one of the porticos of Bethesda. And in fupport of their opinion, they produce Chrift's fermon at the feaft of tabernacles, wherein he reprimanded the Jews for having attempted to kill him, because he had cured that infirm perfon on the Sabbath. They likewife produce the counsel which his brethren gave him before that feaft, to fhew himself in public, and the difputes of the Jews, occafioned by his not appearing there fo foon as was expected. All which circumftances they think are more proper, on fuppofition that Jefus was not at the third paffover. But to the firft argument it may be replied, that it does not follow from the reprimand given to the Jews at the feaft of tabernacles, that that was the first time Jefus had been in Jerufalem after performing the miracle on the man in Bethefda. The reprimand was proper then, even though it had been often given before. As for the fecond argument, it will no more prove that Jefus was absent from this feaft, than it will prove that he was abfent from all the precedent ones. And as for the argument drawn from the disputes of the Jews, if I am not miftaken, it establishes rather than overturns the opinion propofed, because these debates neceffarily imply, that Jefus had attended every occasion of this kind hitherto. The reason is, if he had been abfent from any of them, the Jews would not have difputed his character, but without other proof would have condemned him as an impious person, who defpised the most sacred institutions of their religion. From these debates, therefore, we may fairly conclude, that Jefus went regularly every year to the three great feftivals, though neither Matthew, nor Mark, nor Luke, have faid directly that he was at any of them, excepting the paffover at which he was crucified. See the fecond Preliminary Obfervation. LXIV. In Galilee, the Pharifees blame the difciples for eating with unwashed bands. Jefus reproves the Pharifees for their fuperftition. Matt. xv. 1,-20. Mark vii. 1,-23. John vii. 1. BECAUSE Our Lord could not with fafety remain long in Judea, he departed for Galilee as foon as the paffover was ended. It seems the Pharifees had made another attempt upon his life at this paffover. John vii. 1. After these things Jefus walked in Galilee, for be would not walk in Jewry, because the Jews, the great men in Jerufalem, fought to kill him. See on the third pallover, § 63. This attempt proved equally unfuccessful with that made on his life at the second paffover. Yet the Pharifees did not defift. They rather became more keen to have him deftroyed. Accordingly they difpatched fome of their number, inhabitants of Jerufalem, after him into Galilee, not to opprefs him by violent methods, for in that country he was among his friends, but if poffible to incense the people against him. Mark vii. 1. Then came together unto him the Pharifees, and certain of the Scribes, which came from Jerufalem. Thefe emiffaries, therefore, followed him from place to place, and looked on every thing he did with an evil eye; but to no purpose. At laft they Ventured to attack him, for allowing his difciples to tranfgrefs the tradition of the elders, by eating with unwashed hands, thinking that it was an heinous offence, and that he encouraged them in it. 2. And when they faw fome of his difciples eat bread with defiled (that is to fay with unwafhen) hands, they found faults fault. The law of Mofes required external cleanness as a part of religion, not however for its own fake, but to fignify with what carefulness God's fervants fhould purify their minds from moral pollutions. Accordingly thefe duties were prescribed by Mofes in fuch moderation as was fitted to promote the end of them. But in process of time they came to be multiplied prodigiously. For the ancient doctors, to fecure the observation of thofe precepts that were really of divine inftitution, added many commandments of their own as fences unto the former; and the people, to fhew their zeal, obeyed them. For example, because the law, Lev. xv. II. faith, "Whomfoever he toucheth that hath the iffue, (and hath not rinfed his hands in water) he shall wash his clothes, and bathe himself in water, and be unclean until the even," the people were ordered to wash their hands carefully, and to bathe themselves immediately on their return from places of public concourse, and before they fat down to meat, left by touching fome unclean perfon in the crowd, they might have defiled themselves. The Pharifees, therefore, being very zealous in these trifles, would eat at no time, unless they washed their bands with the greatest care; and when they came from the market-place, they would not fit down to table, till they had first bathed themselves. See the note on John ii. 6. § 19. From this fource came that endless variety of purifications not prescribed in the law, but ordained by the elders, fuch as the washing of cups and pots, brazen veffels, and of tables, not because they were dirty, but from a principle of religion, or rather of superstition. Mark vii. 3. For the Pharifees and all the Jews, except they wash their hands oft, eat not, bolding the tradition of the elders. 