9 Thus saith the LORD of hosts, They shall thoroughly glean the remnant of Israel as a vine: turn back thine hand as a grape-gatherer into the baskets.   10 To whom shall I speak, and give warning, that they may hear? behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it.   11 Therefore I am full of the fury of the LORD; I am weary with holding in: I will pour it out upon the children abroad, and upon the assembly of young men together: for even the husband with the wife shall be taken, the aged with him that is full of days.   12 And their houses shall be turned unto others, with their fields and wives together: for I will stretch out my hand upon the inhabitants of the land, saith the LORD.   13 For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely.   14 They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.   15 Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast down, saith the LORD.   16 Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.   17 Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

      The heads of this paragraph are the very same with those of the last; for precept must be upon precept and line upon line.

      I. The ruin of Judah and Jerusalem is here threatened. We had before the haste which the Chaldea army made to the war (v. 4, 5); now here we have the havoc made by the war. How lamentable are the desolations here described! The enemy shall so long quarter among them, and be so insatiable in their thirst after blood and treasure, that they shall seize all they can meet with, and what escapes them at one time shall fall into their hands another (v. 9): They shall thoroughly glean the remnant of Israel as a vine; as the grape-gatherer, who is resolved to leave none behind, still turns back his hand into the baskets, to put more in, till he has gathered all, so that they be picked up by the enemy, though dispersed, though hid, and none of them shall escape their eye and hand. Perhaps the people, being given to covetousness (v. 13), had not observed that law of God which forbade them to glean all their grapes (Lev. xix. 10), and now they themselves shall be in like manner thoroughly gleaned and shall either fall by the sword or go into captivity. This is explained v. 11, 12, where God's fury and his hand are said to be poured out and stretched out, in the fury and by the hand of the Chaldeans; for even wicked men are often made use of as God's hand (Ps. xvii. 14), and in their anger we may see God angry. Now see on whom the fury is poured out in full vials--upon the children abroad, or in the streets, where they are playing (Zech. viii. 5) or whither they run out innocently to look about them: the sword of the merciless Chaldeans shall not spare them, ch. ix. 21. The children perish in the calamity which the fathers' sins have procured. The execution shall likewise reach the assembly of young men, their merry meetings, their clubs which they keep up to strengthen one another's hands in wickedness; they shall be cut off together. Nor shall those only fall into the enemies' hands who meet for lewdness (ch. v. 7), but even the husband with the wife shall be taken, these two in bed together, and neither left, but both taken prisoners. And, as they have no compassion for the weak but fair sex, so they have none for the decrepit but venerable age: The old with the full of days, whose deaths can contribute no more to their safety than their lives to their service, who are not in a capacity to do them either good or harm, shall be either cut off or carried off. Their houses shall then be turned to others (v. 12); the conquerors shall dwell in their habitations, use their goods, and live upon their stores; their fields and vines shall fall together into their hands, as was threatened, Deut. xxviii. 30, &c. For God stretches out his hand upon the inhabitants of the land, and none can go out of the reach of it. Now as to this denunciation of God's wrath, 1. The prophet justifies himself in preaching thus terribly, for herein he dealt faithfully (v. 11): "I am full of the fury of the Lord, full of the thoughts and apprehensions of it, and am carried out with a powerful impulse, by the spirit of prophecy, to speak of it thus vehemently." He took no delight in threatening, nor was it any pleasure to him with such sermons as these to make those about him uneasy; but he could not contain himself; he was weary with holding in; he suppressed it as long as he could, as long as he durst, but he was so full of power by the Spirit of the Lord of hosts that he must speak, whether they will hear or whether they will forbear. Note, When ministers preach the terrors of the Lord according to the scripture we have no reason to be displeased at them; for they are but messengers, and must deliver their message, pleasing or unpleasing. 2. He condemns the false prophets who preached plausibly, for therein they flattered people and dealt unfaithfully (v. 13, 14): The priest and the prophet, who should be their watchmen and monitors, have dealt falsely, have not been true to their trust not told the people their faults and the danger they were in; they should have been their physicians, but they murdered their patients by letting them have their will, by giving them every thing that had a mind to, and flattering them into an opinion that they were in no danger (v. 14): They have healed the hurt of the daughter of my people slightly, or according to the cure of some slight hurt, skinning over the wound and never searching it to the bottom, applying lenitives only, when there was need of corrosives, soothing people in their sins, and giving them opiates to make them easy for the present, while the disease was preying upon the vitals. They said, "Peace peace--all shall be well." (if there were some thinking people among them, who were awake, and apprehensive of danger, they soon stopped their mouths with their priestly and prophetical authority, boldly averring that neither church nor state was in any danger), when there is no peace, because they went on in their idolatries and daring impieties. Note, Those are to be reckoned our false friends (that is, our worst and most dangerous enemies) who flatter us in a sinful way.

