3 All therefore whatsoever they (and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

bid you observe, that observe and do: but do not ye after their works for they say, and do not.

4 For they bind heavy burdens,

vividly portrayed their hypocrisy and moral deformity and corruption, that his disciples and the multitude might understand their true character, and beware of them.

2. Scribes and Pharisees. See notes on Matt. iii. 7; xxii. 35. ¶ Sit in Moses' seat. The Jewish teachers stood, while reading the law; but sat while explaining it. Moses was the great Jewish lawgiver; and those who explained that law were regarded as his representatives, occupying his seat. To sit in Moses' seat, therefore, indicates authority to expound his law. And this authority, by the Jewish custom, was vested in the scribes and Phari

sees.

5 But all their works they do for

posts, pointing out the way of virtue, but making no progress in it themselves. In the remainder of the chapter there is abundant evidence, that, however correct might have been their expositions of the law, generally speaking, yet their conduct was such as no man could imitate and preserve "a conscience void of offence toward God, and toward men." Acts xxiv. 16.

4. See Luke xi. 46. Bind heavy burdens, &c. The allusion here is to the overloading of beasts of burden. The scribes and Pharisees imposed heavy burdens, or difficult and burdensome duties, on others, which they would not assist in bearing. They would not perform the duties which 3. All therefore, whatsoever, &c. This they required of others. By the heavy general admonition must be understood burdens, most commentators underwith some limitations; for our Lord him- stand the duties prescribed by tradiself expressly condemns some of their tion: but some understand the ceremoexpositions of the law. See Matt. v. 20 nies required by Moses, in the law. -48; vi. 1-18; xv. 1-9. They gave Of the former opinion are Theophylact, wrong explanations of some portions of Hammond, Lightfoot, and a great mathe law, and substituted their own tra- jority of others. Of the latter, the folditions for others; insomuch that what lowing is a sample :-"They press oththey taught concerning the duty of men ers to the strict observance of God's was sometimes incorrect, and sometimes law; see Acts xv. 10. 'Why tempt absolutely false. Our Lord therefore ye God, to put a yoke upon the neck of could not have intended that his disci- the disciples, which neither our fathers ples and the multitude should observe nor we were able to bear?' This verse and do everything which was com- interpreteth the foregoing; they say, manded by these teachers. The mean- they bind heavy burdens to other men's ing, doubtless, is this; observe and do shoulders; that is, they press their conall their commands, so far as they rest sciences, telling them, rigidly enough, on the authority of the law; so far as what they must do, or be damned, but they exhibit evidence that Moses has do not their selves; they will not move required the performance of a duty, a finger to that duty their selves."-perform it faithfully and cheerfully. Assembly's Annotations. The same inSubsequently, the disciples were re- terpretation, substantially, is given by leased from obedience to the ceremonial Barnes, who pertinently observes that law. But now they were to observe it, these "burdens refer not here to the even as their Master had submitted to traditions and foolish customs of the it in the matter of circumcision, and Pharisees, for Jesus would not comafterwards observed it, in keeping the mand the people to observe them; but feast of the passover. ¶ Do ye not af- they clearly mean the ceremonies and ter their works. While their precepts rites appointed by Moses, which Peter were to be regarded, if consistent with says neither they nor their fathers the law, their example was to be were able to bear." I incline to the shunned. They say, and do not. same opinion. But the principal idea They interpret many duties correctly; is this: The Pharisees require of but they do not perform them. They others what they will not themselves might have been compared to finger-perform; they prescribe duties to oth

to be seen of men: they make broad | synagogues,
their phylacteries, and enlarge the
borders of their garments,

6 And love the uppermost rooms at feasts, and the chief seats in the

ers, and insist on their performance, but themselves neglect them. Thus they say, and do not. Avoid their example. Do not imitate their hypocritical and ungodly conduct. Require of others no duties except those which you believe to be binding on yourselves; and faithfully perform every duty which you regard and teach as binding upon

men.

7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.

18.

8 But be not ye called Rabbi:

For since these words, Deut. vi., refer to the whole law of Moses, it seems not reasonable to think that God required them to write all the precepts of it upon their phylacteries or the posts of their doors."-Whitby. It may be added, that Jesus does not condemn the wearing of phylacteries, but only the ostentation of the Pharisees displayed in making them so large as to attract public attention. Enlarge the borders of their garments. The Jews wore fringes in the borders of their garments, as a mark of national distinction, and as memorials or remembrances of the divine blessings. Thus had it been commanded. Numb. xv. 38-41. The Pharisees, that their zeal for the law might be plainly discov ered by all, wore fringes of unusual size.

