mh_parser/vol_split/40 - Matthew/Chapter 15.xml

<div2 id="Matt.xvi" n="xvi" next="Matt.xvii" prev="Matt.xv" progress="17.37%" title="Chapter XV">
<h2 id="Matt.xvi-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xvi-p0.2">CHAP. XV.</h3>
<p class="intro" id="Matt.xvi-p1">In this chapter, we have our Lord Jesus, as the
great Prophet teaching, as the great Physician healing, and as the
great Shepherd of the sheep feeding; as the Father of spirits
instructing them; as the Conqueror of Satan dispossessing him; and
as concerned for the bodies of his people, providing for them. Here
is, I. Christ's discourse with the scribes and Pharisees about
human traditions and injunctions, <scripRef id="Matt.xvi-p1.1" osisRef="Bible:Matt.15.1-Matt.15.9" parsed="|Matt|15|1|15|9" passage="Mt 15:1-9">ver. 1-9</scripRef>. II. His discourse with the
multitude, and with his disciples, concerning the things that
defile a man, <scripRef id="Matt.xvi-p1.2" osisRef="Bible:Matt.15.10-Matt.15.20" parsed="|Matt|15|10|15|20" passage="Mt 15:10-20">ver.
10-20</scripRef>. III. His casting of the devil out of the woman of
Canaan's daughter, <scripRef id="Matt.xvi-p1.3" osisRef="Bible:Matt.15.21-Matt.15.28" parsed="|Matt|15|21|15|28" passage="Mt 15:21-28">ver.
21-28</scripRef>. IV. His healing of all that were brought to him,
<scripRef id="Matt.xvi-p1.4" osisRef="Bible:Matt.15.29-Matt.15.31" parsed="|Matt|15|29|15|31" passage="Mt 15:29-31">ver. 29-31</scripRef>. V. His
feeding of four thousand men, with seven loaves and a few little
fishes, <scripRef id="Matt.xvi-p1.5" osisRef="Bible:Matt.15.32-Matt.15.39" parsed="|Matt|15|32|15|39" passage="Mt 15:32-39">ver. 32-39</scripRef>.</p>
<scripCom id="Matt.xvi-p1.6" osisRef="Bible:Matt.15" parsed="|Matt|15|0|0|0" passage="Mt 15" type="Commentary"/>
<scripCom id="Matt.xvi-p1.7" osisRef="Bible:Matt.15.1-Matt.15.9" parsed="|Matt|15|1|15|9" passage="Mt 15:1-9" type="Commentary"/><div class="Commentary" id="Bible:Matt.15.1-Matt.15.9">
<h4 id="Matt.xvi-p1.8">Jesus Reproves the Scribes and
Pharisees.</h4>
<p class="passage" id="Matt.xvi-p2">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 <i>his</i>
father or <i>his</i> mother, <i>It is</i> a gift, by whatsoever
thou mightest be profited by me;   6 And honour not his father
or his mother, <i>he shall be free.</i> Thus have ye made the
commandment of God of none effect by your tradition.   7
<i>Ye</i> hypocrites, well did Esaias prophesy of you, saying,
  8 This people draweth nigh unto me with their mouth, and
honoureth me with <i>their</i> lips; but their heart is far from
me.   9 But in vain they do worship me, teaching <i>for</i>
doctrines the commandments of men.</p>
<p class="indent" id="Matt.xvi-p3">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.</p>
<p class="indent" id="Matt.xvi-p4">I. Here, is the cavil of the scribes and
Pharisees at Christ's disciples, for <i>eating with unwashen
hands.</i> 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 <i>the tribes went up,</i> and where <i>were set the
thrones of judgment;</i> 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. <i>How is the faithful city
become a harlot!</i></p>
<p class="indent" id="Matt.xvi-p5">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 (<scripRef id="Matt.xvi-p5.1" osisRef="Bible:Matt.15.2" parsed="|Matt|15|2|0|0" passage="Mt 15:2"><i>v.</i> 2</scripRef>); <i>Why do thy disciples
transgress the tradition of the elders?</i> This charge they make
good in a particular instance; <i>They wash not their hands when
they eat bread.</i> 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.</p>
<p class="indent" id="Matt.xvi-p6">Observe, 1. What was the <i>tradition of
the elders</i>—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.</p>
<p class="indent" id="Matt.xvi-p7">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 (<scripRef id="Matt.xvi-p7.1" osisRef="Bible:John.2.6" parsed="|John|2|6|0|0" passage="Joh 2:6">John
ii. 6</scripRef>), 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, <i>All things are lawful for me;</i> no doubt, it is
lawful to wash before meat; but I will not be brought under the
power of any; especially not those who <i>said to their souls, Bow
down, that we may go over.</i> <scripRef id="Matt.xvi-p7.2" osisRef="Bible:1Cor.6.12" parsed="|1Cor|6|12|0|0" passage="1Co 6:12">1 Cor.
vi. 12</scripRef>.</p>
<p class="indent" id="Matt.xvi-p8">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; "<i>Why do thy disciples transgress</i> 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.</p>
<p class="indent" id="Matt.xvi-p9">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.</p>
<p class="indent" id="Matt.xvi-p10">Two ways Christ replies upon them;</p>
<p class="indent" id="Matt.xvi-p11">1. By way of recrimination, <scripRef id="Matt.xvi-p11.1" osisRef="Bible:Matt.15.3-Matt.15.6" parsed="|Matt|15|3|15|6" passage="Mt 15:3-6"><i>v.</i> 3-6</scripRef>. 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.</p>
<p class="indent" id="Matt.xvi-p12">(1.) The charge in general is, <i>You
transgress the commandment of God by your tradition.</i> They
called it the <i>tradition of the elders,</i> 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 <i>their</i> 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; <scripRef id="Matt.xvi-p12.1" osisRef="Bible:Mic.4.16" parsed="|Mic|4|16|0|0" passage="Mic 4:16">Mic. iv. 16</scripRef>. <i>You
transgress the commandment of God.</i> 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.</p>
<p class="indent" id="Matt.xvi-p13">(2.) The proof of this charge is in
particular instance, that of their transgressing the fifth
commandment.</p>
<p class="indent" id="Matt.xvi-p14">[1.] Let us see what the command of God is
(<scripRef id="Matt.xvi-p14.1" osisRef="Bible:Matt.15.4" parsed="|Matt|15|4|0|0" passage="Mt 15:4"><i>v.</i> 4</scripRef>), what the
precept, and what the sanction of the law is.</p>
<p class="indent" id="Matt.xvi-p15">The precept is, <i>Honour thy father and
thy mother;</i> 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, <i>If I be a father, where is my honour?</i> 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. <i>Honour widows,</i>
that is, maintain them, <scripRef id="Matt.xvi-p15.1" osisRef="Bible:1Tim.5.3" parsed="|1Tim|5|3|0|0" passage="1Ti 5:3">1 Tim. v.
3</scripRef>.</p>
<p class="indent" id="Matt.xvi-p16">The sanction of this law in the fifth
commandment, is, a promise, <i>that thy days may be long;</i> 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;
<i>He that curseth father or mother, let him die the death:</i>
this law we have, <scripRef id="Matt.xvi-p16.1" osisRef="Bible:Exod.21.17" parsed="|Exod|21|17|0|0" passage="Ex 21:17">Exod. xxi.
17</scripRef>. 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
<i>Raca</i> 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>I go, Sir, and went not,</i> <scripRef id="Matt.xvi-p16.2" osisRef="Bible:Matt.21.30" parsed="|Matt|21|30|0|0" passage="Mt 21:30"><i>ch.</i> xxi. 30</scripRef>.</p>
<p class="indent" id="Matt.xvi-p17">[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, <scripRef id="Matt.xvi-p17.1" osisRef="Bible:Matt.15.5-Matt.15.6" parsed="|Matt|15|5|15|6" passage="Mt 15:5,6"><i>v.</i> 5,
6</scripRef>. You hear what God saith, <i>but ye say</i> 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, <scripRef id="Matt.xvi-p17.2" osisRef="Bible:Acts.4.19" parsed="|Acts|4|19|0|0" passage="Ac 4:19">Acts iv. 19</scripRef>.
