22 Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.   23 And all the people were amazed, and said, Is not this the son of David?   24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.   25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:   26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?   27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.   28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.   29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.   30 He that is not with me is against me; and he that gathereth not with me scattereth abroad.   31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.   32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.   33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.   34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.   35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.   36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.   37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

      In these verses we have,

      I. Christ's glorious conquest of Satan, in the gracious cure of one who, by the divine permission, was under his power, and in his possession, v. 22. Here observe,

      1. The man's case was very sad; he was possessed with a devil. More cases of this kind occurred in Christ's time than usual, that Christ's power might be the more magnified, and his purpose the more manifested, in opposing and dispossessing Satan; and that it might the more evidently appear, that he came to destroy the works of the devil. This poor man that was possessed was blind and dumb; a miserable case! he could neither see to help himself, nor speak to others to help him. A soul under Satan's power, and led captive by him, is blind in the things of God, and dumb at the throne of grace; sees nothing, and says nothing to the purpose. Satan blinds the eye of faith, and seals up the lips of prayer.

      2. His cure was very strange, and the more so, because sudden; he healed him. Note, The conquering and dispossessing of Satan is the healing of souls. And the cause being removed, immediately the effect ceased; the blind and dumb both spake and saw. Note, Christ's mercy is directly opposite to Satan's malice; his favours, to the devil's mischiefs. When Satan's power is broken in the soul, the eyes are opened to see God's glory, and the lips opened to speak his praise.

      II. The conviction which this gave to the people to all the people: they were amazed. Christ had wrought divers miracles of this kind before; but his works are not the less wonderful, nor the less to be wondered at, for their being often repeated. They inferred from it, "Is not this the Son of David? The Messiah promised, that was to spring from the loins of David? Is not this he that should come?" We may take this, 1. As an enquiring question; they asked, Is not this the Son of David? But they did not stay for an answer: the impressions were cogent, but they were transient. It was a good question that they started; but, it should seem, it was soon lost, and was not prosecuted. Such convictions as these should be brought to a head, and then they are likely to be brought to the heart. Or, 2. as an affirming question; Is not this the Son of David? "Yes, certainly it is, it can be no other; such miracles as these plainly evince that the kingdom of the Messiah is now setting up." And they were the people, the vulgar sort of the spectators, that drew this inference from Christ's miracles. Atheists will say, "That was because they were less prying than the Pharisees;" no, the matter of fact was obvious, and required not much search: but it was because they were less prejudiced and biassed by worldly interest. So plain and easy was the way made to this great truth of Christ being the Messiah and Saviour of the world, that the common people could not miss it; the wayfaring men, though fools, could not err therein. See Isa. xxxv. 8. It was found of them that sought it. It is an instance of the condescensions of divine grace, that the things that were hid from the wise and prudent were revealed unto babes. The world by wisdom knew not God, and by the foolish things the wise were confounded.

      III. The blasphemous cavil of the Pharisees, v. 24. The Pharisees were a sort of men that pretended to more knowledge in, and zeal for, the divine law, than other people; yet they were the most inveterate enemies to Christ and his doctrine. They were proud of the reputation they had among the people; that fed their pride, supported their power, and filled their purses; and when they heard the people say, Is not this the Son of David? they were extremely irritated, more at that than at the miracle itself; this made them jealous of our Lord Jesus, and apprehensive, that as his interest in the people's esteem increased, theirs must of course be eclipsed and diminished; therefore they envied him, as Saul did his father David, because of what the women sang of him, 1 Sam. xviii. 7, 8. Note, Those who bind up their happiness in the praise and applause of men, expose themselves to a perpetual uneasiness upon every favourable word that they hear said of any other. The shadow of honour followed Christ, who fled from it, and fled from the Pharisees, who were eager in the pursuit of it. They said, "This fellow does not cast out devils, but by Beelzebub the prince of the devils, and therefore is not the Son of David." Observe,

      1. How scornfully they speak of Christ, this fellow; as if that precious name of his, which is as ointment poured forth, were not worthy to be taken into their lips. It is an instance of their pride and superciliousness, and their diabolical envy, that the more people magnified Christ, the more industrious they were to vilify him. It is a bad thing to speak of good men with disdain because they are poor.

