Matthew 15 Commentary

riving to purchase the kingdom of glory; or through the persuasion of interested hireling priests. It was in this way that, in the days of popish influence, the principal lands in the nation had fallen into the hands of the Church. In those charters, multitudes of which have passed through my hands, a common form was, pro salute meae, et pro salute antecessorum meorum, et pro salute successorum meorum, et pro solute uxoris meae, etc., etc., do, et concedo Deo et Ecclesiae, etc. "For my salvation, and for the salvation of my predecessors, and for the salvation of my successors, and for the salvation of my wife, etc., etc., I give and bequeath to God and his Church, etc." Though a world of literature was destroyed, and fine buildings ruined, by the suppression of the monasteries in England, yet this step, with the Stat. 23 Hen. VIII. c. 10, together with the Stat. 9 Geo. II. c. 36, were the means of checking an evil that had arrived at a pitch of unparalleled magnitude; an evil that was supplanting the atonement made by the blood of the covenant, and putting death-bed grants of land, etc., in the place of Jesus Christ, and throwing the whole secular power of the kingdom into the hands of the pope and the priests. No wonder then that they cried out, when the monasteries were suppressed! It is sacrilege to dedicate that to God which is taken away from the necessities of our parents and children; and the good that this pretends to will doubtless be found in the catalogue of that unnatural man's crimes, in the judgment of the great day, who has thus deprived his own family of its due. To assist our poor relatives, is our first duty; and this is a work infinitely preferable to all pious legacies and endowments. Verse 7 Hypocrites, well did Isaiah prophesy of you - In every place where the proper names of the Old Testament occur, in the New, the same mode of orthography should be followed: I therefore write Isaiah with the Hebrew, not Esaias, with the Greek. This prophecy is found Isa 29:13. Our blessed Lord unmasks these hypocrites; and we may observe that, when a hypocrite is found out, he should be exposed to all; this may lead to his salvation: if he be permitted to retain his falsely acquired character, how can he escape perdition! Verse 8 Their heart is far from me - The true worship of God consists in the union of the heart to him - where this exists not, a particle of the spirit of devotion cannot be found. This people draweth nigh unto me with their mouth - This clause, which is taken from Isa 29:13, is omitted by several excellent MSS., and by several versions and fathers. Erasmus, Mill, Drusius, and Bengel, approve of the omission, and Griesbach has left it out of the text; but as I find it in the prophet, the place from which it is quoted, I dare not omit it, howsoever respectable the above authorities may appear. Verse 9 In vain they do worship me, etc. - By the traditions of the elders, not only the word of God was perverted, but his worship also was greatly corrupted. But the Jews were not the only people who have acted thus: whole Christian Churches, as well as sects and parties, have acted in the same way. Men must not mould the worship of God according to their fancy - it is not what they think will do - is proper, innocent, etc., but what God himself has prescribed, that he will acknowledge as his worship. However sincere a man may be in a worship of his own invention, or of man's commandment, yet it profits him nothing. Christ himself says it is in vain. To condemn such, may appear to some illiberal; but whatever may be said in behalf of sincere heathens, and others who have not had the advantages of Divine Revelation, there is no excuse for the man who has the Bible before him. Verse 10 Hear and understand - A most important command. Hear - make it a point of conscience to attend to the ministry of the word. Understand - be not satisfied with attending places of public worship merely; see that the teaching be of God, and that you lay it to heart. Verse 11 Not that which goeth into the mouth defileth - This is an answer to the carping question of the Pharisees, mentioned Mat 15:2, Why do thy disciples eat with unwashed hands? To which our Lord here replies, That what goes into the mouth defiles not the man; i.e. that if, in eating with unwashed hands, any particles of dust, etc., cleaving to the hands, might happen to be taken into the mouth with the food, this did not defile, did not constitute a man a sinner; for it is on this alone the question hinges: thy disciples eat with unwashed hands; therefore they are sinners; for they transgress the tradition of the elders, i.e. the oral law, which they considered equal in authority to the written law; and, indeed, often preferred the former to the latter, so as to make it of none effect, totally to destroy its nature and design, as we have often seen in the preceding notes. That which cometh out of the mouth - That is, what springs from a corrupt unregenerate heart - a perverse will and impure passions - these defile, i.e. make him a sinner. Verse 12 The Pharisees were offended - None so liable to take offense as formalists and hypocrites, when you attempt to take away the false props from the one, and question the sincerity of the other. Besides, a Pharisee must never be suspected of ignorance, for they are the men, and wisdom must die with them! Verse 13 Every plant - Every plantation. So I render φυτεια, and so it is translated in the Itala version which accompanies the Greek text in the Codex Bezae, omnis plantatio, and so the word is rendered by Suidas. This gives a different turn to the text. The Pharisees, as a religious body, were now a plantation of trees, which God did not plant, water, nor own: therefore, they should be rooted up, not left to wither and die, but the fellers, and those who root up, (the Roman armies), should come against and destroy them, and the Christian Church was to be planted in their place. Since the general dispersion of the Jews, this sect, I believe, has ceased to exist as a separate body, among the descendants of Jacob. The first of the apostolical constitutions begins thus: Θεου φυτεια η καθολικη εκκλησια, και αμπελων αυτου εκλεκτος. The Catholic Church is the plantation of God, and his chosen vineyard. Verse 14 Let them alone - Αφετε αυτους, give them up, or leave them. These words have been sadly misunderstood. Some have quoted them to prove that blind and deceitful teachers should not be pointed out to the people, nor the people warned against them; and that men should abide in the communion of a corrupt Church, because that Church had once been the Church of God, and in it they had been brought up; and to prove this they bring Scripture, for, in our present translation, the words are rendered, let them alone: but the whole connection of the place evidently proves that our blessed Lord meant, give them up, have no kind of religious connection with them, and the strong reason for which he immediately adds, because they are blind leaders. This passage does not at all mean that blind leaders should not be pointed out to the people, that they may avoid being deceived by them; for this our Lord does frequently, and warns his disciples, and the people in general, against all such false teachers as the scribes and Pharisees were; and though he bids men do that they heard those say, while they sat in the chair of Moses, yet he certainly meant no more than that they should be observant of the moral law when read to them out of the sacred book: yet neither does he tell them to do all these false teachers said; for he testifies in Mat 15:6, that they had put such false glosses on the law, that, if followed, would endanger the salvation of their souls. The Codex Bezae, for αφετε αυτους, has αφετε τους τυφλους, give up these blind men. Amen! A literal attention to these words of our Lord produced the Reformation. Probably the words may be understood as a sort of proverbial expression for - Don't mind them: pay no regard to them. - "They are altogether unworthy of notice." And if the blind lead the blind - This was so self-evident a case that an apter parallel could not be found - if the blind lead the blind, both must fall into the ditch. Alas, for the blind teachers, who not only destroy their own souls, but those also of their flocks! Like priest, like people. If the minister be ignorant, he cannot teach what he does not know; and the people cannot become wise unto salvation under such a ministry - he is ignorant and wicked, and they are profligate. They who even wish such God speed; are partakers of their evil deeds. But shall not the poor deceived people escape? No: both shall fall into the pit of perdition together; for they should have searched the Scriptures, and not trusted to the ignorant sayings of corrupt men, no matter of what sect or party. He who has the Bible in his hand, or within his reach, and can read it, has no excuse. Verse 15 Declare unto us this parable - Is it not strange to hear the disciples asking for the explanation of such a parable as this! The true knowledge of the spirit of the Gospel is a thing more uncommon than we imagine, among the generality of Christians, and even of the learned. Verse 16 Are ye also yet without understanding? - The word ακμη, which we translate yet, should be here rendered still: Are ye still void of understanding? and the word is used in this sense by several Greek writers. The authorities which have induced me to prefer this translation may be seen in Kypke. Verse 17 Cast out into the draught - Εις αφεδωνα, - And beeth into the forthgoing a sent - what is not fit for nourishment is evacuated; is thrown into the sink. This I believe to be the meaning of this difficult and variously translated word, αφεδρων. Diodati translates it properly, nella latrina, into the privy. And the Persian translator has given a good paraphrase, and appears to have collected the general meaning her teche der dehen ander ayeed, az nusheeb beeroon rood, we ber zemeen aftad: "Whatsoever enters into the mouth goes downward, and falls upon the ground." Michaelis, and his annotator, Dr. Marsh, have been much perplexed with this perplexing passage. See Michaelis's Introduction, vol. i. note 35. p. 458. Verse 19 Out of the heart - In the heart of an unregenerate man, the principles and seeds of all sin are found. And iniquity is always conceived in the heart before it be spoken or acted. Is there any hope that a man can abstain from outward sin till his heart, that abominable fountain of corruption, be thoroughly cleansed? I trow not. Evil thoughts - Διαλογισμοι πονηροι, wicked dialogues - for in all evil surmisings the heart holds a conversation, or dialogue, with itself. For φονοι, murders, two MSS. have φθονοι, envyings, and three others have both. Envy and murder are nearly allied: the former has often led to the latter. Blasphemies - I have already observed, Mat 9:3, that the verb βλασφημεω, when applied to men, signifies to speak Injuriously of their persons, characters, etc., and, when applied to God, it means to speak Impiously of his nature, works, etc. Verse 20 These - defile a man - Our Lord's argument is very plain. What goes into the mouth descends into the stomach and other intestines; - part is retained for the nourishment of the body, and part is ejected, as being improper to afford nourishment. Nothing of this kind defiles the soul, because it does not enter into it; but the evil principles that are in it, producing evil thoughts, murders, etc., these defile the soul, because they have their seat and operation in it. Verse 21 Departed into the coasts of Tyre and Sidon - Εις τα μερη, towards the coasts or confines. It is not clear that our Lord ever left the land of the Hebrews; he was, as the apostle observes, Rom 15:8, the minister of the circumcision according to the truth of God. Tyre and Sidon are usually joined together, principally because they are but a few miles distant from each other. Verse 22 A woman of Canaan - Matthew gives her this name because of the people from whom she sprung - the descendants of Canaan, Jdg 1:31, Jdg 1:32; but Mark calls her a Syrophenician, because of the country where she dwelt. The Canaanites and Phoenicians have been often confounded. This is frequently the case in the Septuagint. Compare Gen 46:10, with Exo 6:15, where the same person is called a Phoenician in the one place, and a Canaanite in the other. See also the same version in Exo 16:35; Jos 5:12. The state of this woman is a proper emblem of the state of a sinner, deeply conscious of the misery of his soul. Have mercy on me, etc. - How proper is this prayer for a penitent! There are many excellencies contained in it; 1. It is short; 2. humble; 3. full of faith; 4. fervent; 5. modest; 6. respectful; 7. rational; 8. relying only on the mercy of God; 9. persevering. Can one who sees himself a slave of the devil, beg with too much earnestness to be delivered from his thraldom? Son of David - An essential character of the true Messiah. Verse 23 He answered her not a word - Seemed to take time to consider her request, and to give her the opportunity of exercising her faith, and manifesting her fervor. Verse 24 I am not sent but unto the lost sheep - By the Divine appointment, I am come to preach the Gospel to the Jews only. There are certain preachers who should learn a lesson of important instruction from this part of our Lord's conduct. As soon as they hear of a lost sheep being found by other ministers, they give all diligence to get that one into their fold: but display little earnestness in seeking in the wilderness for those that are lost. This conduct, perhaps, proceeds from a consciousness of their inability to perform the work of an evangelist; and leads them to sit down in the labors of others, rather than submit to the reproach of presiding over empty chapels. Such persons should either dig or beg immediately, as they are a reproach to the pastoral office; for, not being sent of God, they cannot profit the people. The wilderness of this world is sufficiently wide and uncultivated. Sinners abound every where; and there is ample room for all truly religious people, who have zeal for God, and love for their perishing follow creatures, to put forth all their strength, employ all their time, and exercise all their talents, in proclaiming the Gospel of God; not only to the lost sheep of the house of Israel, but to a lost World. Nor can such exertions be unsuccessful. There the pure truth of God is preached, many will be converted. Where that truth is preached, though with a mixture of error, some will be converted, for God will bless his own truth. But where nothing but false doctrine is preached, no soul is converted: for God will never sanction error by a miracle of his mercy. Verse 25 Lord, help me - Let me also share in the deliverance afforded to Israel. Verse 26 The children's bread - The salvation provided for the Jews, who were termed the children of the kingdom. And cast it to the κυναριοις, little dogs - to the curs; such the Gentiles were reputed by the Jewish people, and our Lord uses that form of speech which was common among his countrymen. What terrible repulses! and yet she still perseveres! Verse 27 Truth, Lord - Ναι κυριε, Yes, Lord. This appears to be not so