Observe,</p>
<p class="indent" id="Matt.xvi-p18"><i>First,</i> 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.</p>
<p class="indent" id="Matt.xvi-p19"><i>Secondly,</i> 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; <i>It is a gift, by
whatsoever thou mightest be profited by me,</i> 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, <i>He shall be
free;</i> so we supply the sense. Some go further, and supply it
thus, "<i>He doth well, his days shall be long in the land,</i> 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>I
will have justice, and mercy, and not sacrifice,</i> they had not
thus made the most arbitrary rituals destructive of the most
necessary morals. This was <i>making the command of God of no
effect.</i> 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 <i>teach men
so,</i> as the scribes and Pharisees did, is much worse, <scripRef id="Matt.xvi-p19.1" osisRef="Bible:Matt.5.19" parsed="|Matt|5|19|0|0" passage="Mt 5:19"><i>ch.</i> v. 19</scripRef>. 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. <i>It is time for thee,
Lord, to work;</i> high time for the great Reformer, the great
Refiner, to appear; for they have <i>made void thy law</i>
(<scripRef id="Matt.xvi-p19.2" osisRef="Bible:Ps.119.126" parsed="|Ps|119|126|0|0" passage="Ps 119:126">Ps. cxix. 126</scripRef>); not only
sinned <i>against</i> the commandment, but, as far as in them lay,
sinned <i>away</i> the commandment. But, thanks be to God, in spite
of them and all their traditions, the command stands in full force,
power, and virtue.</p>
<p class="indent" id="Matt.xvi-p20">2. The other part of Christ's answer is by
way of reprehension; and that which he here charges them with, is
hypocrisy; <i>Ye hypocrites,</i> <scripRef id="Matt.xvi-p20.1" osisRef="Bible:Matt.15.7" parsed="|Matt|15|7|0|0" passage="Mt 15:7"><i>v.</i> 7</scripRef>. 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,
<scripRef id="Matt.xvi-p20.2" osisRef="Bible:Luke.16.15" parsed="|Luke|16|15|0|0" passage="Lu 16:15">Luke xvi. 15</scripRef>. And as it is
a sin which his eye discovers, so it is a sin which of all others
his soul hates.</p>
<p class="indent" id="Matt.xvi-p21">Now Christ fetches his reproof from
<scripRef id="Matt.xvi-p21.1" osisRef="Bible:Isa.29.13" parsed="|Isa|29|13|0|0" passage="Isa 29:13">Isa. xxix. 13</scripRef>. <i>Well did
Esaias prophesy of you.</i> 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, <scripRef id="Matt.xvi-p21.2" osisRef="Bible:2Pet.1.20" parsed="|2Pet|1|20|0|0" passage="2Pe 1:20">2 Pet. i.
20</scripRef>. The sinners of the latter days are prophesied of,
<scripRef id="Matt.xvi-p21.3" passage="1Ti 4:1,2Ti 3:1,2,3:3">1 Tim. iv. 1; 2 Tim. iii.
1; 2 Pet. iii. 3</scripRef>. 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.</p>
<p class="indent" id="Matt.xvi-p22">This prophecy exactly deciphers a
hypocritical nation, <scripRef id="Matt.xvi-p22.1" osisRef="Bible:Isa.9.17 Bible:Isa.10.6" parsed="|Isa|9|17|0|0;|Isa|10|6|0|0" passage="Isa 9:17,10:6">Isa. ix. 17;
x. 6</scripRef>. Here is,</p>
<p class="indent" id="Matt.xvi-p23">(1.) The description of hypocrites, in two
things.</p>
<p class="indent" id="Matt.xvi-p24">[1.] In their own performances of religious
worship, v. 8, when they <i>draw nigh to God with their mouth, and
honour him with their lips, their heart is far from him.</i>
Observe,</p>
<p class="indent" id="Matt.xvi-p25"><i>First,</i> How far a hypocrite goes; he
draws nigh to God, and honours him; he is, in profession, a
worshipper of God. The <i>Pharisee went up to the temple, to
pray;</i> he does not stand at that distance which those are at,
who <i>live without God in the world,</i> 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 <i>they lie unto him,</i> so
the word is (<scripRef id="Matt.xvi-p25.1" osisRef="Bible:Ps.66.3" parsed="|Ps|66|3|0|0" passage="Ps 66:3">Ps. lxvi. 3</scripRef>),
it redounds to his honour, and he <i>gets himself a name.</i></p>
<p class="indent" id="Matt.xvi-p26"><i>Secondly,</i> 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; <i>they make their voices to be
heard</i> (<scripRef id="Matt.xvi-p26.1" osisRef="Bible:Isa.58.4" parsed="|Isa|58|4|0|0" passage="Isa 58:4">Isa. lviii. 4</scripRef>),
mention the name of the Lord, <scripRef id="Matt.xvi-p26.2" osisRef="Bible:Isa.48.1" parsed="|Isa|48|1|0|0" passage="Isa 48:1">Isa.
xlviii. 1</scripRef>. 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.</p>
<p class="indent" id="Matt.xvi-p27"><i>Thirdly,</i> What that is wherein he
comes short; it is in the main matter; <i>Their heart is far from
me,</i> habitually alienated and estranged (<scripRef id="Matt.xvi-p27.1" osisRef="Bible:Eph.4.18" parsed="|Eph|4|18|0|0" passage="Eph 4:18">Eph. iv. 18</scripRef>), 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 <i>near in their mouth,
but far from their reins,</i> <scripRef id="Matt.xvi-p27.2" osisRef="Bible:Jer.12.2 Bible:Ezek.33.31" parsed="|Jer|12|2|0|0;|Ezek|33|31|0|0" passage="Jer 12:2,Eze 33:31">Jer. xii. 2; Ezek. xxxiii. 31</scripRef>. The
heart, with the <i>fool's eyes, is in the ends of the earth.</i> It
is a silly dove that is without a heart, and so it is a <i>silly
duty,</i> <scripRef id="Matt.xvi-p27.3" osisRef="Bible:Hos.7.11" parsed="|Hos|7|11|0|0" passage="Ho 7:11">Hos. vii. 11</scripRef>. A
hypocrite says one thing, but thinks another. The great thing that
God looks at and requires is the heart (<scripRef id="Matt.xvi-p27.4" osisRef="Bible:Prov.23.26" parsed="|Prov|23|26|0|0" passage="Pr 23:26">Prov. xxiii. 26</scripRef>); if that be far from him, it
is not a reasonable service and therefore not an acceptable one; it
is the sacrifice of fools, <scripRef id="Matt.xvi-p27.5" osisRef="Bible:Eccl.5.1" parsed="|Eccl|5|1|0|0" passage="Ec 5:1">Eccl. v.
1</scripRef>.</p>
<p class="indent" id="Matt.xvi-p28">[2.] In their prescriptions to others. This
is an instance of their hypocrisy, that <i>they teach for doctrines
the commandments of men.</i> The Jews then, as the papists since,
paid the same respect to oral tradition that they did to the word
of God, receiving it <i>pari pietatis affectu ac reverentiâ—with
the same pious affection and reverence.</i> Conc. Trident.
<i>Sess.</i> 4. <i>Decr.</i> 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 <i>to</i> him, that comes
<i>from</i> him.</p>
<p class="indent" id="Matt.xvi-p29">(2.) The doom of hypocrites; it is put in a
little compass; <i>In vain do they worship me.</i> Their worship
does not attain the end for which it was appointed; it will neither
please God, nor profit themselves. If it be not <i>in spirit,</i>
it is not <i>in truth,</i> and so it is all nothing. That man who
only <i>seems</i> to be religious, but is not so, his <i>religion
is vain</i> (<scripRef id="Matt.xvi-p29.1" osisRef="Bible:Jas.1.26" parsed="|Jas|1|26|0|0" passage="Jam 1:26">James i. 26</scripRef>);
and if our religion be a vain oblation, a vain religion, <i>how
great is that vanity!</i> How sad is it to live in an age of
prayers and sermons, and sabbaths and sacraments, <i>in vain,</i>
to <i>beat the air in</i> all these; it is so, if the heart be not
with God in them. Lip-labour is lost labour, <scripRef id="Matt.xvi-p29.2" osisRef="Bible:Isa.1.11" parsed="|Isa|1|11|0|0" passage="Isa 1:11">Isa. i. 11</scripRef>. Hypocrites sow the wind and reap
the whirlwind; they trust in vanity, and vanity will be their
recompence.</p>
<p class="indent" id="Matt.xvi-p30">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.</p>
</div><scripCom id="Matt.xvi-p30.1" osisRef="Bible:Matt.15.10-Matt.15.20" parsed="|Matt|15|10|15|20" passage="Mt 15:10-20" type="Commentary"/><div class="Commentary" id="Bible:Matt.15.10-Matt.15.20">
<h4 id="Matt.xvi-p30.2">What Defileth a Man.</h4>
<p class="passage" id="Matt.xvi-p31">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 <i>the things</i> which defile a man: but to eat with unwashen
hands defileth not a man.</p>
<p class="indent" id="Matt.xvi-p32">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,</p>
<p class="indent" id="Matt.xvi-p33">I. The solemn introduction to this
discourse (<scripRef id="Matt.xvi-p33.1" osisRef="Bible:Matt.15.10" parsed="|Matt|15|10|0|0" passage="Mt 15:10"><i>v.</i> 10</scripRef>);
<i>He called the multitude.</i> 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,
<i>Hear and understand.</i> 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 <i>therefore</i>
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.</p>
<p class="indent" id="Matt.xvi-p34">II. The truth itself laid down (<scripRef id="Matt.xvi-p34.1" osisRef="Bible:Matt.15.11" parsed="|Matt|15|11|0|0" passage="Mt 15:11"><i>v.</i> 11</scripRef>), in two propositions,
which were opposite to the vulgar errors of that time, and were
therefore surprising.</p>
<p class="indent" id="Matt.xvi-p35">1. <i>Not that which goes into the mouth
defileth the man.</i> 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. <i>The kingdom of God is not meat
and drink,</i> <scripRef id="Matt.xvi-p35.1" osisRef="Bible:Rom.14.17" parsed="|Rom|14|17|0|0" passage="Ro 14:17">Rom. xiv.
