv. 10 . (3.) In the remotest corners of this world: " If I take the wings of the morning, the rays of the morning-light (called the wings of the sun, Mal. iv. 2 ), than which nothing more swift, and flee upon them to the uttermost parts of the sea, or of the earth ( Job xxxviii. 12, 13 ), should I flee to the most distant and obscure islands (the ultima Thule, the Terra incognita ), I should find thee there; there shall thy hand lead me, as far as I go, and thy right hand hold me, that I can go no further, that I cannot go out of thy reach." God soon arrested Jonah when he fled to Tarshish from the presence of the Lord.

2. No veil can hide us from God's eye, no, not that of the thickest darkness, v. 11, 12 . " If I say, Yet the darkness shall cover me, when nothing else will, alas! I find myself deceived; the curtains of the evening will stand me in no more stead than the wings of the morning; even the night shall be light about me. That which often favours the escape of a pursued criminal, and the retreat of a beaten army, will do me no kindness in fleeing from them." When God divided between the light and darkness it was with a reservation of this prerogative, that to himself the darkness and the light should still be both alike. "The darkness darkeneth not from thee, for there is no darkness nor shadow of death where the workers of iniquity may hide themselves." No hypocritical mask or disguise, how specious soever, can save any person or action from appearing in a true light before God. Secret haunts of sin are as open before God as the most open and barefaced villanies.

II. Because he is the work of his hands. He that framed the engine knows all the motions of it. God made us, and therefore no doubt he knows us; he saw us when we were in the forming, and can we be hidden from him now that we are formed? This argument he insists upon ( v. 13-16 ): " Thou hast possessed my reins; thou art Master of my most secret thoughts and intentions, and the innermost recesses of my soul; thou not only knowest, but governest, them, as we do that which we have possession of; and the possession thou hast of my reins is a rightful possession, for thou coveredst me in my mother's womb, that is, thou madest me ( Job x. 11 ), thou madest me in secret. The soul is concealed from all about us. Who knows the things of a man, save the spirit of a man? " 1 Cor. ii. 11 . Hence we read of the hidden man of the heart. But it was God himself that thus covered us, and therefore he can, when he pleases, discover us; when he hid us from all the world he did not intend to hide us from himself. Concerning the formation of man, of each of us,

1. The glory of it is here given to God, entirely to him; for it is he that has made us and not we ourselves. "I will praise thee, the author of my being; my parents were only the instruments of it." It was done, (1.) Under the divine inspection: My substance, when hid in the womb, nay, when it was yet but in fieri—in the forming, an unshapen embryo, was not hidden from thee; thy eyes did see my substance. (2.) By the divine operation. As the eye of God saw us then, so his hand wrought us; we were his work. (3.) According to the divine model: In thy book all my members were written. Eternal wisdom formed the plan, and by that almighty power raised the noble structure.

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

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."

"Woe unto you, Scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.28. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity."

As above they are said to be "full of extortion and excess," so here they are "full of hypocrisy and iniquity," and are likened to dead men’s bones, and all uncleanness.

Justly are the bodies of the righteous said to be temples, because in the body of the righteous the soul has dominion, as God in His temple; or because God Himself dwells in righteous bodies. But the bodies of sinners are called sepulchres of the dead, because the sinner’s soul is dead in his body; for that cannot be deemed to be alive, which does no spiritual or living act.

Sepulchres are whitened with lime without, and decorated with marble painted in gold and various colours, but within are full of dead men’s bones. Thus crooked teachers who teach one thing and do another, affect purity in their dress, and humility in their speech, but within are full of all uncleanness, covetousness, and lust.

For all feigned righteousness is dead, forasmuch as it is not done for God’s sake; yea, rather it is no righteousness at all, any more than a dead man is a man, or an actor who represents any character is the man whom he represents. There is therefore within them so much of bones and uncleanness as are the good things that they wickedly pretend to. And they seem righteous outwardly, not in the eyes of such as the Scripture calls "Gods," but of such only as "die like men." [ Psa 82:6 ]

But before their strict Judge they cannot have the plea of ignorance, for by assuming in the eyes of men every form of sanctity, they witness against themselves that they are not ignorant how to live well.

But say, hypocrite, if it be good to be wicked, why do you not desire to seem that which you desire to be? For what it is shameful to seem, that it is more shameful to be; and what to seem is fair, that it is fairer to be. Either therefore be what you seem, or seem what you are.

"Woe unto you, Scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,30. And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.31. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets."

By a most subtle syllogism He proves them to be the sons of murderers, while to gain good character and reputation with the people, they build the sepulchres of the Prophets whom their fathers put to death.

Without just cause He seems to utter denunciations against those who build the sepulchres of the Prophets; for so far what they did was praiseworthy; how then do they deserve this "woe"?

He does not blame them for building the sepulchres, but discovers the design with which they built them; which was not to honour the slain, but to erect to themselves a triumphal monument of the murder, as fearing that in process of time the memory of this their audacious wickedness should perish.

Or, they said within themselves, If we do good to the poor not many see it, and then but for a moment; were it not better to raise buildings which all may see, not only now, but in all time to come; O foolish man, what boots this posthumous memory, if, where you are, you are tortured, and where you are not there you are praised?

While He corrects the Jews, He instructs the Christians; for had these things been spoken to the former only, they would have been spoken, but not written; but now they were spoken on their account, and written on ours. When one, besides other good deeds, raises sacred buildings, it is an addition to his good works; but if without any other good works, it is a passion for worldly renown.

The martyrs joy not to be honoured with money which has caused the poor to weep. The Jews, moreover, have ever been adorers of saints of former times, and contemners, yea persecutors, of the living. Because they could not endure the reproaches of their own Prophets, they persecuted and killed them; but afterwards the succeeding generation perceived the error of their fathers, and thus in grief at the death of innocent Prophets, they built up monuments of them. But they themselves in like manner persecuted and put to death the Prophets of their own time, when they rebuked them for their sins. This is what is meant, And ye say, "If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets."

Though they speak not this in words, they proclaim it by their actions, in ambitious and magnificent structures to their memory.

What they thought in their hearts, that they spoke by their deeds. Christ lays bare here the natural habit of all wicked men; each readily apprehends the other’s fault, but none his own; for in another’s case each man has an unprejudiced heart, but in his own case it is distorted. Therefore in the cause of others we can all easily be righteous judges. He only is the truly righteous and wise who is able to judge himself.

It follows, "Wherefore ye be witnesses unto yourselves, that you are the children of them which killed the Prophets."

What kind of accusation is this, to call one the son of a murderer, who partakes not in his father’s disposition? Clearly there is no guilt in being so; wherefore this must be said in proof of their resemblance in wickedness.

