F

that we must seek remedy for spiritual diseases at his hands; and that we are bound not only to run ourselves, but also to bring others, to him.'"

ADDITIONAL REMARKS.

How dreadful a thing is it to have a guilty and accusing conscience! and how remarkable was the force of it in the instance before us! Herod was a king, yet it addressed him in language of terror, and made itself heard and felt amidst all the hurries and flatteries of a court. Vain was the power of a prince; vain the caresses of a favourite mistress, basely gratified with the blood of a prophet; and vain the yet more besotting tenets of a Sadducee. In one instance, at least, a resurrection shall be believed; and if a prophet arise in Israel, Herod shall be among the first to say, It is John the Baptist, risen from the dead; and shall be ready to forebode the sad effects of his recovered life, and to prognosticate evil to himself from the mighty works he performed. Let us make it our care to preserve a conscience void of offence, that, instead of a continual torment, it may be to us a continual feast! And if we really desire to preserve it, let us take heed that we be not excessively transported with the entertainments of life, or rashly enter ourselves into engagements which, perhaps, may plunge us into some degree of guilt, whether they be performed or violated.

We see, in this dreadful instance of Herodias, what an implacable degree of malice may arise in the hearts of sinners, on being reproved for the most scandalous and mischievous vices. Instead of owning the obligation to one that would have plucked her as a brand out of the burning, she thirsts insatiably for his blood; and chooses rather to indulge her cruelty and revenge in taking away his life, than to gratify her avarice and ambition in demanding a gift that might have been equal to the half of a kingdom.

But how mysterious was that Providence which left the life of so holy a man in such infamous hands, and permitted it to be sacrificed to the malice of an abandoned harlot to the petulency of a vain girl, and to the rashness of a foolish and perhaps an intoxicated prince, who made the prophet's head the reward of a dance? The ways of God are unsearchable! but we are sure he can never be at a loss to repay his servants in another world for the great sufferings they endure in this, and even for life itself, when given up in his cause.

We may reasonably conclude, that death could never be an unseasonable surprise to this excellent saint (the baptist.) When the executioner came into the prison by night, perhaps breaking in upon his slumbers, and executed his bloody commission almost as soon as he declared it, a soul like his might welcome the stroke as the means of liberty and glory; assured that the transient agony of a moment would transmit it to a kingdom where the least of its inhabitants would be, in holiness, honour, and felicity, superior to John in his most prosperous and successful state on earth.

John's enemies might awhile insult over him, whilst his disciples were mingling their tears with his dust, and lamenting the residue of his days cut off in the midst. His death was precious in the sight of the Lord, and the triumphing of the wicked was short. So will he, ere long, plead the cause of his injured people, and give a cup of trembling and astonishment to those that have made themselves drunk with their blood. Let cruelty and tyranny do their worst, verily there is a reward for the righteous; verily there is a God that judgeth the earth. Psal. lviii. 11.

The disciples received from the hand of Christ the food they delivered to the people: and so should ministers be concerned, that they may receive from Christ what they dispense to others as the bread of life; and that they also, at the same time, may live upon it, as the support of their own souls. How great an honour is it to be employed as stewards of the mysteries of God! Let not immoderate secular cares, let not the desire of worldly riches or greatness, interrupt us in this blessed work! Christ withdrew from those who would have made him king: ill, therefore, does it become his disciples to pursue earthly grandeur; and most unworthy is it of his ministers to act as if his kingdom were of this world. May we learn in every state to be content! Phil. iv. 11. In want, may we cheerfully trust Providence! In plenty, may we not wantonly abuse it! but learn, by his command of gathering up the fragments even of this miraculous feast, a wise frugality in the use of our enjoyments; that nothing may be lost, nor a reserve be wanting, by which the streams of future liberality may be fed.

At the command of Jesus, Peter ventured to go to him on the sea. And through what storms and dangers may we not safely venture, if we are sure that our Lord calls us! Yet the rebuke which he suffered may warn us not rashly to throw ourselves on unnecessary trials, lest our excess of confidence end in fear and disgrace. Modesty and caution will adorn our other virtues, and render us amiable in the eyes of the humble Jesus.