much an assent, as a bold reply to our Lord's reason for apparently rejecting her suit. The little dogs share with the children, for they eat the crumbs which fall from their masters' table. I do not desire what is provided for these highly favored children, only what they leave: a single exertion of thy almighty power, in the healing of my afflicted daughter, is all that I wish for; and this the highly favored Jews can well spare, without lessening the provision made for themselves. Is not this the sense of this noble woman's reply? Verse 28 O woman, great is thy faith - The hinderances thrown in this woman's way only tended to increase her faith. Her faith resembles a river, which becomes enlarged by the dykes opposed to it, till at last it sweeps them entirely away with it. Her daughter was made whole - Persevering faith and prayer are next to omnipotent. No person can thus pray and believe, without receiving all his soul requires. This is one of the finest lessons in the book of God for a penitent, or for a discouraged believer. Look to Jesus! As sure as God is in heaven, so surely will he hear and answer thee to the eternal salvation of thy soul! Be not discouraged at a little delay: when thou art properly prepared to receive the blessing, then thou shalt have it. Look up; thy salvation is at hand. Jesus admires this faith, to the end that we may admire and imitate it, and may reap the same fruits and advantages from it. Verse 29 Went up into a mountain - Το ορος, The mountain. "Meaning," says Wakefield, "some particular mountain which he was accustomed to frequent; for, whenever it is spoken of at a time when Jesus is in Galilee, it is always discriminated by the article. Compare Mat 4:18, with Mat 5:1; and Mat 13:54, with Mat 14:23; and Mat 28:16. I suppose it was mount Tabor." Verse 30 Those that were - maimed - Κυλλους. Wetstein has fully proved that those who had lost a hand, foot, etc., were termed κυλλοι by the Greeks. Kypke has shown, from Hippocrates, that the word was also used to signify those who had distorted or dislocated legs, knees, hands, etc. Mr. Wakefield is fully of opinion that it means here those who had lost a limb, and brings an incontestable proof from Mat 18:8; Mar 9:43. "If thy hand cause thee to offend, Cut It Off; it is better for thee to enter into life (κυλλον) Without A Limb, than, having thy Two hands, to go away into hell." What an astonishing manifestation of omnific and creative energy must the reproduction of a hand, foot, etc., be at the word or touch of Jesus! As this was a mere act of creative power, like that of multiplying the bread, those who allow that the above is the meaning of the word will hardly attempt to doubt the proper Divinity of Christ. Creation, in any sense of the word, i.e. causing something to exist that had no existence before, can belong only to God, because it is an effect of an unlimited power; to say that such power could be delegated to a person is to say that the person to whom it is delegated becomes, for the time being, the omnipotent God; and that God, who has thus clothed a creature with his omnipotence, ceases to be omnipotent himself; for there cannot be two omnipotents, nor can the Supreme Being delegate his omnipotence to another, and have it at the same time. I confess, then, that this is to me an unanswerable argument for the Divinity of our blessed Lord. Others may doubt; I can't help believing. Verse 31 The multitude wondered - And well they might, when they had such proofs of the miraculous power and love of God before their eyes. Blessed be God! the same miracles are continued in their spiritual reference. All the disorders of the soul are still cured by the power of Jesus. Verse 32 I have compassion, etc. - See a similar transaction explained, Mat 14:14-22 (note). Verse 33 Whence should we have so much bread in the wilderness, etc. - Human foresight, even in the followers of Christ, is very short. In a thousand instances, if we supply not its deficiency by faith, we shall be always embarrassed, and often miserable. This world is a desert, where nothing can be found to satisfy the soul of man, but the salvation which Christ has procured. Verse 37 They did all eat, and were filled - Εχορτασθησαν - they were satisfied. The husks of worldly pleasures may fill the man, but cannot satisfy the soul. A man may eat, and not be satisfied: it is the interest therefore of every follower of Christ to follow him till he be fed, and to feed on him till he be satisfied. Verse 38 Four thousand - Let the poor learn from these miracles to trust in God for support. Whatever his ordinary providence denies, his miraculous power will supply. Verse 39 He sent away the multitude - But not before he had instructed their souls, and fed and healed their bodies. The coasts of Magdala - In the parallel place, Mar 8:10, this place is called Dalmanutha. Either Magdala was formed by a transposition of letters from Dalman, to which the Syriac termination atha had been added, or the one of these names refers to the country, and the other to a town in that neighborhood. Jesus went into the country, and proceeded till he came to the chief town or village in that district. Whitby says, "Magdala was a city and territory beyond Jordan, on the banks of Gadara. It readied to the bridge above Jordan, which joined it to the other side of Galilee, and contained within its precincts Dalmanutha." The MSS. and VV. read the name variously - Magada, Madega, Magdala; and the Syriac has Magdu. In Mark, Dalmanutha is read by many MSS. Melagada, Madegada, Magada, Magidan, and Magedam. Magdala, variously pronounced, seems to have been the place or country; Dalmanutha, the chief town or capital. In this chapter a number of interesting and instructive particulars are contained. 1. We see the extreme superstition, envy, and incurable ill nature of the Jews. While totally lost to a proper sense of the spirituality of God's law, they are ceremonious in the extreme. They will not eat without washing their hands, because this would be a transgression of one of the traditions of their elders; but they can harbour the worst temper and passions, and thus break the law of God! The word of man weighs more with them than the testimony of Jehovah; and yet they pretend the highest respect for their God and sacred things, and will let their parents perish for lack of the necessaries of life, that they may have goods to vow to the service of the sanctuary! Pride and envy blind the hearts of men, and cause them often to act not only the most wicked, but the most ridiculous, parts. He who takes the book of God for the rule of his faith and practice can never go astray: but to the mazes and perplexities produced by the traditions of elders, human creeds, and confessions of faith, there is no end. These evils existed in the Christian as well as in the Jewish Church; but the Reformation, thank God! has liberated us from this endless system of uncertainty and absurdity, and the Sun of righteousness shines now unclouded! The plantation, which God did not plant, in the course of his judgments, he has now swept nearly away from the face of the earth! Babylon is fallen! 2. We wonder at the dulness of the disciples, when we find that they did not fully understand our Lord's meaning, in the very obvious parable about the blind leading the blind. But should we not be equally struck with their prying, inquisitive temper? They did not understand, but they could not rest till they did. They knew that their Lord could say nothing that had not the most important meaning in it: this meaning, in the preceding parable, they had not apprehended, and therefore they wished to have it farther explained by himself. Do we imitate their docility and eagerness to comprehend the truth of God? Christ presses every occurrence into a means of instruction. The dulness of the disciples in the present case, has been the means of affording us the fullest instruction on a point of the utmost importance - the state of a sinful heart, and how the thoughts and passions conceived in it defile and pollute it; and how necessary it is to have the fountain purified, that it may cease to send forth those streams of death. 3. The case of the Canaanitish woman is, in itself, a thousand sermons. Her faith - her prayers - her perseverance - her success - the honor she received from her Lord, etc., etc. How instructively - how powerfully do these speak and plead! What a profusion of light does this single case throw upon the manner in which Christ sometimes exercises the faith and patience of his followers! They that seek shall find, is the great lesson inculcated in this short history: God is ever the same. Reader, follow on after God - cry, pray, plead - all in Him is for thee! - Thou canst not perish, if thou continuest to believe and pray. The Lord will help Thee. Introduction The Pharisees insidiously require our Lord to give them a sign, Mat 16:1. They are severely rebuked for their hypocrisy and wickedness, Mat 16:2-5. The disciples are cautioned to beware of them and their destructive doctrine, Mat 16:6-12. The different opinions formed by the people of Christ, Mat 16:13, Mat 16:14. Peter's confession, and our Lord's discourse on it, Mat 16:15-20. He foretells his sufferings, and reproves Peter, Mat 16:21-23. Teaches the necessity of self-denial, and shows the reasons on which it is founded, Mat 16:24-26. Speaks of a future judgment, Mat 16:27. And promises the speedy opening of the glory of his own kingdom on earth, Mat 16:28. Verse 1 The Pharisees also with the Sadducees - Though a short account of these has been already given in a note on Mat 3:7, yet, as one more detailed may be judged necessary, I think it proper to introduce it in this place. The Pharisees were the most considerable sect among the Jews, for they had not only the scribes, and all the learned men of the law of their party, but they also drew after them the bulk of the people. When this sect arose is uncertain. Josephus, Antiq. lib. v. c. xiii. s. 9, speaks of them as existing about 144 years before the Christian era. They had their appellation of Pharisees, from פרש parash, to separate, and were probably, in their rise, the most holy people among the Jews, having separated themselves from the national corruption, with a design to restore and practice the pure worship of the most High. That they were greatly degenerated in our Lord's time is sufficiently evident; but still we may learn, from their external purity and exactness, that their principles in the beginning were holy. Our Lord testifies that they had cleansed the outside of the cup and the platter, but within they were full of abomination. They still kept up the outward regulations of the institution, but they had utterly lost its spirit; and hypocrisy was the only substitute now in their power for that spirit of piety which I suppose, and not unreasonably, characterized the origin of this sect. As to their religious opinions, they still continued to credit the being of a God; they received the five books of Moses, the writings of the prophets, and the hagiographa. The hagiographa or holy writings, from αγιος holy, and γραφω I write, included the twelve following books - Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and Chronicles. These, among the Jews, occupied a middle place between the law and the prophets, as divinely inspired. The Pharisees believed, in a confused way, in the resurrection, though they received the Pythagorean doctrine of the metempsychosis, or transmigration of souls. Those, however, who were notoriously wicked, they consigned, on their death, immediately to hell, without the benefit of transmigration, or the hope of future redemption. They held also the predestinarian doctrine of necessity, and the government of the world by fate; and yet, inconsistently, allowed some degree of liberty to the human will. See Prideaux. The Sadducees had their origin and name from one Sadoc, a disciple of Antigonus of Socho, president of the Sanhedrin, and teacher of the law in one of the great divinity schools in Jerusalem, about 264 years before the incarnation. This Antigonus having often in his lectures informed his scholars, that they should not serve God through expectation of a reward, but through love and filial reverence only, Sadoc inferred from this teaching that there were neither rewards nor punishments after this life, and, by consequence, that there was no resurrection of the dead, nor angel, nor spirit, in the invisible world; and that man is to be rewarded or punished here for the good or evil he does. They received only the five books of Moses, and rejected all unwritten traditions. From every account we have of this sect, it plainly appears they were a kind of mongrel deists, and professed materialists. See Prideaux, and the authors he quotes, Connex. vol. iii. p. 95, and 471, etc., and see the note on Mat 3:7. In Mat 22:16, we shall meet with a third sect, called Herodians, of whom a few words may be spoken here, It is allowed on all hands that these did not exist before the time of Herod the Great, who died only three years after the incarnation of our Lord. What the opinions of these were is not agreed among the learned. Many of the primitive fathers believed that their distinguishing doctrine was, that they held Herod to be the Messiah; but it is not likely that such an opinion could prevail in our Savior's time, thirty years after Herod's death, when not one characteristic of Messiahship had appeared in him during his life. Others suppose that they were Herod's courtiers, who flattered the passions of their master, and, being endowed with a convenient conscience, changed with the times; but, as Herod was now dead upwards of thirty years, such a sect could not exist in reference to him; and yet all allow that they derived their origin from Herod the Great. Our Lord says, Mar 8:15, that they had the leaven of Herod, i.e. a bad doctrine, which they received from him. What this was may be easily discovered: 1. Herod subjected himself and his people to the dominion of the Romans, in opposition to that law, Deu 17:15, Thou shalt not set a king over thee - which is not thy brother, i.e. one out of the twelve tribes. 2. He built temples, sat up images, and joined in heathenish worship, though he professed the Jewish religion; and this was in opposition to all the law and the prophets. From this we may learn that the Herodians were such as, first, held it lawful to transfer the Divine government to a heathen ruler; and, secondly, to conform occasionally to heathenish rites in their religious worship. In short, they appear to have been persons who trimmed between God and the world - who endeavored to reconcile his service with that of mammon - and who were religious just as far as it tended to secure their secular interests. It is probable that this sect was at last so blended with, that it became lost in, the sect of the Sadducees; for the persons who art called Herodians, Mar 8:15, are styled Sadducees in Mat 16:6. See Prideaux, Con. vol. iii. p. 516, etc., and Josephus, Antiq. b. xv. c. viii. s. i. and x. s. iii. But it is very likely that the Herodians, mentioned c. xxii. 10, were courtiers or servants of Herod king of Galilee. See the note there. Show them a sign - These sects, however opposed am