6. See Luke xi. 43. Uppermost rooms. Rather highest or most honorable places. At Jewish feasts, the tables extended on three sides of a square; the guests reclined on the outer side, and servants stood within the open space, to wait upon them. The centre of the table which connected the two sides was the most honorable place, and the others took rank in proportion to their distance from it. The Pharisees desired the stations of honor.

5. All their works they do for to be seen of men. See Matt. vi. 2, 5. Their religion was vain-glorious and ostentatious, not devotional. They loved the praise of men rather than the praise of God. In this, also, their example was to be avoided. A specimen of their ostentatious practices and ambitious desires, is given in what follows. Phylacteries. These four places of the law, Exo. xiii. 3-10, 11-16, Deut. vi. 5-9; xi. 13-21, being writ upon two parchment labels, were carried about with them constantly with great devotion, being fastened to their forehead, and their left arm.-They are called in Greek phylacteries, that is, observatories, because they were to put them in mind of the law; and perhaps they were also called preservatories, because they were supposed to have some virtue in them to drive away devils."-Light foot. "What great holiness they placed in putting on these phylacteries, we learn from the Targum on Cant. viii. 3, which introduceth the Jews, speaking thus: 'I am chosen above all people, because I bind my frontals to my head and my left hand, and my parchment is fixed to the right side of my gate, or door, so that a third part of it comes up to my bed, that the evil spirits may not hurt me.' And yet 7. Greetings. Salutations; respectvery learned men think these phylacte- ful addresses. Markets. Places of ries are not commanded Exo. xiii. 9, public resort. ¶ Rabbi. A Jewish 16, but that those words are only meta- title, denoting master or teacher. It phorically to be understood, as a com- was freely applied to the religious mand to have God's laws perpetually teachers, who were fond of being adbefore their eyes, and his deliverances dressed by such an honorable name. always in remembrance; according to All the practices and desires, mentioned the like metaphor of Solomon, Prov. ver. 5-7, had a common origin; nameiii. 3; and that the like words, Deut. ly, a spirit of pride and ostentation, vi. 8, 9, are to be expounded by the which could be gratified only by receiv foregoing words, ver. 6, and chap. xi.ing honor from men.

Chief seats in the synagogues. These were near the pulpit or readingdesk, occupying a position similar to that of the seats formerly constructed in churches for the deacons. They were regarded as honorable seats, and therefore coveted by the Pharisees. They were, in all things, greedy of honor from men.

for one is your Master, even Christ; | you, shall be your servant. and all ye are brethren.

9 And call no man your father upon the earth for one is your Father which is in heaven.

10 Neither be ye called masters for one is your Master, even Christ.

11 But he that is greatest among

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

13 But wo unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in

authority, or the right to command, should be applied only to God, who is the Father of all.

8. Be not ye called Rabbi. That is, Master. Avoid this foolish pride of the Pharisees; seek not those high-sounding titles, by which they think them- 10. Neither be ye called masters. See selves honored. Covet not any appel-note on ver. 8. All these titles, which lation which shall indicate that one of tend only to gratify or excite pride, you is superior to others in authority. should be avoided, neither given nor "Christ forbiddeth not to give just received. honor to magistrates and masters; but condemneth ainbition and superiority over our brother's faith, which office appertaineth to Christ alone."-Geneva Bible. For one is your Master. You all have a common Master, and are all his servants. If any one will be distinguished, let him seek distinction by making himself serviceable, rather than by acquiring a pompous title. See Matt. xx. 25-28. Christ. Griesbach and Knapp reject this word, as spurious. Yet, whether the word be admitted or rejected, our Lord doubtless referred to himself as the master of his disciples. And all ye are brethren. Some critics transpose these words to the end of the succeeding verse, where they seem more appropriately to belong. In either place, they manifestly indicate the equality of dignity and authority which our Lord exhorted his disciples to maintain.

9. Call no man father, &c. Christ does not forbid his disciples to use this endearing appellation, when addressing their natural parents; for he elsewhere enforces the duty of rendering honor and tokens of affection to parents. Matt. xv. 1-6. Nor do I understand him to forbid the use of this word, in respectfully addressing the aged. But he forbids its use as an acknowledgment of authority over the faith and conscience of others. How far such titles as "Reverend Father in God" may be consistent with the prohibition in this place, might be a useful subject of consideration by those who give or receive them. Our Lord appears to require that this title, as expressive of

11, 12. But he that is greatest, &c. See notes on Matt. xx. 25-28. Humility is here enjoined and enforced as one of the brightest ornaments of the Christian character. And truly, when we compare the utmost extent of our power, or wisdom, or holiness, with that of our Master, how can we avoid being humble? Or if we strive for eminence in works of mercy and in being serviceable to others, and compare our deeds or their results with those of him who suffered and died for us, we shall find nothing whereof to be proud, but much to excite humility. And, although he that shall humble himself shall be exalted, yet he will still feel humble in his exaltation.