      2. How blasphemously they speak of his miracles; they could not deny the matter of fact; it was as plain as the sun, that devils were cast out by the word of Christ; nor could they deny that it was an extraordinary thing, and supernatural. Being thus forced to grant the premises, they had no other way to avoid the conclusion, that this is the Son of David, than by suggesting that Christ cast out devils by Beelzebub; that there was a compact between Christ and the devil; pursuant to that, the devil was not cast out, but did voluntarily retire, and give back by consent and with design: or as if, by an agreement with the ruling devil, he had power to cast out the inferior devils. No surmise could be more palpably false and vile than this; that he, who is Truth itself, should be in combination with the father of lies, to cheat the world. This was the last refuge, or subterfuge rather, or an obstinate infidelity, that was resolved to stand it out against the clearest conviction. Observe, Among the devils there is a prince, the ringleader of the apostasy from God and rebellion against him; but this prince is Beelzebub--the god of a fly, or a dunghill god. How art thou fallen, O Lucifer! from an anger of light, to be a lord of flies! Yet this is the prince of the devils too, the chief of the gang of infernal spirits.

      IV. Christ's reply to this base insinuation, v. 25-30. Jesus knew their thoughts. Note, Jesus Christ knows what we are thinking at any time, knows what is in man; he understands our thoughts afar off. It should seem that the Pharisees could not for shame speak it out, but kept it in their minds; they could not expect to satisfy the people with it; they therefore reserved it for the silencing of the convictions of their own consciences. Note, Many are kept off from their duty by that which they are ashamed to own, but which they cannot hide from Jesus Christ: yet it is probable that the Pharisees had whispered what they thought among themselves, to help to harden one another; but Christ's reply is said to be to their thoughts, because he knew with what mind, and from what principle, they said it; that they did not say it in their haste, but that it was the product of a rooted malignity.

      Christ's reply to this imputation is copious and cogent, that every mouth may be stopped with sense and reason, before it be stopped with fire and brimstone. Here are three arguments by which he demonstrates the unreasonableness of this suggestion.

      1. It would be very strange, and highly improbably, that Satan should be cast out by such a compact, because then Satan's kingdom would be divided against itself; which, considering his subtlety, is not a thing to be imagined, v. 25, 26.

      (1.) Here is a known rule laid down, that in all societies a common ruin is the consequence of mutual quarrels: Every kingdom divided against itself is brought to desolation; and every family too: Quæ enim domus tam stabilis est, quæ tam firma civitas, quæ non odiis atque dissidiis funditus everti possit?--For what family is so strong, what community so firm, as not to be overturned by enmity and dissension? Cic. Læl. 7. Divisions commonly end in desolations; if we clash, we break; if we divide one from another, we become an easy prey to a common enemy; much more if we bite and devour one another, shall we be consumed one of another, Gal. v. 15. Churches and nations have known this by sad experience.

      (2.) The application of it to the case in hand (v. 26), If Satan cast out Satan; if the prince of the devils should be at variance with the inferior devils, the whole kingdom and interest would soon be broken; nay, if Satan should come into a compact with Christ, it must be to his own ruin; for the manifest design and tendency of Christ's preaching and miracles was to overthrow the kingdom of Satan, as a kingdom of darkness, wickedness, and enmity to God; and to set up, upon the ruins of it, a kingdom of light, holiness, and love. The works of the devil, as a rebel against God, and a tyrant over the souls of men, were destroyed by Christ; and therefore it was the most absurd thing imaginable, to think that Beelzebub should at all countenance such a design, or come into it: if he should fall in with Christ, how should then his kingdom stand? He would himself contribute to the overthrow of it. Note, The devil has a kingdom, a common interest, in opposition to God and Christ, which, to the utmost of his power, he will make to stand, and he will never come into Christ's interests; he must be conquered and broken by Christ, and therefore cannot submit and bend to him. What concord or communion can there be between light and darkness, Christ and Belial, Christ and Beelzebub? Christ will destroy the devil's kingdom, but he needs not do it by any such little arts and projects as that of a secret compact with Beelzebub; no, this victory must be obtained by nobler methods. Let the prince of the devils muster up all his forces, let him make use of all his powers and politics, and keep his interests in the closest confederacy, yet Christ will be too hard for his united force, and his kingdom shall not stand.