Mark 7:1.

MATTHEW CHAPTER 15 Verse 1. See also Mk 7:1-9. Then came to Jesus, etc. Mark says, that they saw the disciples of Jesus eating with hands unwashed. (a) "Then came" Mk 7:1

Jesus Reproves the Scribes and Pharisees. 1 Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, 2 Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. 3 But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? 4 For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. 5 But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; 6 And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. 7 Ye hypocrites, well did Esaias prophesy of you, saying, 8 This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. 9 But in vain they do worship me, teaching for doctrines the commandments of men. Evil manners, we say, beget good laws. The intemperate heat of the Jewish teachers for the support of their hierarchy, occasioned many excellent discourses of our Saviour's for the settling of the truth, as here. I. Here, is the cavil of the scribes and Pharisees at Christ's disciples, for eating with unwashen hands. The scribes and Pharisees were the great men of the Jewish church, men whose gain was godliness, great enemies to the gospel of Christ, but colouring their opposition with a pretence of zeal for the law of Moses, when really nothing was intended but the support of their own tyranny over the consciences of men. They were men of learning and men of business. These scribes and Pharisees here introduced were of Jerusalem, the holy city, the head city, whither the tribes went up, and where were set the thrones of judgment; they should therefore have been better than others, but they were worse. Note, External privileges, if they be not duly improved, commonly swell men up the more with pride and malignity. Jerusalem, which should have been a pure spring, was now become a poisoned sink. How is the faithful city become a harlot! Now if these great men be the accusers, pray what is the accusation? What articles do they exhibit against the disciples of Christ? Why, truly, the thing laid to their charge, is, nonconformity to the canons of their church ( v. 2 ); Why do thy disciples transgress the tradition of the elders? This charge they make good in a particular instance; They wash not their hands when they eat bread. A very high misdemeanor! It was a sign that Christ's disciples conducted themselves inoffensively, when this was the worst thing they could charge them with. Observe, 1. What was the tradition of the elders —That people should often wash their hands, and always at meat. This they placed a great deal of religion in, supposing that the meat they touched with unwashen hands would be defiling to them. The Pharisees practiced this themselves, and with a great deal of strictness imposed it upon others, not under civil penalties, but as matter of conscience, and making it a sin against God if they did not do it. Rabbi Joses determined, "that to eat with unwashen hands is as great a sin as adultery." And Rabbi Akiba being kept a close prisoner, having water sent him both to wash his hands with, and to drink with his meat, the greatest part being accidentally shed, he washed his hands with the remainder, though he left himself none to drink, saying he would rather die than transgress the tradition of the elders. Nay, they would not eat meat with one that did not wash before meat. This mighty zeal in so small a matter would appear very strange, if we did not still see it incident to church-oppressors, not only to be fond of practising their own inventions, but to be furious in pressing their own impositions. 2. What was the transgression of this tradition or injunction by the disciples; it seems, they did not wash their hands when they ate bread, which was the more offensive to the Pharisees, because they were men who in other things were strict and conscientious. The custom was innocent enough, and had a decency in its civil use. We read of the water for purifying at the marriage where Christ was present ( John ii. 6 ), though Christ turned it into wine, and so put an end to that use of it. But when it came to be practised and imposed as a religious rite and ceremony, and such a stress laid upon it, the disciples, though weak in knowledge, yet were so well taught as not to comply with it, or observe it; no not when the scribes and Pharisees had their eye upon them. They had already learned St. Paul's lesson, All things are lawful for me; no doubt, it is lawful to wash before meat; but I will not be brought under the power of any; especially not those who said to their souls, Bow down, that we may go over. 1 Cor. vi. 12 . 3. What was the complaint of the scribes and Pharisees against them. They quarrel with Christ about it, supposing that he allowed them in it, as he did, no doubt, by his own example; " Why do thy disciples transgress the canons of the church? And why dost thou suffer them to do it?" It was well that the complaint was made to Christ; for the disciples themselves, though they knew their duty in this case, were perhaps not so well able to give a reason for what they did as were to be wished. II. Here is Christ's answer to this cavil, and his justification of the disciples in that which was charged upon them as a transgression. Note, While we stand fast in the liberty wherewith Christ has made us free, he will be sure to bear us out in it. Two ways Christ replies upon them; 1. By way of recrimination, v. 3-6 . They were spying motes in the eyes of his disciples, but Christ shows them a beam in their own. But that which he charges upon them is not barely a recrimination, for it will be no vindication of ourselves to condemn our reprovers; but it is such a censure of their tradition (and the authority of that was what they built their charge upon) as makes not only a non-compliance lawful, but an opposition a duty. That human authority must never be submitted to, which sets up in competition with divine authority. (1.) The charge in general is, You transgress the commandment of God by your tradition. They called it the tradition of the elders, laying stress upon the antiquity of the usage, and the authority of them that imposed it, as the church of Rome does upon fathers and councils; but Christ calls it their tradition. Note, Illegal impositions will be laid to the charge of those who support and maintain them, and keep them up, as well of those who first invented and enjoined them; Mic. iv. 16 . You transgress the commandment of God. Note, Those who are most zealous of their own impositions, are commonly most careless of God's commands; which is a good reason why Christ's disciples should stand upon their guard against such impositions, lest, though at first they seem only to infringe the liberty of Christians, they come at length to confront the authority of Christ. Though the Pharisees, in this command of washing before meat, did not entrench upon any command of God; yet, because in other instances they did, he justifies his disciples' disobedience to this. (2.) The proof of this charge is in particular instance, that of their transgressing the fifth commandment. [1.] Let us see what the command of God is ( v. 4 ), what the precept, and what the sanction of the law is. The precept is, Honour thy father and thy mother; this is enjoined by the common Father of mankind, and by paying respect to them whom Providence has made the instruments of our being, we give honour to him who is the Author of it, who has thereby, as to us, put some of his image upon them. The whole of children's duty to their parents is included in this of honouring them, which is the spring and foundation of all the rest, If I be a father, where is my honour? Our Saviour here supposes it to mean the duty of children's maintaining their parents, and ministering to their wants, if there be occasion, and being every way serviceable to their comfort. Honour widows, that is, maintain them, 1 Tim. v. 3 . The sanction of this law in the fifth commandment, is, a promise, that thy days may be long; but our Saviour waives that, lest any should thence infer it to be only a thing commendable and profitable, and insists upon the penalty annexed to the breach of this commandment in another scripture, which denotes the duty to be highly and indispensably necessary; He that curseth father or mother, let him die the death: this law we have, Exod. xxi. 17 . The sin of cursing parents is here opposed to the duty of honouring them. Those who speak ill of their parents, or wish ill to them, who mock at them, or give them taunting and opprobrious language, break this law. If to call a brother Raca be so penal, what is it to call a father so? By our Saviour's application of this law, it appears, that denying service or relief to parents is included in cursing them. Though the language be respectful enough, and nothing abusive in it, yet what will that avail, if the deeds be not agreeable? it is but like him that said, I go, Sir, and went not, ch. xxi. 30 . [2.] Let us see what was the contradiction which the tradition of the elders gave to this command. It was not direct and downright, but implicit; their casuists gave them such rules as furnished them with an easy evasion from the obligation of this command, v. 5, 6 . You hear what God saith, but ye say so and so. Note, That which men say, even great men, and learned men, and men in authority, must be examined by that which God saith; and if it be found either contrary or inconsistent, it may and must be rejected, Acts iv. 19 . Observe, First, What their tradition was; That a man could not in any case bestow his worldly estate better than to give it to the priests, and devote it to the service of the temple: and that when any thing was so devoted, it was not only unlawful to alienate it, but all other obligations, though ever so just and sacred, were thereby superseded, and a man was thereby discharged from them. And this proceeded partly from their ceremoniousness, and the superstitious regard they had to the temple, and partly from their covetousness, and love of money: for what was given to the temple they were gainers by. The former was, in pretence, the latter was, in truth, at the bottom of this tradition. Secondly, How they allowed the application of 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. v. 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. cxix. 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 xvi. 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. xxix. 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. i. 20 . The sinners of the latter days are prophesied of, 1 Tim. iv. 1; 2 Tim. iii. 1; 2 Pet. iii. 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. ix. 17 ; x. 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 Pharisee 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. lxvi. 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 voices to be heard ( Isa. lviii. 4 ), mention the name of the Lord, Isa. xlviii. 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. iv. 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. xii. 2 ; Ezek. xxxiii. 31 . The heart, with the fool's eyes, is in the ends of the earth. It is a silly dove that is without a heart, and so it is a silly duty, Hos. vii. 11 . A hypocrite says one thing, but thinks another. The great thing that God looks at and requires is the heart ( Prov. xxiii. 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. v. 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 cones 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 i. 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. i. 11 . Hypocrites sow the wind and reap the whirlwind; they trust in vanity, and vanity will be their recompence. 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.

The elders - The chief doctors or, teachers among the Jews.

Transgress the tradition of the elders, The word elders means, literally, old men. It here means the ancients, or their ancestors. Tradition means something handed down from one to another by memory: some precept or custom not commanded in the written law, but which they held themselves bound to observe. The Jews supposed that when Moses was on Mount Sinai, two sets of laws were delivered to him: one, they said, was recorded, and is that contained in the Old Testament; the other was handed down from father to son, and kept uncorrupted to their day. They believed that Moses before he died delivered this law to Joshua; he to the judges; they to the prophets; so that it was kept pure till it was recorded in the Talmuds. In these books these pretended laws are now contained. They are exceedingly numerous, and very trifling. They are, however, regarded by the Jews as more important than either Moses or the prophets. One point in which the Pharisees differed from the Sadducees was in holding to these traditions. It seems, however, that in the particular traditions here mentioned all the Jews combined. The Pharisees, and all the Jews, except they wash their hands oft, eat not, Mk 7:3. Mark has also added, that this custom of washing extended not merely to their hands before eating, but in coming from the market; and also to pots, and cups, and brazen vessels and tables, Mk 7:3,4. They did this professedly for the sake of cleanliness. So far it was well. But they made it a matter of superstition. They regarded external purity as of much more importance than the purity of the heart. They had many foolish rules about it: as, the quantity of water that was to be used; the way in which it should be applied; the number of times it should be changed; the number of those that might wash at a time, etc. These foolish rules our Saviour did not think it proper to regard; and this was the reason why they found fault with him. Mt 15:1

They wash not their hands when they eat bread - Food in general is termed bread in Hebrew; so that to eat bread is the same as to make a meal.

But he answered, etc. They accused him of violating their traditions, as though they were obligatory. In his answer he implied that they were not bound to obey their traditions. They were invented by men. He said also that those traditions could not be binding, as they violated the commandments of God. He proceeds to specify a case where their tradition made void one of the plain laws of God. And if that was their character, then they could not blame him for not regarding them. Mt 15:1 (b) "your tradition?" Col 2:8, 23, Tit 1:14

Honour thy father and mother - Which implies all such relief as they stand in need of. Exod 20:12; 21:17.

For God commanded, etc. That is, in the fifth commandment, Ex 20:12, 21:17. To honour is to obey, to reverence, to speak kindly to, to speak and think well of. To curse is to disobey, to treat with irreverence, to swear at, to speak ill of, to think evil of in the heart, to meditate or do any evil to a parent. All this is included in the original word. Let him die the death. This is a Hebrew phrase, the same as saying, let him surely die. The Jewish law punishes this crime with death. This duty of honouring and obeying a parent was what Christ said they had violated by their traditions. He proceeds to state the way in which it was done. Mt 15:1 (c) "saying, Honour" Ex 20:12, De 5:16 (d) "He that curseth" Ex 21:17, Lev 20:9

It is a gift by whatsoever thou mightest have been profited by me - That is, I have given, or at least, purpose to give to the treasury of the temple, what you might otherwise have had from me.

It is a gift. In Mark it is corban. The word corban is a Hebrew word, denoting a gift. It here means a thing dedicated to the service of God; and, therefore, not to be appropriated to any other use. The Jews were in the habit of making such dedications. They devoted their property to him, for sacred uses, as they pleased. In doing this they used the word corban, or some similar word; saying this thing is corban, i.e., is a gift to God, or is sacred to him. The law required that when a dedication of this kind was made, it should be fulfilled. "Vow, and pay unto the Lord your God," Ps 76:11. See De 23:21. The law of God required that a son should honour his parent; i.e., among other things, provide for his wants when he was old, and in distress. Yet the Jewish teachers said that it was more important for a man to dedicate his property to God than to provide for the wants of his parent. If he had once devoted his property--once said it was corban, or a gift to God --it could not be appropriated even to the support of a parent. If a parent was needy and poor, and if he should apply to a son for assistance, and the son should reply, though in anger, "It is devoted to God--- this property which you need, and by which you might be profited by me, is corban, I give to God,"--the Jews said the property could not be recalled, and the son was not under obligation to aid a parent with it. He had done a more important thing, in giving it to God. The son was free. They would not suffer him to do anything for his father after that. Thus he might in a moment free himself from the obligation to obey his father or mother. In a sense somewhat similar to this the chiefs and priests of the Sandwich Islands had the power of devoting anything to the service of the gods, by saying that it was tabu, or tabued. That is, that it became consecrated to the service of religion; and no matter who had been the owner, it could then be appropriated to no other use. In this way they had complete power over all the possessions of the people, and could appropriate them to their own use under the pretence of devoting them to religion. They thus deprived the people of their property under the plea that it was consecrated to the gods; the Jewish son deprived his parents of a support under the plea that the property was devoted to the service of religion. The principle was the same and both systems were equally a violation of the rights of others. Besides, the law said that a man should die that cursed his father; i.e., that refused to obey him, or to provide for him, or spoke in anger to him. Yet the Jews said, that though in anger, and in real spite and hatred, a son said to his father, "All that I have which could profit you, I have given to God," he should be free from blame. Thus the whole law was made void, or of no use, by what appeared to have the appearance of piety. No man, according to their views, was bound to obey the fifth commandment, and support an aged and needy parent, if either from superstition or spite he chose to give his property to God, that is, to some religious use. Our Saviour did not mean to condemn the practice of giving to God, or to religious and charitable duties. This the law and the gospel equally required. He commended even a poor widow that gave all her living, Mk 12:44. But he meant to condemn the practice of giving to God, where it interfered with our duty to parents and relations: where it was done to get rid of the duty of aiding them; and where it was done out of a malignant and rebellious spirit, with the semblance of piety, to get clear of doing to them what God required. Mt 15:1

Mt 15:1 (e) "honour not" De 27:16

Well did Isaiah prophesy of you, saying - That is, the description which Isaiah gave of your fathers, is exactly applicable to you. The words therefore which were a description of them, are a prophecy with regard to you.

Ye hypocrites. Mt 7:5. Hypocrisy is the concealment of some base principle under the pretence of religion. Never was there a clearer instance of it than this-- an attempt to get rid of the duty of providing for needy parents under an appearance of piety towards God. Esaias, That is, Isaiah. This prophecy is found in Isa 29:13. Prophesy of you. That is, he spoke of the people of his day--of the Jews, as Jews --in terms that apply to the whole people. He properly characterized the nation in calling them hypocrites. The words are applicable to the nation at all times, and they apply, therefore, to you. He did not mean particularly to speak of the nation in the time of Christ; but he spoke of them as having a national character of hypocrisy. See also Isa 1:4. Mt 15:1

Their heart is far from me - And without this all outward worship is mere mockery of God. Isaiah 29:13.

Draweth nigh unto me with their mouth, etc. That is, they are regular in the forms of worship. They are strict in ceremonial observances, and keep the law outwardly; but God requires the heart, and that they have not rendered. Mt 15:1 (f) "This people" Isa 29:13

Teaching the commandments of men - As equal with, nay, superior to, those of God. What can be a more heinous sin?

In vain they do worship me. That is, their attempts to worship are vain, or are not real worship--they are mere forms. Teaching for doctrines, etc. The word doctrines, here, means the requirements of religion--things to be believed and practised in religion. God only has a right to declare what shall be done in his service; but they held their traditions to be superior to the written word of God, and taught them as doctrines binding the conscience. Mt 15:1 (g) "for doctrines" Col 2:22

See also Mk 7:15-17. And he called the multitude. In opposition to the doctrines of the Pharisees, the Saviour took occasion to show them that the great source of pollution was the heart. They supposed that external things chiefly defiled a man. On this all their doctrines about purification were founded. This opinion of the Jews it was of great importance to correct, he took occasion, therefore, to direct the people to the true source of defilement--their own hearts. He particularly directed them to it as of importance:-- Hear and understand!