The character of the parents is a witness to the sons; if the father be good and the mother bad, or the reverse, the children may follow sometimes one, sometimes the other. But when both are the same, it very rarely happens that bad sons spring of good parents, or the reverse, though it be so sometimes. This is as a man is sometimes born out of the rule of nature, having six fingers or no eyes.

And in the prophetic writings, the historical sense is the body, the spiritual meaning is the soul; the sepulchres are the letter and books themselves of Scripture. They then who attend only to the historical meaning, honour the bodies of the Prophets, and set in the letter as in a sepulchre; and are called Pharisees, i.e. ’cut off’ as it were cutting off the soul of the Prophets from their body.

2. "Fill ye up then the measure of your fathers.33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? 34. Wherefore, behold, I send unto you prophets, and wise men, and Scribes; and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:35. That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.36. Verily I say unto you, All these things shall come upon this generation."

He had said against the Scribes and Pharisees, that they were the children of those who killed the Prophets; now therefore He shews that they were like them in wickedness, and that was false that they said, "If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets."

Wherefore He now says, "Fill ye up the measure of your fathers." This is not a command, but a prophecy of what is to be.

He foretels, that as their fathers killed the Prophets, so they also should kill Christ, and the Apostles, and other holy men. As suppose you had a quarrel with some one, you might say to your adversary, Do to me what you are about to do; but you do not therein bid him do it, but shew him that you are aware of his manoeuvres. And in fact they went beyond the measure of their fathers; for they put to death only men, these crucified God.

But because He stooped to death of His own free choice, He does not lay on them the sin of His death, but only the death of the Apostles and other holy men. Whence also He said, "Fill up," and not "Fill over;" for a just and merciful Judge overlooks his own wrongs, and only punishes those done to others.

They fill up the measure of their fathers’ sins by their not believing in Christ. And the cause of their unbelief was, that they looked only to the letter and the body, and would understand nothing spiritual in them.

Because then they will fill up the measure of their fathers’ purposes, therefore are they "serpents, and an offspring of vipers."

The same had been said by John the Baptist. Wherefore as of vipers are born vipers, so of your fathers who were murderers are you born murderers.

He calls them "offspring of vipers," because the nature of vipers is such that the young burst the womb of their dam, and so come forth; and in like manner the Jews condemned their fathers, finding fault with their deeds.

He says, "How shall ye escape the damnation of hell?" By building the tombs of the saints? But the first step of piety is to love holiness, the next, to love the saints; for it is not reasonable in him to honour the righteous, who despises righteousness. The saints cannot be friends to those to whom God is an enemy. Shall ye be saved by a mere name, because ye seem to be among God’s people! Forasmuch as an open enemy is better than a false friend, so is he more hateful to God, who calls himself the servant of God, and does the commands of the Devil.

Indeed, before God he who has resolved to kill a worm is a murderer before the deed is done, for it is the will that is rewarded for good, or punished for evil. Deeds are evidence of the will. God then does not require deeds on His own account that He may know how to judge, but for the sake of other men, that they may perceive that God is righteous.

And God affords the opportunity of sin to the wicked, not to make them sin, but to manifest the sinner; and also to the good He gives opportunity to shew the purpose of their will. In this way then He gave the Scribes and Pharisees opportunity of shewing their purposes, "Behold, I send unto you Prophets, and wise men, and Scribes."

That is, the Apostles, who, as foretelling things to come, are "Prophets;" as having knowledge of Christ, are "wise men;" as understanding the Law, are "Scribes."

Or, as the Apostle writes to the Corinthians ([marg. note: 1 Cor 12) that there are various gifts among Christ’s disciples; some Prophets, who foretel things to come; some wise men, who know when they ought to speak; others Scribes taught in the Law; of whom Stephen was stoned, Paul killed, Peter crucified, and the disciples of the Apostles beaten, in the Acts; and they persecuted them from city to city, driving them out of Judaea, that they might go to the Gentiles.

Or the Scribes who are sent by Christ, are Scribes according to the Gospel, whom the spirit quickens and the letter does not kill, as did the letter of the Law, which whoso followed ran into vain superstitions.

That is, all the vengeance due for the shedding of the blood of the righteous.

Concerning the Abel here spoken of, there is no doubt that it is he whom his brother Cain murdered. He is proved to have been righteous, not only by this judgment of the Lord, but by the passage in Genesis, which says that his offerings were accepted by God. But we must enquire who is this Zacharias, son of Barachias, because we read of many Zachariases; and that we might not mistake, here it is added, "whom ye slew between the temple and the altar." Some say that it is that Zacharias who is the eleventh among the twelve Prophets, and his father’s name agrees to this, but when he was slain between the temple and the altar, Scripture does not mention; but above all, in his time there were scarce even the ruins of the temple. Others will have it to be Zacharias the father of John.

A tradition has come down to us, that there was one place in the temple in which virgins were allowed to worship God, married women being forbidden to stand there. And Mary, after the Saviour’s birth, going into the temple, stood to pray in this place of the virgins. And when they who knew that she had borne a Son were hindering her, Zacharias said, that forasmuch as she was still a virgin, she was worthy of the place of the virgins.

Whereupon, as though he manifestly were contravening the Law, he was slain there between the temple and the altar by the men of that generation; and thus this word of Christ is true which He spake to those who were standing there, "whom ye slew". (ed. note: This tradition is mentioned also by Cyril A.? adv. Anthrop. 27. and Pseudo-Basil, Hom. de Sanct. Christ. Gen. 5. Theophylact (in loc.) and Euthymius who mention it, probably derived it from Origen. Jerome (in loc.) gives another of the same character from some apocryphal books, but sets it aside and adopts the interpretation given in the text. The murder of Zacharias, father of John the Baptist, is related in the apocryphal Protevangelium of S. James, c. 23. but ascribed to a different cause.)

But as this has no Scripture authority, it is as readily despised as offered. Others will have it to be that Zacharias who was killed by Joas, king of Judah, between the temple and the altar, [ 2Ch 24:24 ] that is, in the court of the temple. But that Zacharias was not the son of Barachias, but of Jehoiada the Priest. But Barachias in our language is interpreted ’Blessed of the Lord,’ so that the righteousness of Joiada the Priest is expressed by this Hebrew word. But in the Gospel which the Nazarenes use, we find written ’son of Joiada’ instead of "son of Barachias."

It should be enquired too how He says, "to the blood of Zacharias," since the blood of many more saints was afterwards shed. This is thus explained. Abel a keeper of sheep was killed in the field, Zacharias a priest was slain in the court of the temple. The Lord therefore names these two, because by these all holy martyrs are denoted, both of lay and priestly order.

Moreover, He names Abel, to shew that it would be out of envy that they would kill Christ and His disciples. He names Zacharias, because there was a twofold resemblance in his case, the sacred place, as well as the sacred person.