      2. It was not at all strange, or improbable, that devils should be cast out by the Spirit of God; for,

      (1.) How otherwise do your children cast them out? There were those among the Jews who, by invocation of the name of the most high God, or the God of Abraham, Isaac, and Jacob, did sometimes cast out devils. Josephus speaks of some in his time that did it; we read of Jewish exorcists (Acts xix. 13), and of some that in Christ's name cast out devils, though they did not follow him (Mark ix. 38), or were not faithful to him, ch. vii. 22. These the Pharisees condemned not, but imputed what they did to the Spirit of God, and valued themselves and their nation upon it. It was therefore merely from spite and envy to Christ, that they would own that others cast out devils by the Spirit of God, but suggest that he did it by compact with Beelzebub. Note, It is the way of malicious people, especially the malicious persecutors of Christ and Christianity, to condemn the same thing in those they hate, which they approve of and applaud in those they have a kindness for: the judgments of envy are made, not by things, but persons; not by reason, but prejudice. But those were very unfit to sit in Moses's seat, who knew faces, and knew nothing else in judgment: Therefore they shall be your judges; "This contradicting of yourselves will rise up in judgment against you at the last great day, and will condemn you." Note, In the last judgment, not only every sin, but every aggravation of it, will be brought into the account, and some of our notions that were right and good will be brought in evidence against us, to convict us of partiality.

      (2.) This casting out of devils was a certain token and indication of the approach and appearance of the kingdom of God (v. 28); "But if it be indeed that I cast out devils by the Spirit of God, as certainly I do, then you must conclude, that though you are unwilling to receive it, yet the kingdom of the Messiah is now about to be set up among you." Other miracles that Christ wrought proved him sent of God, but this proved him sent of God to destroy the devil's kingdom and his works. Now that great promise was evidently fulfilled, that the seed of the woman should break the serpent's head, Gen. iii. 15. "Therefore that glorious dispensation of the kingdom of God, which has been long expected, is now commenced; slight it at your peril." Note, [1.] The destruction of the devil's power is wrought by the Spirit of God; that Spirit who works to the obedience of faith, overthrows the interest of that spirit who works in the children of unbelief and disobedience. [2.] The casting out of devils is a certain introduction to the kingdom of God. If the devil's interest in a soul be not only checked by custom or external restraints, but sunk and broken by the Spirit of God, as a Sanctifier, no doubt but the kingdom of God is come to that soul, the kingdom of grace, a blessed earnest of the kingdom of the glory.

      3. The comparing of Christ's miracles, particularly this of casting out devils, with his doctrine, and the design and tendency of his holy religion, evidenced that he was so far from being in league with Satan, that he was at open enmity and hostility against him (v. 29); How can one enter into a strong man's house, and plunder his goods, and carry them away, except he first bind the strong man? And then he may do what he pleases with his goods. The world, that sat in darkness, and lay in wickedness, was in Satan's possession, and under his power, as a house in the possession and under the power of a strong man; so is every unregenerate soul; there Satan resides, there he rules. Now, (1.) The design of Christ's gospel was to spoil the devil's house, which, as a strong man, he kept in the world; to turn the people from darkness to light, from sin to holiness, from this world to a better, from the power of Satan unto God (Acts xxvi. 18); to alter the property of souls. (2.) Pursuant to this design, he bound the strong man, when he cast out unclean spirits by his word: thus he wrested the sword out of the devil's hand, that he might wrest the sceptre out of it. The doctrine of Christ teaches us how to construe his miracles, and when he showed how easily and effectually he could cast the devil out of people's bodies, he encouraged all believers to hope that, whatever power Satan might usurp and exercise in the souls of men, Christ by his grace would break it: he will spoil him, for it appears that he can bind him. When nations were turned from the service of idols to serve the living God, when some of the worst of sinners were sanctified and justified, and became the best of saints, then Christ spoiled the devil's house, and will spoil it more and more.

      4. It is here intimated, that this holy war, which Christ was carrying on with vigour against the devil and his kingdom, was such as would not admit of a neutrality (v. 30), He that is not with me is against me. In the little differences that may arise between the disciples of Christ among themselves, we are taught to lessen the matters in variance, and to seek peace, by accounting those who are not against us, to be with us (Luke ix. 50); but in the great quarrel between Christ and the devil, no peace is to be sought, nor any such favourable construction to be made of any indifference in the matter; he that is not hearty for Christ, will be reckoned with as really against him: he that is cold in the cause, is looked upon as an enemy. When the dispute is between God and Baal, there is no halting between two (1 Kings xviii. 21), there is no trimming between Christ and Belial; for the kingdom of Christ, as it is eternally opposite to, so it will be eternally victorious over, the devil's kingdom; and therefore in this cause there is no sitting still with Gilead beyond Jordan, or Asher on the sea-shore, (Judg. iv. 16, 17), we must be entirely, faithfully, and immovably, on Christ's side; it is the right side, and will at last be the rising side. See Exod. xxxii. 26.