4. And when they come from the market, except they wash (BATTINTα, dip themfelves) they eat not. And many other things there be, which they have received to hold, as the washing of cups and pots, and of brazen vessels and tables. Having the higheft opinion of the importance of thefe inftitutions, the Pharifees did not doubt but our Lord, by authorifing his difciples to neglect them, would expofe himself to universal cenfure, as one who despised the most facred services of religion; services to which * av fon muyen vifarTERI, tranilates it, unless they *Ver. 3. Except they wash their hands oft.] except they washed with their fift. Theophylact washed up to their elbow, affirming that yn denotes the whole of the arm, from the bending to the ends of the fingers. But this fenfe of the word is altogether unusual. For un properly is the hand, with the fingers contracted into the palm, and made round. Theophylact's tranflation, however, exhibits the evangelift's meaning. For the Jews, when they washed, held up their hands, and contracting their fingers, received the water that was poured on them by their fervants, (who had it for a part of their office, 2 Kings iii. 11.) till it ran down their arms, which they washed up to their elbows. To wash with the fift, therefore, is to wath with great care. which a fanction was given by the approbation and practice of the whole nation. Wherefore, while they pretended nothing but a forrowful concern for the contempt which the difciples caft on inftitutions fo facred, their real intention was to make Jefus himself be detefted by the people as a deceiver. Mark vii. 5. Then the Pharifees and Scribes asked him, Why walk not thy difciples according to the tradition of the elders, (fee Antiq. Difc. i. chap. 2. 3.) but eat bread with unwafhen hands? Haft thou taught them to defpife thefe inftitutions?--The charge of impiety which the Pharifees thus brought against Jefus and his difciples, he eafily retorted upon them with tenfold strength. Notwithstanding their pretended regard to the duties of piety, they were themfelves guilty of the groffeft violations of the divine law. Moreover, as they thus tranfgreffed, not through ignorance, but knowingly, they were the worst of finners, mere, hypocrites, who deferved to be abhorred by all good men; and the rather, as God had long ago teftified his displeasure against them in the prophecy which Isaiah had uttered concerning them. 6. He answered and faid unto them, Well bath Efaias prophefied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. This people talks much of religion, and makes a great fhew of piety, but they have no regard for real goodness in their heart. However, all their worship is vain and difpleafing to me, while they practise themfelves, and impofe upon others, as matters of divine appointmeat, a variety of frivolous precepts of mens invention, neglecting the eternal rules of righteoufnefs. 7. Howbeit, in vain do they worship me, teaching for doctrines the commandments of mex. 8. For laying afide the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other fuch like things ye do: the traditions which ye enjoin as the precepts of God, are really matters of human invention; for instance, your ordinances concerning the washing of pots and cups. Nevertheless, you make thefe trifles to be fo effential in religion, and you exalt them to fuch a pitch, that in comparison you suffer the law of God to lie neglected and forgotten. What greater impiety or folly can there be than this?-But it was urged in favour of those traditions, that they were enjoined as fences of the divine law. Wherefore, in oppofition to fo fpecious a pretence, he affirmed, that the whole was mere hypocrify, fince they VOL. II. R did Matthew fays our Lord made this citation from Ifaiah at the end of bis difcourfe. We may therefore fuppofe, that he cited and applied it twice; first at the beginning, as Mark tells us; and having proved that it was truly applicable to the Scribes and Pharifees, he applied it again at the conclufion of his argument, as Matthew affirms. We have several examples of the like repetitions in the gospels. Thus, Mark x. 7. compared with Matt. xix. 4-Matt. xxiv. 5. compared with verfes 11. 