      II. The sin of Judah and Jerusalem, which provoked God to bring this ruin upon them and justified him in it, is here declared. 1. They would by no means bear to be told of their faults, nor of the danger they were in. God bids the prophet give them warning of the judgment coming (v. 9), "but," says he, "to whom shall I speak and give warning? I cannot find out any that will so much as give me a patient hearing. I may give warning long enough, but these is nobody that will take warning. I cannot speak that they may hear, cannot speak to any purpose, or with any hope of success; for their ear is uncircumcised, it is carnal and fleshly, indisposed to receive the voice of God, so that they cannot hearken. They have, as it were, a thick skin grown over the organs of hearing, so that divine things might to as much purpose be spoken to a stone as to them. Nay, they are not only deaf to it, but prejudiced against it; therefore they cannot hear, because they are resolved that they will not: The word of the Lord is unto them a reproach; both the reproofs and the threatenings of the word are so;" they reckoned themselves wronged and affronted by both, and resented the prophet's plain-dealing with them as they would the most causeless slander and calumny. This was kicking against the pricks (Acts ix. 5), as the lawyers against the word of Christ, Luke xi. 45, Thus saying, thou repoachest us also. Note, Those reproofs that are counted reproaches, and hated as such, will certainly be turned into the heaviest woes. When it is here said, They have no delight in the word, more is implied than is expressed; "they have an antipathy to it; their hearts rise at it; it exasperates them, and enrages their corruptions, and they are ready to fly in the face and pull out the eyes of their reprovers." And how can those expect that the word of the Lord should speak any comfort to them who have no delight in it, but would rather be any where than within hearing of it? 2. They were inordinately set upon the world, and wholly carried away by the love of it (v. 13): "From the least of them even to the greatest, old and young, rich and poor, high and low, those of all ranks, professions, and employments, every one is given to covetousness, greedy of filthy lucre, all for what they can get, per fas per nefas--right or wrong;" and this made them oppressive and violent (v. 6, 7), for of those evils, as well as others, the love of money is the bitter root. Nay, and this hardened their hearts against the word of God and his prophets. It was the covetous Pharisees that derided Christ, Luke xvi. 14. 3. They had become impudent in sin and were past shame. After such a high charge of flagrant crimes proved upon them, it was very proper to ask (v. 15), Were they ashamed when they had committed all these abominations, which are such a reproach to their reason and religion? Did they blush at the conviction, and acknowledge that confusion of face belonged to them? If so, there is some hope of them yet. But, alas! there did not appear so much as this colour of virtue among them; their hearts were so hardened that they were not at all ashamed, neither could they blush, they had so brazened their faces. They even gloried in their wickedness, and openly confronted the convictions which should have humbled them and brought them to repentance. They resolved to face it out against God himself and not to own their guilt. Some refer this to the priests and prophets, who had healed the people slightly and told them that they should have peace, and yet were not ashamed of their treachery and falsehood, no, not when the event disproved them and gave them the lie. Those that are shameless are graceless and their case is hopeless. But those that will not submit to a penitential shame, nor take that to themselves as their due, shall not escape an utter ruin; for so it follows: Therefore they shall fall among those that fall; they shall have their portion with those that are quite undone; and, when God visits the nation in wrath, they shall be sure to be cast down and be made to tremble, because they would not blush. Note, Those that sin and cannot blush for it are in an evil case now, and it will be worse with them shortly. At first they hardened themselves and would not blush, afterwards they were so hardened that they could not. Quod unum habebant in malis bonum perdunt, peccandi verecundiam--they have lost the only good property which once blended itself with many bad ones, that is, shame for having done amiss.--Senec. De Vit. Beat.

