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Lev. xix. 3.
Lev. xx. 9.
16. Prov. xx.
EZEK. Xxxiii. 31.
Col. ii. 18
14, 17, 20.
Tit. i. 15.
John xv. 2.
ment of God 2 by your tradition ? 4 For God commanded, b Exod. xx. 12. Lev. 11.3. saying, Honour thy father and mother: and, o He that Prore nxi, curseth father or mother, let him die the death. 5 But c Exod. xxi. 17. ye say, Whosoever shall say to his father or his mother, Deut, xxvii. y It is a gift, by whatsoever thou mightest be profited by me; 20 : IIX. 17. 6 and honour not his father or his mother, he shall be free.
Thus have ye made the commandment of God of none
effect 2 by your tradition. 7 Ye hypocrites, well did Esaias a Isa. xxix. 13: prophesy of you, saying, 8 d This people [a draweth nigh
unto me with their mouth, and] honoureth me with their
lips; but their heart is far from me. 9 But in vain they e Isa. uix 13. do worship me, o teaching for doctrines the commandments
22. Tit. i. 14. of men. 10 And he called the multitude, and said unto 1 Acts 2:15. them, Hear, and understand : 11 ? Not that which goeth
1.4. 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 8 John wie answered and said, & Every plant, which my heavenly
Father hath not planted, shall be rooted up. 14 Let them I render, for the sake of.
y render, That wherein thou mightest have been benefited by me, is a gift (to God] : (he is free,) and shall not honour his father or his mother.
z render, for the sake of. Lord to the divine origin of the Mosaic ment of the mere nominal Israel, and the law : not merely of the Decalogue, as such, salvation of the true Israel of God. And, for the second command quoted is not in as so often in the prophetic word, its the Decalogue, and it is to be observed threats and promises are for all times of that where the text has God commanded, the Church ;—the particular event then Mark (vii. 10) has Moses said. 5.) foretold being but one fulfilment of those Lightfoot on this verse shews that the ex. deeper and more general declarations of pression cited by our Lord did not always God, which shall be ever having their sucbind the utterer to consecrate his pro cessive illustrations in His dealings with perty to religious uses, but was by its men. 10.7 “He leaves the Scribes mere utterance sufficient to absolve him and Pharisees, as incorrigible, and already from the duty of caring for his parents : silenced and put to shame, and turns His see further on the word Corban in Mark discourse to the multitude as more worthy vii. 11. The construction of this and the of being addressed.” Euthymius. following verse is : But ye say, Whosoever · 12.] This took place after our Lord had shall say to his father or mother, That entered the house and was apart from the from which thou mightest have been multitude : see Mark ver. 17. this benefited by me, is an offering (conse- (literally the saying] the saying addressed crated to God; see above) .... (under to the multitude in ver. 11. 13.] The stand, is free). [And] such an one will plant is the teaching of the Pharisees, altocertainly not honour his [father or his gether of human, and not of divine plantmother). Of course the latter member ing. That this is so, is clear by “let them of the sentence is our Lord's saying, not alone” following, and by the analogy of that of the Pharisees. 8.] The por- our Lord's parabolic symbolism, in which tion of Isaiah from which this citation is seed, plant, &c., are compared to doctrine, made (ch. xxiv.—xxxv.) sets forth, in alter which however in its growth becomes idennate threatenings and promises, the punish- tified with, and impersonated by, its reci
h Isa. ix. 10.
Mal, ji. 8.
alone: hthey be blind leaders of the blind. And if the h Isa: ix. 16. blind lead the blind, both shall fall into the ditch. 15 Then Luke vi. 30. answered Peter and said unto him, Declare unto us this parable. 16 And b Jesus said, i Are ye also yet without ich. xvi. O. understanding ? 17 Do not ye yet understand, that k what- k 1 Cor. vi. 13. soever entereth in at the mouth goeth into the belly, and is cast out into the draught ? 18 But 'those things which 1 James i. 6. proceed out of the mouth come forth from the heart; and they defile the man. 19 m For out of the heart proceed m Gen, vi. 3: evil thoughts, murders, adulteries, fornications, thefts, false per.vii.b. witness, blasphemies : 20 these are the things which defile a man: but to eat with unwashen hands defileth not a man.