      The latter clause is to the same purport: He that gathereth not with me scattereth. Note, (1.) Christ's errand into the world was to gather, to gather in his harvest, to gather in those whom the Father had given him, John xi. 52; Eph. i. 10. (2.) Christ expects and requires from those who are with him, that they gather with him; that they not only gather to him themselves, but do all they can in their places to gather others to him, and so to strengthen his interest. (3.) Those who will not appear, and act, as furtherers of Christ's kingdom, will be looked upon, and dealt with, as hinderers of it; if we gather not with Christ, we scatter; it is not enough, not to do hurt, but we must do good. Thus is the breach widened between Christ and Satan, to show that there was no such compact between them as the Pharisees whispered.

      V. Here is a discourse of Christ's upon this occasion, concerning tongue-sins; Wherefore I say unto you. He seems to turn from the Pharisees to the people, from disputing to instructing; and from the sin of the Pharisees he warns the people concerning three sorts of tongue-sins; for others' harms are admonitions to us.

      1. Blasphemous words against the Holy Ghost are the worst kind of tongue-sins, and unpardonable, v. 31, 32.

      (1.) Here is a gracious assurance of the pardon of all sin upon gospel terms: this Christ says to us, and it is a comfortable saying, that the greatness of sin shall be no bar to our acceptance with God, if we truly repent and believe the gospel: All manner of sin and blasphemy shall be forgiven unto men. Though the sin has been as scarlet and crimson (Isa. i. 18), though ever so heinous in its nature, ever so much aggravated by its circumstances, and ever so often repeated, though it reach up to the heavens, yet with the Lord there is mercy, that reacheth beyond the heavens; mercy will be extended even to blasphemy, a sin immediately touching God's name and honour. Paul obtained mercy, who had been a blasphemer, 1 Tim. i. 13. Well may we say, Who is a God like unto thee, pardoning iniquity? Micah vii. 18. Even words spoken against the Son of man shall be forgiven; as theirs were who reviled him at his death, many of whom repented and found mercy. Christ here in has set an example to all the sons of men, to be ready to forgive words spoken against them: I, as a deaf man, heard not. Observe, They shall be forgiven unto men, not to devils; this is love to the whole world of mankind, above the world of fallen angels, that all sin is pardonable to them.

      (2.) Here is an exception of the blasphemy against the Holy Ghost, which is here declared to be the only unpardonable sin. See here,

      [1.] What this sin; it is speaking against the Holy Ghost. See what malignity there is in tongue-sins, when the only unpardonable sin is so. But Jesus knew their thoughts, v. 25. It is not all speaking against the person or essence of the Holy Ghost, or some of his more private operations, or merely the resisting of his internal working in the sinner himself, that is here meant; for who then should be saved? It is adjudged in our law, that an act of indemnity shall always be construed in favour of that grace and clemency which is the intention of the act; and therefore the exceptions in the act are not to be extended further than needs must. The gospel is an act of indemnity; none are excepted by name, nor any by description, but those only that blaspheme the Holy Ghost; which therefore must be construed in the narrowest sense: all presuming sinners are effectually cut off by the conditions of the indemnity, faith and repentance; and therefore the other exceptions must not be stretched far: and this blasphemy is excepted, not for any defect of mercy in God or merit in Christ, but because it inevitably leaves the sinner in infidelity and impenitency. We have reason to think that none are guilty of this sin, who believe that Christ is the Son of God, and sincerely desire to have part in his merit and mercy: and those who fear they have committed this sin, give a good sign that they have not. The learned Dr. Whitby very well observes, that Christ speaks not of what should be (Mark iii. 28; Luke xii. 10); Whosoever shall blaspheme. As for those who blasphemed Christ when he was here upon earth, and called him a Winebibber, a Deceiver, a Blasphemer, and the like, they had some colour of excuse, because of the meanness of his appearance, and the prejudices of the nation against him; and the proof of his divine mission was not perfected till after his ascension; and therefore, upon their repentance, they shall be pardoned: and it is hoped that they may be convinced by the pouring out of the Spirit, as many of them were, who had been his betrayers and murderers. But if, when the Holy Ghost is given, in his inward gifts of revelation, speaking with tongues, and the like, such as were the distributions of the Spirit among the apostles, if they continue to blaspheme the Spirit likewise, as an evil spirit, there is no hope of them that they will ever be brought to believe in Christ; for First, Those gifts of the Holy Ghost in the apostles were the last proof that God designed to make use of for the confirming of the gospel, and were still kept in reserve, when other methods preceded. Secondly, This was the most powerful evidence, and more apt to convince than miracles themselves. Thirdly, Those therefore who blaspheme this dispensation of the Spirit, cannot possibly be brought to believe in Christ; those who shall impute them to a collusion with Satan, as the Pharisees did the miracles, what can convince them? This is such a strong hold of infidelity as a man can never be beaten out of, and is therefore unpardonable, because hereby repentance is hid from the sinner's eyes.