      III. They are put in mind of the good counsel which had been often given them, but in vain. They had a great deal said to them to little purpose,

      1. By way of advice concerning their duty, v. 16. God had been used to say to them, Stand in the ways and see. That is, (1.) He would have them to consider, not to proceed rashly, but to do as travellers in the road, who are in care to find the right way which will bring them to their journey's end, and therefore pause and enquire for it. If they have any reason to think that they have missed their way, they are not easy till they have obtained satisfaction. O that men would be thus wise for their souls, and would ponder the path of their feet, as those that believe lawful and unlawful are of no less consequence to us than the right way and the wrong are to a traveller! (2.) He would have them to consult antiquity, the observations and experiences of those that went before them: "Ask for the old paths, enquire of the former age (Job viii. 8), ask thy father, thy elders (Deut. xxxii. 7), and thou wilt find that the way of godliness and righteousness has always been the way which God has owned and blessed and in which men have prospered. Ask for the old paths, the paths prescribed by the law of God, the written word, that true standard of antiquity. Ask for the paths that the patriarchs travelled in before you, Abraham, and Isaac, and Jacob; and, as you hope to inherit the promises made to them, tread in their steps. Ask for the old paths, Where is the good way?" We must not be guided merely by antiquity, as if the plea of prescription and long usage were alone sufficient to justify our path. No; there is an old way which wicked men have trodden, Job xxii. 15. But, when we ask for the old paths, it is only in order to find out the good way, the highway of the upright. Note, The way of religion and godliness is a good old way, the way that all the saints in all ages have walked in. (3.) He would have them to resolve to act according to the result of these enquiries: "When you have found out which is the good way, walk therein, practise accordingly, keep closely to that way, proceed, and persevere in it." Some make this counsel to be given them with reference to the struggles that were between the true and false prophets, between those that said they should have peace and those that told them trouble was at the door; they pretended they knew not which to believe: "Stand in the way," says God, "and see, and enquire, which of these two agrees with the written word and the usual methods of God's providence, which of these directs you to the good way, and do accordingly." (4.) He assures them that, if they do thus, it will secure the welfare and satisfaction of their own souls: "Walk in the good old way and you will find your walking in that way will be easy and pleasant; you will enjoy both your God and yourselves, and the way will lead you to true rest. Though it cost you some pains to walk in that way, you will find an abundant recompence at your journey's end." (5.) He laments that this good counsel, which was so rational in itself and so proper for them, could not find acceptance: "But they said, We will not walk therein, not only we will not be at the pains to enquire which is the good way, the good old way; but when it is told us, and we have nothing to say to the contrary but that it is the right way, yet we will not deny ourselves and our humours so far as to walk in it." Thus multitudes are ruined for ever by downright wilfulness.

      2. By way of admonition concerning their danger. Because they would not be ruled by fair reasoning, God takes another method with them; by less judgments he threatens greater, and sends his prophets to give them this explication of them, and to frighten them with an apprehension of the danger they were in (v. 17); Also I set watchmen over you. God's ministers are watchmen, and it is a great mercy to have them set over us in the Lord. Now observe here, (1.) The fair warning given by these watchmen. This was the burden of their song; they cried again and again, Hearken to the sound of the trumpet. God, in his providence, sounds the trumpet (Zech. ix. 14); the watchmen hear it themselves and are affected with it (Jer. iv. 19), and they are to call upon others to hearken to it too, to hear the Lord's controversy, to observe the voice of Providence, to improve it, and answer the intentions of it. (2.) This fair warning slighted: "But they said, We will not hearken; we will not hear, we will not heed, we will not believe; the prophets may as well save themselves and us the trouble." The reason why sinners perish is because they do not hearken to the sound of the trumpet; and the reason why they do not is because they will not; and they have no reason to give why they will not but because they will not, that is, they are herein most unreasonable. One may more easily deal with ten men's reasons than one man's will.