21 Then Jesus went thence, and departed into the d coasts of Tyre and Sidon. 22 And, behold, e a woman of Canaan came out of the same coasts, and cried f unto him, saying, Have mercy on me, O Lord, thou son of David; my
b read, he. Ci.e. the sink, or sewer. d render, parts. e render, a Canaanitish woman of those districts came out.
1 omit. pients and disseminators. See this illus- ders of Canaan,' has been quoted as suptrated in notes on the parable of the sower, porting the other view ; but the usage of ch. xii. On this verse see John xv. 1, 2. our Evangelist himself seems to carry
15.] The saying in ver. 11, which greater weight. And the question is not is clearly the subject of the question, was one of importance; for our Lord did not not strictly a parable, but a plain declara- go to teach or to heal, but, as it wonld tion; so that either Peter took it for a appear, to avoid the present indignation of parable,--or the word must be taken in the Pharisees. Mark's account cerits wider sense of 'an hard saying. Stiertainly implies that the woman was in the thinks that their questioning as to the same place where our Lord was wishing meaning of parables in ch. xiii. had habi. to be hid, and could not. 22. a tuated them to asking for explanations in Canaanitish woman of those districts this form. 16.] The saying in ver. 11 came out] i. e. from her house, or town, or was spoken for the multitude, who were village. They were going by the way, see exhorted “ Hear and understand :" much ver. 23. The inhabitants of these parts more then ought the disciples to have un- are called Canaanites, Num. xiii. 29; Judg. derstood it. 17.) “The mouth, through i. 30, 32, 33; Exod. vi. 15; Josh. v. 1. St. which, as Plato said, mortal things go in, Mark calls her “a Greek,” i. e. a heathen but immortal things go out. For there by religion, and “a Syro-Phænician by go in meats and drinks, the perishable nation :" and describes her only as having food of the perishable body : but there go come to our Lord in the house. But by forth words, the immortal laws of the im- the account in our text, she had been mortal soul, by which the life of the reason crying after the Lord and the disciples by is directed.” Philo.
the way previously; and St. Mark's account 21-28.7 THE CANAANITISH WOMAN. must be understood to begin at ver. 25. Mark vii. 24-30: omitted by Luke. It From Mark iii. 8, Luke vi. 17, we learn is not quite clear whether our Lord actu that the fame of our Lord had been spread ally passed the frontier into the land of in these parts, and multitudes from thence the heathen, or merely was on the frontier. had come to Him for healing. It was not The usage of “into the parts" in Matthew this woman's dwelling-place, but her de. favours the former supposition : see ch. ii. scent, which placed the bar between her 22; xvi. 13; also for coasts, ch. ii. 16; iv. and our Lord's ministrations. The expres13; viii. 34. Exod. xvi. 35, to the bor- sion “ Son of David” shews her acquaint
Acts iii. 26:
och. vii. 8.
Phil. iii. 2.
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 nch. x. 5, 6. us. 24 But he answered and said, " I am not sent but unto
the lost sheep of the house of Israel. 25 Then came she and worshipped him, saying, Lord, help me. 26 But he answered and said, It is not meet to take the children's bread, and to cast it to °8 dogs. 27 And she said, Truth, Lord : hyet the dogs eat of the crumbs which fall from i their masters' table. 28 Then Jesus answered and said unto her, O woman, great is thy faith : be it unto thee even as thou wilt. And her daughter was made whole from that very hour. 29 And Jesus departed from thence, and came nigh
unto the sea of Galilee; and went up into ka mountain, Please LITE.. and sat down there. 30 P And great multitudes came unto 8 render, the dogs.
