NOTES TO CHAPTER 31.

"Some thought the omission of ablutions as bad as homicide; some that the precepts of the Mishna were all 'heavy'; those of the Law were some 'heavy' and some 'light.' Others considered the third to be the greatest commandment. None of them had realized the great principle, that the wilful violation of one commandment is the transgression of all (James 2:10), because the object of the entire Law is the spirit of obedience to God. On the question proposed by the lawyer the Shammaites and Hillelites were in disaccord, and, as usual, both schools were wrong: the Shammaites, in thinking that mere trivial external observances were valuable, apart from the spirit in which they were performed, and the principle which they exemplified; the Hillelites, in thinking that any positive command could in itself be unimportant, and in not seeing that great principles are essential to the due performance of even the slightest duties."—Farrar, Life of Christ, chap. 52.

The Lord had required of Israel through Moses (Numb. 15:38) that the people attach to the border of their garment a fringe with a ribbon of blue. In ostentatious display of assumed piety, the scribes and Pharisees delighted to wear enlarged borders to attract public attention. It was another manifestation of hypocritical sanctimoniousness.

Chas. F. Deems, in The Light of the Nations, pp. 583-4, says in speaking of the irreverent use of ecclesiastical titles: "The Pharisees loved also the highest places in the synagogs, and it gratified their vanity to be called Teacher, Doctor, Rabbi. Against these Jesus warned His disciples. They were not to love to be called Rabbi, a title which occurs in three forms, Rab, Teacher, Doctor; Rabbi, My Doctor or Teacher; Rabboni, My great Doctor. Nor were they to call any man 'Father,' in the sense of granting him any infallibility of judgment or power over their consciences.... 'Papa,' as the simple Moravians call their great man, Count Zinzendorf: 'Founder,' as Methodists denominate good John Wesley; 'Holy Father in God,' as bishops are sometimes called; 'Pope,' which is the same as 'Papa'; 'Doctor of Divinity,' the Christian equivalent of the Jewish 'Rabbi,' are all dangerous titles. But it is not the employment of a name which Jesus denounces, it is the spirit of vanity which animated the Pharisees, and the servile spirit which the employment of titles is apt to engender. Paul and Peter spoke of themselves as spiritual fathers. Jesus teaches that positions in the societies of his followers, such as should afterward be formed, were not to be regarded as dignities, but rather as services; that no man should seek them for the honor they might confer, but for the field of usefulness they might afford; and that no man should lead off a sect, there being but one leader; and that the whole body of believers are brethren, of whom God is the Father."

The writer last quoted very properly disparages aspirations, stimulated by vanity and self-righteous assumption, to the use of the title "Reverend" as applied to men.

8. The Temple Treasure.—In connection with the incident of the widow's mites, Edersheim (vol. ii, pp. 387-8) writes: "Some might come with appearance of self-righteousness, some even with ostentation, some as cheerfully performing a happy duty. 'Many that were rich cast in much'—yes, very much, for such was the tendency that a law had to be enacted forbidding the gift to the Temple of more than a certain proportion of one's possessions. And the amount of such contributions may be inferred by recalling the circumstance, that at the time of Pompey and Crassus, the Temple treasury, after having lavishly defrayed every possible expenditure, contained in money nearly half a million, and precious vessels to the value of nearly two millions sterling." See also Josephus, Antiquities xiv, 4:4; 7:1, 2.

Josephus ascribes the destruction of the Temple of Herod to the anger of God, and states that the devouring flames "took their rise from the Jews themselves, and were occasioned by them." The soldier who applied the torch to the Holy House, which had remained intact while fire raged in the courts, is regarded by the historian as an instrument of divine vengeance. We read (Wars, vi, 4:5): "One of the soldiers, without staying for any orders, and without any concern or dread upon him at so great an undertaking, and being hurried on by a certain divine fury, snatched somewhat out of the materials that were on fire, and being lifted up by another soldier, he set fire to a golden window, through which there was a passage to the rooms that were round the Holy House, on the north side of it. As the flames went upward the Jews made a great clamor, such as so mighty an affliction required."

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