      37 And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.   38 And when the Pharisee saw it, he marvelled that he had not first washed before dinner.   39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.   40 Ye fools, did not he that made that which is without make that which is within also?   41 But rather give alms of such things as ye have; and, behold, all things are clean unto you.   42 But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.   43 Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.   44 Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.   45 Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.   46 And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.   47 Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.   48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.   49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:   50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;   51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.   52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.   53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:   54 Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

      Christ here says many of those things to a Pharisee and his guests, in a private conversation at table, which he afterwards said in a public discourse in the temple (Matt. xxiii.); for what he said in public and private was of a piece. He would not say that in a corner which he durst not repeat and stand to in the great congregation; nor would he give those reproofs to any sort of sinners in general which he durst not apply to them in particular as he met with them; for he was, and is, the faithful Witness. Here is,

      I. Christ's going to dine with a Pharisee that very civilly invited him to his house (v. 37); As he spoke, even while he was speaking, a certain Pharisee interrupted him with a request to him to come and dine with him, to come forthwith, for it was dinner-time. We are willing to hope that the Pharisee was so well pleased with his discourse that he was willing to show him respect, and desirous to have more of his company, and therefore gave him this invitation and bade him truly welcome; and yet we have some cause to suspect that it was with an ill design, to break off his discourse to the people, and to have an opportunity of ensnaring him and getting something out of him which might serve for matter of accusation or reproach, v. 53, 54. We know not the mind of this Pharisee; but, whatever it was, Christ knew it: if he meant ill, he shall know Christ does not fear him; if well, he shall know Christ is willing to do him good: so he went in, and sat down to meat. Note, Christ's disciples must learn of him to be conversable, and not morose. Though we have need to be cautious what company we keep, yet we need not be rigid, nor must we therefore go out of the world.

      II. The offence which the Pharisee took at Christ, as those of that sort had sometimes done at the disciples of Christ, for not washing before dinner, v. 38. He wondered that a man of his sanctity, a prophet, a man of so much devotion, and such a strict conversation, should sit down to meat, and not first wash his hands, especially being newly come out of a mixed company, and there being in the Pharisee's dining-room, no doubt, all accommodations set ready for it, so that he need not fear being troublesome; and the Pharisee himself and all his guests, no doubt, washing, so that he could not be singular; what, and yet not wash? What harm had it been if he had washed? Was it not strictly commanded by the canons of their church? It was so, and therefore Christ would not do it, because he would witness against their assuming a power to impose that as a matter of religion which God commanded them not. The ceremonial law consisted in divers washings, but this was none of them, and therefore Christ would not practise it, no not in complaisance to the Pharisee who invited him, nor though he knew that offence would be taken at his omitting it.

      III. The sharp reproof which Christ, upon this occasion, gave to the Pharisees, without begging pardon even of the Pharisee whose guest he now was; for we must not flatter our best friends in any evil thing.