24. j➡ Luke xxii. 18. compared with Matt. xxvi. 29. * did not fcruple to break the most facred rules of morality, which. are alfo enjoined by God, and of unchangeable obligation, in order that they might obferve their owu tradition. 9. And be faid unto them, Full well (xadas, fairly, wholly. Or reading xaxs feparately, Finely done) ye reject the commandment of God, (Matt. Why do ye alfo tranfgrefs the commandment of God by your own tradition?) that ye may keep your own tradition. But left the charge which our Lord brought against the Pharifees might have been thought without foundation, because it contained an imputation of fuch grofs profaneness, he supported it by an inftance of an atrocious kind. God, faith he, has commanded (Exod. xx. 12.) "children to honour their parents," that is, among other things, to maintain them when reduced; promifing life to fuch as do fo, and threatening death against those that do otherwise. Nevertheless, ye prefumptuously, making light of the divine commandment, affirm that it is a more facred duty to enrich the temple, than to nourish one's parents, though they be in the utmost neceffity; pretending that what is offered to the great Parent, is better beftowed than that which is given for the fupport of our parents on earth; as if the intereft of God was different from that of his creatures. Nay, ye impiously teach, that a man may lawfully fuffer his parents to ftarve, if he can fay to them, It is a gift by whatfoever thou mightest be profited by me; that is, it is given to the temple, which fhould have fuccoured you. Thus have ye hypocrites, by your frivolous traditions, made void the commandment of God, though of immutable and eternal obligation; and disguised with the cloke of piety the most horrid and unnatural action that a man can be guilty of. Mark vii. 10. For Mofes faid, (Matt. God commanded, faying) Honour thy father and thy mother, and whofo curfeth father or mother, let him die the death. 11. But ye fay, if a man (Matt. whofoever) shall say to his father or mother, It is Corban, that is to fay, a gift by whatsoever thou mightest be profited by me, he fhall be free. 12. And ye fuffer him no more to do aught for his father or his mother. 13. Making the word of God of none effect, through your tradition which ye have delivered. And many fuch like things do ye. Matt. xv. 8. Ye hypocrites, well did Efaias prophecy of you, faying, This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me. 9. But in vain do they worship me, teaching for doctrines the commandments of men. Having thus fpoken, Jefus called the multitude, and faid unto them, Hear how Ver. 9. Your own tradition.] The words your own are emphatical, diftinguishing the commandments of men, the corrupt traditions of the Pharifees, from the commandments of God, which may also be called traditions. See Cor. xi. 2. 2 Theff. ii. 15. + Maintain them] Thus the word honour fignifies maintenance, Tim, i how abfurd the precepts are which the fcribes inculcate upon The apoftles, who it feems would gladly have conciliated the good will of the Pharifees, thinking it might be of service to their cause, were forry to find their Mafter had disobliged them by fpeaking in difparagement of their traditions. Wherefore, when the Pharifees were gone, they drew near, and infinuated that he was to blame in fo doing. Matt. xv. 12. Then came his difciples, and faid unto him, Knoweft thou that the Pharifees were offended after they heard this faying? 13. But he answered and faid, Every plant which my heavenly Father bath not planted fball be rooted up: Be they as angry as they will, ye need not be afraid of them, for they and their doctrine shall perish together, being neither of them from God. Matt. xv. 14. Let them alone; they be blind leaders of the blind: teachers who foolishly think to lead their difciples to perfection, by the obfervation of precepts wherein there is not the smallest degree of true piety, and will not be convinced of the contrary; for which caufe, both the guides and the guided, who prefer ignorance to knowledge, and fuperftition to true religion, fhall fall into the ditch of eternal perdition. And if the blind lead the blind, both fball fall into the ditch. But the difciples, not understanding their Mafter's doctrine concerning meats, defired him, when they were come home, to explain it. He complied, and fhewed them, that |