What Defileth a Man. 10 And he called the multitude, and said unto them, Hear, and understand: 11 Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. 12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? 13 But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. 14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. 15 Then answered Peter and said unto him, Declare unto us this parable. 16 And Jesus said, Are ye also yet without understanding? 17 Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? 18 But those things which proceed out of the mouth come forth from the heart; and they defile the man. 19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: 20 These are the things which defile a man: but to eat with unwashen hands defileth not a man. Christ having proved that the disciples, in eating with unwashen hands, were not to be blamed, as transgressing the traditions and injunctions of the elders, comes here to show that they were not to be blamed, as having done any thing that was in itself evil. In the former part of his discourse he overturned the authority of the law, and in this the reason of it. Observe, I. The solemn introduction to this discourse ( v. 10 ); He called the multitude. They were withdrawn while Christ discoursed with the scribes and Pharisees; probably those proud men ordered them to withdraw, as not willing to talk with Christ in their hearing; Christ must favour them at their pleasure with a discourse in private. But Christ had a regard to the multitude; he soon despatched the scribes and Pharisees, and then turned them off, invited the mob, the multitude, to be his hearers: thus the poor are evangelized; and the foolish things of the world, and things that are despised hath Christ chosen. The humble Jesus embraced those whom the proud Pharisees looked upon with disdain, and to them he designed it for a mortification. He turns from them as wilful and unteachable, and turns to the multitude, who, though weak, were humble, and willing to be taught. To them he said, Hear and understand. Note, What we hear from the mouth of Christ, we must give all diligence to understand. Not only scholars, but even the multitude, the ordinary people, must apply their minds to understand the words of Christ. He therefore calls upon them to understand, because the lesson he was now about to teach them, was contrary to the notions which they had sucked in with their milk from their teachers; and overturned many of the customs and usages which they were wedded to, and laid stress upon. Note, There is need of a great attention of mind and clearness of understanding to free men from those corrupt principles and practices which they have been bred up in and long accustomed to; for in that case the understanding is commonly bribed and biassed by prejudice. II. The truth itself laid down ( v. 11 ), in two propositions, which were opposite to the vulgar errors of that time, and were therefore surprising. 1. Not that which goes into the mouth defileth the man. It is not the kind or quality of our food, nor the condition of our hands, that affects the soul with any moral pollution or defilement. The kingdom of God is not meat and drink, Rom. xiv. 17 . That defiles the man, by which guilt is contracted before God, and the man is rendered offensive to him, and disfitted for communion with him; now what we eat, if we do not eat unreasonably and immoderately, does not this; for to the pure all things are pure, Tit. i. 15 . The Pharisees carried the ceremonial pollutions, by eating such and such meats, much further than the law intended, and burdened it with additions of their own, which our Saviour witnesses against; intending hereby to pave the way to a repeal of the ceremonial law in that matter. He was now beginning to teach his followers to call nothing common or unclean; and if Peter, when he was bid to kill and eat, had remembered this word, he would not have said, Not so, Lord, Acts x. 13-15 , 28 . 2. But that which comes out of the mouth, this defiles a man. We are polluted, not by the meat we eat with unwashen hands, but by the words we speak from an unsanctified heart; thus it is that the mouth causeth the flesh to sin, Eccl. v. 6 . Christ, in a former discourse, had laid a great stress upon our words ( ch. xii. 36, 37 ); and that was intended for reproof and warning to those that cavilled at him; this here is intended for reproof and warning to those that cavilled at the disciples, and censured them. It is not the disciples that defile themselves with what they eat, but the Pharisees that defile themselves with what they speak spitefully and censoriously of them. Note, Those who charge guilt upon others for transgressing the commandments of men, many times bring greater guilt upon themselves, by transgressing the law of God against rash judging. Those most defile themselves, who are most forward to censure the defilements of others. III. The offence that was taken at this truth and the account brought to Christ of that offence ( v. 12 ); " The disciples said unto him, Knowest thou that the Pharisees were offended, and didst thou not foresee that they would be so, at this saying, and would think the worse of thee and of thy doctrine for it, and be the more enraged at thee?" 1. It was not strange that the Pharisees should be offended at this plain truth, for they were men made up of error and enmity, mistakes and malice. Sore eyes cannot bear clear light; and nothing is more provoking to proud imposers than the undeceiving of those whom they have first blindfolded, and then enslaved. It should seem that the Pharisees, who were strict observers of the traditions, were more offended than the scribes, who were the teachers of them; and perhaps they were as much galled with the latter part of Christ's doctrine, which taught a strictness in the government of our tongue, as with the former part, which taught an indifference about washing our hands; great contenders for the formalities of religion, being commonly as great contemners of the substantials of it. 2. The disciples thought it strange that their Master should say that which he knew would give so much offence; he did not use to do so: surely, they think, if he had considered how provoking it would be, he would not have said it. But he knew what he said, and to whom he said it, and what would be the effect of it; and would teach us, that though in indifferent things we must be tender of giving offence, yet we must not, for fear of that, evade any truth or duty. Truth must be owned, and duty done; and if any be offended, it is his own fault; it is scandal, not given, but taken. Perhaps the disciples themselves stumbled at the word Christ said, which they thought bold, and scarcely reconcileable with the difference that was put by the law of God between clean and unclean meats; and therefore objected this to Christ, that they might themselves be better informed. They seem likewise to have a concern upon them for the Pharisees, though they had quarrelled with them; which teaches us to forgive, and seek the good, especially the spiritual good, of our enemies, persecutors, and slanderers. They would not have the Pharisees go away displeased at any thing Christ had said; and therefore, though they do not desire him to retract it, they hope he will explain, correct, and modify it. Weak hearers are sometimes more solicitous than they should be not to have wicked hearers offended. But if we please men with the concealment of truth, and the indulgence of their errors and corruptions, we are not the servants of Christ. IV. The doom passed upon the Pharisees and their corrupt traditions; which comes in as a reason why Christ cared not though he offended them, and therefore why the disciples should not care; because they were a generation of men that hated to be reformed, and were marked out for destruction. Two things Christ here foretels concerning them. 1. The rooting out of them and their traditions ( v. 13 ); Every plant which my heavenly Father hath not planted, shall be rooted up. Not only the corrupt opinions and superstitious practices of the Pharisees, but their sect, and way, and constitution, were plants not of God's planting. The rules of their profession were no institutions of his, but owed their origin to pride and formality. The people of the Jews were planted a noble vine; but now that they are become the degenerate plant of a strange vine, God disowned them, as not of his planting. Note, (1.) In the visible church, it is no strange thing to find plants that our heavenly Father has not planted. It is implied, that whatever is good in the church is of God's planting, Isa. xli. 19 . But let the husbandman be ever so careful, his ground will cast forth weeds of itself, more or less, and there is an enemy busy sowing tares. What is corrupt, though of God's permitting, is not of his planting; he sows nothing but good seed in his field. Let us not therefore be deceived, as if all must needs be right that we find in the church, and all those persons and things our Father's plants that we find in our Father's garden. Believe not every spirit, but try the spirits; see Jer. xix. 5 ; xxiii. 31, 32 . (2.) Those that are of the spirit of the Pharisees, proud, formal, and imposing, what figure soever they make, and of what denomination soever they be, God will not own them as of his planting. By their fruit you shall know them. (3.) Those plants that are not of God's planting, shall not be of his protecting, but shall undoubtedly be rooted up. What is not of God shall not stand, Acts v. 38 . What things are unscriptural, will wither and die of themselves, or be justly exploded by the churches; however in the great day these tares that offend will be bundled for the fire. What is become of the Pharisees and their traditions? They are long since abandoned; but the gospel of truth is great, and will remain. It cannot be rooted up. 2. The ruin of them; and their followers, who had their persons and principles in admiration, v. 14 . Where, (1.) Christ bids his disciples let them alone. "Have no converse with them or concern for them; neither court their favour, nor dread their displeasure; care not though they be offended, they will take their course, and let them take the issue of it. They are wedded to their own fancies, and will have every thing their own way; let them alone. Seek not to please a generation of men that please not God ( 1 Thess. ii. 15 ), and will be pleased with nothing less than absolute dominion over your consciences. They are joined to idols, as Ephraim ( Hos. iv. 17 ), the idols of their own fancy; let them alone, let them be filthy still, " Rev. xxii. 11 . The case of those sinners is sad indeed, whom Christ orders his ministers to let alone. (2.) He gives them two reasons for it. Let them alone; for, [1.] They are proud and ignorant; two bad qualities that often meet, and render a man incurable in his folly, Prov. xxvi. 12 . They are blind leaders of the blind. They are grossly ignorant in the things of God, and strangers to the spiritual nature of the divine law; and yet so proud, that they think they see better and further than any, and therefore undertake to be leaders of others, to show others the way to heaven, when they themselves know not one step of the way; and, accordingly, they prescribe to all, and proscribe those who will not follow them. Though they were blind, if they had owned it, and come to Christ for eye-salve, they might have seen, but they disdained the intimation of such a thing ( John ix. 40 ); Are we blind also? They were confident that they themselves were guides of the blind ( Rom. ii. 19, 20 ), were appointed to be so, and fit to be so; that every thing they said was an oracle and a law; "Therefore let them alone, their case is desperate; do not meddle with them; you may soon provoke them, but never convince them." How miserable was the case of the Jewish Church now when their leaders were blind, so self-conceitedly foolish, as to be peremptory in their conduct, while the people were so sottishly foolish as to follow them with an implicit faith and obedience, and willingly walk after the commandment, Hos. v. 11 . Now the prophecy was fulfilled, Isa. xxix. 10 , 14 . And it is easy to imagine what will be in the end hereof, when the prophets prophesy falsely, and the priests bear rule by their means, and the people love to have it so, Jer. v. 31 . [2.] They are posting to destruction, and will shortly be plunged into it; Both shall fall into the ditch. This must needs be the end of it, if both be so blind, and yet both so bold, venturing forward, and yet not aware of danger. Both will be involved in the general desolation coming upon the Jews, and both drowned in eternal destruction and perdition. The blind leaders and the blind followers will perish together. We find ( Rev. xxii. 15 ), that hell is the portion of those that make a lie, and of those that love it when it is made. The deceived and the deceiver are obnoxious to the judgment of God, Job xii. 16 . Note, First, Those that by their cunning craftiness draw others to sin and error, shall not, with all their craft and cunning, escape ruin themselves. If both fall together into the ditch, the blind leaders will fall undermost, and have the worst of it; see Jer. xiv. 15, 16 . The prophets shall be consumed first, and then the people to whom they prophesy, Jer. xx. 6 ; xxvii. 15, 16 . Secondly, The sin and ruin of the deceivers will be no security to those that are deceived by them. Though the leaders of this people cause them to err, yet they that are led of them are destroyed ( Isa. ix. 16 ), because they shut their eyes against the light which would have rectified their mistake. Seneca, complaining of most people's being led by common opinion and practice ( Unusquisque mavult credere quam judicare—Things are taken upon trust, and never examined ), concludes, Indeista tanta coacervatio aliorum super alios ruentium—Hence crowds fall upon crowds, in vast confusion. De Vitâ Beatâ. The falling of both together will aggravate the fall of both; for they that have thus mutually increased each other's sin, will mutually exasperate each other's ruin. V. Instruction given to the disciples concerning the truth Christ had laid down, v. 10 . Though Christ rejects the wilfully ignorant who care not to be taught, he can have compassion on the ignorant who are willing to learn, Heb. v. 2 . If the Pharisees, who made void the law, be offended, let them be offended: but this great peace have they who love the law, that nothing shall offend them, but, some way or other, the offence shall be taken off, Ps. cxix. 165 . Here is, 1. Their desire to be better instructed in this matter ( v. 15 ); in this request as in many others, Peter was their speaker; the rest, it is probable, putting him on to speak, or intimating their concurrence; Declare unto us this parable. What Christ said was plain, but, because it agreed not with the notions they had imbibed, though they would not contradict it, yet they call it a parable, and cannot understand it. Note, (1.) Weak understandings are apt to turn plain truths into parables, and to seek for a knot in a bulrush. The disciples often did so, as John xvi. 17 . Even the grasshopper is a burthen to a weak stomach, and babes in understanding cannot bear and digest strong meat. (2.) Where a weak head doubts concerning any word of Christ, an upright heart and a willing mind will seek for instruction. The Pharisees were offended, but kept it to themselves; hating to be reformed, they hated to be informed; but the disciples, though offended, sought for satisfaction, imputing the offence, not to the doctrine delivered, but to the shallowness of their own capacity. 2. The reproof Christ gave them for their weakness and ignorance ( v. 16 ); Are ye also yet without understanding? As many as Christ loves and teaches, he thus rebukes. Note, They are very ignorant indeed, who understand not that moral pollutions are abundantly worse and more dangerous than ceremonial ones. Two things aggravate their dulness and darkness. (1.) That they were the disciples of Christ; "Are ye also without understanding? Ye whom I have admitted into so great a degree of familiarity with me, are ye so unskilful in the word of righteousness?" Note, The ignorance and mistakes of those that profess religion, and enjoy the privileges of church-membership, are justly a grief to the Lord Jesus. "No wonder that the Pharisees understand not this doctrine, who know nothing of the Messiah's kingdom: but ye that have heard of it, and embraced it yourselves, and preached it to others, are ye also such strangers to the spirit and genius of it?" (2.) That they had been a great while Christ's scholars; "Are ye yet so, after ye have been so long under my teaching?" Had they been but of yesterday in Christ's school, it had been another matter, but to have been for so many months Christ's constant hearers, and yet to be without understanding, was a great reproach to them. Note, Christ expects from us some proportion of knowledge, and grace, and wisdom, according to the time and means we have had. See John xiv. 9 ; Heb. v. 12 ; 2 Tim. iii. 7, 8 . 3. The explication Christ gave them of this doctrine of pollutions. Though he chid them for their dulness, he did not cast them off, but pitied them, and taught them, as Luke xxiv. 25-27 . He here shows us, (1.) What little danger we are in of pollution from that which entereth in at the mouth, v. 17 . An inordinate appetite, intemperance, and excess in eating, come out of the heart, and are defiling; but meat in itself is not so, as the Pharisees supposed. What there is of dregs and defilement in our meat, nature (or rather God of nature) has provided a way to clear us of it; it goes in at the belly, and is cast out into the draught, and nothing remains to us but pure nourishment. So fearfully and wonderfully are we made and preserved, and our souls held in life. The expulsive faculty is as necessary in the body as any other, for the discharge of that which is superfluous, or noxious; so happily is nature enabled to help itself, and shift for its own good: by this means nothing defiles; if we eat with unwashen hands, and so any thing unclean mix with our food, nature will separate it, and cast it out, and it will be no defilement to us. It may be a piece of cleanliness, but it is not point of conscience, to wash before meat; and we go upon a great mistake if we place religion in it. It is not the practice itself, but the opinion it is built upon, that Christ condemns, as if meat commended us to God ( 1 Cor. viii. 8 ); whereas Christianity stands not in such observances. (2.) What great danger we are in of pollution from that which proceeds out of the mouth ( v. 18 ), out of the abundance of the heart: compare ch. xii. 34 . There is no defilement in the products of God's bounty; the defilement arises from the products of our corruption. Now here we have, [1.] The corrupt fountain of that which proceeds out of the mouth; it comes from the heart; that is the spring and source of all sin, Jer. viii. 7 . It is the heart that is so desperately wicked ( Jer. xvii. 9 ); for there is no sin in a word or deed, which was not first in the heart. There is the root of bitterness, which bears gall and wormwood. It is the inward part of a sinner, that is very wickedness, Ps. v. 9 . All evil speakings come forth from the heart, and are defiling; from the corrupt heart comes the corrupt communication. [2.] Some of the corrupt streams which flow from this fountain, specified; though they do not all come out of the mouth, yet they all come out of the man, and are the fruits of that wickedness which is in the heart, and is wrought there, Ps. lviii. 2 . First, Evil thoughts, sins against all the commandments. Therefore David puts vain thoughts in opposition to the whole law, Ps. cxix. 113 . These are the first-born of the corrupt nature, the beginning of its strength, and do most resemble it. These, as the son and heir, abide in the house, and lodge within us. There is a great deal of sin that begins and ends in the heart, and goes no further. Carnal fancies and imaginations are evil thoughts, wickedness in the contrivance ( Dialogismoi poneroi ), wicked plots, purposes, and devices of mischief to others, Mic. ii. 1 . Secondly, Murders, sins against the sixth commandment; these come from a malice in the heart against our brother's life, or a contempt of it. Hence he that hates his brother, is said to be a murderer; he is so at God's bar, 1 John iii. 15 . War is in the heart, Ps. iv. 21 ; James iv. 1 . Thirdly, Adulteries and fornications, sins against the seventh commandment; these come from the wanton, unclean, carnal heart; and the lust that reigns there, is conceived there, and brings forth these sins, James i. 15 . There is adultery in the heart first, and then in the act, ch. v. 28 . Fourthly, Thefts, sins against the eighth commandment; cheats, wrongs, rapines, and all injurious contracts; the fountain of all these is in the heart, that is it that is exercised in these covetous practices ( 2 Pet. ii. 14 ), that is set upon riches, Ps. lxii. 10 . Achan coveted, and then took, Joshua vii. 20, 21 . Fifthly, False witness, against the ninth commandment; this comes from a complication of falsehood and covetousness, or falsehood and covetousness, or falsehood and malice in the heart. If truth, holiness, and love, which God requires in the inward parts, reigned as they ought, there would be no false witness bearing, Ps. lxiv. 6 ; Jer. ix. 8 . Sixthly, Blasphemies, speaking evil of God, against the third commandment; speaking evil of our neighbour, against the ninth commandment; these come from a contempt and disesteem of both in the heart; thence the blasphemy against the Holy Ghost proceeds ( ch. xii. 31, 32 ); these are the overflowing of the gall within. Now these are the things which defile a man, v. 20 . Note, Sin is defiling to the soul, renders it unlovely and abominable in the eyes of a pure and holy God; unfit for communion with him, and for the enjoyment of him in the new Jerusalem, into which nothing shall enter that defileth or worketh iniquity. The mind and conscience are defiled by sin, and that makes every thing else so, Tit. i. 15 . This defilement by sin was signified by the ceremonial pollutions which the Jewish doctors added to, but understood not. See Heb. ix. 13, 14 ; 1 John i. 7 . These therefore are the things we must carefully avoid, and all approaches toward them, and not lay stress upon the washing of the hands. Christ doth not yet repeal the law of the distinction of meats (that was not done till Acts x. ), but the tradition of the elders, which was tacked to that law; and therefore he concludes, To eat with unwashen hands (which was the matter now in question), this defileth not a man. If he wash, he is not the better before God; if he wash not, he is not the worse.