See

13. Griesbach and Knapp transpose this verse and the next, on what is represented to be good authority. The sense is by no means affected by the transposition. Woe unto you. note on Matt. xi. 21. Our Lord by no means imprecates, nor, strictly speaking, does he denounce, judgments. But he predicts and distinctly announces that judgment will be executed by a righteous God upon ungodly men. And, in this place, he warns the scribes and Pharisees, that the veil of hypocrisy could not screen their true character from the eye of God, nor their pretence of sanctity deceive him. He tells them plainly that they were guilty and could not escape punishment. "He proceeds to state wherein they were guilty. This most eloquent, most appalling, and most terrible of all discourses ever delivered to mortals, was pronounced in the temple, in the presence of multi

that are entering, to go in.

yourselves, neither suffer ye them | vour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.

14 Wo unto you, scribes and Pharisees, hypocrites! for ye de

praise of men more than the praise of
God, many have been induced to ab-
stain from entering the kingdom.
14. Devour widows' houses. Or, take
away their estates. Under cover of
apparent sanctity, they indulged their
avaricious desires, at the expense of
even the most helpless. Either they
persuaded widows to commit to them
the management of their small pittan-
ces, and defrauded them, or induced
them to bestow more than their circum-
stances would justify, ostensibly for the
benefit of the Lord's treasury.
either case, they used their reputation
for sanctity, as the means to fill their
own pockets, at the expense of the poor.
Such sanctity as this might well be
called hypocrisy. Far otherwise is the
spirit of pure religion. James i. 27.

In

tudes. Never was there more faithful dealing, more terrible reproof, more profound knowledge of the workings of hypocrisy, or more skill in detecting the concealments of sin. This was the last of his public discourses; and it is a most impressive summary of all he ever had said, or had to say, of a wicked and hypocritical generation."-Barnes. Yet we may well suppose, while he dealt thus faithfully, and administered such terrible reproof, it was more in sorrow than in anger. See Luke xix. 41-44. Scribes and Pharisees. See note on Matt. iii. 7; xxii. 35. Hypocrites. See note on Matt. vi. 2. In this discourse, our Saviour notices several instances of hypocrisy, all of the same general character; the pretence of unusual sanctity, namely, as a cover to the practice of abominable wickedness. Ye shut up the kingdom of heaven. See note on Matt. iii. 2. The metaphor is taken from the closing of a door or gate, to prevent entrance. To the same effect, it was said to them, "Ye have taken away the key of knowledge," &c. Concerning the length of their prayers, Luke xi. 52. They obstructed the way it may suffice to produce the words of of entrance into our Lord's kingdom by the Babylon Gemara in Beracoth.every method in their power. "YeThe religious anciently used to stay keep back the pure religion and knowledge of God, when men are ready to embrace it."-Geneva Bible. Ye neither go in, &c. Very few of the Pharisees became disciples; and those who did were careful to conceal the fact from their associates. See John vii. 50-53. ¶ Neither suffer ye them that are entering, to go in. They prevented others from becoming disciples, (1.) by wrongly interpreting the prophecies respecting the Messiah, and persuading the people that Jesus did not possess the character predicted; (2.) by persecuting those who became disciples or manifested a disposition to do so. They reviled, excommunicated, and poured contempt and obloquy on all who espoused his cause; and thus prevented many from becoming disciples, who could not willingly sacrifice the good opinion of men. See John vii. 13, 4552; ix. 22-34. The same obstacle has prevented very many from witnessing a good profession. Loving the

For a pretence. For a cloak of their iniquity. They pretended to be pious and devotional; they prayed often and at great length, for a mere pretence, that their true character might not be discovered. Make long prayer.

an hour before prayers, an hour they prayed, and an hour they stayed after prayers. Since, therefore, they spent nine hours, every day, about their prayers, how did they perform the rest of the law? and how did they take care of their worldly affairs? Why, herein; in being religious, both the law was performed, and their own business well provided for.'"-Lightfoot. Thus did they put these heartless prayers in the place of true religion. Doubtless, their own business was well provided for; because, by means of this pretence of holiness, they enriched themselves with the spoils of widows and orphans. And yet these sanctimonious hypocrites could stand up, and publicly thank God that they were not like other men. Luke xviii. 11, 12. ¶ Greater damnation. Rather, condemnation, or judg ment. See Matt. vii. 2; Luke xxiii. 40; John ix. 39; where the same word occurs. Their guilt was increased by the very circumstance which they hoped