. ch. xi. 5.
h render, for even. i render, for perspicuity, the table of their masters.
k render, the. ance with Jewish expressions and expecta. use of the familiar diminutive, has extions; but the whole narrative is against pressed not the uncleanness of the dog so the supposition, that she may have been much, as his attachment to and dependence a proselyte of the gate. 23.] The on the human family: she lays hold on reason alleged by the disciples must be this favourable point and makes it her coupled with our Lord's unwillingness to own, • If we are dogs, then may we fare be known, stated by St. Mark (vii. 24), as such ;-be fed with the crumbs of Thy and means, she will draw the atten. mercy. She was, as it were, under the tion of all upon us.' Send her away edge of the table-close on the confines of does not necessarily imply granting her Israel's feast. Some say that the crumbs request, nor the contrary; but simply are the pieces of bread on which the hands dismiss her, leaving the method to our were wiped ; but the “which fall” looks Lord Himself. 24.] See ch. x. 5. more like accidental falling, and the Greek Such was the purpose of our Lord's per- word better expresses minute crumbs. sonal ministry; yet even that was occa
28.] In Mark, “ For this saying, sionally broken by such incidents as this. go thy way.” The greatness of the The fountain sealed' sometimes broke its woman's faith consisted in this, that in banks, in token of the rich food of grace spite of all discouragements she continued which should follow. See Rom. xv. 8. her plea; and not only so, but accepting
25.] came she, i. e. into the house and laying to her account all adverse cirwhere our Lord was. See Mark vii. 24. cumstances, she ont of them made reasons
26. dogs] literally, little dogs. for urging her request. St. Mark gives No contempt is indicated by the dimi. the additional circumstance, that on renutive, stili less any allusion to the turning to her house she found the devil daughter of the woman : the word is com- gone out, and her daughter lying on the monly used of tame dogs, as diminutives bed. frequently express familiarity.
29-39.7 HEALING BY THE SEA OF 27. The sense of the original is not given GALILEE. Peculiar to Matthew (see Mark by 7 yet'in the E. V. The woman, in her vii. 31-37). FEEDING OF THE FOUR humility, accepts the appellation which THOUSAND. Mark viii. 1-10. our Lord gives her, and grounds her plea 29.] the mountain is the high land on upon an inference from it. Her words the coast of the lake, not any particular also have a reference to “ let the children mountain. From this account it is uncerfirst be filled,” expressed by Mark vii. 27. tain to which side of the lake our Lord It is, Yea, Lord : for even the dogs eat: came ; from Mark vii. 31 we learn that or, for the dogs too eat. Our Lord, in the it was to the eastern side, through the
him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them : 31 insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.
32 Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I I will not send them away fasting, lest they faint in the way. 33 9 And his disciples say unto him, Whence should a 2 Kings iv. we have so much bread in the wilderness, as to fill so great a multitude ? 3+ 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 r ch. xiv. 10. fishes, and gave thanks, and brake them, and gave to his s 1 Sam. 17. 18.
Luke xxii. 19. I render, am not willing to. midst of the coasts of Decapolis.
bers are less than on the former occasion. 30.] The maimed are properly persons But there is one small token of authenticity maimed in the hands. The word is also which marks these two accounts as refer. sometimes used of the feet. The meaning ring to two distinct events, even had we need not be, that a wanting member was not such direct testimony as that of ch. supplied to these persons; but that a de. xvi. 9, 10. It is, that whereas the baskets bility, such as that arising from paralysis in which the fragments were collected on or wound, was healed. cast them the other occasion are called by all four down, not in neglect, but from haste and Evangelists cophini, those used for that rivalry. 31.] St. Mark (vii. 32–37) purpose after this miracle are in both Matt. gives an instance of dumb speaking. and Mark spyrides. And when our Lord the God of Israel] Perhaps this last word refers to the two miracles, the same dis. is added as an expression of the joy of the tinction is observed ; a particularity which disciples themselves, who contrasted the could not have arisen except as pointing to fulness and abundance of the acts of mercy a matter of fact, that, whatever the disnow before them, with the instance which tinction be, which is uncertain, different they had just seen of the difficulty with kinds of baskets were used on the two which the faith of a Gentile had prevailed occasions. Perhaps the strangest reason to obtain help.