Zacharias is interpreted ’The memory of God.’ Whosoever then hastes to obliterate the memory of God, seems to those to whom he gives offence to shed the blood of Zacharias the son of Barachias. For it is by the blessing of God that we retain the memory of God. Also the memory of God is slain by the wicked, when the Temple of God is polluted by the lustful, and His altar defiled by the carelessness of prayers.

Abel is interpreted ’mourning.’ He then who does not receive that, "Blessed are they that mourn," sheds the blood of Abel, that is, puts away the truth of wholesome mourning.

Some also shed, as it were, the blood of the Scriptures by putting aside their truth, for all Scripture, if it is not understood according to its truth, is dead. Chrysostom: And to take away all excuse from them that they might not say, Because you sent them to the Gentiles thereat were we offended, He foretels that His disciples should be sent to them, and it is of their punishment that He adds, "Verily I say unto you, all these things shall come upon this generation."

He means not only those there present, but the whole generation before and after, for all were one city and one body of the Devil.

The rule of the Scriptures is only to know two generations, one of good the other of bad. Of the generation of the good it is said, "The generation of the righteous shall be blessed." [ Psa 112:2 ] And of the bad it is said in the present passage, "Generation of vipers." These then, because they did against the Apostles like things as Cain and Joas, are described as of one generation.

Otherwise; Because He delayed the punishment of hell which He bad threatened them with, He pronounces against them threats of present evil, saying, "All these things shall come upon this generation."

As all the good things which had been merited by all the saints in each generation since the foundation of the world were bestowed upon that last generation which received Christ; so all the evil that all the wicked in every generation from the foundation of the world had deserved to suffer, came upon that last generation of the Jews which rejected Christ.

Or thus; As all the righteous of former saints, yea, of all the saints, could not merit that so great grace as was given to men in Christ; so the sins of all the wicked could not deserve so much evil as came upon the Jews, that they should suffer such things as these suffered from the Romans, and that in after time every generation of them to the end of the world should be cast off from God, and be made a mock by all the Gentiles.

For what is there worse than to reject and in such sort to put to death the Son coming in mercy and lowliness!

Or thus; Nations and states when they sin are not thereupon immediately punished by God, but He waits for many generations; but when He sees fit to destroy that state or nation, He then seems to visit upon them the sins of all former generations, and one generation suffers the accumulation of all that former generations have deserved. Thus this generation of the Jews seems to have been punished for their fathers; but in truth they suffered not for others, but on their own account.

For he who having seen many sinning yet remains uncorrected, but rather does the same or worse, is obnoxious to heavier punishment.

Whitened sepulchres. The Jews, lest they should be defiled with touching the sepuchres, whitened them on the outside, in order to distinguish them. But this exterior whiteness, covering interior corruption, was a genuine picture of the pharisaical character. But these men, says St. Gregory, can have no excuse before the severe judge at the last day; for, whilst they shew to the view of mankind so beautiful an appearance of virtue, by their very hypocrisy they demonstrate that they are not ignorant how to live well. (Moral. xxvi.) --- Tell me, you hypocrite, what pleasure there is in wickedness? why do you not wish to be what you wish to appear? What it is beautiful to appear, is beyond a doubt more beautiful to be. Be therefore what you appear, or appear what you really are. (St. John Chrysostom)

Jesus Christ so often and so boldly condemns the Pharisees, because he reads their hearts and intentions; but we, who can only judge of overt actions, who cannot dive into the secrets of the heart, must never presume to call men's exterior good actions hypocrisy; but judge of men according as we see and know. (Bristow)

Build the sepulchres, &c. This is not blamed, as if it were in itself evil to build or adorn the monuments of the prophets; but the hypocrisy of the Pharisees is here taxed; who, whilst they pretended to honour the memory of the prophets, were persecuting even unto death the Lord of the prophets. (Challoner) --- Jesus Christ foresaw that they would shortly accomplish the wickedness of their fathers in shedding his blood, as their fathers did the blood of the prophets. (St. Hilary) --- And although they seemed to honour the prophets, and to abhor the murder of the just, it was merely that in their persecution of Jesus Christ he might appear to the people neither a prophet, nor just. (Menochius)

Jesus Christ does not here persuade the Jews to continue on in their wicked ways, as if praising and sanctioning their conduct; but only predicts his own death, which they were about to compass, and which crime would greatly exceed that of their fathers: as he was the greatest, and even the Lord of all the other prophets, whom their fathers had put to death. (Denis the Carthusian)

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 prayer: therefore ye shall receive the greater damnation. 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 nothing; but whosoever shall swear by the gold of the temple, he is a debtor! 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 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. 23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, 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. 25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. 27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. 29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32 Fill ye up then the measure of your fathers. 33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

In these verses we have eight woes levelled directly against the scribes and Pharisees by our Lord Jesus Christ, like so many claps of thunder, or flashes of lightning, from mount Sinai. Three woes are made to look very dreadful ( Rev. viii. 13 ; ix. 12 ); but here are eight woes, in opposition to the eight beatitudes, Matt. v. 3 . The gospel has its woes as well as the law, and gospel curses are of all curses the heaviest. These woes are the more remarkable, not only because of the authority, but because of the meekness and gentleness, of him that denounced them. He came to bless, and loved to bless; but, if his wrath be kindled, there is surely cause for it: and who shall entreat for him that the great Intercessor pleads against? A woe from Christ is a remediless woe.

This is here the burthen of the song, and it is a heavy burthen; Woe unto you, scribes and Pharisees, hypocrites. Note, 1. The scribes and Pharisees were hypocrites; that is it in which all the rest of their bad characters are summed up; it was the leaven which gave the relish to all they said and did. A hypocrite is a stage-player in religion (that is the primary signification of the word); he personates or acts the part of one that he neither is nor may be, or perhaps the he neither is nor would be. 2. That hypocrites are in a woeful state and condition. Woe to hypocrites; so he said whose saying that their case is miserable makes it so: while they live, their religion is vain; when they die, their ruin is great.

Now each of these woes against the scribes and Pharisees has a reason annexed to it containing a separate crime charged upon them, proving their hypocrisy, and justifying the judgment of Christ upon them; for his woes, his curses, are never causeless.

I. They were sworn enemies to the gospel of Christ, and consequently to the salvation of the souls of men ( v. 13 ); They shut up the kingdom of heaven against men, that is, they did all they could to keep people from believing in Christ, and so entering into his kingdom. Christ came to open the kingdom of heaven, that is, to lay open for us a new and living way into it, to bring men to be subjects of that kingdom. Now the scribes and Pharisees, who sat in Moses's seat, and pretended to the key of knowledge, ought to have contributed their assistance herein, by opening those scriptures of the Old Testament which pointed at the Messiah and his kingdom, in their true and proper sense; they that undertook to expound Moses and the prophets should have showed the people how they testified of Christ; that Daniel's weeks were expiring, the sceptre was departed from Judah, and therefore now was the time for the Messiah's appearing. Thus they might have facilitated that great work, and have helped thousands to heaven; but, instead of this, they shut up the kingdom of heaven; they made it their business to press the ceremonial law, which was now in the vanishing, to suppress the prophecies, which were now in the accomplishing, and to beget and nourish up in the minds of the people prejudices against Christ and his doctrine.