      1. He reproves them for placing religion so much in those instances of it which are only external, and fall under the eye of man, while those were not only postponed, but quite expunged, which respect the soul, and fall under the eye of God, v. 39, 40. Now observe here, (1.) The absurdity they were guilty of: "You Pharisees make clean the outside only, you wash your hands with water, but do not wash your hearts from wickedness; these are full of covetousness and malice, covetousness of men's goods, and malice against good men." Those can never be reckoned cleanly servants that wash only the outside of the cup out of which their master drinks, or the platter out of which he eats, and take no care to make clean the inside, the filth of which immediately affects the meat or drink. The frame or temper of the mind in every religious service is as the inside of the cup and platter; the impurity of this infects the services, and therefore to keep ourselves free from scandalous enormities, and yet to live under the dominion of spiritual wickedness, is as great an affront to God as it would be for a servant to give the cup into his master's hand, clean wiped from all the dust on the outside, but within full of cobwebs and spiders. Ravening and wickedness, that is, reigning worldliness and reigning spitefulness, which men think they can find some cloak and cover for, are the dangerous damning sins of many who have made the outside of the cup clean from the more gross, and scandalous, and inexcusable sins of whoredom and drunkenness. (2.) A particular instance of the absurdity of it: "Ye fools, did not he that made that which is without make that which is within also? v. 40. Did not that God who in the law of Moses appointed divers ceremonial washings, with which you justify yourselves in these practices and impositions, appoint also that you should cleanse and purify your hearts? He who made laws for that which is without, did not he even in those laws further intend something within, and by other laws show how little he regarded the purifying of the flesh, and the putting away of the filth of that, if the heart be not made clean?" Or, it may have regard to God not only as a Lawgiver, but (which the words seem rather to import) as a Creator. Did not God, who made us these bodies (and they are fearfully and wonderfully made), make us these souls also, which are more fearfully and wonderfully made? Now, if he made both, he justly expects we should take care of both; and therefore not only wash the body, which he is the former of, and make the hands clean in honour of his work, but wash the spirit, which he is the Father of, and get the leprosy in the heart cleansed.

      To this he subjoins a rule for making our creature-comforts clean to us (v. 41): "Instead of washing your hands before you go to meat, give alms of such things as you have" (ta enonta--of such things as are set before you, and present with you); "let the poor have their share out of them, and then all things are clean to you, and you may use them comfortably." Here is a plain allusion to the law of Moses, by which it was provided that certain portions of the increase of their land should be given to the Levite, the stranger, the fatherless, and the widow; and, when that was done, what was reserved for their own use was clean to them, and they could in faith pray for a blessing upon it, Deut. xxvi. 12-15. Then we can with comfort enjoy the gifts of God's bounty ourselves when we send portions to them for whom nothing is prepared, Neh. viii. 10. Job ate not his morsel alone, but the fatherless ate thereof, and so it was clean to him (Job xxxi. 17); clean, that is, permitted and allowed to be used, and then only can it be used comfortably. Note, What we have is not our own, unless God have his dues out of it; and it is by liberality to the poor that we clear up to ourselves our liberty to make use of our creature-comforts.

      2. He reproves them for laying stress upon trifles, and neglecting the weighty matters of the law, v. 42. (1.) Those laws which related only to the means of religion they were very exact in the observance of, as particularly those concerning the maintenance of the priests: Ye pay tithe of mint and rue, pay it in kind and to the full, and will not put off the priests with a modus decimandi or compound for it. By this they would gain reputation with the people as strict observers of the law, and would make an interest in the priests, in whose power it was many a time to do them a kindness; and no wonder if the priests and the Pharisees contrived how to strengthen one another's hands. Now Christ does not condemn them for being so exact in paying tithes (these things ought ye to have done), but to think that this would atone for the neglect of their greater duties; for, (2.) Those laws which relate to the essentials of religion they made nothing of: You pass over judgment and the love of God, you make no conscience of giving men their dues and God your hearts.

      3. He reproves them for their pride and vanity, and affectations of precedency and praise of men (v. 43): "Ye love the uppermost seats in the synagogues" (or consistories where the elders met for government); "if you have not those seats, you are ambitious of them; if you have, you are proud of them; and you love greetings in the markets, to be complimented by the people and to have their cap and knee." It is not sitting uppermost, or being greeted, that is reproved, but loving it.

      4. He reproves them for their hypocrisy, and their colouring over the wickedness of their hearts and lives with specious pretences (v. 44): "You are as graves overgrown with grass, which therefore appear not, and the men that walk over them are not aware of them, and so they contract the ceremonial pollution which by the law arose from the touch of a grave." These Pharisees were within full of abominations, as a grave of putrefaction; full of covetousness, envy, and malice; and yet they concealed it so artfully with a profession of devotion, that it did not appear, so that they who conversed with them, and followed their doctrine, were defiled with sin, infected with their corruptions and ill morals, and yet, they making a show of piety, suspected no danger by them. The contagion insinuated itself, and was insensibly caught, and those that caught it thought themselves never the worse.