Not that which goeth into the mouth, The disciples were charged with being sinners for transgressing the tradition of the elders, in eating with unwashed hands. Christ replies, that what they should eat could not render them sinners. The man, the moral agent, the soul, could not be polluted by anything that was eaten. What proceeds from the man himself, from his heart, would defile him. Defileth. To pollute, corrupt, to render sinful. Mt 15:10 (h) "Not that" Acts 10:15, Rom 14:14,20, 1Timm 4:4, Tit 1:15

The Pharisees were offended. They were so zealous of their traditions that they could not endure that their absurdities should be exposed. Mt 15:10

Every plant - That is, every doctrine.

Every plant, etc. Religious doctrine is not unaptly compared to a plant. See 1Cor 3:6-8. It is planted in the mind for the purpose of producing fruit in the life, or conduct. Jesus here says that all those doctrines, of which his Father was not the Author, must be rooted up, or corrected. The false doctrines of the Pharisees, therefore, must be attacked; and it was no wonder if they were indignant. It could not be helped. It was his duty to attack them. lie was not surprised that they were enraged. But, notwithstanding their opposition, their doctrines should be destroyed. Mt 15:10 (i) "Every plant" Jn 15:2,6

Let them alone - If they are indeed blind leaders of the blind; let them alone: concern not yourselves about them: a plain direction how to behave with regard to all such. Luke 6:39.

Let them alone. That is, do not be troubled at their rage. Be not anxious about it. The thing was to be expected. They were blind; they were in some respects sincere. They are greatly attached to their traditions, and you are not to wonder or interfere when they are indignant. They lead also the blind. They have a vast influence over the multitude, and it is to be expected that they will be enraged at any doctrines that go to lessen their authority or influence. By commanding them to let them alone, he does not mean to suffer them to remain in error, without any attempt to refute or correct them--for this he was doing then; but he meant to charge his disciples not to mind them, or to regard their opposition. It was to be expected. If the blind lead the blind, etc. This was a plain proposition. A blind man, attempting to conduct blind men, would fall into every ditch that was in the way. So with religious teachers. If these Pharisees, themselves ignorant and blind, should be suffered to lead the ignorant multitude, both would be destroyed. This was another reason for confuting their errors, or for rooting up the plants which God had not planted. He wished, by doing it, to save the deluded multitude. God often suffers one man to lead many to ruin. A rich and profligate man, an infidel, a man of learning, a politician, or a teacher, is allowed to sweep multitudes to ruin. This is not unjust, for those who are led are not compelled to follow such men. They are free in choosing such leaders, and they are answerable for being led to ruin. Mt 15:10 (k) "they be blind" Mt 23:16, Lk 6:39

See also Mk 7:17-23. Then answered Peter--declare this parable. Mt 13:3. The word parable sometimes means a dark or obscure saying, Ps 78:2. Peter meant, Explain to us more fully this obscure and somewhat novel doctrine. To us, now, it is plain: to the disciples, just coming out of Judaism, taught by the Jewish teachers, the doctrine of Jesus was obscure. Mark says that the disciples asked him. There is no contradiction. The question was put by Peter in the name of the disciples; or several of them put the question, though Matthew has mentioned only one. An omission is not a contradiction.

Are ye also yet without understanding? He appeals, in explaining this, to their common sense; and he wonders that they had not yet learned to judge the foolish traditions of the Jews by the decisions of common sense, and by his own instructions. Mt 15:15

Are ye also yet without understanding - How fair and candid are the sacred historians? Never concealing or excusing their own blemishes.

Do not ye yet understand, etc. The meaning of this may be thus expressed: The food which is eaten does not affect the mind, and therefore cannot pollute it. The doctrine of the Pharisees, that neglect of washing and of similar observances defiles a man, cannot be true. Those things pertain to the body as much as food does, and they cannot affect the soul. That must be purified by something else than external washing; and it is polluted by other things than a neglect of mere outward ceremonies. The seat of corruption is within. It is the heart itself; and if men would be made pure, this must be cleansed. If that is corrupt, the whole man is corrupt. (l) "mouth goeth" Lk 6:45, Jas 3:6

Christ proceeds to state what does defile the man, or render him a sinner: (1.) Evil thoughts. These are the first things. These are the fountains of all others. Thought precedes action. Thought, or purpose, or motive, gives its character to conduct. All evil thoughts are here intended. Though we labour to suppress them, yet they defile us. They leave pollution behind them. (2.) Murders. Taking the life of others with malice. The malice has its seat in the heart, and the murder therefore proceeds from the heart, 1Jn 3:15. (3.) Adulteries, fornications. See Mt 5:28. (4.) Thefts. Theft is the taking and carrying away the goods of others without their knowledge or consent. They are produced by coveting the property of others. They proceed, therefore, from the heart, and violate at the same time two commandments--the tenth in thought, and the eighth in act. (5.) False witness. Giving wrong testimony. Concealing the truth, or stating what we know to be false, contrary to the ninth commandment. It proceeds from a desire to injure others, to take away their character or property, or to do them injustice. It proceeds thus from the heart. (6.) Blasphemies. Mt 9:3. Blasphemy proceeds from opposition to God, hatred of his character, Rom 8:7 and from a desire that there should be no God. It proceeds from the heart. See Ps 14:1. Mark adds, (7.) Covetousness, always proceeding from the heart--the unlawful desire of what others possess. (8.) Wickedness. The original here means malice, or a desire of injuring others, Rom 1:29. (9.) Deceit; i.e. fraud, concealment, cheating, in trade. This proceeds from a desire to benefit ourselves by doing injustice to others, and thus proceeds from the heart. (10.) Lasciviousness. Lust, obscenity, unbridled passion--a strong, evil desire of the heart. (11.) An evil eye. That is, an eye sour, malignant, proud, devising or purposing evil. See Mt 5:28, 20:15, 2Pet 2:14, "Having eyes full of adultery, and that cannot cease from sin." (12.) Pride. An improper estimate of our own importance--thinking that we are of much more consequence than we really are--always the work of an evil heart. (13.) Foolishness. Not want of intellect. Man is not to blame for that. But moral folly, consisting in choosing bad ends, and bad means of gaining them; or, in other words, sin and wickedness. All sin is folly. It is foolish for a man to disobey God; and foolish for any one to go to hell. These are the things which defile a man. What an array of crimes to proceed from the heart of man! What a proof of guilt! What strictness is there in the law of God! How universal is depravity!

First evil thoughts - then murders - and the rest. Railings - The Greek word includes all reviling, backbiting, and evil speaking.

Mt 15:18 (m) "out of the heart" Gen 6:5, 8:21, Prov 6:14, 24:9, Jer 17:9, Rom 3:10-19 Gal 5:19-21, Eph 2:3, Tit 3:3

Mark 7:24.

This narrative is also found in Mk 7:24-30. The coasts of Tyre and Sidon. These cities were on the sea-coast or shore of the Mediterranean. Mt 11:21. He went there for the purpose of concealment, Mk 7:24 perhaps still to avoid Herod. (n) "Then Jesus" Mk 7:24