      [2.] What the sentence is that is passed upon it; It shall not be forgiven, neither in this world, nor in the world to come. As in the then present state of the Jewish church, there was no sacrifice of expiation for the soul that sinned presumptuously; so neither under the dispensation of gospel grace, which is often in scripture called the world to come, shall there be any pardon to such as tread underfoot the blood of the covenant, and do despite to the Spirit of grace: there is no cure for a sin so directly against the remedy. It was a rule in our old law, No sanctuary for sacrilege. Or, It shall be forgiven neither now, in the sinner's own conscience, nor in the great day, when the pardon shall be published. Or, this is a sin that exposes the sinner both to temporal and eternal punishment, both to present wrath and the wrath to come.

      2. Christ speaks here concerning other wicked words, the products of corruption reigning in the heart, and breaking out thence, v. 33-35. It was said (v. 25) that Jesus knew their thoughts, and here he spoke with an eye to them, showing that it was not strange that they should speak so ill, when their hearts were so full of enmity and malice; which yet they often endeavoured to cloak and cover, by feigning themselves just men. Our Lord Jesus therefore points to the springs and heals them; let the heart be sanctified and it will appear in our words.

      (1.) The heart is the root, the language is the fruit (v. 33); if the nature of the tree be good, it will bring forth fruit accordingly. Where grace is the reigning principle in the heart, the language will be the language of Canaan; and, on the contrary, whatever lust reigns in the heart it will break out; diseased lungs make an offensive breath: men's language discovers what country they are of, so likewise what manner of spirit they are of: "Either make the tree good, and then the fruit will be good; get pure hearts and then you will have pure lips and pure lives; or else the tree will be corrupt, and the fruit accordingly. You may make a crab-stock to become a good tree, by grafting into it a shoot from a good tree, and then the fruit will be good; but if the tree be still the same, plant it where you will, and water it how you will, the fruit will be still corrupt." Note, Unless the heart be transformed, the life will never be thoroughly reformed. These Pharisees were shy of speaking out their wicked thoughts of Jesus Christ; but Christ here intimates, how vain it was for them to seek to hide that root of bitterness in them, that bore this gall and wormwood, when they never sought to mortify it. Note, It should be more our care to be good really, than to seem good outwardly.

      (2.) The heart is the fountain, the words are the streams (v. 34); Out of the abundance of the heart the mouth speaks, as the streams are the overflowings of the spring. A wicked heart is said to send forth wickedness, as a fountain casts forth her waters, Jer. vi. 7. A troubled fountain, and a corrupt spring, such as Solomon speaks of (Prov. xxv. 26), must needs send forth muddy and unpleasant streams. Evil words are the natural, genuine product of an evil heart. Nothing but the salt of grace, cast into the spring, will heal the waters, season the speech, and purify the corrupt communications. This they wanted, they were evil; and how can ye, being evil, speak good things? They were a generation of vipers; John Baptist had called them so (ch. iii. 7), and they were still the same; for can the Ethiopian change his skin? The people looked upon the Pharisees as a generation of saints, but Christ calls them a generation of vipers, the seed of the serpent, that had an enmity to Christ and his gospel. Now what could be expected from a generation of vipers, but that which is poisonous and malignant? Can the viper be otherwise than venomous? Note, Bad things may be expected from bad people, as said the proverb of the ancients, Wickedness proceedeth from the wicked, 1 Sam. xxiv. 13. The vile person will speak villany, Isa. xxxii. 6. Those who are themselves evil, have neither skill nor will to speak good things, as they should be spoken. Christ would have his disciples know what sort of men they were to live among, that they might know what to look for. They are as Ezekiel among scorpions (Ezek. ii. 6), and must not think it strange if they be stung and bitten.

      (3.) The heart is the treasury, the words are the things brought out of that treasury (v. 35); and from hence men's characters may be drawn, and may be judged of.