      IV. The testimony which he bore also against the lawyers or scribes, who made it their business to expound the law according to the tradition of the elders, as the Pharisees did to observe the law according to that tradition.

      1. There was one of that profession who resented what he said against the Pharisees (v. 45): "Master, thus saying thou reproachest us also, for we are scribes; and we are therefore hypocrites?" Note, It is a common thing for unhumbled sinners to call and count reproofs reproaches. It is the wisdom of those who desire to have their sin mortified to make a good use of reproaches that come from ill will, and to turn them into reproofs. If we can in this way hear of our faults, and amend them, it is well: but it is the folly of those who are wedded to their sins, and resolved not to part with them, to make an ill use of the faithful and friendly admonitions given them, which come from love, and to have their passions provoked by them as if they were intended for reproaches, and therefore fly in the face of their reprovers, and justify themselves in rejecting the reproof. Thus the prophet complained (Jer. vi. 10): The word of the Lord is to them a reproach; they have no delight in it. This lawyer espoused the Pharisee's cause, and so made himself partaker of his sins.

      2. Our Lord Jesus thereupon took them to task (v. 46): Woe unto you also, ye lawyers; and again (v. 52): Woe unto you lawyers. They blessed themselves in the reputation they had among the people, who thought them happy men, because they studied the law, and were always conversant with that, and had the honour of instructing the people in the knowledge of that; but Christ denounced woes against them, for he sees not as man sees. This was just upon him for taking the Pharisee's part, and quarrelling with Christ because he reproved them. Note, Those who quarrel with the reproofs of others, and suspect them to be reproaches to them, do but get woes of their own by so doing.

      (1.) The lawyers are reproved for making the services of religion more burdensome to others, but more easy to themselves, than God had made them (v. 46): "You lade men with burdens grievous to be borne, by your traditions, which bind them out from many liberties God has allowed them, and bind them up to many slaveries which God never enjoined them, to show your authority, and to keep people in awe; but you yourselves touch them not with one of your fingers;" that is, [1.] "You will not burden yourselves with them, nor be yourselves bound by those restraints with which you hamper others." They would seem, by the hedges they pretended to make about the law, to be very strict for the observance of the law; but, if you could see their practices, you would find that they not only make nothing of those hedges themselves, but make nothing of the law itself neither: thus the confessors of the Romish church are said to do with their penitents. [2.] "You will not lighten them to those you have power over; you will not touch them, that is, either to repeal them or to dispense with them when you find them to be burdensome and grievous to the people." They would come in with both hands to dispense with a command of God, but not with a finger to mitigate the rigour of any of the traditions of the elders.

      (2.) They are reproved for pretending a veneration for the memory of the prophets whom their fathers killed, when yet they hated and persecuted those in their own day who were sent to them on the same errand, to call them to repentance, and direct them to Christ, v. 47-49. [1.] These hypocrites, among other pretences of piety, built the sepulchres of the prophets; that is, they erected monuments over their graves, in honour of them, probably with large inscriptions containing high encomiums of them. They were not so superstitious as to enshrine their relics, or to think their devotions the more acceptable to God for being offered at the tombs of the martyrs; they did not burn incense or pray to them, or plead their merits with God; they did not add that iniquity to their hypocrisy; but, as if they owned themselves the children of the prophets, their heirs and executors, they repaired and beautified the monuments sacred to their pious memory. [2.] Notwithstanding this, they had an inveterate enmity to those in their own day that came to them in the spirit and power of those prophets; and, though they had not yet had an opportunity of carrying it far, yet they would soon do it, for the Wisdom of God said, that is, Christ himself would so order it, and did now foretel it, that they would slay and persecute the prophets and apostles that should be sent them. The Wisdom of God would thus make trial of them, and discover their odious hypocrisy, by sending them prophets, to reprove them for their sins and warn them of the judgments of God. Those prophets should prove themselves apostles, or messengers sent from heaven, by signs, and wonders, and gifts of the Holy Ghost. Or, "I will send them prophets under the style and title of apostles, who yet shall produce as good an authority as any of the old prophets did; and these they shall not only contradict and oppose, but slay and persecute, and put to death." Christ foresaw this, and yet did not otherwise than as became the Wisdom of God in sending them, for he knew how to bring glory to himself in the issue, by the recompences reserved both for the persecutors and the persecuted in the future state. [3.] That therefore God will justly put another construction upon their building the tombs of the prophets than what they would be thought to intend, and it shall be interpreted their allowing the deeds of their fathers (v. 45); for, since by their present actions it appeared that they had no true value for their prophets, the building of their sepulchres shall have this sense put upon it, that they resolved to keep them in their graves whom their fathers had hurried thither. Josiah, who had a real value for prophets, thought it enough not to disturb the grave of the man of God at Bethel: Let no man move his bones, 2 Kings xxiii. 17, 18. If these lawyers will carry the matter further, and will build their sepulchres, it is such a piece of over-doing as gives cause to suspect an ill design in it, and that it is meant as a cover for some design against prophecy itself, like the kiss of a traitor, as he that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him, Prov. xxvii. 14.

