Such ideas were in the minds of the Pharisees when they spoke of the reward for doing the will of God; ideas not hardened into a formal doctrine, and perhaps by some only dimly apprehended, but yet indicating a vision of divine things not very unlike what has floated before the gaze of Christian souls. But while the Pharisees thus delighted to muse on the reward, they were emphatic in teaching that the "Mitzvah" was not to be done for the sake of the reward, as if to obtain thereby some payment of what was due. The distinction is somewhat fine, especially as the reward hoped for was spiritual bliss and not material advantage. But the Pharisees drew the distinction, nevertheless. Thus it is said, in reference to Ps. i. 2, "His delight is in the law of the Lord." R. Eliezer says, "Who delighteth greatly in his commandments." "In his commandments (Mitzvōth), but not in the reward of the Mitzvōth" (b. A.Z. 19ª). The sole reason allowable for doing a Mitzvah is the hope of pleasing God thereby. And then follows the well-known saying of the ancient Antigonos of Socho: "Be not like servants who serve their master for a reward." These are only a few instances out of many to show that the Pharisee was not actuated by motives of the kind which are usually ascribed to him in his performance of the things commanded him. If to an ideal so lofty and so austere, the Pharisee sometimes failed to rise, and said what was not worthy of it, there is no cause for wonder, since the same may be observed amongst Christians, and is merely due to individual human nature. But the Pharisaic conception of religion in general, and of this phrase of it in particular, is entitled to be judged by the best to which it looked up, and not to be condemned for its occasional failure to apprehend that best.