1. They would not go in themselves; Have any of the rulers, or of the Pharisees, believed on him? John vii. 48 . No; they were to proud to stoop to his meanness, too formal to be reconciled to his plainness; they did not like a religion which insisted so much on humility, self-denial, contempt of the world, and spiritual worship. Repentance was the door of admission into this kingdom, and nothing could be more disagreeable to the Pharisees, who justified and admired themselves, than to repent, that is, to accuse and abase and abhor themselves; therefore they went not in themselves; but that was not all.

2. They would not suffer them that were entering to go in. It is bad to keep away from Christ ourselves, but it is worse to keep others from him; yet that is commonly the way of hypocrites; they do not love that any should go beyond them in religion, or be better than they. Their not going in themselves was a hindrance to many; for, they having so great an interest in the people, multitudes rejected the gospel only because their leaders did; but, besides that, they opposed both Christ's entertaining of sinners ( Luke vii. 39 ), and sinners' entertaining of Christ; they perverted his doctrine, confronted his miracles, quarrelled with his disciples, and represented him, and his institutes and economy, to the people in the most disingenuous, disadvantageous manner imaginable; they thundered out their excommunications against those that confessed him, and used all their wit and power to serve their malice against him; and thus they shut up the kingdom of heaven, so that they who would enter into it must suffer violence ( ch. xi. 12 ), and press into it ( Luke xvi. 16 ), through a crowd of scribes and Pharisees, and all the obstructions and difficulties they could contrive to lay in their way. How well is it for us that our salvation is not entrusted in the hands of any man or company of men in the world! If it were, we should be undone. They that shut out of the church would shut out of heaven if they could; but the malice of men cannot make the promise of God to his chosen of no effect; blessed be God, it cannot.

II. They made religion and the form of godliness a cloak and stalking-horse to their covetous practices and desires, v. 14 . Observe here,

1. What their wicked practices were; they devoured widows' houses, either by quartering themselves and their attendants upon them for entertainment, which must be of the best for men of their figure; or by insinuating themselves into their affections, and so getting to be the trustees of their estates, which they could make an easy prey of; for who could presume to call such as they were to an account? The thing they aimed at was to enrich themselves; and, this being their chief and highest end, all considerations of justice and equity were laid aside, and even widows' houses were sacrificed to this. Widows are of the weaker sex in its weakest state, easily imposed upon; and therefore they fastened on them, to make a prey of. They devoured those whom, by the law of God, they were particularly obliged to protect, patronise, and relieve. There is a woe in the Old Testament to those that made widows their prey ( Isa. x. 1, 2 ); and Christ here seconded it with his woe. God is the judge of the widows; they are his peculiar care, he establisheth their border ( Prov. xv. 25 ), and espouseth their cause ( Exod. xxii. 22, 23 ); yet these were they whose houses the Pharisees devoured by wholesale; so greedy were they to get their bellies filled with the treasures of wickedness! Their devouring denotes not only covetousness, but cruelty in their oppression, described Mic. iii. 3 , They eat the flesh, and flay off the skin. And doubtless they did all this under colour of law; for they did it so artfully that it passed uncensured, and did not at all lessen the people's veneration for them.

2. What was the cloak with which they covered this wicked practice; For a pretence they made long prayers; very long indeed, if it be true which some of the Jewish writers tell us, that they spent three hours at a time in the formalities of meditation and prayer, and did it thrice every day, which is more than an upright soul, that makes a conscience of being inward with God in the duty, dares pretend ordinarily to do; but to the Pharisees it was easy enough, who never made a business of the duty, and always made a trade of the outside of it. By this craft they got their wealth, and maintained their grandeur. It is not probable that these long prayers were extemporary, for then (as Mr. Baxter observes) the Pharisees had much more the gift of prayer than Christ's disciples had; but rather that they were stated forms of words in use among them, which they said over by tale, as the papists drop their beads. Christ doth not here condemn long prayers, as in themselves hypocritical; nay if there were not a great appearance of good in them, they would not have been used for a pretence; and the cloak must be very thick which was used to cover such wicked practices. Christ himself continued all night in prayer to God, and we are commanded to pray without ceasing too soon; where there are many sins to be confessed, and many wants to pray for the supply of, and many mercies to give thanks for, there is occasion for long prayers. But the Pharisees' long prayers were made up of vain repetitions, and (which was the end of them) they were for a pretence; by them they got the reputation of pious devout men, that loved prayer, and were the favourites of Heaven; and by this means people were made to believe it was not possible that such men as they should cheat them;, and, therefore, happy the widow that could get a Pharisee for her trustee, and guardian to her children! Thus, while they seemed to soar heaven-ward, upon the wings of prayer, their eye, like the kite's, was all the while upon their prey on the earth, some widow's house or other that lay convenient for them. Thus circumcision was the cloak of the Shechemites' covetousness ( Gen. xxxiv. 22, 23 ), the payment of a vow in Hebron the cover of Absalom's rebellion ( 2 Sam. xv. 7 ), a fast in Jezreel must patronise Naboth's murder, and the extirpation of Baal is the footstool of Jehu's ambition. Popish priests, under pretence of long prayers for the dead, masses and dirges, and I know not what, enrich themselves by devouring the house of the widows and fatherless. Note, It is no new thing for the show and form of godliness to be made a cloak to the greatest enormities. But dissembled piety, however it passeth now, will be reckoned for as double iniquity, in the day when God shall judge the secrets of men.

3. The doom passed upon them for this; Therefore ye shall receive the greater damnation. Note, (1.) There are degrees of damnation; there are some whose sin is more inexcusable, and whose ruin will therefore be more intolerable. (2.) The pretences of religion, with which hypocrites disguise or excuse their sin now, will aggravate their condemnation shortly. Such is the deceitfulness of sin, that the very thing by which sinners hope to expiate and atone for their sins will come against them, and make their sins more exceedingly sinful. But it is sad for the criminal, when his de fence proves his of fence, and his pleas ( We have prophesied in thy name, and in thy name made long prayers) heightens the charge against him.