      [4.] That they must expect no other than to be reckoned with, as the fillers up of the measure of persecution, v. 50, 51. They keep up the trade as it were in succession, and therefore are responsible for the debts of the company, even those it has been contracting all along from the blood of Abel, when the world began, to that of Zacharias, and so forward to the end of the Jewish state; it shall all be required of this generation, this last generation of the Jews, whose sin in persecuting Christ's apostles would exceed any of the sins of that kind that their fathers were guilty of, and so would bring wrath upon them to the uttermost, 1 Thess. ii. 15, 16. Their destruction by the Romans was so terrible that it might well be reckoned the completing of God's vengeance upon that persecuting nation.

      (3.) They are reproved for opposing the gospel of Christ, and doing all they could to obstruct the progress and success of it, v. 52. [1.] They had not, according to the duty of their place, faithfully expounded to the people those scriptures of the Old Testament which pointed at the Messiah, which if they had been led into the right understanding of by the lawyers, they would readily have embraced him and his doctrine: but, instead of that, they had perverted those texts, and had cast a mist before the eyes of the people, by their corrupt glosses upon them, and this is called taking away the key of knowledge; instead of using that key for the people, and helping them to use it aright, they hid it from them; this is called, in Matthew, shutting up the kingdom of heaven against men, Matt. xxiii. 13. Note, those who take away the key of knowledge shut up the kingdom of heaven. [2.] They themselves did not embrace the gospel of Christ, though by their acquaintance with the Old Testament they could not but know that the time was fulfilled, and the kingdom of God was at hand; they saw the prophecies accomplished in that kingdom which our Lord Jesus was about to set up, and yet would not themselves enter into it. Nay, [3.] Them that without any guidance or assistance of theirs were entering in they did all they could to hinder and discourage, by threatening to cast them out of the synagogue, and otherwise terrifying them. It is bad for people to be averse to revelation, but much worse to be adverse to it.

      Lastly, In the close of the chapter we are told how spitefully and maliciously the scribes and Pharisees contrived to draw him into a snare, v. 53, 54. They could not bear those cutting reproofs which they must own to be just; but what he had said against them in particular would not bear an action, nor could they ground upon it any criminal accusation, and therefore, as if, because his reproofs were warm, they hoped to stir him up to some intemperate heat and passion, so as to put him off his guard, they began to urge him vehemently, to be very fierce upon him, and to provoke him to speak of many things, to propose dangerous questions to him, laying wait for something which might serve the design they had of making him either odious to the people, or obnoxious to the government, or both. Thus did they seek occasion against him, like David's enemies that did every day wrest his words, Ps. lvi. 5. Evil men dig up mischief. Note, Faithful reprovers of sin must expect to have many enemies, and have need to set a watch before the door of their lips, because of their observers that watch for their halting. The prophet complains of those in his time who make a man an offender for a word, and lay a snare for him that reproveth in the gate, Isa. xxix. 21. That we may bear trials of this kind with patience, and get through them with prudence, let us consider him who endured such contradiction of sinners against himself.