17</scripRef>. 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 <i>to the pure
all things are pure,</i> <scripRef id="Matt.xvi-p35.2" osisRef="Bible:Titus.1.15" parsed="|Titus|1|15|0|0" passage="Tit 1:15">Tit. i.
15</scripRef>. 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 <i>call nothing common or unclean;</i> and if
Peter, when he was bid to <i>kill and eat,</i> had remembered this
word, he would not have said, <i>Not so, Lord,</i> <scripRef id="Matt.xvi-p35.3" osisRef="Bible:Acts.10.13-Acts.10.15 Bible:Acts.10.28" parsed="|Acts|10|13|10|15;|Acts|10|28|0|0" passage="Ac 10:13-15,28">Acts x. 13-15, 28</scripRef>.</p>
<p class="indent" id="Matt.xvi-p36">2. <i>But that which comes out of the
mouth, this defiles a man.</i> 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 <i>the mouth causeth the flesh
to sin,</i> <scripRef id="Matt.xvi-p36.1" osisRef="Bible:Eccl.5.6" parsed="|Eccl|5|6|0|0" passage="Ec 5:6">Eccl. v. 6</scripRef>.
Christ, in a former discourse, had laid a great stress upon our
<i>words</i> (<scripRef id="Matt.xvi-p36.2" osisRef="Bible:Matt.12.36-Matt.12.37" parsed="|Matt|12|36|12|37" passage="Mt 12:36,37"><i>ch.</i> xii. 36,
37</scripRef>); 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.</p>
<p class="indent" id="Matt.xvi-p37">III. The offence that was taken at this
truth and the account brought to Christ of that offence (<scripRef id="Matt.xvi-p37.1" osisRef="Bible:Matt.15.12" parsed="|Matt|15|12|0|0" passage="Mt 15:12"><i>v.</i> 12</scripRef>); "<i>The disciples said
unto him, Knowest thou that the Pharisees were offended,</i> and
didst thou not foresee that they would be so, <i>at this
saying,</i> and would think the worse of thee and of thy doctrine
for it, and be the more enraged at thee?"</p>
<p class="indent" id="Matt.xvi-p38">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.</p>
<p class="indent" id="Matt.xvi-p39">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.</p>
<p class="indent" id="Matt.xvi-p40">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 <i>clean</i> and <i>unclean</i> 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.</p>
<p class="indent" id="Matt.xvi-p41">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.</p>
<p class="indent" id="Matt.xvi-p42">1. The rooting out of them and their
traditions (<scripRef id="Matt.xvi-p42.1" osisRef="Bible:Matt.15.13" parsed="|Matt|15|13|0|0" passage="Mt 15:13"><i>v.</i> 13</scripRef>);
<i>Every plant which my heavenly Father hath not planted, shall be
rooted up.</i> 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 <i>a noble
vine;</i> 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, <scripRef id="Matt.xvi-p42.2" osisRef="Bible:Isa.41.19" parsed="|Isa|41|19|0|0" passage="Isa 41:19">Isa. xli. 19</scripRef>. 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 <i>good seed in his field.</i> 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. <i>Believe not every spirit, but try the
spirits;</i> see <scripRef id="Matt.xvi-p42.3" osisRef="Bible:Jer.19.5 Bible:Jer.23.31-Jer.23.32" parsed="|Jer|19|5|0|0;|Jer|23|31|23|32" passage="Jer 19:5,23:31,32">Jer. xix. 5;
xxiii. 31, 32</scripRef>. (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. <i>By their fruit you shall know them.</i>
(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, <scripRef id="Matt.xvi-p42.4" osisRef="Bible:Acts.5.38" parsed="|Acts|5|38|0|0" passage="Ac 5:38">Acts v.
38</scripRef>. 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.</p>
<p class="indent" id="Matt.xvi-p43">2. The ruin of them; and their followers,
who had their persons and principles in admiration, <scripRef id="Matt.xvi-p43.1" osisRef="Bible:Matt.15.14" parsed="|Matt|15|14|0|0" passage="Mt 15:14"><i>v.</i> 14</scripRef>. Where,</p>
<p class="indent" id="Matt.xvi-p44">(1.) Christ bids his disciples <i>let them
alone.</i> "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 (<scripRef id="Matt.xvi-p44.1" osisRef="Bible:1Thess.2.15" parsed="|1Thess|2|15|0|0" passage="1Th 2:15">1 Thess. ii. 15</scripRef>), and will be pleased with
nothing less than absolute dominion over your consciences. They are
<i>joined to idols,</i> as Ephraim (<scripRef id="Matt.xvi-p44.2" osisRef="Bible:Hos.4.17" parsed="|Hos|4|17|0|0" passage="Ho 4:17">Hos. iv. 17</scripRef>), the idols of their own fancy;
<i>let them alone, let them be filthy still,</i>" <scripRef id="Matt.xvi-p44.3" osisRef="Bible:Rev.22.11" parsed="|Rev|22|11|0|0" passage="Re 22:11">Rev. xxii. 11</scripRef>. The case of those
sinners is sad indeed, whom Christ orders his ministers to let
alone.</p>
<p class="indent" id="Matt.xvi-p45">(2.) He gives them two reasons for it.
<i>Let them alone;</i> for,</p>
<p class="indent" id="Matt.xvi-p46">[1.] They are proud and ignorant; two bad
qualities that often meet, and render a man incurable in his folly,
<scripRef id="Matt.xvi-p46.1" osisRef="Bible:Prov.26.12" parsed="|Prov|26|12|0|0" passage="Pr 26:12">Prov. xxvi. 12</scripRef>. <i>They are
blind leaders of the blind.</i> 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 (<scripRef id="Matt.xvi-p46.2" osisRef="Bible:John.9.40" parsed="|John|9|40|0|0" passage="Joh 9:40">John ix. 40</scripRef>); <i>Are we blind
also?</i> They were confident that <i>they themselves were guides
of the blind</i> (<scripRef id="Matt.xvi-p46.3" osisRef="Bible:Rom.2.19-Rom.2.20" parsed="|Rom|2|19|2|20" passage="Ro 2:19,20">Rom. ii. 19,
20</scripRef>), were appointed to be so, and fit to be so; that
every thing they said was an oracle and a law; "Therefore <i>let
them alone,</i> 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 <i>willingly walk
after the commandment,</i> <scripRef id="Matt.xvi-p46.4" osisRef="Bible:Hos.5.11" parsed="|Hos|5|11|0|0" passage="Ho 5:11">Hos. v.
11</scripRef>. Now the prophecy was fulfilled, <scripRef id="Matt.xvi-p46.5" osisRef="Bible:Isa.29.10 Bible:Isa.29.14" parsed="|Isa|29|10|0|0;|Isa|29|14|0|0" passage="Isa 29:10,14">Isa. xxix. 10, 14</scripRef>. And it is easy to
imagine <i>what will be in the end hereof,</i> when <i>the prophets
prophesy falsely, and the priests bear rule by their means, and the
people love to have it so,</i> <scripRef id="Matt.xvi-p46.6" osisRef="Bible:Jer.5.31" parsed="|Jer|5|31|0|0" passage="Jer 5:31">Jer. v.
31</scripRef>.</p>
<p class="indent" id="Matt.xvi-p47">[2.] They are posting to destruction, and
will shortly be plunged into it; <i>Both shall fall into the
ditch.</i> 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 (<scripRef id="Matt.xvi-p47.1" osisRef="Bible:Rev.22.15" parsed="|Rev|22|15|0|0" passage="Re 22:15">Rev. xxii. 15</scripRef>), that
hell is the portion of those that <i>make a lie,</i> and of those
that <i>love</i> it when it is made. <i>The deceived and the
deceiver</i> are obnoxious to the judgment of God, <scripRef id="Matt.xvi-p47.2" osisRef="Bible:Job.12.16" parsed="|Job|12|16|0|0" passage="Job 12:16">Job xii. 16</scripRef>. Note, <i>First,</i>
Those that by their cunning craftiness draw others to sin and
error, shall not, with all their craft and cunning, escape ruin
themselves. If <i>both fall together into the ditch,</i> the blind
leaders will fall undermost, and have the worst of it; see
<scripRef id="Matt.xvi-p47.3" osisRef="Bible:Jer.14.15-Jer.14.16" parsed="|Jer|14|15|14|16" passage="Jer 14:15,16">Jer. xiv. 15, 16</scripRef>.
<i>The prophets shall be consumed first,</i> and then the <i>people
to whom they prophesy,</i> <scripRef id="Matt.xvi-p47.4" osisRef="Bible:Jer.20.6 Bible:Jer.27.15-Jer.27.16" parsed="|Jer|20|6|0|0;|Jer|27|15|27|16" passage="Jer 20:6,27:15,16">Jer. xx. 6; xxvii. 15, 16</scripRef>.
<i>Secondly,</i> The sin and ruin of the deceivers will be no
security to those that are deceived by them. Though the leaders of
this people <i>cause them to err,</i> yet they that are <i>led of
them are destroyed</i> (<scripRef id="Matt.xvi-p47.5" osisRef="Bible:Isa.9.16" parsed="|Isa|9|16|0|0" passage="Isa 9:16">Isa. ix.