      [1.] It is the character of a good man, that he has a good treasure in his heart, and from thence brings forth good things, as there is occasion. Graces, comforts, experiences, good knowledge, good affections, good resolutions, these are a good treasure in the heart; the word of God hidden there, the law of God written there, divine truths dwelling and ruling thee, are a treasure there, valuable and suitable, kept safe and kept secret, as the stores of the good householder, but ready for use upon all occasions. A good man, thus furnished, will bring forth, as Joseph out of his stores; will be speaking and doing that which is good, for God's glory, and the edification of others. See Prov. x. 11, 13, 14, 20, 21, 31, 32. This is bringing forth good things. Some pretend to good expenses that have not a good treasure--such will soon be bankrupts: some pretend to have a good treasure within, but give no proof of it: they hope they have it in them, and thank God, whatever their words and actions are, they have good hearts; but faith without works is dead: and some have a good treasure of wisdom and knowledge, but they are not communicative, they do not bring forth out of it: they have a talent, but know not how to trade with it. The complete Christian in this bears the image of God, that he both is good, and does good.

      [2.] It is the character of an evil man, that he has an evil treasure in his heart, and out of it bringeth forth evil things. Lusts and corruptions dwelling and reigning in the heart are an evil treasure, out of which the sinner brings forth bad words and actions, to the dishonour of God, and the hurt of others. See Gen. vi. 5, 12; Matt. xv. 18-20; Jam. i. 15. But treasures of wickedness (Prov. x. 2) will be treasures of wrath.

      3. Christ speaks here concerning idle words, and shows what evil there is in them (v. 36, 37); much more is there in such wicked words as the Pharisees spoke. It concerns us to think much of the day of judgment, that that may be a check upon our tongues; and let us consider,

      (1.) How particular the account will be of tongue-sins in that day: even for every idle words, or discourse, that men speak, they shall give account. This intimates, [1.] That God takes notice of every word we say, even that which we ourselves do not notice. See Psalm cxxxix. 4. Not a word in my tongue but thou knowest it: though spoken without regard or design, God takes cognizance of it. [2.] That vain, idle, impertinent talk is displeasing to God, which tends not to any good purpose, is not good to any use of edifying; it is the product of a vain and trifling heart. These idle words are the same with that foolish talking and jesting which is forbidden, Eph. v. 4. This is that sin which is seldom wanting in the multitude of words, unprofitable talk, Job xv. 3. [3.] We must shortly account for these idle words; they will be produced in evidence against us, to prove us unprofitable servants, that have not improved the faculties of reason and speech, which are part of the talents we are entrusted with. If we repent not of our idle words, and our account for them be not balanced by the blood of Christ, we are undone.

      (2.) How strict the judgment will be upon that account (v. 37); By thy words thou shall be justified or condemned; a common rule in men's judgments, and here applied to God's. Note, The constant tenour of our discourse, according as it is gracious or not gracious, will be an evidence for us, or against us, at the great day. Those who seemed to be religious, but bridled not their tongue, will then be found to have put a cheat upon themselves with a vain religion, Jam. i. 26. Some think that Christ here refers to that of Eliphaz (Job xv. 6), Thine own mouth condemneth thee, and not I; or, rather, to that of Solomon (Prov. xviii. 21), Death and life are in the power of the tongue.

      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 defence proves his offence, 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 end 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 every 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 his, 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 succeed, but exceed, 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.

      Secondly, Their doom. He represents their condition as very sad, and in a manner desperate; How can ye escape the damnation of hell? Christ himself preached hell and damnation, for which his ministers have often been reproached by those that care not to hear of it. Note, 1. The damnation of hell will be the fearful end of all impenitent sinners. This doom coming from Christ, was more terrible than coming from all the prophets and ministers that ever were, for he is the Judge, into whose hands the keys of hell and death are put, and his saying they were damned, made them so. 2. There is a way of escaping this damnation, this is implied here; some are delivered from the wrath to come. 3. Of all sinners, those who are of the spirit of the scribes and Pharisees, are least likely to escape this damnation; for repentance and faith are necessary to that escape; and how will they be brought to these, who are so conceited of themselves, and so prejudiced against Christ and his gospel, as they were? How could they be healed and saved, who could not bear to have their wound searched, nor the balm of Gilead applied to it? Publicans and harlots, who were sensible of their disease and applied themselves to the Physician, were more likely to escape the damnation of hell than those who, though they were in the high road to it, were confident they were in the way to heaven.