32.] The modern for supposing the two identical is an German interpreters assume the identity imagined difficulty in the question of the of this miracle with that narrated in ch. xiv. disciples, “ Whence should we have" &c., 14 ff. If this be so, then our Evangelists so soon after the former miracle; as if the must have invented the speech attributed to same slowness to believe and trust in our Lord in ch. xvi, 9, 10. But, as Ebrard divine power were not repeatedly found justly remarks, every circumstance which among men, and instanced in Scripture could vary, does vary, in the two accounts. itself;-compare Exod. xvi. 13 with Num. The situation in the wilderness, the kind xi. 21, 22: and read in Exod. xvii. 1–7 of food at hand, the blessing and breaking, the murmurings of the Israelites immeand distributing by means of the disciples, diately after their deliverance at the Red these are common to the two accounts, and Sea. And even could we recognize this were likely to be so: but here the matter as a difficulty, it is not necessarily implied is introduced by our Lord Himself with in the text. Our Lord puts the matter to an expression of pity for the multitudes them as a question, without the slightest who had continued with Him three days: intimation of His intention to supply the here also the provision is greater, the num. want supernaturally. They make answer
Ach. xii. 38.
1 Cor. i. 22.
disciples, and the disciples to the multitude. 37 And they did all eat, and were filled : and they took up of the broken meat that was left seven baskets full. 38 And they that did eat were four thousand men, beside women and children. 39 And he sent away the multitude, and took ship, and came into the coasts of m Magdala.
XVI. 1 The a Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. 2 He answered and said unto them, [n When it is evening, ye say, It will be fair weather: for the sky is red. 3 And in the morning, It will be foul weather to day: for the sky is red and lowering. Oye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?] 4 A wicked and adulterous gene
m read, Magadan. B omitted in some of the oldest authorities : see the similar place, ch. xii. 38.
in the same spirit, without venturing (as heavens among the heathen ...." And indeed it would have been most unbecom. for such a notion they alleged the bread ing in them to do, see John ii. 3, 4) to sug. from heaven given by Moses (see John vi. gest the working of a miracle.
31), the staying of the sun by Joshua 37.] The basket here spoken of (spyris) (Josh. x. 12), the thunder and rain by was large enough to contain a man's body, Samuel (1 Sam. xii. 17, compare Jer. xiv. as Paul was let down in one from the wall 22), and Elijah (James v. 17, 18). And of Damascus, Acts ix. 25. Greswell sup- thus we find that immediately after the poses that they may have been used to sleep first miraculous feeding the same demand in, during the stay in the desert.
was made, John vi. 30, and answered by 39.] Of Magadan nothing is known. the declaration of our Lord that He was Lightfoot shews Magdala to have been the true bread from heaven. And what only a Sabbath-day's journey from Cham more natural likewise, than that our Lord nath Gadara on the Jordan, and on the should have uniformly met the demand by east side of the lake: but probably he is the same answer,—the sign of Jonas, one mistaken, for most travellers place it about so calculated to baffle His enemies and three miles from Tiberias, on the west side hereafter to fix the attention of His disof the lake, where is now a village named ciples? Here however that answer is acMadschel. Dalmanutha, mentioned by St. companied by other rebukes sufficiently Mark (viii. 10), seems to have been a vil. distinctive. It was now probably the lage in the neighbourhood.
evening (see Mark viii. 10,“ straightway"), · CHAP. XVI. 1-4.] REQUEST FOR A and our Lord was looking on the glow in SIGN FROM HEAVEN. Mark viii. 11-13, the west which suggested the remark in but much abridged. See also Luke xii. 54 ver. 2. On the practice of the Jews to and notes. 1.] See notes at ch. xii. demand a sign, see 1 Cor. i. 22. 38. There is no ground for supposing 2.] Mark viii. 12 adds “ He sighed deeply that this narrative refers to the same in his spirit ...," omitting however event as that. What can be more natural the sentences following. The Jews were than that the adversaries of our Lord much given to prognosticating the rains, should have met His miracles again and &c. of the coming season in each year. again with this demand of a sign from 3.7 of the times, generally. The Jews heaven? For in the Jewish superstition had been, and were, most blind to the it was held that dæmons and false gods signs of the times, at all the great crises could give signs on earth, but only the of their history ;-and also particularly to true God signs from heaven. In the the times in which they were then living. apocryphal Epistle of Jeremiah, ver. 67, The sceptre had departed from Judah, the we read of the gods of the heathen, lawgiver no longer came forth from “ Neither can they shew signs in the between his feet, the prophetic weeks of