III. While they were such enemies to the conversion of souls to Christianity, they were very industrious in the perversion of them to their faction. They shut up the kingdom of heaven against those that would turn to Christ, but at the same time compassed sea and land to make proselytes to themselves, v. 15 . Observe here,

1. Their commendable industry in making proselytes to the Jewish religion, not only proselytes of the gate, who obliged themselves to no more than the observance of the seven precepts of the sons of Noah, but proselytes of righteousness, who addicted themselves wholly to all the rites of the Jewish religion, for that was the game they flew at; for this, for one such, though but one, they compass sea and land, had many a cunning reach, and laid many a plot, rode and run, and sent and wrote, and laboured unweariedly. And what did they aim at? Not the glory of God, and the good of souls; but that they might have the credit of making them proselytes, and the advantage of making a prey of them when they were made. Note, (1.) The making of proselytes, if it be to the truth and serious godliness, and be done with a good design, is a good work, well worthy of the utmost care and pains. Such is the value of souls, that nothing must be thought too much to do, to save a soul from death. The industry of the Pharisees herein may show the negligence of many who would be thought to act from better principles, but will be at no pains or cost to propagate the gospel. (2.) To make a proselyte, sea and land must be compassed; all ways and means must be tried; first one way, and then another, must be tried, all little enough; but all well paid, if the point be gained. (3.) Carnal hearts seldom shrink from the pains necessary to carry on their carnal purposes; when a proselyte is to be made to serve a turn for themselves, they will compass sea and land to make him, rather than be disappointed.

2. Their cursed impiety in abusing their proselytes when they were made; "Ye make him the disciple of a Pharisee presently, and he sucks in all a Pharisee's notions; and so ye make him twofold more the child of hell than yourselves. " Note, (1.) Hypocrites, while they fancy themselves heirs of heaven, are, in the judgment of Christ, the children of hell. The rise of their hypocrisy is from hell, for the devil is the father of lies; and the tendency of their hypocrisy is toward hell, that is the country they belong to, the inheritance they are heirs to; they are called children of hell, because of their rooted enmity to the kingdom of heaven, which was the principle and genius of Pharisaism. (2.) Though all that maliciously oppose the gospel are children of hell, yet some are twofold more so than others, more furious and bigoted and malignant. (3.) Perverted proselytes are commonly the greatest bigots; the scholars outdid their masters, [1.] In fondness of ceremony; the Pharisees themselves saw the folly of their own impositions, and in their hearts smiled at the obsequiousness of those that conformed to them; but their proselytes were eager for them. Note, Weak heads commonly admire those shows and ceremonies which wise men (however for public ends they countenance them) cannot but think meanly of. [2.] In fury against Christianity; the proselytes readily imbibed the principles which their crafty leaders were not wanting to possess them with, and so became extremely hot against the truth. The most bitter enemies the apostles met with in all places were the Hellenist Jews, who were mostly proselytes, Acts xiii. 45 ; xiv. 2-19 ; xvii. 5 ; xviii. 6 . Paul, a disciple of the Pharisees, was exceedingly mad against the Christians ( Acts xxvi. 11 ), when his master, Gamaliel, seems to have been more moderate.

IV. Their seeking their own worldly gain and honour more than God's glory put them upon coining false and unwarrantable distinction, with which they led the people into dangerous mistakes, particularly in the matter of oaths; which, as an evidence of a universal sense of religion, have been by all nations accounted sacred ( v. 16 ); Ye blind guides. Note, 1. It is sad to think how many are under the guidance of such as are themselves blind, who undertake to show others that way which they are themselves willingly ignorant of. His watchmen are blind ( Isa. lvi. 10 ); and too often the people love to have it so, and say to the seers, See not. But the case is bad, when the leaders of the people cause them to err, Isa. ix. 16 . 2. Though the condition of those whose guides are blind is very sad, yet that of the blind guides themselves is yet more woeful. Christ denounces a woe to the blind guides that have the blood of so many souls to answer for.

Now, to prove their blindness, he specifies the matter of swearing, and shows what corrupt casuists they were.

(1.) He lays down the doctrine they taught.

[1.] They allowed swearing by creatures, provided they were consecrated to the service of God, and stood in any special relation to him. They allowed swearing by the temple and the altar, though they were the work of men's hands, intended to be the servants of God's honour, not sharers in it. An oath is an appeal to God, to his omniscience and justice; and to make this appeal to any creature is to put that creature in the place of God. See Deut. vi. 13 .

[2.] They distinguished between an oath by the temple and an oath by the gold of the temple; an oath by the altar and an oath by the gift upon the altar; making the latter binding, but not the former. Here was a double wickedness; First, That there were some oaths which they dispensed with, and made light of, and reckoned a man was not bound by to assert the truth, or perform a promise. They ought not to have sworn by the temple or the altar; but, when they had so sworn, they were taken in the words of their mouth. That doctrine cannot be of the God of truth which gives countenance to the breach of faith in any case whatsoever. Oaths are edge-tools and are not to be jested with. Secondly, That they preferred the gold before the temple, and the gift before the altar, to encourage people to bring gifts to the altar, and gold to the treasures of the temple, which they hoped to be gainers by. Those who had made gold their hope, and whose eyes were blinded by gifts in secret, were great friends to the Corban; and, gain being their godliness, by a thousand artifices they made religion truckle to their worldly interests. Corrupt church-guides make things to be sin or not sin as it serves their purposes, and lay a much greater stress on that which concerns their own gain than on that which is for God's glory and the good of souls.

(2.) He shows the folly and absurdity of this distinction ( v. 17-19 ); Ye fools, and blind. It was in the way of a necessary reproof, not an angry reproach, that Christ called them fools. Let it suffice us from the word of wisdom to show the folly of sinful opinions and practices: but, for the fastening of the character upon particular persons, leave that to Christ, who knows what is in man, and has forbidden us to say, Thou fool.

To convict them of folly, he appeals to themselves, Whether is greater, the gold (the golden vessels and ornaments, or the gold in the treasury) or the temple that sanctifies the gold; the gift, or the altar that sanctifies the gift? Any one will own, Propter quod aliquid est tale, id est magis tale—That, on account of which any thing is qualified in a particular way, must itself be much more qualified in the same way. They that sware by the gold of the temple had an eye to it as holy; but what was it that made it holy but the holiness of the temple, to the service of which it was appropriated? And therefore the temple cannot be less holy than the gold, but must be more so; for the less is blessed and sanctified of the better, Heb. vii. 7 . The temple and altar were dedicated to God fixedly, the gold and gift but secondarily. Christ is our altar ( Heb. xiii. 10 ), our temple ( John ii. 21 ); for it is he that sanctifies all our gifts, and puts an acceptableness in them, 1 Pet. ii. 5 . Those that put their own works into the place of Christ's righteousness in justification are guilty of the Pharisees' absurdity, who preferred the gift before the altar. Every true Christian is a living temple; and by virtue thereof common things are sanctified to him; unto the pure all things are pure ( Tit. i. 15 ), and the unbelieving husband is sanctified by the believing wife, 1 Cor. vii. 14 .

