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were, the ransom,) of those whom he was deceiving and destroying; or, seeking the security of the whole body by the amputation of a diseased member.*

Neither here, then, nor under the former head,† can we discover any real contrast. The Lord enforces the spirit which breathed in His own unadulterated word, in opposition to the current misapprehension of public teachers, who failed to distinguish between personal and official acts or feelings. This is that spirit of holy love, which at once constrains us to hate evil, and to do all the good in our power, whether conciliating by patient forbearance, or actively restraining a wicked man from wronging those we love.

*See Gal. v. 12.

It should have been previously noted, that Valerius Maximus devotes a chapter (læto stilo. 1. iv. c. 2.) to the fame of illustrious Romans, who had been reconciled to their enemies, or acted kindly towards them. See p. 160.

We are not bound to justify every recorded act of the saints of the Old Testament, any more than that of Paul, alluded to above p. 161, (note §), which seems parallel to some cavilled at. But David's charge to Solomon with respect to Shimei (1 Kings ii. 8, 9.) cannot be regarded, (even if we reject Kennicott's rendering,) as an act of personal revenge, but only as a warning against a dangerous character, and a political charge. Observe that Solomon's kingdom (ib. vers. 45, 46,) was established by his death.

PART II. § 7.

2. Having thus established the true standard of righteousness, in opposition to the false views of the Scribes and Pharisees, and enforced the law of love to man, the Lord here proceeds to denounce the false spirit, in which they performed their favourite religious duties of almsgiving, prayer, and fasting, and to explain the only mode, in which such acts could be acceptably accomplished in the sight of an heart-searching God, who "will be sanctified in all that come nigh unto Him, and glorified in them before all the people," and requires "truth in the inner parts."t

The Levitical law not only prohibited the use of leaven, but also of honey, in all burnt offerings presented unto Jehovah; thus implying that those whose hearts are cleansed from malice and wickedness, § must also renounce all ostentation, proud self complacency, and vainglorious desire of human applause; that whatever we do, and therefore, above all, whatever we do in the professed service of God may be habitually done with a single eye to His glory. For, as the inspired Proverb testifies, "it is not good to eat much honey; so for men to search their own glory is not glory,"¶ but vanity and delusion.

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By strict conformity to the law, in all particulars, Jesus Christ Himself was qualified to become the great Captain of our salvation. For, as "He knew no sin, neither was guile found in His mouth,"* so he neither sought His own pleasure, nor His own glory. His great object was the entire fulfilment of the divine will, and the manifestation of the Father's glory, by the completion of His appointed work. It was the same in his measure with the great apostle of the Gentiles. He exercised himself continually to maintain a conscience void of offence towards God and man; and though sparing no exertion to conciliate men, this was not for his own sake, or to please them, but as a means of winning them to Christ, and of glorifying Him.† But although the Scribes and Pharisees (in general) were really most unrighteous, they eagerly grasped at the honour, which man could bestow, in reckless disregard of that which proceedeth from God only, and were thus incapable alike of serving Christ, and of believing in His Name.‡ Works performed "with eye service, as by men pleasers, and not in singleness of heart," as unto God,§ even when right in themselves, must be altogether unavailing and worthless; but these men habitually perverted their religious observances

* 1 Peter ii. 22.

See 1 Cor. x. 33, with Gal. i. 10, as explained by Augustine. Trench p. 249.

John v. 44.
§ Coloss. iii. 22.

into occasions of self display, and this under the pretence of honouring Jehovah; so that they necessarily became provocative of His heaviest displeasure.*

And yet their error is one to which human nature
A certain regard to self is

is ever peculiarly prone.

We must take diligent

not only lawful, but necessary. heed to ourselves; we must seek the salvation of our own souls; we may long for that inheritance of "praise and honour and glory," which is promised to them that love God. But the lusciousness of honey may tempt us to eat more than enough; self love, so proper in its measure, soon becomes inordinate; all our ideas, affections, and aspirations too often revolve in that narrow circle, and then vainglory prompts and mars all our actions. The disciples are here warned against this; and it well becomes us to be upon our guard against such a base and tyrannical and "many headed passion," as Chrysostom justly calls it, which, as "the worm destroys the wood, from which it sprung," fatally desecrates all those services which it stimulates.

"Take heed that ye do not your ALMS‡ before men,

*For their religious acts were sanctimonious cloaks of cherished ungodliness and sin. In Luke xii. 1, hypocrisy is expressly called the leaven of the Pharisees.

† Chrysost. T. vii. p. 622; T. viii. p. 483; 150; and see ib. p. 144, 145. We cannot at once attain human and divine praise, or successfully aspire to both.

The reading is here somewhat uncertain. Scholz and others retain nooúvny; but Campbell, on the authority of a few MSS., reads Sixαioσúvny in the sense of "religious duties," and regards the

to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth; that thine alms may be in secret; and thy Father, which seeth in secret, Himself shall reward thee openly." (Chap. vi. 1-4.)

We have already seen that the Lord pronounces a blessing upon the merciful, and requires his disciples to distribute freely to the needy. When the apostles of the circumcision gave the right hand of fellowship to Paul, they expressly desired him to "remember the poor," which he declares that he also was "forward to do."* Nor can it be said that the church at large has ever neglected the frequent exhortations of the Scriptures to the zealous discharge of this office of love. Their error has been of an opposite character. It is impossible to peruse the homilies of Chrysostom without

verse as generally introducing the subject, (vers. 2-18.) This reading, which is that of Tischendorf, would involve a reference to chap. v. 20, and confirm the view here taken of the connexion of the whole passage. The ambiguity probably arises from the fact, that both these Greek words have been adopted by different interpreters for the same Hebrew; (as in Psalm cxii. 3; and cxliii. 11: see Chrysost. T. iii. p. 360; 582) for Matthew, no doubt, originally wrote in Aramean, not Greek; and almsgiving and righteousness seem to have been confounded together at an early period.

* Gal. ii. 10.

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