Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/177

Rh this to the case of children. When their parents' necessities called for their assistance, they pleaded, that all they could spare from themselves and their children, they had devoted to the treasury of the temple; It is a gift, by whatsoever thou mightest be profited by me, and therefore their parents must expect nothing from them; suggesting withal, that the spiritual advantage of what was so devoted, would redound to the parents, who must live upon that air. This, they taught, was a good and valid plea, and many undutiful, unnatural children made use of it, and they justified them in it, and said, He shall be free; so we supply the sense. Some go further, and supply it thus, "He doth well, his days shall be long in the land, and he shall be looked upon as having duly observed the fifth commandment." The pretence of religion would make his refusal to provide for his parents not only passable but plausible. But the absurdity and impiety of this tradition were very evident; for revealed religion was intended to improve, not to overthrow, natural religion; one of the fundamental laws of which is this of honouring our parents; and had they known what that meant, I will have justice, and mercy, and not sacrifice, they had not thus made the most arbitrary rituals destructive of the most necessary morals. This was making the command of God of no effect. Note, Whatever leads to, or countenances, disobedience, does, in effect, make void the command; and they that take upon them to dispense with God's law, do, in Christ's account, repeal and disannul it. To break the law is bad, but to teach men so, as the Scribes and Pharisees did, is much worse, ch. 5. 19. To what purpose is the command given, if it be not obeyed? The rule is, as to us, of none effect, if we be not ruled by it. It is time for thee, Lord, to work; high time for the great Reformer, the great Refiner, to appear; for they have made void thy law; (Ps. 119. 126.) not only sinned against the commandment, but, as far as in them lay, sinned away the commandment. But, thanks be to God, in spite of them and all their traditions, the command stands in full force, power, and virtue.

2. The other part of Christ's answer is by way of reprehension; and that which he here charges them with, is hypocrisy; Ye hypocrites, v. 7. Note, It is the prerogative of him who searcheth the heart, and knows what is in man, to pronounce who are hypocrites. The eye of man can perceive open profaneness, but it is only the eye of Christ that can discern hypocrisy, Luke 16. 15. And as it is a sin which his eye discovers, so it is a sin which of all others his soul hates.

Now Christ fetches his reproof from Isa. 29. 13. Well did Esaias prophesy of you. Isaiah spoke it of the men of that generation to which he prophesied, yet Christ applies it to these Scribes and Pharisees. Note, The reproofs of sin and sinners, which we find in scripture, were designed to reach the like persons and practices to the end of the world; for they are not of private interpretation, 2 Pet. 1. 20. The sinners of the latter days are prophesied of, 1 Tim. 4. 1. 2 Tim. 3. 1. 2 Pet. 3. 3. Threatenings directed against others, belong to us, if we be guilty of the same sins. Isaiah prophesied not of them only, but of all other hypocrites, against whom that word of his is still levelled, and stands in force. The prophecies of scripture are every day in the fulfilling.

This prophecy exactly deciphers a hypocritical nation, Isa. 9. 17.—10. 6. Here is,

(1.) The description of hypocrites, in two things,

[1.] In their own performances of religious worship, v. 8. When they ''draw nigh to God with their mouth, and honour him. with their lips, their heart is far from him''. Observe,

First, How far a hypocrite goes; he draws nigh to God, and honours him; he is, in profession, a worshipper of God. The Pharisees went up to the temple, to pray; he does not stand at that distance which those are at, who live without God in the world, but has a name among the people near unto him. They honour him; that is, they take on them to honour God, they join with those that do so. Some honour God has even from the services of hypocrites, as they help to keep up the face and form of godliness in the world, whence God fetches honour to himself, though they intend it not to him. When God's enemies submit themselves but feignedly, when they lie unto him, so the word is, (Ps. 66. 3.) it redounds to his honour, and he gets himself a name.

Secondly, Where he rests and takes up; this is done but with his mouth and with his lips. It is piety but from the teeth outwards; he shows much love, and that is all, there is in his heart no true love; they make their voice to be heard, (Isa. 58. 4.) mention the name of the Lord, Isa. 48. 1. Hypocrites are those that only make a lip-labour of religion and religious worship. In word and tongue, the worst hypocrites may do as well as the best saints, and speak as fair with Jacob's voice.

Thirdly, What that is wherein he comes short; it is in the main matter; Their heart is far from me, habitually alienated and estranged, (Eph. 4. 18.) actually wandering and dwelling upon something else; no serious thoughts of God, no pious affections toward him, no concern about the soul and eternity, no thoughts agreeable to the service. God is near in their mouth, but far from their reins, Jer. 12. 2. Ezek. 33. 31. The heart, with the fool's eyes, is in the ends of the earth. It is a silly dove that is without heart, and so it is a silly duty, Hos. 7. 11. A hypocrite says one thing, but thinks another. The great thing that God looks at and requires, is, the heart; (Prov. 23. 26.) if that be far from him, it is not a reasonable service, and therefore not an acceptable one, it is the sacrifice of fools, Eccl. 5. 1.

[2.] In their prescriptions to others. This is an instance of their hypocrisy, that they teach for doctrines the commandments of men. The Jews then, as the Papists since, paid the same respect to oral tradition that they did to the word of God, receiving it pari pietatis affectu ac reverentiâ—with the same pious affection and reverence. Conc. Trident. Sess. 4. Decr. 1. When men's inventions are tacked to God's institutions, and imposed accordingly; this is hypocrisy, a mere human religion. The commandments of men are properly conversant about the things of men, but God will have his own work done by his own rules, and accepts not that which he did not himself appoint. That only comes to him, that comes from him.

(2.) The doom of hypocrites; it is put in a little compass; In vain do they worship me. Their worship does not attain the end for which it was appointed; it will neither please God, nor profit themselves. If it be not in spirit, it is not in truth, and so it is all nothing. That man who only seems to be religious, but is not so, his religion is vain; (James 1. 26.) and if our religion be a vain oblation, a vain religion, how great is that vanity! How sad is it to live in an age of prayers and sermons, and sabbaths and sacraments, in vain, to beat the air in all these; it is so, if the heart be not with God in them. Lip labour is lost labour, Isa. 1. 11. Hypocrites sow the wind and reap the whirlwind; they trust in vanity, and vanity will be their recompense.

Thus Christ justified his disciples in their disobedience to the traditions of the elders; and this the Scribes and Pharisees got by their cavilling. We read not of any reply they made; if they were not satisfied, yet they were silenced, and could not resist the power wherewith Christ spake.