(3.) He rectifies the mistake ( v. 20-22 ), by reducing all the oaths they had invented to the true intent of an oath, which is, By the name of the Lord: so that though an oath by the temple, or the altar, or heaven, be formally bad, yet it is binding. Quod fieri non debuit, factum valet—Engagements which ought not to have been made, are yet, when made, binding. A man shall never take advantage of his own fault.

[1.] He that swears by the altar, let him not think to shake off the obligation of it by saying, "The altar is but wood, and stone, and brass;" for his oath shall be construed most strongly against himself; because he was culpable, and so as that the obligation of it may be preserved, ut res potius valeat quam pereat—the obligation being hereby strengthened rather than destroyed. And therefore an oath by the altar shall be interpreted by it and by all things thereon; for the appurtenances pass with the principal. And, the things thereon being offered up to God, to swear by it and them was, in effect, to call God himself to witness: for it was the altar of God; and he that went to that, went to God, Ps. xliii. 4 ; xxvi. 6 .

[2.] He that swears by the temple, if he understand what he does, cannot but apprehend that the ground of such a respect to it, is, not because it is a fine house, but because it is the house of God, dedicated to his service, the place which he has chosen to put his name there; and therefore he swears by it, and by him that dwells therein; there he was pleased in a peculiar manner to manifest himself, and give tokens of his presence; so that whoso swears by it, swears by him who had said, This is my rest, here will I dwell. Good Christians are God's temples, and the Spirit of God dwells in them ( 1 Cor. iii. 16 ; vi. 19 ), and God takes what is done to them as done to himself; he that grieves a gracious soul, grieves it and the Spirit that dwells in it. Eph. iv. 30 .

[3.] If a man swears by heaven, he sins ( ch. v. 34 ); yet he shall not therefore be discharged from the obligation of his oath; no, God will make him know that the heaven he swears by, is his throne ( Isa. lxvi. 1 ); and he that swears by the throne, appeals to him that sits upon it; who, as he resents the affront done to him in the form of the oath, so he will certainly revenge the greater affront done to him by the violation of it. Christ will not countenance the evasion of a solemn oath, though ever so plausible.

V. They were very strict and precise in the smaller matters of the law, but as careless and loose in the weightier matters, v. 23, 24 . They were partial in the law ( Mal. ii. 9 ), would pick and choose their duty, according as they were interested or stood affected. Sincere obedience is universal, and he that from a right principle obeys any of God's precepts, will have respect to them all, Ps. cxix. 6 . But hypocrites, who act in religion for themselves, and not for God, will do no more in religion than they can serve a turn by for themselves. The partiality of the scribes and Pharisees appears here, in two instances.

1. They observed smaller duties, but omitted greater; they were very exact in paying tithes, till it came to mint, anise, and cummin, their exactness in tithing of which would not cost them much, but would be cried up, and they should buy reputation cheap. The Pharisee boasted of this, I give tithes of all that I possess, Luke xviii. 12 . But it is probable that they had ends of their own to serve, and would find their own account in it; for the priests and Levites, to whom the tithes were paid, were in their interests, and knew how to return their kindness. Paying tithes was their duty, and what the law required; Christ tells them they ought not to leave it undone. Note, All ought in their places to contribute to the support and maintenance of a standing ministry: withholding tithes is called robbing God, Mal. ii. 8-10 . They that are taught in the word, and do not communicate to them that teach them that love a cheap gospel, come short of the Pharisee.

But that which Christ here condemns them for, is, that they omitted the weightier matters of the law, judgment, mercy, and faith; and their niceness in paying tithes, was, if not to atone before God, yet at least to excuse and palliate to men the omission of those. All the things of God's law are weighty, but those are most weighty, which are most expressive of inward holiness in the heart; the instances of self-denial, contempt of the world, and resignation to God, in which lies the life of religion. Judgment and mercy toward men, and faith toward God, are the weightier matters of the law, the good things which the Lord our God requires ( Mic. vi. 8 ); to do justly, and love mercy, and humble ourselves by faith to walk with God. This is the obedience which is better than sacrifice or tithe; judgment is preferred before sacrifice, Isa. i. 11 . To be just to the priests in their tithe, and yet to cheat and defraud every body else, is but to mock God, and deceive ourselves. Mercy also is preferred before sacrifice, Hos. vi. 6 . To feed those who made themselves fat with the offering of the Lord, and at the same time to shut up the bowels of compassion from a brother or a sister that is naked, and destitute of daily food, to pay tithe-mint to the priest, and to deny a crumb to Lazarus, is to lie open to that judgment without mercy, which is awarded to those who pretended to judgment, and showed no mercy; nor will judgment and mercy serve without faith in divine revelation; for God will be honoured in his truths as well as in his laws.

2. They avoided lesser sins, but committed greater ( v. 24 ); Ye blind guides; so he had called them before ( v. 16 ), for their corrupt teaching; here he calls them so for their corrupt living, for their example was leading as well as their doctrine; and in this also they were blind and partial; they strained at a gnat, and swallowed a camel. In their doctrine they strained at gnats, warned people against even the least violation of the tradition of the elders. In their practice they strained at gnats, heaved at them, with a seeming dread, as if they had a great abhorrence of sin, and were afraid of it in the least instance; but they made no difficulty of those sins which, in comparison with them, were as a camel to a gnat; when they devoured widows' houses, they did indeed swallow a camel; when they gave Judas the price of innocent blood, and yet scrupled to put the returned money into the treasury ( ch. xxvii. 6 ); when they would not go into the judgment-hall, for fear of being defiled, and yet would stand at the door, and cry out against the holy Jesus ( John xviii. 28 ); when they quarrelled with the disciples for eating with unwashen hands, and yet, for the filling of the Corban, taught people to break the fifth commandment, they strained at gnats, or lesser things, and yet swallowed camels. It is not the scrupling of a little sin that Christ here reproves; if it be a sin, though but a gnat, it must be strained at, but the doing of that, and then swallowing a camel. In the smaller matters of the law to be superstitious, and to be profane in the greater, is the hypocrisy here condemned.

VI. They were all for the outside, and not at all for the inside, of religion. They were more desirous and solicitous to appear pious to men than to approve themselves so toward God. This is illustrated by two similitudes.

1. They are compared to a vessel that is clean washed on the outside, but all dirt within, v. 25, 26 . The Pharisees placed religion in that which at best was but a point of decency—the washing of cups, Mark vii. 4 . They were in care to eat their meat in clean cups and platters, but made no conscience of getting their meat by extortion, and using it to excess. Now what a foolish thing would it be for a man to wash only the outside of a cup, which is to be looked at, and to leave the inside dirty, which is to be used; so they do who only avoid scandalous sins, that would spoil their reputation with men, but allow themselves in heart-wickedness, which renders them odious to the pure and holy God. In reference to this, observe,

(1.) The practice of the Pharisees; they made clean the outside. In those things which fell under the observation of their neighbours, they seemed very exact, and carried on their wicked intrigues with so much artifice, that their wickedness was not suspected; people generally took them for very good men. But within, in the recesses of their hearts and the close retirements of their lives, they were full of extortion and excess; of violence and incontinence (so Dr. Hammond); that is, of injustice and intemperance. While they would seem to be godly, they were neither sober nor righteous. Their inward part was very wickedness ( Ps. v. 9 ); and that we are really, which we are inwardly.