In how many circumstances of life does the Christian appear to his own imagination like Peter, beginning to sink in the waves! But in the time of our distress, like him, let us cry to Jesus for

help; and, while we are lifting up the hands of faith and prayer, we may humbly hope that Christ will stretch forth his omnipotent arm for our rescue. Let every experience of this kind, and all the seasonable aid he is from time to time imparting to us, establish our dependence on him, and enforce our obedience to him, as the Son of God. May divine grace deliver us from that hardness of heart, that stupidity and insensibility of mind, which sometimes remains unconvinced in the midst of evidence, and unaffected under the most moving illustrations, of his abilities and willingness to help us!-DODdridge.

CHAPTER XV.

3 Christ reproveth the scribes and Pharisees for transgressing God's commandments through their own traditions: 11 teacheth how that which goeth into the mouth doth not defile a man. 21 He healeth the daughter of the woman of Canaan, 30 and other great multitudes : 32 and with seven loaves and a few little fishes feedeth four thousand men, besides women

and children.

THEN came to Jesus scribes and Pharisees, which where of Jerusalem, saying, 2 Why do thy disciples transgress the tradition of the elders?

for they wash not their hands when they eat bread.

Ver. 1, 2. 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 age to another by memory; some precept or custom not commanded in the written law, but which they held themselves bound to observe. The Pharisees, and all the Jews, except they wash their hands oft, eat not. Mark vii. 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. Mark vii. 3, 4. They made it a matter of superstition. They regarded external purity as of much more importance than the purity of the heart. The foolish rules they had made about these matters our Saviour did not think it proper to regard; and this was the reason why they found fault with him.

3 But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?

3. But he answered, &c. They accused our Saviour of violating their traditions, as though they were obligatory. In his reply he shows, that instead of these traditions being obligatory, they were to be condemned. Not only were many of the traditions foolish and trifling, but many of them were also opposed to the divine law. In the fourth verse a case is specified.

4 For God commanded, saying, "Honour thy father and mother: and, He that curseth father or mother, let him die the death.

d Exod. xx. 12; Lev. xix. 8; Deut. v. 16; Prov. xxiii. 22; Eph. vi. 2. e Exod. xxi. 17; Lev. xx. 9; Deut. xxvii. 16;

Prov. xx. 20, xxx. 17.

4. For God commanded, &c. That is in the fifth commandment (Exod. xx. 12); and in Exod. xxi. 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 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. A Hebrew phrase; the same as saying, Let him surely die. The Jewish law punishes this crime with death. This commandment they had violated by their tradition, in the following way:

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.

f Mark vii. 11, 12.

5, 6. 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, and of devoting a portion of their property to sacred uses. In doing this they used the word corban, or some similar word; saying this thing is corban, i.e., is a gift of God, or is sacred to him. The law required that when a dedication of this kind was made, it should be fulfilled. See Deut. xxiii. 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 to God-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 any thing for his father after that. Thus he might in a moment free himself from the obligation to obey his father or mother. Besides, the law said that a man should die that cursed his father; .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 seemed to have the appearance of piety. Our Saviour did not mean to condemn the practice of giving to God, or to religious and charitable uses. This the law and the Gospel equally required. He commended even a poor widow that gave all her living. Matt. xii. 44. But he condemned 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.

7 Ye hypocrites, well did Esaias prophesy of you, saying,

g Mark vii. 6.

7. Ye hypocrites. 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. xxix. 13.

8 This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.

h Isa. xxix. 13; Ezek. xxxiii. 31.

8. Draweth nigh unto me with their mouth, &c. That is, they are regular in the forms of worship. They are strict in ceremonial observances, and keep the law outwardly; but God requires he heart, and that they have not rendered.

→ But in vain do they worship me, 'teaching for doctrines the commandments

of men.

i Isa. xxix. 13; Col. ii. 18-22; Titus i. 14.

9. In vain do they worship me. They have no heart-religion, but satisfy themselves with mere external forms. Teaching for doctrines, &c. 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, or at all events equal in authority, to the written Word of God, and taught them as doctrines binding the conscience. 10 ¶And he called the multitude, and said unto them, Hear, and understand:

k Mark vii. 14.

10. See also Mark vii. 15-17. And he called the multitude. In opposition to the doctrines of the Pharisees, our Saviour took occasion to show the people that the great source of pollution is the heart. They supposed that external things defiled a man. On this all their doctrines about purification were founded. It was of great importance to expose this fallacy.

11 'Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.

Acts x. 15; Rom. xiv. 14, 17, 20; 1 Tim. iv. 4; Titus i. 15.

R

11. Not that which goeth into the mouth, &c. 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 any thing that was eaten. But from the heart of man proceedeth that which shows the corruption and depravity of the whole nature. ¶ Defileth. To pollute, corrupt, to render sinful. 12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?

12. The Pharisees were offended. They were so zealous of their traditions, that they could not endure that their absurdities should be exposed.

13 But he answered and said, "Every plant, which my heavenly Father hath not planted, shall be rooted up.

m John xv. 2; 1 Cor. iii. 12.

13. Every plant, &c. Religious doctrine is not unaptly compared to a plant. See 1 Cor. iii. 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 heavenly Father was not the Author, must be rooted up. 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. He was not surprised that they were enraged. But notwithstanding their opposition, their doctrines must be destroyed. 14 Let them alone: "they be blind leaders of the blind. lead the blind, both shall fall into the ditch.

n Isa. ix, 16; Mal. ii. 8; Chap. xxiii. 16; Luke vi. 39.

And if the blind

14. 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 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 &c. This is a plain proposition. A blind man, attempting to conduct blind men, will fall inte every ditch that is in the way. So with religious teachers. If these Pharisees, themselves ignoran: 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. 15 °Then answered Peter and said unto him, Declare unto us this parable.

o Mark vii. 17.

15. See also Mark vii. 17-23. And Peter answered-declare this parable. Explain to us more fully this 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.

16 And Jesus said, 'Are ye also yet without understanding?

p Chap. xvi. 9; Mark vii. 18.

16. 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.

17 Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?

g 1 Cor. vi. 13.

17. Do not ye understand? &c. 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,

2

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 'I made pure, the heart must be cleansed. If that is corrupt, the whole man is corrupt.

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.

James iii. 6. s Gen. vi. 5, viii. 21; Prov. vi. 14; Jer. xvii. 9; Mark viii. 21.

18-20. 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. 1 John iii. 15. 3. Adulteries, fornication. 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 eighth in act. 5. False witness. 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. Blasphemy proceeds from opposition to God, hatred of his character (Rom. viii. 7), and from a desire that there should be no God. It proceeds from the heart. See Psalm xiv. 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. i. 29. 9. Deceit, i.e., fraud, concealment, cheating in trade. This proceeds from a desire to benefit ourselves by injustice to others, and thus proceeds from the heart. 10. Lasciviousness. A strong, evil desire of the heart. 11. An evil eye. That is, an eye sour, malignant, proud, devising or purposing evil. See Matt. v. 28, xx. 15; 2 Pet. ii. 14. 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. It is foolish for a man to disobey God. "These things defile a man." What an array of

crimes proceed from the unregenerate heart!-how universal is human depravity!

21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon.

t Mark vii. 24.

21. This narrative is also found in Mark vii. 24-30. The coasts of Tyre and Sidon. These cities were on the sea-coast or shore of the Mediterranean.

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.

22. A woman of Canaan. This woman is called also a Greek, a Syro-Phoenician by birth. Mark vii. 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. Is grievously vexed with a devil. See Note, Matt. iv. 24. The woman showed great earnestness. She cried unto him, and fell at his feet. Mark vii. 25.

23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.

23. 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.