commanded by 32/es. Mark faith, It 3s Corban, (that is, & Gie- 1 Mark addeth, v. 12. And you ſuffer him no more to d; light fi 's, Eather or AOth2r ; which more tully ſhewerh their Crime A expourderh whar .}{ztthew had faid more ſhortly, Mark add: And m-ny ſuch-like things d> you. This is an Inſtance by which our Saviour juſtifierh his Charge upon them, thar they had made void the Law of God by their Traditions. The Laiy he inſtancerh in, is the fitcth Commandment, Exod. 20.12, Devt. 5, 16, Which che Apoſtle calleth the FirSf Commandment with Promiſe, Eph.s., which God had fortified wich a udicial-Law;, wi.erein ke hag commanded , That he who Curſed his Father and Mother, ſoul |, put to death , Excd, 21. 17. Levit. 20, 9, He had alto further threarned the Violaters of this Law, Prov. 20. 20. By the wa; our S4v1our here alſo lers us know, that the fifth Commangme;: obligerh Children to relieve their Parents in their necefficy; yng this is the Senſe of che term XHonwr in other Texts of Scripture A Law of God, which hath approved ir ſelf ro the Wiſdom almoſt of all Nations ; Liberi Parentes alant, aut vinciantuy , Lec Cluldren relieve their Parents, or be put into Priſon, was an 1g Roman Law. Nor did the Phariſees deny this in terms, bur they had made an Exception from ir, which in Effe& made ic of no viz ar leaſt ſuch as wicked Children eaſily mighr, and commonly gig eludeirby : They had taught the People ro ſay to their Parent: [ Corban : It is a Gift, by whatſnever thou mightes be profited by me .\ And in that Caſe, tho' they did not give their poor Parents any thing wherewith they might relieve cheir Neceſſities, yer they ſhould be Guilclefs as ro the fifrh- Commandment. There is 1 ſtrange Variety of Interpreters as ro this Texr, ſome making the Senſe this : That which I ſhould relizve you with, T have dedicated unto God; and therefore T cannot relieve you. Others thus : Ihate degj. cated my Eſtate to God, and that will be as much good and benefit t; " YOu, as if T had given it unto you, Others think that C:rban was tl form of an Oath, trom whence they torm orher Senſes, Bur the moſt free and unconſtrained Senſe leemeth ro be this, The Ph. riſees were a very covetous Generation, and had a ſhare in the Gifts that were hrought unro God for che uſe of the Temple cr otherwiſe ; thence they were very zealous and diligent in per. ſwading People ro make ſuch Oblations. When any pretended the Need that their Parents ſtood in of their help, they told them, Thar if they rald their Parents if was a Gift, thar they had vowed ſuch a Portion of their Eſtate ro a Sacred uſe, that would before God excuſe them for not relieving their Parents ; fo as the Pre. cept of Hmouring their Parents,and relieving them 1n their Neceſſi ties, obliged them nor, it they had firſt given co God the thin: by which their Parents might, or ought to have been relieved, Thus he tells them, that by their Traditioms, under prerence of a more Religious expounding rhe Divine Law, they had indeed deſtroyed ir, and made it of no Effc& ar all.
you , ſaying,
their heart is far from me. "
for dotrines the commandments of men.
The Greek is N25 x0y]es NS27xaxias, teaching DoErines , tl: Commandments of Men. | Te Hypocrites , | who pur on an cut- ward Vizard, or Appearance of Holineſs, but have nothing in your Hearts of true and ſincere Piery , [ Well did 1/# propheſi of Jo] Ifaiah tpake to the Fews that were then in being but what he then ſaid of your Foretathers char lived in his Age, k true of you who are their Children, { Saying, This People, &c.] The Evangeliſt doth nor quote the Words of the Propher exatt!y, bur his Senſe; and teacheth us this Lefſon , That whatſoever ourward Shew and Profeſſion of Religion be in, and upon Men, if their Hearts be not right with God ; and whar they outwardly do proceed nor from an inward Principle of E:ith, Love and 0: dience in and to God, they are but Hypocrites. [In vain a th) Worſhip me, &c.] Thar is, idly and unprofitably , anc. to n9 purpoſe : TI will nor accept what they do. [ Teaching [1#-ir?3, the Commandments of Men : | He means, in the Worſhip of God: tor other Commandments of Men, are not the Preacher's Tr; nor doth he here mean by Commandments of Men, ſuch as back the Commandments of God, and only ferved ro enforce them: bur ſuch as he had been ſpeaking of ; Humane Traditions , 0! which God had faid nothing , as Waſhing of Hands; or tuch 7: ditions, as enervated the Commandments of God ; ſuch vere ic laft mentioned.
10 And he calleth the multitude, and ſaid unto them, Hear and underſtand.
fileth a man; but that which cometh out of the 1; mouth, this defileth a man. Raſt
Diſcourſe from the Pharijees and Scribes, who he ſaw were indo- cible ro rhe Mulcicude, in whom he diſcerned a more teachablc Temper : He uſeth the Preface , Hear and underſtand , as Well knowing how they had been taught, and whar an advantage £ir% in Poſleſſion hath. That which he tells them, and thar betcre the Scribes and Phariſees (as will appear by the tollowing Verſes) was. That that which gveth into a Man doth nit defile hin but that which cometh out of him. He ſpeaketh nor of a Levitics Pollution; tor ſo he that did ear of an unclean thing, might Vy ir be defiled ; bur even in ſuch an Eating, it was not the Heh of the unclean Bird , or Beaſt rhar defiled rhe Man ; bur his fintu _ afcer it, and Eating ir in Diſotedience ro the Command of God.
_ 12 Then came his diſciples, and ſaid unto him Knoweſt thou that the Phariſces were ottended, attc!
they heard this faying ?
7 Ye hypocrites, well did * Efaias prophecy &,,.
8 * This people draweth nigh unto me with... their mouth, and honoureth me with their lips: but x,”
9 But in vain do they worſhip me , * reaching «(.
18, 2
11 * Not that which goeth into the mouth de- , 1
. 176 Mark hath the ſame, chap. 7.15. Our Saviour turns off lis ./.
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