(2.) The rule Christ gives, in opposition to this practice, v. 26 . It is addressed to the blind Pharisees. They thought themselves the seers of the land, but ( John ix. 39 ) Christ calls them blind. Note, those are blind, in Christ's account who (how quick-sighted soever they are in other things) are strangers, and no enemies, to the wickedness of their own hearts; who see not, and hate not, the secret sin that lodgeth there. Self-ignorance is the most shameful and hurtful ignorance, Rev. iii. 17 . The rule is, Cleanse first that which is within. Note, the principal care of every one of us should be to wash our hearts from wickedness, Jer. iv. 14 . The main business of a Christian lies within, to get cleansed from the filthiness of the spirit. Corrupt affections and inclinations, the secret lusts that lurk in the soul, unseen and unobserved, these must first be mortified and subdued. Those sins must be conscientiously abstained from, which the eye of God only is a witness to, who searcheth the heart.

Observe the method prescribed; Cleanse first that which is within not that only, but that first; because, if due care be taken concerning that, the outside will be clean also. External motives and inducements may keep the outside clean, while the inside is filthy; but if renewing, sanctifying grace make clean the inside, that will have an influence upon the outside, for the commanding principle is within. If the heart be well kept, all is well, for out of it are the issues of life; the eruptions will vanish of course. If the heart and spirit be made new, there will be a newness of life; here therefore we must begin with ourselves; first cleanse that which is within; we then make sure work, when this is our first work.

2. They are compared to whited sepulchres, v. 27, 28 .

(1.) They were fair without, like sepulchres, which appear beautiful outward. Some make it to refer to the custom of the Jews to whiten graves, only for the notifying of them, especially if they were in unusual places, that people might avoid them, because of the ceremonial pollution contracted by the touch of a grave, Num. xix. 16 . And it was part of the charge of the overseers of the highways, to repair that whitening when it was decayed. Sepulchres were thus made remarkable, 2 Kings xxiii. 16, 17 . The formality of hypocrites, by which they study to recommend themselves to the world, doth but make all wise and good men the more careful to avoid them, for fear of being defiled by them. Beware of the scribes, Luke xx. 46 . It rather alludes to the custom of whitening the sepulchres of eminent persons, for the beautifying of them. It is said here ( v. 29 ), that they garnished the sepulchres of the righteous; as it is usual with us to erect monuments upon the graves of great persons, and to strew flowers on the graves of dear friends. Now the righteousness of the scribes and Pharisees was like the ornaments of a grave, or the dressing up of a dead body, only for show. The top of their ambition was to appear righteous before men, and to be applauded and had in admiration by them. But,

(2.) They were foul within, like sepulchres, full of dead men's bones, and all uncleanness: so vile are our bodies, when the soul has deserted them! Thus were they full of hypocrisy and iniquity. Hypocrisy is the worst iniquity of all other. Note, It is possible for those that have their hearts full of sin, to have their lives free from blame, and to appear very good. But what will it avail us, to have the good word of our fellow-servants, if our Master doth not say, Well done ? When all other graves are opened, these whited sepulchres will be looked into, and the dead men's bones, and all the uncleanness, shall be brought out, and be spread before all the host of heaven, Jer. viii. 1, 2 . For it is the day when God shall judge, not the shows, but the secrets, of men. And it will then be small comfort to them who shall have their portion with hypocrites, to remember how creditably and plausibly they went to hell, applauded by all their neighbours.

VII. They pretended a deal of kindness for the memory of the prophets that were dead and gone, while they hated and persecuted those that were present with them. This is put last, because it was the blackest part of their character. God is jealous for his honour in his laws and ordinances, and resents it if they be profaned and abused; but he has often expressed an equal jealousy for his honour in his prophets and ministers, and resents it worse if they be wronged and persecuted: and therefore, when our Lord Jesus comes to this head, he speaks more fully than upon any of the other ( v. 29-37 ); for that toucheth his ministers, toucheth his Anointed, and toucheth the apple of his eye. Observe here,

1. The respect which the scribes and Pharisees pretend for the prophets that were gone, v. 29, 30 . This was the varnish, and that in which they outwardly appeared righteous.

(1.) They honoured the relics of the prophets, they built their tombs, and garnished their sepulchres. It seems, the places of their burial were known, David's sepulchre was with them, Acts ii. 29 . There was a title upon the sepulchre of the man of God ( 2 Kings xxiii. 17 ), and Josiah thought it respect enough not to move his bones, v. 18 . But they would do more, rebuild and beautify them. Now consider this, [1.] As an instance of honour done to deceased prophets, who, while they lived, were counted as the off-scouring of all things, and had all manner of evil spoken against them falsely. Note, God can extort, even from bad men, an acknowledgment of the honour of piety and holiness. Them that honour God he will honour, and sometimes with those from whom contempt is expected, 2 Sam. vi. 22 . The memory of the just is blessed, when the names of those that hated and persecuted them shall be covered with shame. The honour of constancy and resolution in the way of duty will be a lasting honour; and those that are manifest to God, will be manifest in the consciences of those about them. [2.] As an instance of the hypocrisy of the scribes and Pharisees, who paid their respect to them. Note, Carnal people can easily honour the memories of faithful ministers that are dead and gone, because they do not reprove them, nor disturb them, in their sins. Dead prophets are seers that see not, and those they can bear well enough; they do not torment them, as the living witnesses do, that bear their testimony viva voce—with a living voice, Rev. xi. 10 . They can pay respect to the writings of the dead prophets, which tell them what they should be; but not the reproofs of the living prophets, which tell them what they are. Sit divus, modo non sit vivus—Let there be saints; but let them not be living here. The extravagant respect which the church of Rome pays to the memory of saints departed, especially the martyrs, dedicating days and places to their names, enshrining their relics, praying to them, and offering to their images, while they make themselves drunk with the blood of the saints of their own day, is a manifest proof that they not only suc ceed, but ex ceed, the scribes and Pharisees in a counterfeit hypocritical religion, which builds the prophets' tombs, but hates the prophets' doctrine.