16</scripRef>), 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
(<i>Unusquisque mavult credere quam judicare—Things are taken upon
trust, and never examined</i>), concludes, <i>Indeista tanta
coacervatio aliorum super alios ruentium—Hence crowds fall upon
crowds, in vast confusion.</i> 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.</p>
<p class="indent" id="Matt.xvi-p48">V. Instruction given to the disciples
concerning the truth Christ had laid down, <scripRef id="Matt.xvi-p48.1" osisRef="Bible:Matt.15.10" parsed="|Matt|15|10|0|0" passage="Mt 15:10"><i>v.</i> 10</scripRef>. Though Christ rejects the
wilfully ignorant who care not to be taught, he can have compassion
on the ignorant who are willing to learn, <scripRef id="Matt.xvi-p48.2" osisRef="Bible:Heb.5.2" parsed="|Heb|5|2|0|0" passage="Heb 5:2">Heb. v. 2</scripRef>. If the Pharisees, who made void the
law, be offended, let them be offended: but this <i>great peace
have they who love the law,</i> that <i>nothing shall offend
them,</i> but, some way or other, the offence shall be taken off,
<scripRef id="Matt.xvi-p48.3" osisRef="Bible:Ps.119.165" parsed="|Ps|119|165|0|0" passage="Ps 119:165">Ps. cxix. 165</scripRef>.</p>
<p class="indent" id="Matt.xvi-p49">Here is, 1. Their desire to be better
instructed in this matter (<scripRef id="Matt.xvi-p49.1" osisRef="Bible:Matt.15.15" parsed="|Matt|15|15|0|0" passage="Mt 15:15"><i>v.</i>
15</scripRef>); 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; <i>Declare unto us this parable.</i>
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
<scripRef id="Matt.xvi-p49.2" osisRef="Bible:John.16.17" parsed="|John|16|17|0|0" passage="Joh 16:17">John xvi. 17</scripRef>. 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.</p>
<p class="indent" id="Matt.xvi-p50">2. The reproof Christ gave them for their
weakness and ignorance (<scripRef id="Matt.xvi-p50.1" osisRef="Bible:Matt.15.16" parsed="|Matt|15|16|0|0" passage="Mt 15:16"><i>v.</i>
16</scripRef>); <i>Are ye also yet without understanding?</i> 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.</p>
<p class="indent" id="Matt.xvi-p51">(1.) That they were the disciples of
Christ; "Are <i>ye</i> 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?"</p>
<p class="indent" id="Matt.xvi-p52">(2.) That they had been a great while
Christ's scholars; "Are ye <i>yet</i> 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 <scripRef id="Matt.xvi-p52.1" osisRef="Bible:John.14.9 Bible:Heb.5.12 Bible:2Tim.3.7-2Tim.3.8" parsed="|John|14|9|0|0;|Heb|5|12|0|0;|2Tim|3|7|3|8" passage="Joh 14:9,Heb 5:12,2Ti 3:7,8">John xiv. 9; Heb. v. 12; 2 Tim. iii.
7, 8</scripRef>.</p>
<p class="indent" id="Matt.xvi-p53">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
<scripRef id="Matt.xvi-p53.1" osisRef="Bible:Luke.24.25-Luke.24.27" parsed="|Luke|24|25|24|27" passage="Lu 24:25-27">Luke xxiv. 25-27</scripRef>. He
here shows us,</p>
<p class="indent" id="Matt.xvi-p54">(1.) What little danger we are in of
pollution from that which <i>entereth in at the mouth,</i>
<scripRef id="Matt.xvi-p54.1" osisRef="Bible:Matt.15.17" parsed="|Matt|15|17|0|0" passage="Mt 15:17"><i>v.</i> 17</scripRef>. 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; <i>it goes in at the belly, and is cast out into the
draught,</i> and nothing remains to us but pure nourishment. So
<i>fearfully</i> and <i>wonderfully are we made</i> 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 (<scripRef id="Matt.xvi-p54.2" osisRef="Bible:1Cor.8.8" parsed="|1Cor|8|8|0|0" passage="1Co 8:8">1 Cor.
viii. 8</scripRef>); whereas Christianity stands not in such
observances.</p>
<p class="indent" id="Matt.xvi-p55">(2.) What great danger we are in of
pollution from that which <i>proceeds out of the mouth</i>
(<scripRef id="Matt.xvi-p55.1" osisRef="Bible:Matt.15.18" parsed="|Matt|15|18|0|0" passage="Mt 15:18"><i>v.</i> 18</scripRef>), out of the
abundance of the heart: compare <scripRef id="Matt.xvi-p55.2" osisRef="Bible:Matt.12.34" parsed="|Matt|12|34|0|0" passage="Mt 12:34"><i>ch.</i> xii. 34</scripRef>. There is no defilement in
the products of God's bounty; the defilement arises from the
products of our corruption. Now here we have,</p>
<p class="indent" id="Matt.xvi-p56">[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, <scripRef id="Matt.xvi-p56.1" osisRef="Bible:Jer.8.7" parsed="|Jer|8|7|0|0" passage="Jer 8:7">Jer.
viii. 7</scripRef>. It is the heart that is so desperately wicked
(<scripRef id="Matt.xvi-p56.2" osisRef="Bible:Jer.17.9" parsed="|Jer|17|9|0|0" passage="Jer 17:9">Jer. xvii. 9</scripRef>); for there
is no sin in a word or deed, which was not first in the heart.
There is the root of bitterness, which <i>bears gall and
wormwood.</i> It is the inward part of a sinner, that is very
wickedness, <scripRef id="Matt.xvi-p56.3" osisRef="Bible:Ps.5.9" parsed="|Ps|5|9|0|0" passage="Ps 5:9">Ps. v. 9</scripRef>. All
evil speakings come forth from the heart, and are defiling; from
the corrupt heart comes the corrupt communication.</p>
<p class="indent" id="Matt.xvi-p57">[2.] Some of the corrupt streams which flow
from this fountain, specified; though they do not all <i>come out
of the mouth,</i> yet they all come out of the man, and are the
fruits of that wickedness which is in the heart, and is wrought
there, <scripRef id="Matt.xvi-p57.1" osisRef="Bible:Ps.58.2" parsed="|Ps|58|2|0|0" passage="Ps 58:2">Ps. lviii. 2</scripRef>.</p>
<p class="indent" id="Matt.xvi-p58"><i>First, Evil thoughts,</i> sins against
all the commandments. Therefore David puts vain thoughts in
opposition to the whole law, <scripRef id="Matt.xvi-p58.1" osisRef="Bible:Ps.119.113" parsed="|Ps|119|113|0|0" passage="Ps 119:113">Ps.
cxix. 113</scripRef>. 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, <i>abide in the house, and lodge within
us.</i> 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 (<b><i>Dialogismoi
poneroi</i></b>), wicked plots, purposes, and devices of mischief
to others, <scripRef id="Matt.xvi-p58.2" osisRef="Bible:Mic.2.1" parsed="|Mic|2|1|0|0" passage="Mic 2:1">Mic. ii. 1</scripRef>.</p>
<p class="indent" id="Matt.xvi-p59"><i>Secondly, Murders,</i> 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 <i>that hates his
brother,</i> is said to be a <i>murderer;</i> he is so at God's
bar, <scripRef id="Matt.xvi-p59.1" osisRef="Bible:1John.3.15" parsed="|1John|3|15|0|0" passage="1Jo 3:15">1 John iii. 15</scripRef>. <i>War
is in the heart,</i> <scripRef id="Matt.xvi-p59.2" osisRef="Bible:Ps.4.21 Bible:Jas.4.1" parsed="|Ps|4|21|0|0;|Jas|4|1|0|0" passage="Ps 4:21,Jam 4:1">Ps. iv.
21; James iv. 1</scripRef>.</p>
<p class="indent" id="Matt.xvi-p60"><i>Thirdly, Adulteries and
fornications,</i> 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, <scripRef id="Matt.xvi-p60.1" osisRef="Bible:Jas.1.15" parsed="|Jas|1|15|0|0" passage="Jam 1:15">James i. 15</scripRef>. There is adultery in the
heart first, and then in the act, <scripRef id="Matt.xvi-p60.2" osisRef="Bible:Matt.5.28" parsed="|Matt|5|28|0|0" passage="Mt 5:28"><i>ch.</i> v. 28</scripRef>.</p>
<p class="indent" id="Matt.xvi-p61"><i>Fourthly, Thefts,</i> 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 <i>exercised in these covetous practices</i> (<scripRef id="Matt.xvi-p61.1" osisRef="Bible:2Pet.2.14" parsed="|2Pet|2|14|0|0" passage="2Pe 2:14">2 Pet. ii. 14</scripRef>), that is set upon
riches, <scripRef id="Matt.xvi-p61.2" osisRef="Bible:Ps.62.10" parsed="|Ps|62|10|0|0" passage="Ps 62:10">Ps. lxii. 10</scripRef>.
<i>Achan coveted, and then took,</i> <scripRef id="Matt.xvi-p61.3" osisRef="Bible:Josh.7.20-Josh.7.21" parsed="|Josh|7|20|7|21" passage="Jos 7:20,21">Joshua vii. 20, 21</scripRef>.</p>
<p class="indent" id="Matt.xvi-p62"><i>Fifthly, False witness,</i> 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
<i>requires in the inward parts,</i> reigned as they ought, there
would be no false witness bearing, <scripRef id="Matt.xvi-p62.1" osisRef="Bible:Ps.64.6 Bible:Jer.9.8" parsed="|Ps|64|6|0|0;|Jer|9|8|0|0" passage="Ps 64:6,Jer 9:8">Ps. lxiv. 6; Jer. ix. 8</scripRef>.</p>
<p class="indent" id="Matt.xvi-p63"><i>Sixthly, Blasphemies,</i> 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 <i>the
blasphemy against the Holy Ghost</i> proceeds (<scripRef id="Matt.xvi-p63.1" osisRef="Bible:Matt.12.31-Matt.12.32" parsed="|Matt|12|31|12|32" passage="Mt 12:31,32"><i>ch.</i> xii. 31, 32</scripRef>); these are the
overflowing of the gall within.</p>
<p class="indent" id="Matt.xvi-p64">Now <i>these are the things which defile a
man,</i> <scripRef id="Matt.xvi-p64.1" osisRef="Bible:Matt.15.20" parsed="|Matt|15|20|0|0" passage="Mt 15:20"><i>v.</i> 20</scripRef>.
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, <scripRef id="Matt.xvi-p64.2" osisRef="Bible:Titus.1.15" parsed="|Titus|1|15|0|0" passage="Tit 1:15">Tit. i. 15</scripRef>. This
defilement by sin was signified by the ceremonial pollutions which
the Jewish doctors added to, but understood not. See <scripRef id="Matt.xvi-p64.3" osisRef="Bible:Heb.9.13-Heb.9.14 Bible:1John.1.7" parsed="|Heb|9|13|9|14;|1John|1|7|0|0" passage="Heb 9:13,14,1Jo 1:7">Heb. ix. 13, 14; 1 John i.
7</scripRef>.</p>
<p class="indent" id="Matt.xvi-p65">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 <scripRef id="Matt.xvi-p65.1" osisRef="Bible:Acts.10.9-Acts.10.16" parsed="|Acts|10|9|10|16" passage="Ac 10:9-16">Acts x.</scripRef>), but the tradition of the
elders, which was tacked to that law; and therefore he concludes,
<i>To eat with unwashen hands</i> (which was the matter now in
question), <i>this defileth not a man.</i> If he wash, he is not
the better before God; if he wash not, he is not the worse.</p>
</div><scripCom id="Matt.xvi-p65.2" osisRef="Bible:Matt.15.21-Matt.15.28" parsed="|Matt|15|21|15|28" passage="Mt 15:21-28" type="Commentary"/><div class="Commentary" id="Bible:Matt.15.21-Matt.15.28">
<h4 id="Matt.xvi-p65.3">The Canaanite's Daughter
Healed.</h4>
<p class="passage" id="Matt.xvi-p66">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, <i>thou</i> 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 <i>it</i> 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
<i>is</i> thy faith: be it unto thee even as thou wilt. And her
daughter was made whole from that very hour.</p>
<p class="indent" id="Matt.xvi-p67">We have here that famous story of Christ's
<i>casting the devil out of the woman of Canaan's daughter;</i> 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
<i>light</i> which was <i>to lighten the Gentiles,</i> <scripRef id="Matt.xvi-p67.1" osisRef="Bible:Luke.2.32" parsed="|Luke|2|32|0|0" passage="Lu 2:32">Luke ii. 32</scripRef>. Christ <i>came to his
own, and his own received him not;</i> but many of them quarrelled
with him, and were offended in him; and observe what follows,
<scripRef id="Matt.xvi-p67.2" osisRef="Bible:Matt.15.21" parsed="|Matt|15|21|0|0" passage="Mt 15:21"><i>v.</i> 21</scripRef>.</p>
<p class="indent" id="Matt.xvi-p68">I. <i>Jesus went thence.</i> 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
(<scripRef id="Matt.xvi-p68.1" osisRef="Bible:Matt.10.14" parsed="|Matt|10|14|0|0" passage="Mt 10:14"><i>ch.</i> x. 14</scripRef>),
<i>Shake off the dust of your feet.</i> Though Christ endure long,
he will not always <i>endure, the contradiction of sinners against
himself.</i> He had said (<scripRef id="Matt.xvi-p68.2" osisRef="Bible:Matt.15.14" parsed="|Matt|15|14|0|0" passage="Mt 15:14"><i>v.</i>
14</scripRef>), <i>Let them alone,</i> and he did so. Note, Wilful
prejudices against the gospel, and cavils at it, often provoke
Christ to withdraw, and <i>to remove the candlestick out of its
place.</i> <scripRef id="Matt.xvi-p68.3" osisRef="Bible:Acts.13.46 Bible:Acts.13.51" parsed="|Acts|13|46|0|0;|Acts|13|51|0|0" passage="Ac 13:46,51">Acts xiii. 46,
51</scripRef>.</p>
<p class="indent" id="Matt.xvi-p69">II. When he went thence, he <i>departed
into the coasts of Tyre and Sidon;</i> not to those cities (they
were excluded from any share in <i>Christ's mighty works,</i>
<scripRef id="Matt.xvi-p69.1" osisRef="Bible:Matt.11.21-Matt.11.22" parsed="|Matt|11|21|11|22" passage="Mt 11:21,22"><i>ch.</i> xi. 21, 22</scripRef>),
but into that part of the land of Israel which lay that way:
thither he went, as Elias <i>to Sarepta, a city of Sidon</i>
(<scripRef id="Matt.xvi-p69.2" osisRef="Bible:Luke.4.26" parsed="|Luke|4|26|0|0" passage="Lu 4:26">Luke iv. 26</scripRef>); 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 <i>the ends of the
land,</i> so afterward <i>the ends of the earth, shall see his
salvation,</i> <scripRef id="Matt.xvi-p69.3" osisRef="Bible:Isa.49.6" parsed="|Isa|49|6|0|0" passage="Isa 49:6">Isa. xlix.
6</scripRef>. Here it was, that this miracle was wrought, in the
story of which we may observe,</p>
<p class="indent" id="Matt.xvi-p70">1. The address of the woman of Canaan to
Christ, <scripRef id="Matt.xvi-p70.1" osisRef="Bible:Matt.15.22" parsed="|Matt|15|22|0|0" passage="Mt 15:22"><i>v.</i> 22</scripRef>. She
was a Gentile, <i>a stranger to the commonwealth of Israel;</i>
probably one of the posterity of those accursed nations that were
devoted by that word, <i>Cursed be Canaan.</i> 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.</p>
<p class="indent" id="Matt.xvi-p71">Her address was very importunate, she
<i>cried</i> 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,</p>
<p class="indent" id="Matt.xvi-p72">(1.) She relates her misery; <i>My daughter
is grievously vexed with a devil,</i> <b><i>kakos
daimonizetai</i></b>—<i>She is ill-bewitched,</i> or
<i>possessed.</i> 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.</p>
<p class="indent" id="Matt.xvi-p73">(2.) She requests for mercy; <i>Have mercy
on me, O Lord, thou Son of David,</i> 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 <i>the promise made to the fathers</i> 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.</p>
<p class="indent" id="Matt.xvi-p74">Her petition is, <i>Have mercy on me.</i>
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; <i>Have mercy upon me.</i> 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; <i>Lord, help them.</i>"
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.</p>
<p class="indent" id="Matt.xvi-p75">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 <i>to answer before they called,</i> or <i>to hear
while they were yet speaking;</i> 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
<i>not go into the way of the Gentiles</i> (<scripRef id="Matt.xvi-p75.1" osisRef="Bible:Matt.10.5" parsed="|Matt|10|5|0|0" passage="Mt 10:5"><i>ch.</i> x. 5</scripRef>), 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 <i>therefore</i> met her with them, <i>that the trial of her
faith might be found unto praise, and honour, and glory,</i>
<scripRef id="Matt.xvi-p75.2" osisRef="Bible:1Pet.1.6-1Pet.1.7" parsed="|1Pet|1|6|1|7" passage="1Pe 1:6,7">1 Pet. i. 6, 7</scripRef>. This was
like God's tempting Abraham (<scripRef id="Matt.xvi-p75.3" osisRef="Bible:Gen.22.1" parsed="|Gen|22|1|0|0" passage="Ge 22:1">Gen. xxii.
1</scripRef>), like the angel's wrestling with Jacob, only to put
him upon wrestling, <scripRef id="Matt.xvi-p75.4" osisRef="Bible:Gen.32.24" parsed="|Gen|32|24|0|0" passage="Ge 32:24">Gen. xxxii.
24</scripRef>. 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, <i>though he slay
us, yet to trust in him.</i></p>
<p class="indent" id="Matt.xvi-p76">Observe the particular discouragements
given her:</p>
<p class="indent" id="Matt.xvi-p77">[1.] When she cried after him, <i>he
answered her not a word,</i> <scripRef id="Matt.xvi-p77.1" osisRef="Bible:Matt.15.23" parsed="|Matt|15|23|0|0" passage="Mt 15:23"><i>v.</i>
23</scripRef>. 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
<i>therefore</i> did not answer, that she might be the more earnest
in prayer. He heard her, and was pleased with her, and
<i>strengthened her with strength in her soul</i> to prosecute her
request (<scripRef id="Matt.xvi-p77.2" osisRef="Bible:Ps.138.3 Bible:Job.23.6" parsed="|Ps|138|3|0|0;|Job|23|6|0|0" passage="Ps 138:3,Job 23:6">Ps. cxxxviii. 3; Job
xxiii. 6</scripRef>), 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 (<scripRef id="Matt.xvi-p77.3" osisRef="Bible:Ps.44.23 Bible:Jer.14.9 Bible:Ps.22.1-Ps.22.2" parsed="|Ps|44|23|0|0;|Jer|14|9|0|0;|Ps|22|1|22|2" passage="Ps 44:23,Jer 14:9,Ps 22:1,2">Ps. xliv. 23; Jer. xiv. 9; Ps. xxii.
1, 2</scripRef>); nay, to be angry at them (<scripRef id="Matt.xvi-p77.4" osisRef="Bible:Ps.80.4 Bible:Lam.3.8 Bible:Lam.3.44" parsed="|Ps|80|4|0|0;|Lam|3|8|0|0;|Lam|3|44|0|0" passage="Ps 80:4,La 3:8,44">Ps. lxxx. 4; Lam. iii. 8, 44</scripRef>); but
it is to prove, and so to <i>improve,</i> their faith, and to make
his after-appearances for them the more glorious to himself, and
the more welcome to them; for <i>the vision, at the end, shall
speak, and shall not lie,</i> <scripRef id="Matt.xvi-p77.5" osisRef="Bible:Heb.2.3" parsed="|Heb|2|3|0|0" passage="Heb 2:3">Heb. ii.
3</scripRef>. See <scripRef id="Matt.xvi-p77.6" osisRef="Bible:Job.35.14" parsed="|Job|35|14|0|0" passage="Job 35:14">Job xxxv.
14</scripRef>.</p>
<p class="indent" id="Matt.xvi-p78">[2.] When the disciples spake a good word
for her, he gave a reason why he refused her, which was yet more
discouraging.</p>
<p class="indent" id="Matt.xvi-p79"><i>First,</i> It was some little relief,
that the disciples interposed on her behalf; they said, <i>Send her
away, for she crieth after us.</i> 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; "<i>Send her away</i> with a cure, <i>for she
cries,</i> and is in good earnest; <i>she cries after us,</i> 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.</p>
<p class="indent" id="Matt.xvi-p80"><i>Secondly,</i> Christ's answer to the
disciples quite dashed her expectations; "<i>I am not sent, but to
the lost sheep of the house of Israel;</i> 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 <i>lost sheep,</i> and hath as
much need of his care as any, but she is not <i>of the house of
Israel,</i> to whom he was first sent (<scripRef id="Matt.xvi-p80.1" osisRef="Bible:Acts.3.26" parsed="|Acts|3|26|0|0" passage="Ac 3:26">Acts iii. 26</scripRef>), and therefore not immediately
interested in it, and entitled to it. Christ was <i>a Minister of
the circumcision</i> (<scripRef id="Matt.xvi-p80.2" osisRef="Bible:Rom.15.8" parsed="|Rom|15|8|0|0" passage="Ro 15:8">Rom. xv.
8</scripRef>); and though he was intended for <i>a Light to the
Gentiles, yet the fulness of time</i> for that <i>was</i> not now
<i>come, the veil was</i> not yet <i>rent,</i> nor <i>the
partition-wall taken down.</i> Christ's personal ministry was <i>to
be the glory of his people Israel;</i> "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 <i>gave his life a ransom for many,</i>
and if for many, why not for me?</p>
<p class="indent" id="Matt.xvi-p81"><i>Thirdly,</i> 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 (<scripRef id="Matt.xvi-p81.1" osisRef="Bible:Matt.15.26" parsed="|Matt|15|26|0|0" passage="Mt 15:26"><i>v.</i> 26</scripRef>); <i>It is not meet to
take the children's bread and to cast it to dogs.</i> 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 <i>to whom pertained the adoption</i>
(<scripRef id="Matt.xvi-p81.2" osisRef="Bible:Rom.9.4" parsed="|Rom|9|4|0|0" passage="Ro 9:4">Rom. ix. 4</scripRef>), 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 <i>to walk
in their own ways</i> (<scripRef id="Matt.xvi-p81.3" osisRef="Bible:Acts.14.16-Acts.14.17" parsed="|Acts|14|16|14|17" passage="Ac 14:16,17">Acts xiv.
16, 17</scripRef>); no, these were peculiar favours, appropriated
to the peculiar people, the garden enclosed. Christ preached to the
Samaritans (<scripRef id="Matt.xvi-p81.4" osisRef="Bible:John.4.41" parsed="|John|4|41|0|0" passage="Joh 4:41">John iv. 41</scripRef>),
but we read not of any cures he wrought among them; <i>that
salvation was of the Jews:</i> it is not meet therefore to alienate
these. The Gentiles were looked upon by the Jews with great
contempt, were called and counted <i>dogs;</i> 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
<i>dogs,</i> <scripRef id="Matt.xvi-p81.5" osisRef="Bible:Phil.3.2" parsed="|Phil|3|2|0|0" passage="Php 3:2">Phil. iii.
2</scripRef>.</p>
<p class="indent" id="Matt.xvi-p82">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, <i>less than the least of all God's mercies,</i> 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, <i>being tried, we may
come forth like gold.</i> 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
<i>giving of that which is holy to the dogs,</i> <scripRef id="Matt.xvi-p82.1" osisRef="Bible:Matt.7.6" parsed="|Matt|7|6|0|0" passage="Mt 7:6"><i>ch.</i> vii. 6</scripRef>. <i>Procul hinc, procul inde,
profani—Off, ye profane.</i></p>
<p class="indent" id="Matt.xvi-p83">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 <i>dog!</i>" 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.
"<i>Is this the Son of David?</i>" (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
<i>set me with the dogs of his flock.</i> 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 <i>dog.</i>" 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.</p>
<p class="indent" id="Matt.xvi-p84">She breaks through all these
discouragements,</p>
<p class="indent" id="Matt.xvi-p85">(1.) With a holy earnestness of desire in
prosecuting her petition. This appeared upon the former repulse
(<scripRef id="Matt.xvi-p85.1" osisRef="Bible:Matt.15.25" parsed="|Matt|15|25|0|0" passage="Mt 15:25"><i>v.</i> 25</scripRef>); <i>Then
came she, and worshipped him, saying, Lord, help me.</i> [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. <i>And it is the will of God
that we should continue instant in prayer, should always pray, and
not faint.</i> [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 <i>she came, and worshipped him,</i> and paid him
more respect than she had done; or she fears that she had not been
earnest enough, and therefore now she cries, <i>Lord, help me.</i>
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, <i>prayed more earnestly.</i> [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>I
will not let him go, except he bless me.</i>" 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,
<i>If I perish, I will perish here;</i> and then that matter will
by degrees clear itself. If we cannot <i>reason</i> down our
unbelief, let us <i>pray</i> it down. A fervent, affectionate
<i>Lord, help me,</i> 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, <i>Lord,
help me.</i> Take this, <i>First,</i> As lamenting her case; "If
the Messiah be sent only to the house of Israel, the <i>Lord help
me,</i> what will become of me and mine," Note, It is not in vain
for broken hearts to bemoan themselves; God looks upon them then,
<scripRef id="Matt.xvi-p85.2" osisRef="Bible:Jer.31.18" parsed="|Jer|31|18|0|0" passage="Jer 31:18">Jer. xxxi. 18</scripRef>. Or,
<i>Secondly,</i> 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, "<i>Lord, help me;</i> Lord,
strengthen my faith now; <i>Lord, let thy right hand uphold me,</i>
while my soul is <i>following hard after thee,</i>" <scripRef id="Matt.xvi-p85.3" osisRef="Bible:Ps.63.8" parsed="|Ps|63|8|0|0" passage="Ps 63:8">Ps. lxiii. 8</scripRef>. Or, <i>Thirdly,</i> As
enforcing her original request, "<i>Lord, help me;</i> 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. <i>Lord, help me,</i> 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.</p>
<p class="indent" id="Matt.xvi-p86">(2.) With a holy skilfulness of faith,
suggesting a very surprising plea. Christ had placed the Jews with
the children, <i>as olive-plants round about</i> God's
<i>table,</i> 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 (<scripRef id="Matt.xvi-p86.1" osisRef="Bible:Matt.15.27" parsed="|Matt|15|27|0|0" passage="Mt 15:27"><i>v.</i> 27</scripRef>); <i>Truth, Lord, yet
the dogs eat of the crumbs.</i> Now, here,</p>
<p class="indent" id="Matt.xvi-p87">[1.] Her acknowledgment was very humble:
<i>Truth, Lord.</i> 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. "<i>Truth, Lord;</i> I
cannot deny it; I am a dog, and have no right to the children's
bread." David, <i>Thou hast done foolishly, very foolishly; Truth,
Lord.</i> Asaph, Thou <i>hast been as a beast before God; Truth,
Lord.</i> Agur, Thou art <i>more brutish than any man; Truth,
Lord.</i> Paul, Thou hast been <i>the chief of sinners, art less
than the least of saints, not meet to be called an apostle; Truth,
Lord.</i></p>
<p class="indent" id="Matt.xvi-p88">[2.] Her improvement of this into a plea
was very ingenious; <i>Yet the dogs eat of the crumbs.</i> 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 <i>meat out of the eater,
and sweetness out of the strong.</i> Unbelief is apt to mistake
recruits for enemies, and to draw dismal conclusions even from
comfortable premises (<scripRef id="Matt.xvi-p88.1" osisRef="Bible:Judg.13.22-Judg.13.23" parsed="|Judg|13|22|13|23" passage="Jdg 13:22,23">Judges xiii.
22, 23</scripRef>); 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 <i>quick understanding in the fear of the Lord,</i>
<scripRef id="Matt.xvi-p88.2" osisRef="Bible:Isa.11.3" parsed="|Isa|11|3|0|0" passage="Isa 11:3">Isa. xi. 3</scripRef>.</p>
<p class="indent" id="Matt.xvi-p89">Her plea is, <i>Yet the dogs eat of the
crumbs.</i> 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; <scripRef id="Matt.xvi-p89.1" osisRef="Bible:Acts.13.42" parsed="|Acts|13|42|0|0" passage="Ac 13:42">Acts xiii. 42</scripRef>. Observe here,</p>
<p class="indent" id="Matt.xvi-p90"><i>First,</i> 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
<i>then</i> 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.</p>
<p class="indent" id="Matt.xvi-p91"><i>Secondly,</i> 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 <i>master's</i> table; if she were a
dog, she was <i>his</i> 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 <i>make me as one of thy hired servants:</i>
nay, rather let me be set with the dogs than turned out of the
house; for <i>in my Father's house there is not only bread enough,
but to spare,</i>" <scripRef id="Matt.xvi-p91.1" osisRef="Bible:Luke.15.17-Luke.15.19" parsed="|Luke|15|17|15|19" passage="Lu 15:17-19">Luke xv.
17-19</scripRef>. It is good lying in God's house, though we lie at
the threshold there.</p>
<p class="indent" id="Matt.xvi-p92">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, <i>like a prince, had power with God, and prevailed.</i>
Hitherto Christ hid his face from her, but now <i>gathers her with
everlasting kindness,</i> <scripRef id="Matt.xvi-p92.1" osisRef="Bible:Matt.15.28" parsed="|Matt|15|28|0|0" passage="Mt 15:28"><i>v.</i>
28</scripRef>. <i>Then Jesus said, O woman, great is thy faith.</i>
This was like Joseph's making himself know to his brethren, <i>I am
Joseph;</i> so here, in effect, <i>I am Jesus.</i> Now he begins to
speak like himself, and to put on his own countenance. <i>He will
not contend for ever.</i></p>
<p class="indent" id="Matt.xvi-p93">(1.) He commended her faith. <i>O woman,
great is thy faith.</i> 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, <i>First,</i> 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. <i>Secondly,</i> 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 <i>great faith!
Thirdly,</i> 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.</p>
<p class="indent" id="Matt.xvi-p94">(2.) He cured her daughter; "<i>Be it unto
thee even as thou wilt:</i> 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; <i>be it unto thee even as thou wilt.</i> 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 <i>sift</i> Peter, and <i>buffet</i> Paul, yet, through
Christ's prayer and the sufficiency of his grace, <i>we shall be
more than conquerors,</i> <scripRef id="Matt.xvi-p94.1" osisRef="Bible:Luke.22.31-Luke.22.32 Bible:2Cor.12.7-2Cor.12.9 Bible:Rom.16.20" parsed="|Luke|22|31|22|32;|2Cor|12|7|12|9;|Rom|16|20|0|0" passage="Lu 22:31,32,2Co 12:7-9,Ro 16:20">Luke xxii. 31, 32; 2 Cor. xii.
7-9; Rom. xvi. 20</scripRef>.</p>
<p class="indent" id="Matt.xvi-p95">The event was answerable to the word of
Christ; <i>Her daughter was made whole from that very hour;</i>
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. <i>He spake, and it was done.</i></p>
</div><scripCom id="Matt.xvi-p95.1" osisRef="Bible:Matt.15.29-Matt.15.39" parsed="|Matt|15|29|15|39" passage="Mt 15:29-39" type="Commentary"/><div class="Commentary" id="Bible:Matt.15.29-Matt.15.39">
<h4 id="Matt.xvi-p95.2">Four Thousand Men Fed.</h4>
<p class="passage" id="Matt.xvi-p96">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 <i>those that were</i> 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 <i>unto him,</i> 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 <i>them,</i> 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
<i>meat</i> 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.</p>
<p class="indent" id="Matt.xvi-p97">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,</p>
<p class="indent" id="Matt.xvi-p98">1. The place where these cures were
wrought; it was <i>near the sea of Galilee,</i> 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.</p>
<p class="indent" id="Matt.xvi-p99">But <i>Jesus departed thence.</i> 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 <i>sits down by the sea of Galilee</i>
(<scripRef id="Matt.xvi-p99.1" osisRef="Bible:Matt.15.29" parsed="|Matt|15|29|0|0" passage="Mt 15:29"><i>v.</i> 29</scripRef>), 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 <i>sat down on a mountain,</i> 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.</p>
<p class="indent" id="Matt.xvi-p100">2. The multitudes and maladies that were
healed by him (<scripRef id="Matt.xvi-p100.1" osisRef="Bible:Matt.15.30" parsed="|Matt|15|30|0|0" passage="Mt 15:30"><i>v.</i>
30</scripRef>); <i>Great multitudes came to him;</i> that the
scripture might be fulfilled, <i>Unto him shall the gathering of
the people be,</i> <scripRef id="Matt.xvi-p100.2" osisRef="Bible:Gen.49.10" parsed="|Gen|49|10|0|0" passage="Ge 49:10">Gen. xlix.
10</scripRef>. 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.</p>
<p class="indent" id="Matt.xvi-p101">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 <i>herd,</i> as they are
called; for the souls of peasants are as precious with him as the
souls of princes.</p>
<p class="indent" id="Matt.xvi-p102">(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 <i>cast them down
at Jesus' feet,</i> <scripRef id="Matt.xvi-p102.1" osisRef="Bible:Matt.15.30" parsed="|Matt|15|30|0|0" passage="Mt 15:30"><i>v.</i>
30</scripRef>. 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. <i>David showed before God his
trouble,</i> that was enough, he then left it with him, <scripRef id="Matt.xvi-p102.2" osisRef="Bible:Ps.142.2" parsed="|Ps|142|2|0|0" passage="Ps 142:2">Ps. cxlii. 2</scripRef>. 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.</p>
<p class="indent" id="Matt.xvi-p103">Here were <i>lame, blind, dumb, maimed, and
many others,</i> 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. <i>He
sent his word, and healed them.</i> 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.</p>
<p class="indent" id="Matt.xvi-p104">3. The influence that this had upon the
people, <scripRef id="Matt.xvi-p104.1" osisRef="Bible:Matt.15.31" parsed="|Matt|15|31|0|0" passage="Mt 15:31"><i>v.</i> 31</scripRef>.</p>
<p class="indent" id="Matt.xvi-p105">(1.) They <i>wondered,</i> and well they
might. Christ's works should be our wonder. <i>It is the Lord's
doing, and it is marvellous,</i> <scripRef id="Matt.xvi-p105.1" osisRef="Bible:Ps.118.23" parsed="|Ps|118|23|0|0" passage="Ps 118:23">Ps.
cxviii. 23</scripRef>. The spiritual cures that Christ works are
wonderful. When blind souls are made to see by faith, <i>the dumb
to speak</i> in prayer, <i>the lame to walk</i> in holy obedience,
it is to be wondered at. <i>Sing unto the Lord a new song, for</i>
thus <i>he has done marvellous things.</i></p>
<p class="indent" id="Matt.xvi-p106">(2.) <i>They glorified the God of
Israel,</i> 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.
<i>They glorified</i> him as <i>the God of Israel,</i> his church's
God, a God in covenant with his people, who hath sent the Messiah
promised; and this is he. See <scripRef id="Matt.xvi-p106.1" osisRef="Bible:Luke.1.68" parsed="|Luke|1|68|0|0" passage="Lu 1:68">Luke i.
68</scripRef>. <i>Blessed be the Lord God of Israel.</i> This was
done by the power of the God of Israel, and no other could do
it.</p>
<p class="indent" id="Matt.xvi-p107">II. Here is a particular account of his
feeding <i>four thousand men</i> with <i>seven loaves, and a few
little fishes,</i> as he had lately fed <i>five thousand with five
loaves.</i> 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,
<i>This is the finger of God;</i> and it is neither here nor there
how far they are outdone; so that this is no less a miracle than
the former.</p>
<p class="indent" id="Matt.xvi-p108">Here is, 1. Christ's pity (<scripRef id="Matt.xvi-p108.1" osisRef="Bible:Matt.15.32" parsed="|Matt|15|32|0|0" passage="Mt 15:32"><i>v.</i> 32</scripRef>); <i>I have compassion
on the multitude.</i> 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 <i>servants,</i> for <i>the
servant knows not what his Lord doeth,</i> but treated them as his
friends and counsellors. <i>Shall I hide from Abraham the thing
that I do?</i> <scripRef id="Matt.xvi-p108.2" osisRef="Bible:Gen.18.17" parsed="|Gen|18|17|0|0" passage="Ge 18:17">Gen. xviii.
17</scripRef>. In what he said to them, Observe,</p>
<p class="indent" id="Matt.xvi-p109">(1.) The case of the multitude; <i>They
continue with me now three days, and have nothing to eat.</i> 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 <i>the zeal of God's house thus ate them up,</i> 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, <i>Behold, what a weariness is it!</i> Observe, With what
tenderness Christ spoke of it; <i>I have compassion on them.</i> 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 (<scripRef id="Matt.xvi-p109.1" osisRef="Bible:Rev.2.2" parsed="|Rev|2|2|0|0" passage="Re 2:2">Rev.
ii. 2</scripRef>); <i>I know thy works, and thy labour, and thy
patience:</i> and it shall <i>in no wise lose its reward.</i></p>
<p class="indent" id="Matt.xvi-p110">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; <i>he suffered them to hunger, and then
fed them</i> (<scripRef id="Matt.xvi-p110.1" osisRef="Bible:Deut.8.3" parsed="|Deut|8|3|0|0" passage="De 8:3">Deut. viii. 3</scripRef>);
for that is <i>sweet to the hungry soul,</i> which <i>the full soul
loathes.</i> [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
<i>they did all eat and were filled.</i> Note, There are mercy and
grace enough with Christ, to give the most earnest and enlarged
desire an abundant satisfaction; <i>Open thy mouth wide, and I will
fill it. He replenisheth even the hungry soul.</i></p>
<p class="indent" id="Matt.xvi-p111">(2.) The care of our master concerning
them; <i>I will not send them away fasting, lest they should faint
by the way;</i> 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 <i>they rest
not, day and night, from praising God,</i> and yet faint not; where
<i>they hunger no more, nor thirst any more,</i> <scripRef id="Matt.xvi-p111.1" osisRef="Bible:Rev.7.16" parsed="|Rev|7|16|0|0" passage="Re 7:16">Rev. vii. 16</scripRef>.</p>
<p class="indent" id="Matt.xvi-p112">Here is, 2. Christ's power. His pity of
their wants sets his power on work for their supply. Now
observe,</p>
<p class="indent" id="Matt.xvi-p113">(1.) How his power was distrusted by his
disciples (<scripRef id="Matt.xvi-p113.1" osisRef="Bible:Matt.15.23" parsed="|Matt|15|23|0|0" passage="Mt 15:23"><i>v.</i> 23</scripRef>);
<i>whence should we have so much bread in the wilderness?</i> A
proper question, one would think, like that of Moses (<scripRef id="Matt.xvi-p113.2" osisRef="Bible:Num.11.22" parsed="|Num|11|22|0|0" passage="Nu 11:22">Num. xi. 22</scripRef>). <i>Shall the flocks and
the herds be slain to suffice them?</i> 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, <i>Whence shall we have bread?</i> Could they be at a loss,
while they had their Master with them? Note, Forgetting former
experiences leaves us under present doubts.</p>
<p class="indent" id="Matt.xvi-p114">Christ knew how slender the provision was,
but he would know it from them (<scripRef id="Matt.xvi-p114.1" osisRef="Bible:Matt.15.34" parsed="|Matt|15|34|0|0" passage="Mt 15:34"><i>v.</i> 34</scripRef>); <i>How many loaves have
ye?</i> 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; <i>given to
hospitality;</i> not like Nabal (<scripRef id="Matt.xvi-p114.2" osisRef="Bible:1Sam.25.11" parsed="|1Sam|25|11|0|0" passage="1Sa 25:11">1
Sam. xxv. 11</scripRef>), but like Elisha, <scripRef id="Matt.xvi-p114.3" osisRef="Bible:2Kgs.4.42" parsed="|2Kgs|4|42|0|0" passage="2Ki 4:42">2 Kings iv. 42</scripRef>. 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. <i>Jehovah-jireh, The Lord will provide.</i> The
disciples asked, <i>Whence should we have bread?</i> Christ asked,
<i>How many loaves have ye?</i> 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 <i>troubled about many things, nor cumbered about
much serving.</i> Nature is content with little, grace with less,
but lust with nothing.</p>
<p class="indent" id="Matt.xvi-p115">(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, <scripRef id="Matt.xvi-p115.1" osisRef="Bible:Matt.14.18" parsed="|Matt|14|18|0|0" passage="Mt 14:18"><i>ch.</i> xiv. 18</scripRef>, &amp;c. Observe here,</p>
<p class="indent" id="Matt.xvi-p116">[1.] The provision that was at hand;
<i>seven loaves, and a few fishes:</i> 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
<i>eat the labour of our hands</i> (<scripRef id="Matt.xvi-p116.1" osisRef="Bible:Ps.128.2" parsed="|Ps|128|2|0|0" passage="Ps 128:2">Ps. cxxviii. 2</scripRef>), and to enjoy that which is
any way the product of our own industry, <scripRef id="Matt.xvi-p116.2" osisRef="Bible:Prov.12.27" parsed="|Prov|12|27|0|0" passage="Pr 12:27">Prov. xii. 27</scripRef>. And what we have got by God's
blessing on our labour we should be free of; for <i>therefore</i>
we must labour, <i>that we may have to give,</i> <scripRef id="Matt.xvi-p116.3" osisRef="Bible:Eph.4.28" parsed="|Eph|4|28|0|0" passage="Eph 4:28">Eph. iv. 28</scripRef>.</p>
<p class="indent" id="Matt.xvi-p117">[2.] The putting of the people in a posture
to receive it (<scripRef id="Matt.xvi-p117.1" osisRef="Bible:Matt.15.35" parsed="|Matt|15|35|0|0" passage="Mt 15:35"><i>v.</i>
35</scripRef>); <i>He commanded the multitude to sit down on the
ground.</i> 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.</p>
<p class="indent" id="Matt.xvi-p118">[3.] The distributing of the provision
among them. He first <i>gave
thanks</i>—<b><i>eucharistesas</i></b>. The word used in the
former miracle was <b><i>eulogese</i></b>—<i>he blessed.</i> 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 <i>broke the loaves</i> (for it was in the breaking that the
bread multiplied) <i>and gave to his disciples, and they to the
multitude.</i> 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.</p>
<p class="indent" id="Matt.xvi-p119">[4.] The plenty there was among them
(<scripRef id="Matt.xvi-p119.1" osisRef="Bible:Matt.15.37" parsed="|Matt|15|37|0|0" passage="Mt 15:37"><i>v.</i> 37</scripRef>). <i>They did
all eat, and were filled.</i> Note, Those whom Christ feeds, he
fills. While we labour for the world, we labour for that which
satisfieth not (<scripRef id="Matt.xvi-p119.2" osisRef="Bible:Isa.55.2" parsed="|Isa|55|2|0|0" passage="Isa 55:2">Isa. lv.
2</scripRef>); but those that duly wait on Christ shall be
<i>abundantly satisfied with the goodness of his house,</i>
<scripRef id="Matt.xvi-p119.3" osisRef="Bible:Ps.65.4" parsed="|Ps|65|4|0|0" passage="Ps 65:4">Ps. lxv. 4</scripRef>. Christ thus fed
people once and again, to intimate that though he was called Jesus
of Nazareth, yet he was <i>of Bethlehem, the house of bread;</i> or
rather, that he was himself <i>the Bread of Life.</i></p>
<p class="indent" id="Matt.xvi-p120">To show that they had all enough, there was
a great deal left—<i>seven baskets full of broken meat;</i> not so
much as there was before, because they did not gather after so many
eaters, but enough to show that with Christ <i>there is bread
enough, and to spare;</i> supplies of grace for more than seek it,
and for those that seek more.</p>
<p class="indent" id="Matt.xvi-p121">[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 <i>gives food to all
flesh,</i> <scripRef id="Matt.xvi-p121.1" osisRef="Bible:Ps.136.25" parsed="|Ps|136|25|0|0" passage="Ps 136:25">Ps. cxxxvi. 25</scripRef>.
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 <i>the eyes of all the creatures wait,
and he giveth them their food in due season,</i> <scripRef id="Matt.xvi-p121.2" osisRef="Bible:Ps.104.27 Bible:Ps.145.15" parsed="|Ps|104|27|0|0;|Ps|145|15|0|0" passage="Ps 104:27,145:15">Ps. civ. 27; cxlv. 15</scripRef>.</p>
<p class="indent" id="Matt.xvi-p122">[6.] The dismission of the multitude, and
Christ's departure to another place (<scripRef id="Matt.xvi-p122.1" osisRef="Bible:Matt.15.39" parsed="|Matt|15|39|0|0" passage="Mt 15:39"><i>v.</i> 39</scripRef>). He <i>sent away</i> 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 <i>Light of the world,</i> he must be still
<i>in motion, and go about to do good.</i></p>
</div></div2>