The Canaanite's Daughter Healed. 21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. 23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. 24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel. 25 Then came she and worshipped him, saying, Lord, help me. 26 But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. 27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. 28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour. We have here that famous story of Christ's casting the devil out of the woman of Canaan's daughter; it has something in it singular and very surprising, and which looks favourably upon the poor Gentiles, and is an earnest of the mercy which Christ had in store for them. Here is a gleam of that light which was to lighten the Gentiles, Luke ii. 32 . Christ came to his own, and his own received him not; but many of them quarrelled with him, and were offended in him; and observe what follows, v. 21 . I. Jesus went thence. Note, Justly is the light taken from those that either play by it, or rebel against it. When Christ and his disciples could not be quiet among them, he left them, and so left an example to his own rule ( ch. x. 14 ), Shake off the dust of your feet. Though Christ endure long, he will not always endure, the contradiction of sinners against himself. He had said ( v. 14 ), Let them alone, and he did so. Note, Wilful prejudices against the gospel, and cavils at it, often provoke Christ to withdraw, and to remove the candlestick out of its place. Acts xiii. 46 , 51 . II. When he went thence, he departed into the coasts of Tyre and Sidon; not to those cities (they were excluded from any share in Christ's mighty works, ch. xi. 21, 22 ), but into that part of the land of Israel which lay that way: thither he went, as Elias to Sarepta, a city of Sidon ( Luke iv. 26 ); thither he went to look after this poor woman, whom he had mercy in reserve for. While he went about doing good, he was never out of his way. The dark corners of the country, which lay most remote, shall have their share of his benign influences; and as now the ends of the land, so afterward the ends of the earth, shall see his salvation, Isa. xlix. 6 . Here it was, that this miracle was wrought, in the story of which we may observe, 1. The address of the woman of Canaan to Christ, v. 22 . She was a Gentile, a stranger to the commonwealth of Israel; probably one of the posterity of those accursed nations that were devoted by that word, Cursed be Canaan. Note, The doom of political bodies doth not always reach every individual member of them. God will have his remnant out of all nations, chosen vessels in all coasts, even the most unlikely: she came out of the same coasts. If Christ had not now made a visit to these coasts, though the mercy was worth travelling far for, it is probable that she had never come to him. Note, It is often an excitement to a dormant faith and zeal, to have opportunities of acquaintance with Christ brought to our doors, to have the word nigh us. Her address was very importunate, she cried to Christ, as one in earnest; cried, as being at some distance from him, not daring to approach too near, being a Canaanite, lest she should give offence. In her address, (1.) She relates her misery; My daughter is grievously vexed with a devil, kakos daimonizetai — She is ill-bewitched, or possessed. There were degrees of that misery, and this was the worst sort. It was common case at that time, and very calamitous. Note, The vexations of children are the trouble of parents, and nothing should be more so than their being under the power of Satan. Tender parents very sensibly feel the miseries of those that are pieces of themselves. "Though vexed with the devil, yet she is my daughter still." The greatest afflictions of our relations do not dissolve our obligations to them, and therefore ought not to alienate our affections from them. It was the distress and trouble of her family, that now brought her to Christ; she came to him, not for teaching, but for healing; yet, because she came in faith, he did not reject her. Though it is need that drives us to Christ, yet we shall not therefore be driven from him. It was the affliction of her daughter, that gave her this occasion of applying to Christ. It is good to make the afflictions of others our own, in sense and sympathy, that we may make them our own, in improvement and advantage. (2.) She requests for mercy; Have mercy on me, O Lord, thou Son of David, she owns him to be the Messiah: that is the great thing which faith should fasten upon, and fetch comfort from. From the Lord we may expect acts of power: he can command deliverances; from the Son of David we may expect all the mercy and grace which were foretold concerning him. Though a Gentile, she owns the promise made to the fathers of the Jews, and the honour of the house of David. The Gentiles must receive Christianity, not only as an improvement of natural religion, but as the perfection of the Jewish religion, with an eye to the Old Testament. Her petition is, Have mercy on me. She does not limit Christ to this or that particular instance of mercy, but mercy, mercy is the thing she begs: she pleads not merit, but depends upon mercy; Have mercy upon me. Mercies to the children are mercies to the parents; favours to ours are favours to us, and are so to be accounted. Note, It is the duty of parents to pray for their children, and to be earnest in prayer for them, especially for their souls; "I have a son, a daughter, grievously vexed with a proud will, an unclean devil, a malicious devil, led captive by him at his will; Lord, help them. " This is a case more deplorable than that of a bodily possession. Bring them to Christ by faith and prayer, who alone is able to heal them. Parents should look upon it as a great mercy to themselves, to have Satan's power broken in the souls of their children. 2. The discouragement she met with in this address; in all the story of Christ's ministry we do not meet with the like. He was wont to countenance and encourage all that came to him, and either to answer before they called, or to hear while they were yet speaking; but here was one otherwise treated: and what could be the reason of it? (1.) Some think that Christ showed himself backward to gratify this poor woman, because he would not give offence to the Jews, by being as free and forward in his favour to the Gentiles as to them. He had bid his disciples not go into the way of the Gentiles ( ch. x. 5 ), and therefore would not himself seem so inclinable to them as to others, but rather more shy. Or rather, (2.) Christ treated her thus, to try her; he knows what is in the heart, knew the strength of her faith, and how well able she was, by his grace, to break through such discouragements; he therefore met her with them, that the trial of her faith might be found unto praise, and honour, and glory, 1 Pet. i. 6, 7 . This was like God's tempting Abraham ( Gen. xxii. 1 ), like the angel's wrestling with Jacob, only to put him upon wrestling, Gen. xxxii. 24 . Many of the methods of Christ's providence, and especially of his grace, in dealing with his people, which are dark and perplexing, may be explained with the key of this story, which is for that end left upon record, to teach us that there may be love in his face, and to encourage us, therefore, though he slay us, yet to trust in him. Observe the particular discouragements given her: [1.] When she cried after him, he answered her not a word, v. 23 . His ear was wont to be always open and attentive to the cries of poor supplicants, and his lips, which dropped as the honeycomb, always ready to give an answer of peace; but to this poor woman he turned a deaf ear, and she could get neither an alms nor an answer. It was a wonder that she did not fly off in a fret, and say, "Is this he that is so famed for clemency and tenderness? Have so many been heard and answered by him, as they talk, and must I be the first rejected suitor? Why so distant to me, if it be true that he hath stooped to so many?" But Christ knew what he did, and therefore did not answer, that she might be the more earnest in prayer. He heard her, and was pleased with her, and strengthened her with strength in her soul to prosecute her request ( Ps. cxxxviii. 3 ; Job xxiii. 6 ), though he did not immediately give her the answer she expected. By seeming to draw away the desired mercy from her, he drew her on to be so much the more importunate for it. Note, Every accepted prayer is not immediately an answered prayer. Sometimes God seems not to regard his people's prayers, like a man asleep or astonished ( Ps. xliv. 23 ; Jer. xiv. 9 ; Ps. xxii. 1, 2 ); nay, to be angry at them ( Ps. lxxx. 4 ; Lam. iii. 8, 44 ); but it is to prove, and so to improve, their faith, and to make his after-appearances for them the more glorious to himself, and the more welcome to them; for the vision, at the end, shall speak, and shall not lie, Heb. ii. 3 . See Job xxxv. 14 . [2.] When the disciples spake a good word for her, he gave a reason why he refused her, which was yet more discouraging. First, It was some little relief, that the disciples interposed on her behalf; they said, Send her away, for she crieth after us. It is desirable to have an interest in the prayers of good people, and we should be desirous of it. But the disciples, though wishing she might have what she came for, yet therein consulted rather their own ease than the poor woman's satisfaction; " Send her away with a cure, for she cries, and is in good earnest; she cries after us, and is troublesome to us, and shames us." Continued importunity may be uneasy to men, even to good men; but Christ loves to be cried after. Secondly, Christ's answer to the disciples quite dashed her expectations; " I am not sent, but to the lost sheep of the house of Israel; you know I am not, she is none of them, and would you have me go beyond my commission?" Importunity seldom conquers the settled reason of a wise man; and those refusals are most silencing, which are so backed. He doth not only not answer her, but he argues against her, and stops her mouth with a reason. It is true, she is a lost sheep, and hath as much need of his care as any, but she is not of the house of Israel, to whom he was first sent ( Acts iii. 26 ), and therefore not immediately interested in it, and entitled to it. Christ was a Minister of the circumcision ( Rom. xv. 8 ); and though he was intended for a Light to the Gentiles, yet the fulness of time for that was not now come, the veil was not yet rent, nor the partition-wall taken down. Christ's personal ministry was to be the glory of his people Israel; "If I am sent to them, what have I to do with those that are none of them." Note, It is a great trial, when we have occasion given us to question whether we be of those to whom Christ was sent. But, blessed be God, no room is left for that doubt; the distinction between Jew and Gentile is taken away; we are sure that he gave his life a ransom for many, and if for many, why not for me? Thirdly, When she continued her importunity, he insisted upon the unfitness of the thing, and gave her not only a repulse, but a seeming reproach too ( v. 26 ); It is not meet to take the children's bread and to cast it to dogs. This seems to cut her off from all hope, and might have driven her to despair, if she had not had a very strong faith indeed. Gospel grace and miraculous cures (the appurtenances of it), were children's bread; they belonged to them to whom pertained the adoption ( Rom. ix. 4 ), and lay not upon the same level with that rain from heaven, and those fruitful seasons, which God gave to the nations whom he suffered to walk in their own ways ( Acts xiv. 16, 17 ); no, these were peculiar favours, appropriated to the peculiar people, the garden enclosed. Christ preached to the Samaritans ( John iv. 41 ), but we read not of any cures he wrought among them; that salvation was of the Jews: it is not meet therefore to alienate these. The Gentiles were looked upon by the Jews with great contempt, were called and counted dogs; and, in comparison with the house of Israel, who were so dignified and privileged, Christ here seems to allow it, and therefore thinks it not meet that the Gentiles should share in the favours bestowed on the Jews. But see how the tables are turned; after the bringing of the Gentiles into the church, the Jewish zealots for the law are called dogs, Phil. iii. 2 . Now this Christ urgeth against this woman of Canaan; "How can she expect to eat of the children's bread, who is not of the family?" Note, 1. Those whom Christ intends most signally to honour, he first humbles and lays low in a sense of their own meanness and unworthiness. We must first see ourselves to be as dogs, less than the least of all God's mercies, before we are fit to be dignified and privileged with them. 2. Christ delights to exercise great faith with great trials, and sometimes reserves the sharpest for the last, that, being tried, we may come forth like gold. This general rule is applicable to other cases for direction, though here used only for trial. Special ordinances and church-privileges are children's bread, and must not be prostituted to the grossly ignorant and profane. Common charity must be extended to all, but spiritual dignities are appropriated to the household of faith; and therefore promiscuous admission to them, without distinction, wastes the children's bread, and is the giving of that which is holy to the dogs, ch. vii. 6 . Procul hinc, procul inde, profani—Off, ye profane. 3. Here is the strength of her faith and resolution, in breaking through all these discouragements. Many a one, thus tried, would either have sunk into silence, or broken out into passion. "Here is cold comfort," might she have said, "for a poor distressed creature; as good for me to have staid at home, as come hither to be taunted at and abused at this rate; not only to have a piteous case slighted, but to be called a dog! " A proud, unhumbled heart would not have borne it. The reputation of the house of Israel was not now so great in the world, but that this slight put upon the Gentiles was capable of being retorted, had the poor woman been so minded. It might have occasioned a reflection upon Christ, and might have been a blemish upon his reputation, as well as a shock to the good opinion, she had entertained of him; for we are apt to judge of persons as we ourselves find them; and think that they are what they are to us. " Is this the Son of David? " (might she have said): "Is this he that has such a reputation for kindness, tenderness, and compassion? I am sure I have no reason to give him that character, for I was never treated so roughly in my life; he might have done as much for me as for others; or, if not, he needed not to have set me with the dogs of his flock. I am not a dog, I am a woman, and an honest woman, and a woman in misery; and I am sure it is not meet to call me a dog. " No, here is not a word of this. Note, A humble, believing soul, that truly loves Christ, takes every thing in good part that he saith and doeth, and puts the best construction upon it. She breaks through all these discouragements, (1.) With a holy earnestness of desire in prosecuting her petition. This appeared upon the former repulse ( v. 25 ); Then came she, and worshipped him, saying, Lord, help me. [1.] She continued to pray. What Christ said, silenced the disciples; you hear no more of them; they took the answer, but the woman did not. Note, The more sensibly we feel the burthen, the more resolutely we should pray for the removal of it. And it is the will of God that we should continue instant in prayer, should always pray, and not faint. [2.] She improved in prayer. Instead of blaming Christ, or charging him with unkindness, she seems rather to suspect herself, and lay the fault upon herself. She fears lest, in her first address, she had not been humble and reverent enough, and therefore now she came, and worshipped him, and paid him more respect than she had done; or she fears that she had not been earnest enough, and therefore now she cries, Lord, help me. Note, When the answers of prayer are deferred, God is thereby teaching us to pray more, and pray better. It is then time to enquire wherein we have come short in our former prayers, that what has been amiss may be amended for the future. Disappointments in the success of prayer, must be excitements to the duty of prayer. Christ, in his agony, prayed more earnestly. [3.] She waives the question, whether she was of those to whom Christ was sent or no; she will not argue that with him, though perhaps she might have claimed some kindred to the house of Israel; but, "Whether an Israelite or no, I come to the Son of David for mercy, and I will not let him go, except he bless me. " Many weak Christians perplex themselves with questions and doubts about their election, whether they are of the house of Israel or no; such had better mind their errand to God, and continue instant in prayer for mercy and grace; throw themselves by faith at the feet of Christ, and say, If I perish, I will perish here; and then that matter will by degrees clear itself. If we cannot reason down our unbelief, let us pray it down. A fervent, affectionate Lord, help me, will help us over many of the discouragements which are sometimes ready to bear us down and overwhelm us. [4.] Her prayer is very short, but comprehensive and fervent, Lord, help me. Take this, First, As lamenting her case; "If the Messiah be sent only to the house of Israel, the Lord help me, what will become of me and mine," Note, It is not in vain for broken hearts to bemoan themselves; God looks upon them then, Jer. xxxi. 18 . Or, Secondly, As begging grace to assist her in this hour of temptation. She found it hard to keep up her faith when it was thus frowned upon, and therefore prays, " Lord, help me; Lord, strengthen my faith now; Lord, let thy right hand uphold me, while my soul is following hard after thee, " Ps. lxiii. 8 . Or, Thirdly, As enforcing her original request, " Lord, help me; Lord, give me what I come for." She believed that Christ could and would help her, though she was not of the house of Israel; else she would have dropt her petition. Still she keeps up good thoughts of Christ, and will not quit her hold. Lord, help me, is a good prayer, if well put up; and it is pity that it should be turned into a byword, and that we should take God's name in vain in it. (2.) With a holy skilfulness of faith, suggesting a very surprising plea. Christ had placed the Jews with the children, as olive-plants round about God's table, and had put the Gentiles with the dogs, under the table; and she doth not deny the aptness of the similitude. Note, There is nothing got by contradicting any word of Christ, though it bear ever so hard upon us. But this poor woman, since she cannot object against it, resolves to make the best of it ( v. 27 ); Truth, Lord, yet the dogs eat of the crumbs. Now, here, [1.] Her acknowledgment was very humble: Truth, Lord. Note, You cannot speak so meanly and slightly of a humble believer, but he is ready to speak as meanly and slightly of himself. Some that seem to dispraise and disparage themselves, will yet take it as an affront if others do so too; but one that is humbled aright, will subscribe to the most abasing challenges, and not call them abusing ones. " Truth, Lord; I cannot deny it; I am a dog, and have no right to the children's bread." David, Thou hast done foolishly, very foolishly; Truth, Lord. Asaph, Thou hast been as a beast before God; Truth, Lord. Agur, Thou art more brutish than any man; Truth, Lord. Paul, Thou hast been the chief of sinners, art less than the least of saints, not meet to be called an apostle; Truth, Lord. [2.] Her improvement of this into a plea was very ingenious; Yet the dogs eat of the crumbs. It was by a singular acumen, and spiritual quickness and sagacity, that she discerned matter of argument in that which looked like a slight. Note, A lively, active faith will make that to be for us, which seems to be against us; will fetch meat out of the eater, and sweetness out of the strong. Unbelief is apt to mistake recruits for enemies, and to draw dismal conclusions even from comfortable premises ( Judges xiii. 22, 23 ); but faith can find encouragement even in that which is discouraging, and get nearer to God by taking hold on that hand which is stretched out to push it away. So good a thing it is to be of quick understanding in the fear of the Lord, Isa. xi. 3 . Her plea is, Yet the dogs eat of the crumbs. It is true, the full and regular provision is intended for the children only, but the small, casual, neglected crumbs are allowed to the dogs, and are not grudged them; that is to the dogs under the table, that attend there expecting them. We poor Gentiles cannot expect the stated ministry and miracles of the Son of David, that belongs to the Jews; but they begin now to be weary of their meat, and to play with it, they find fault with it, and crumble it away; surely then some of the broken meat may fall to a poor Gentile; "I beg a cure by the by, which is but a crumb, though of the same precious bread, yet but a small inconsiderable piece, compared with the loaves which they have." Note, When we are ready to surfeit on the children's bread, we should remember how many there are, that would be glad of the crumbs. Our broken meat in spiritual privileges, would be a feast to many a soul; Acts xiii. 42 . Observe here, First, Her humility and necessity made her glad of crumbs. Those who are conscious to themselves that they deserve nothing, will be thankful for any thing; and then we are prepared for the greatest of God's mercies, when we see ourselves less than the least of them. The least of Christ is precious to a believer, and the very crumbs of the bread of life. Secondly, Her faith encouraged her to expect these crumbs. Why should it not be at Christ's table as at a great man's, where the dogs are fed as sure as the children? Observe, She calls it their master's table; if she were a dog, she was his dog, and it cannot be ill with us, if we stand but in the meanest relation to Christ; "Though unworthy to be called children, yet make me as one of thy hired servants: nay, rather let me be set with the dogs than turned out of the house; for in my Father's house there is not only bread enough, but to spare, " Luke xv. 17-19 . It is good lying in God's house, though we lie at the threshold there. 4. The happy issue and success of all this. She came off with credit and comfort from this struggle; and, though a Canaanite, approved herself a true daughter of Israel, who, like a prince, had power with God, and prevailed. Hitherto Christ hid his face from her, but now gathers her with everlasting kindness, v. 28 . Then Jesus said, O woman, great is thy faith. This was like Joseph's making himself know to his brethren, I am Joseph; so here, in effect, I am Jesus. Now he begins to speak like himself, and to put on his own countenance. He will not contend for ever. (1.) He commended her faith. O woman, great is thy faith. Observe, [1.] It is her faith that he commends. There were several other graces that shone bright in her conduct of this affair-wisdom, humility, meekness, patience, perseverance in prayer; but these were the product of her faith, and therefore Christ fastens upon that as most commendable; because of all graces faith honours Christ most, therefore of all graces Christ honours faith most. [2.] It is the greatness of her faith. Note, First, Though the faith of all the saints is alike precious, yet it is not in all alike strong; all believers are not of the same size and stature. Secondly, The greatness of faith consists much in a resolute adherence to Jesus Christ as an all-sufficient Saviour, even in the face of discouragements; to love him, and trust him, as a Friend, even then when he seems to come forth against us as an Enemy. This is great faith! Thirdly, Though weak faith, if true, shall not be rejected, yet great faith shall be commended, and shall appear greatly well-pleasing to Christ; for in them that thus believe he is most admired. Thus Christ commended the faith of the centurion, and he was a Gentile too, he had a strong faith in the power of Christ, this woman in the good-will of Christ; both were acceptable. (2.) He cured her daughter; " Be it unto thee even as thou wilt: I can deny thee nothing, take what thou camest for." Note, Great believers may have what they will for the asking. When our will conforms to the will of Christ's precept, his will concurs with the will of our desire. Those that will deny Christ nothing, shall find that he will deny them nothing at last, though for a time he seems to hide his face from them. "Thou wouldst have thy sins pardoned, thy corruptions mortified, thy nature sanctified; be it unto thee even as thou wilt. And what canst thou desire more?" When we come, as this poor woman did, to pray against Satan and his kingdom, we concur with the intercession of Christ, and it shall be accordingly. Though Satan may sift Peter, and buffet Paul, yet, through Christ's prayer and the sufficiency of his grace, we shall be more than conquerors, Luke xxii. 31, 32 ; 2 Cor. xii. 7-9 ; Rom. xvi. 20 . The event was answerable to the word of Christ; Her daughter was made whole from that very hour; from thenceforward was never vexed with the devil any more; the mother's faith prevailed for the daughter's cure. Though the patient was at a distance, that was no hindrance to the efficacy of Christ's word. He spake, and it was done.

A woman of Canaan - Canaan was also called Syrophenicia, as lying between Syria properly so called, and Phenicia, by the sea side. Cried to him - From afar, Thou Son of David - So she had some knowledge of the promised Messiah.

A woman of Canaan. This woman is called also a Greek, a Syro-Phoenician by birth, Mk 7:26. Anciently the whole land, including Tyre and Sidon, was in the possession of the Canaanites, and called Canaan. The Phoenicians were descended from the Canaanites. The country, including Tyre and Sidon, was called Phoenicia, or Syro-Phoenicia. That country was taken by the Greeks under Alexander the Great, and those cities, in the time of Christ, were Greek cities. This woman was therefore a Gentile, living under the Greek government, and probably speaking the Greek language. She was by birth a Syro-Phoenician, born in that country, and descended, therefore, from the ancient Canaanites. All these names might with propriety be given to her. Coasts. Regions, or countries. Thou Son of David. Descendant of David. Mt 1:1. Meaning the Messiah. Is grievously vexed with a devil. Mt 4:24. The woman showed great earnestness. She cried unto him, and fell at his feet, Mk 7:25. (o) "Son of God" Lk 18:38,39

He answered her not a word - He sometimes tries our faith in like manner.

But he answered her not a word. This was done to test her faith, and that there might be exhibited to the apostles an example of the effect of persevering supplication. The result shows that it was not unwillingness to aid her, or neglect of her. It was proper that the strength of her faith should be fully tried. (p) "not a word" Ps 28:1, Lam 3:8

I am not sent - Not primarily; not yet.

But he answered---I am not sent, etc. This answer was made to the woman, not to the disciples. The lost sheep of the house of Israel were the Jews. He came first to them. He came as their expected Messiah. He came to preach the gospel himself to the Jews only. Afterwards it was preached to the Gentiles; but the ministry of Jesus was confined almost entirely to the Jews. (q) "I am not sent" Mt 10:5,6, Acts 3:26

Then came she - Into the house where he now was.

She came and worshipped. That is, bowed down to him, did him reverence. Mt 8:2. Lord, help me. A proper cry for a poor sinner, who needs the help of the Lord Jesus.

But he answered and said, It is not meet, etc. That is, it is not fit or proper. Children's bread. The Jews considered themselves as the peculiar children of God. To all other nations they were accustomed to apply terms of contempt, of which dogs was the most common. The Mohammedans still apply the term dogs to Christians, and Christians and Jews to each other. It is designed as an expression of the highest contempt. The Saviour means to say that he was sent to the Jews. The woman was a Gentile. He meant, that it did not comport with the design of his personal ministry to apply benefits intended for the Jews to others. Our Saviour did not intend to justify or sanction the use of such terms, or calling names. He meant to try her faith. As if he had said, "You are a Gentile. I am a Jew. The Jews call themselves children of God. You they vilify, and abuse, calling you a dog. Are you willing to receive of a Jew, then, a favour? Are you willing to submit to these appellations, to receive a favour of one of that nation, and to acknowledge your dependence on a people that so despise you?" It was a trial of her faith, and not lending his sanction to the propriety of the abusive term. He regarded her with a different feeling. (r) "to dogs" Mt 7:6, Rev 22:15

And she said, Truth, Lord, etc: "What you say is true. Let it be that the best food should he given to the children. Let the Jews have the chief benefit of thy ministry. But the dogs, beneath the table, eat the crumbs. So let me be regarded as a dog, a heathen, as unworthy of everything. Yet grant one exertion of that almighty power, displayed so signally among the Jews, and heal the despised daughter of a despised heathen mother."

Thy faith - Thy reliance on the power and goodness of God.

Great is thy faith. That is, thy trust, confidence. The word here seems to include, also, the humility and perseverance manifested in pressing her suit. The daughter was healed then. Going home, she found her well and composed, Mk 7:30. (s) "Then Jesus" Job 13:15, 23:10, Lam 3:32 (t) "be it" Ps 145:19

The sea of Galilee - The Jews gave the name of seas to all large lakes. This was a hundred furlongs long, and forty broad. It was called also, the sea of Tiberias. It lay on the borders of Galilee, and the city of Tiberias stood on its western shore. It was likewise styled the lake of Gennesareth: perhaps a corruption of Cinnereth, the name by which it was anciently called, Num 34:11. Mark 7:31.

Sea of Galilee. That is, the lake of Gennesaret. For an account of the principal diseases mentioned here, Mt 4:24. Maimed. Those to whom a hand or foot was wanting. See Mt 18:8. To cure them--that is, to restore a hand or foot-- was a direct act of creative power. It is no wonder, therefore, that the people wondered. And they glorified the God of Israel. To glorify, here means to praise, to acknowledge his power and goodness. The God of Israel was the God that the Israelites or Jews worshipped. (v) "And Jesus" Mk 7:31

Four Thousand Men Fed. 29 And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there. 30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them: 31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel. 32 Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. 33 And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude? 34 And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes. 35 And he commanded the multitude to sit down on the ground. 36 And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude. 37 And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full. 38 And they that did eat were four thousand men, beside women and children. 39 And he sent away the multitude, and took ship, and came into the coasts of Magdala. Here is, I. A general account of Christ's cures, his curing by wholesale. The tokens of Christ's power and goodness are neither scarce nor scanty; for there is in him an overflowing fulness. Now observe, 1. The place where these cures were wrought; it was near the sea of Galilee, a part of the country Christ was much conversant with. We read not of any thing he did in the coasts of Tyre and Sidon, but the casting of the devil out of the woman of Canaan's daughter, as if he took that journey on purpose, with that in prospect. Let not ministers grudge their pains to do good, though but to few. He that knows the worth of souls, would go a great way to help to save one from death and Satan's power. But Jesus departed thence. Having let fall that crumb under table, he here returns to make a full feast for the children. We may do that occasionally for one, which we may not make a constant practice of. Christ steps into the coast of Tyre and Sidon, but he sits down by the sea of Galilee ( v. 29 ), sits down not on a stately throne, or tribunal of judgment, but on a mountain: so mean and homely were his most solemn appearances in the days of his flesh! He sat down on a mountain, that all might see him, and have free access to him; for he is an open Saviour. He sat down there, as one tired with his journey, and willing to have a little rest; or rather, as one waiting to be gracious. He sat, expecting patients, as Abraham at his tent-door, ready to entertain strangers. He settled himself to this good work. 2. The multitudes and maladies that were healed by him ( v. 30 ); Great multitudes came to him; that the scripture might be fulfilled, Unto him shall the gathering of the people be, Gen. xlix. 10 . If Christ's ministers could cure bodily diseases as Christ did, there would be more flocking to them than there is; we are soon sensible of bodily pain and sickness, but few are concerned about their souls and their spiritual diseases. Now, (1.) Such was the goodness of Christ, that he admitted all sorts of people; the poor as well as the rich are welcome to Christ, and with him there is room enough for all comers. He never complained of crowds or throngs of seekers, or looked with contempt upon the vulgar, the herd, as they are called; for the souls of peasants are as precious with him as the souls of princes. (2.) Such was the power of Christ, that he healed all sorts of diseases; those that came to him, brought their sick relations and friends along with them, and cast them down at Jesus' feet, v. 30 . We read not of any thing they said to him, but they laid them down before him as objects of pity, to be looked upon by him. Their calamities spake more for them than the tongue of the most eloquent orator could. David showed before God his trouble, that was enough, he then left it with him, Ps. cxlii. 2 . Whatever our case is, the only way to find ease and relief, is, to lay it at Christ's feet, to spread it before him, and refer it to his cognizance, and then submit it to him, and refer it to his disposal. Those that would have spiritual healing from Christ, must lay themselves at his feet, to be ruled and ordered as he pleaseth. Here were lame, blind, dumb, maimed, and many others, brought to Christ. See what work sin has made! It has turned the world into a hospital: what various diseases are human bodies subject to! See what work the Saviour makes! He conquers those hosts of enemies to mankind. Here were such diseases as a flame of fancy could contribute neither to the cause of nor to the cure of; as lying not in the humours, but in the members of the body; and yet these were subject to the commands of Christ. He sent his word, and healed them. Note, All diseases are at the command of Christ, to go and come as he bids them. This is an instance of Christ's power, which may comfort us in all our weaknesses; and of his pity, which may comfort us in all our miseries. 3. The influence that this had upon the people, v. 31 . (1.) They wondered, and well they might. Christ's works should be our wonder. It is the Lord's doing, and it is marvellous, Ps. cxviii. 23 . The spiritual cures that Christ works are wonderful. When blind souls are made to see by faith, the dumb to speak in prayer, the lame to walk in holy obedience, it is to be wondered at. Sing unto the Lord a new song, for thus he has done marvellous things. (2.) They glorified the God of Israel, whom the Pharisees, when they saw these things, blasphemed. Miracles, which are the matter of our wonder, must be the matter of our praise; and mercies, which are the matter of our rejoicing, must be the matter of our thanksgiving. Those that were healed, glorified God; if he heal our diseases, all that is within us must bless his holy name; and if we have been graciously preserved from blindness, and lameness, and dumbness, we have as much reason to bless God as if we had been cured of them; nay, and the standers-by glorified God. Note, God must be acknowledged with praise and thankfulness in the mercies of others as in our own. They glorified him as the God of Israel, his church's God, a God in covenant with his people, who hath sent the Messiah promised; and this is he. See Luke i. 68 . Blessed be the Lord God of Israel. This was done by the power of the God of Israel, and no other could do it. II. Here is a particular account of his feeding four thousand men with seven loaves, and a few little fishes, as he had lately fed five thousand with five loaves. The guests indeed were now not quite so many as then, and the provision a little more; which does not intimate that Christ's arm was shortened, but that he wrought his miracles as the occasion required, and not for ostentation, and therefore he suited them to the occasion: both then and now he took as many as were to be fed, and made use of all that was at hand to feed them with. When once the utmost powers of nature are exceeded, we must say, This is the finger of God; and it is neither here nor there how far they are outdone; so that this is no less a miracle than the former. Here is, 1. Christ's pity ( v. 32 ); I have compassion on the multitude. He tells his disciples this, both to try and to excite their compassion. When he was about to work this miracle, he called them to him, and made them acquainted with his purpose, and discoursed with them about it; not because he needed their advice, but because he would give an instance of his condescending love to them. He called them not servants, for the servant knows not what his Lord doeth, but treated them as his friends and counsellors. Shall I hide from Abraham the thing that I do? Gen. xviii. 17 . In what he said to them, Observe, (1.) The case of the multitude; They continue with me now three days, and have nothing to eat. This is an instance of their zeal, and the strength of their affection to Christ and his word, that they not only left their callings, to attend upon him on week-days, but underwent a deal of hardship, to continue with him; they wanted their natural rest, and, for aught that appeared, lay like soldiers in the field; they wanted necessary food, and had scarcely enough to keep life and soul together. In those hotter countries they could better bear long fasting than we can in these colder climates: but though it could not but be grievous to the body, and might endanger their health, yet the zeal of God's house thus ate them up, and they esteemed the words of Christ more than their necessary food. We think three hours too much to attend upon public ordinances; but these people staid together three days, and yet snuffed not at it, nor said, Behold, what a weariness is it! Observe, With what tenderness Christ spoke of it; I have compassion on them. It had become them to have compassion on him, who took so much pains with them for three days together, and was so indefatigable in teaching and healing; so much virtue had gone out of him, and yet for aught that appears he was fasting too: but he prevented them with his compassion. Note, Our Lord Jesus keeps an account how long his followers continue their attendance on him, and takes notice of the difficulty they sustain in it ( Rev. ii. 2 ); I know thy works, and thy labour, and thy patience: and it shall in no wise lose its reward. Now the exigence the people were reduced to serves to magnify. [1.] The mercy of their supply: he fed them when they were hungry; and then food was doubly welcome. He treated them as he did Israel of old; he suffered them to hunger, and then fed them ( Deut. viii. 3 ); for that is sweet to the hungry soul, which the full soul loathes. [2.] The miracle of their supply: having been so long fasting, their appetites were the more craving. If two hungry meals make the third a glutton, what would three hungry days do? And yet they did all eat and were filled. Note, There are mercy and grace enough with Christ, to give the most earnest and enlarged desire an abundant satisfaction; Open thy mouth wide, and I will fill it. He replenisheth even the hungry soul. (2.) The care of our master concerning them; I will not send them away fasting, lest they should faint by the way; which would be a discredit to Christ and his family, and a discouragement both to them and to others. Note, It is the unhappiness of our present state, that when our souls are in some measure elevated and enlarged, our bodies cannot keep pace with them in good duties. The weakness of the flesh is a great grievance to the willingness of the spirit. It will not be so in heaven, where the body shall be made spiritual, where they rest not, day and night, from praising God, and yet faint not; where they hunger no more, nor thirst any more, Rev. vii. 16 . Here is, 2. Christ's power. His pity of their wants sets his power on work for their supply. Now observe, (1.) How his power was distrusted by his disciples ( v. 23 ); whence should we have so much bread in the wilderness? A proper question, one would think, like that of Moses ( Num. xi. 22 ). Shall the flocks and the herds be slain to suffice them? But it was here an improper question, considering not only the general assurance the disciples had of the power of Christ, but the particular experience they lately had of a seasonable and sufficient provision by miracle in a like case; they had been not only the witnesses, but the ministers, of the former miracle; the multiplied bread went through their hands; so that it was an instance of great weakness for them to ask, Whence shall we have bread? Could they be at a loss, while they had their Master with them? Note, Forgetting former experiences leaves us under present doubts. Christ knew how slender the provision was, but he would know it from them ( v. 34 ); How many loaves have ye? Before he would work, he would have it seen how little he had to work on, that his power might shine the brighter. What they had, they had for themselves, and it was little enough for their own family; but Christ would have them bestow it all upon the multitude, and trust Providence for more. Note, it becomes Christ's disciples to be generous, their Master was so: what we have, we should be free of, as there is occasion; given to hospitality; not like Nabal ( 1 Sam. xxv. 11 ), but like Elisha, 2 Kings iv. 42 . Niggardliness to-day, out of thoughtfulness for to-morrow, is a complication of corrupt affection that ought to be mortified. If we be prudently kind and charitable with what we have, we may piously hope that God will send more. Jehovah-jireh, The Lord will provide. The disciples asked, Whence should we have bread? Christ asked, How many loaves have ye? Note, When we cannot have what we would, we must make the best of what we have, and do good with it as far as it will go; we must not think so much of our wants as of our havings. Christ herein went according to the rule he gave to Martha, not to be troubled about many things, nor cumbered about much serving. Nature is content with little, grace with less, but lust with nothing. (2.) How his power was discovered to the multitude, in the plentiful provision he made for them; the manner of which is much the same as before, ch. xiv. 18 , &c. Observe here, [1.] The provision that was at hand; seven loaves, and a few fishes: the fish not proportionable to the bread, for bread is the staff of life. It is probable that the fish was such as they had themselves taken; for they were fishers, and were now near the sea. Note, It is comfortable to eat the labour of our hands ( Ps. cxxviii. 2 ), and to enjoy that which is any way the product of our own industry, Prov. xii. 27 . And what we have got by God's blessing on our labour we should be free of; for therefore we must labour, that we may have to give, Eph. iv. 28 . [2.] The putting of the people in a posture to receive it ( v. 35 ); He commanded the multitude to sit down on the ground. They saw but very little provision, yet they must sit down, in faith that they should have a meal's meat out of it. They who would have spiritual food from Christ, must sit down at his feet, to hear his word, and expect it to come in an unseen way. [3.] The distributing of the provision among them. He first gave thanks — eucharistesas . The word used in the former miracle was eulogese — he blessed. It comes all to one; giving thanks to God is a proper way of craving a blessing from God. And when we come to ask and receive further mercy, we ought to give thanks for the mercies we have received. He then broke the loaves (for it was in the breaking that the bread multiplied) and gave to his disciples, and they to the multitude. Though the disciples had distrusted Christ's power, yet he made use of them now as before; he is not provoked, as he might be, by the weakness and infirmities of his ministers, to lay them aside; but still he gives to them, and they to his people, of the word of life. [4.] The plenty there was among them ( v. 37 ). They did all eat, and were filled. Note, Those whom Christ feeds, he fills. While we labour for the world, we labour for that which satisfieth not ( Isa. lv. 2 ); but those that duly wait on Christ shall be abundantly satisfied with the goodness of his house, Ps. lxv. 4 . Christ thus fed people once and again, to intimate that though he was called Jesus of Nazareth, yet he was of Bethlehem, the house of bread; or rather, that he was himself the Bread of Life. To show that they had all enough, there was a great deal left— seven baskets full of broken meat; not so much as there was before, because they did not gather after so many eaters, but enough to show that with Christ there is bread enough, and to spare; supplies of grace for more than seek it, and for those that seek more. [5.] The account taken of the guests; not that they might pay their share (here was no reckoning to be discharged, they were fed gratis), but that they might be witnesses to the power and goodness of Christ, and that this might be some resemblance of that universal providence that gives food to all flesh, Ps. cxxxvi. 25 . Here were four thousand men fed; but what were they to that great family which is provided for by the divine care every day? God is a great Housekeeper, on whom the eyes of all the creatures wait, and he giveth them their food in due season, Ps. civ. 27 ; cxlv. 15 . [6.] The dismission of the multitude, and Christ's departure to another place ( v. 39 ). He sent away the people. Though he had fed them twice, they must not expect miracles to be their daily bread. Let them now go home to their callings, and to their own tables. And he himself departed by ship to another place; for, being the Light of the world, he must be still in motion, and go about to do good.

Mt 15:29 (w) "he healed them" Ps 103:3, Is 35:5,6

They continue with me now three days - It was now the third day since they came. Mark 8:1.

The miracle recorded here, the feeding of the four thousand, took place on a mountain, near the sea of Galilee. The same account is recorded in Mk 8:1-10. The circumstances of the miracle are so similar to the one recorded in Mt 14:14-21, as to need no particular explanation. Verse 32. Three days and have nothing to eat. This is not, perhaps, to be taken literally, but only that during that time they had been deprived of their ordinary, regular food. They had had only a very scanty supply, and on the third day even that began to fail. (x) "Then Jesus" Mk 7:1

Mt 15:32 (y) "his disciples" 2Kgs 4:43,44

Mt 15:32 (z) "And he commanded" Mt 14:19

He gave thanks, or blessed the food - That is, he praised God for it, and prayed for a blessing upon it.

Mt 15:32 (a) "and gave thanks" 1Sam 9:13, Lk 22:19, 24:30

Coasts of Magdala. Mark says, "The parts of Dalmanutha"." These were probably small towns on the east side of the sea of Galilee, and near to each other. The evangelists do not say that he went to either of those towns, but only to the coasts, or parts, where they were situated. (b) "and came into the coasts" Mk 8:10 REMARKS ON MATTHEW CHAPTER 15 We learn from this chapter, (1.) That men are often far more attached to traditions, and the commandments of men, than the law of God, Mt 15:1-6. (2.) That men are strongly disposed to explain away the law of God, if possible. It is too strict for them, and too spiritual. They dare not often attack it directly, but they will explain it and dilute it so as to make it mean nothing. Wicked men do not love God's law, Mt 15:4-6. (3.) Men are prone to introduce foolish rites into religion. They do not love what God has commanded, and they attempt to compensate for not loving his doctrines by being great sticklers for their own, Mt 15:2, Mk 7:3,4. (4.) All addition to the law of God is evil, Mt 15:3. All ceremonies in religion, which are not authorized by the New Testament, are wrong. Man has no right to ordain rites to bind the conscience, where God has commanded none, Co 2:23. Men come the nearest to that which is right when they live nearest to just what God has commanded in the Bible. (5.) Hypocrites should be unmasked and detected, Mt 15:7. He does a great service to men who detects their hypocrisy. That close and faithful preaching which lays open the heart, and shows men what they are, is that which comes nearest to the example of Christ. It may pain them, but the wounds of a friend are faithful, Prov 27:6 and we should honour and love the man that, by the grace of God, can show us our heart. We always honour most the physician of the body that is most skilled in detecting and curing disease; and so should we the physician of the soul. (6.) We should be exceedingly cautious of formality in worship, Mt 15:8,9. It is hypocrisy. God requires the heart. To render to him only the service of the lips is to mock him. Nothing can be acceptable but true piety, genuine love, and hearty obedience. Nothing more hateful than an appearance of worshipping God, while the heart is in sin and the world. (7.) The duty of honouring parents, Mt 15:4-6. Nothing can explain away this duty. It is binding on all. Parents should be obeyed, loved, respected. God requires it, and we cannot be free from the duty. Under age, a child is bound always to obey a parent, where the parent does not command anything contrary to the Bible. But when the parent commands anything contrary to the Bible, the child is not bound to obey, Acts 5:29. After the child is of age he is to respect, love, and honour the parent; and if poor and needy, to provide for his wants till he dies. It is certainly proper that we do all we can to comfort those in old age, who did so much for us in childhood. A child can never repay a parent for his kindness to him. (8.) We are not at liberty to give to anything else--not even to religious uses--what is necessary to render our parents comfortable, Mt 15:4-6. They have the first claim on us. And though it is our duty to do much in the cause of benevolence, yet our first duty should be to see that our parents do not suffer. (9.) Men easily take offence when they are faithfully reproved, and especially when their hypocrisy is exposed; and especially if this exposure is about some small matter, on which they have greatly set their hearts--some ceremony in worship, or some foolish rite, Mt 5:12. (10.) Every false doctrine is to be opposed, and shall be rooted up, Mt 15:13. It is to be opposed by arguments and candid investigation, and not by abuse and misrepresentation. Christ never misrepresented any man's doctrine. He always stated it just as it was, just as they held it; and then, by argument and the word of God, he showed it was wrong. This is the proper way to manage all controversies. (11.) It is of great importance to search the heart, Mt 15:19,20. It is a fountain of evil. It is the source of all crime. External conduct is comparatively of little importance. In the sight of God the heart is of more importance; and if that were pure, all would be well. (12.) The doctrine of man's depravity is true, Mt 15:19. If the heart produces all these things, it cannot be pure. And yet who is there from whose heart, at some time, these things have not proceeded? Alas! the world is full of instances where the heart produces evil thoughts, etc. (13.) In our distress, and the distress of our children and friends, we should go to Jesus. We should, indeed, use all proper means to restore our friends; but we should feel that God only can grant returning health and life, Mt 15:22. (14.) We should not be discouraged that our prayers are not immediately answered. God knows the proper time to answer them, and it may be of great importance to us that the answer should be deferred, Mt 15:23. (15.) We should still persevere, Mt 15:24-27. We should not be discouraged. We should not be disheartened, even by the appearance of neglect or unkind treatment. (16). Our prayers will be answered if we persevere, Mt 15:28. They that seek shall find. In due time--in the best and most proper time --a gracious God will lend an ear to our request, and grant the thing we need. (17.) We should come with humility and faith, Mt 15:27. We can never think too little of ourselves, or too much of the mercy and faithfulness of Christ. Prayers of humility and faith only are answered. (18.) Christ will take care of his poor and needy followers. We may be assured that he has power to give us all we need; and that in times of necessity he will supply our wants, Mt 15:32-38. (19.) The great number of poor in the world is no reason why he should not supply them, Mt 15:38. He daily supplies the wants of nine hundred millions of human beings, besides countless numbers of the beasts of the field, of the fowls of heaven, and the fishes of the sea. It is a small thing to supply the wants of the few poor on the earth; and He who feeds the world will take care of us in the time of want. (20.) We should be grateful to God for our daily food. We should render to him proper thanksgiving, Mt 15:36