(2.) They protested against the murder of them ( v. 30 ); If we had been in the days of our fathers, we would not have been partakers with them. They would never have consented to the silencing of Amos, and the imprisonment of Micaiah, to the putting of Hanani in the stocks, and Jeremiah in the dungeon, to the stoning of Zechariah, the mocking of all the messengers of the Lord, and the abuses put upon his prophets; no, not they, they would sooner have lost their right hands than have done any such thing. What, is thy servant a dog? And yet they were at this time plotting to murder Christ, to whom all the prophets bore witness. They think, if they had lived in the days of the prophets, they would have heard them gladly and obeyed; and yet they rebelled against the light that Christ brought into the world. But it is certain, a Herod and an Herodias to John the Baptist, would have been an Ahab and a Jezebel to Elijah. Note, The deceitfulness of sinners' hearts appears very much in this, that, while they go down the stream of the sins of their own day, they fancy they should have swum against the stream of the sins of the former days; that, if they had had other people's opportunities, they should have improved them more faithfully; if they had been in other people's temptations, they should have resisted them more vigorously; when yet they improve not the opportunities they have, nor resist the temptations they are in. We are sometimes thinking, if we had lived when Christ was upon earth, how constantly we would have followed him; we would not have despised and rejected him, as they then did; and yet Christ in his Spirit, in his word, in his ministers, is still no better treated.

2. Their enmity and opposition to Christ and his gospel, notwithstanding, and the ruin they were bringing upon themselves and upon that generation thereby, v. 31-33 . Observe here,

(1.) The indictment proved; Ye are witnesses against yourselves. Note, Sinners cannot hope to escape the judgment of Christ for want of proof against them, when it is easy to find them witnesses against themselves; and their very pleas will not only be overruled, but turned to their conviction, and their own tongues shall be made to fall upon them, Ps. lxiv. 8 .

[1.] By their own confession, it was the great wickedness of their forefathers, to kill the prophets; so that they knew the fault of it, and yet were themselves guilty of the same fact. Note, They who condemn sin in others, and yet allow the same or worse in themselves, are of all others most inexcusable, Rom. i. 32-ii. 1 . They knew they ought not to have been partakers with persecutors, and yet were the followers of them. Such self-contradictions now will amount to self-condemnations in the great day. Christ puts another construction upon their building of the tombs of the prophets than what they intended; as if by beautifying their graves they justified their murderers ( Luke xi. 48 ), for they persisted in the sin.

[2.] By their own confession, these notorious persecutors were their ancestors; Ye are the children of them. They meant no more than that they were their children by blood and nature; but Christ turns it upon them;, that they were so by spirit and disposition; You are of those fathers, and their lusts you will do. They are, as you say, your fathers, and you patrizare—take after your fathers; it is the sin that runs in the blood among you. As your fathers did, so do ye, Acts vii. 51 . They came of a persecuting race, were a seed of evil doers ( Isa. i. 4 ), risen up in their fathers' stead, Num. xxxii. 14 . Malice, envy, and cruelty, were bred in the bone with them, and they had formerly espoused it for a principle, to do as their fathers did, Jer. xliv. 17 . And it is observable here ( v. 30 ) how careful they are to mention the relation; "They were our fathers, that killed the prophets, and they were men in honour and power, whose sons and successors we are." If they had detested the wickedness of their ancestors, as they ought to have done, they would not have been so fond to call them their fathers; for it is no credit to be akin to persecutors, though they have ever so much dignity and dominion.

(2.) The sentence passed upon them. Christ here proceeds,

[1.] To give them up to sin as irreclaimable ( v. 32 ); Fill ye up then the measure of your fathers. If Ephraim be joined to idols, and hate to be reformed, let him alone. He that is filthy, let him be filthy still. Christ knew they were now contriving his death, and in a few days would accomplish it; "Well," saith he, "go on with your plot, take your curse, walk in the way of your heart and in the sight of your eyes, and see what will come of it. What thou doest, do quickly. You will but fill up the measure of guilt, which will then overflow in a deluge of wrath." Note, First, There is a measure of sin to be filled up, before utter ruin comes upon persons and families, churches and nations. God will bear long, but the time will come when he can no longer forbear, Jer. xliv. 22 . We read of the measure of the Amorites that was to be filled ( Gen. xv. 16 ), of the harvest of the earth being ripe for the sickle ( Rev. xiv. 15-19 ), and of sinners making an end to deal treacherously, arriving at a full stature in treachery, Isa. xxxiii. 1 . Secondly, Children fill up the measure of their fathers' sins whey they are gone, if they persist in the same or the like. That national guilt which brings national ruin is made up of the sin of many in several ages, and in the successions of societies there is a score going on; for God justly visits the iniquity of the fathers upon the children that tread in the steps of it. Thirdly, Persecuting Christ, and his people and ministers, is a sin that fills the measure of a nation's guilt sooner than any other. This was it that brought wrath without remedy upon the fathers ( 2 Chron. xxxvi. 16 ), and wrath to the utmost upon the children too, 1 Thess. ii. 16 . This was that fourth transgression, of which, when added to the other three, the Lord would not turn away the punishment, Amos i. 3, 6, 9, 11, 13 . Fourthly, It is just with God to give those up to their own heart's lusts, who obstinately persist in the gratification of them. Those who will run headlong to ruin, let the reins be laid on their neck, and it is the saddest condition a man can be in on this side hell.

[2.] He proceeds to give them up to ruin as irrecoverable, to a personal ruin in the other world ( v. 33 ); Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? These are strange words to come from the mouth of Christ, into whose lips grace was poured. But he can and will speak terror, and in these words he explains and sums up the eight woes he had denounced against the scribes and Pharisees.

Here is, First, Their description; Ye serpents. Doth Christ call names? Yes, but this doth not warrant us to do so. He infallibly knew what was in man, and knew them to be subtle as serpents, cleaving to the earth, feeding on dust; they had a specious outside, but were within malignant, had poison under their tongues, the seed of the old serpent. They were a generation of vipers; they and those that went before them, they and those that joined with them, were a generation of envenomed, enraged, spiteful adversaries to Christ and his gospel. They loved to be called of men, Rabbi, rabbi, but Christ calls them serpents and vipers; for he gives men their true characters, and delights to put contempt upon the proud.

27. Woe unto you, scribes and Pharisees, hypocrites! for ye are like whited sepulchres-- or, whitewashed sepulchres. (Compare Ac 23:3 ). The process of whitewashing the sepulchres, as Lightfoot says, was performed on a certain day every year, not for ceremonial cleansing, but, as the following words seem rather to imply, to beautify them.

which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness-- What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Compare Psa 5:9 ; Ro 3:13 ). But our Lord, stripping off the figure, next holds up their iniquity in naked colors.

Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets-- that is, "ye be witnesses that ye have inherited, and voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your fathers." Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in their days, how differently should we have treated these prophets?" While all the time they were witnesses to themselves that they were the children of them that killed the prophets, convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent. In Lu 11:44 our Lord gives another turn to this figure of a grave: "Ye are as graves which appear not, and the men that walk over them are not aware of them." As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters.