CHAPTER XV. Superstition rebuked, 1-9. What defiles a man, 10-20. The heathen woman and her daughter, 21-28. Christ and a multitude near the lake of Galilee, 29-31. Four thousand fed by miracle. blance to God, who continually does good. X. A blessing should be sought in our enjoyments. Ver. 19. It is always right to imitate Christ. It is right to acknowledge our dependence on God, and in the midst of mercies to pray that we may not forget the Giver. XI. We see the duty of economy. The Saviour, who had power to create worlds by a word, yet commanded to take up the fragments, that nothing might be lost. John vi. 12. Nothing that God has created, and given to us, should be wasted. Christ. Peter at his command leaves the ship, and walks on the billows. Ver. 29. XVIII. Christ sometimes leaves his people to see their weakness and their need of strength. Without his continued aid, they would sink. Peter had no strength of his own to walk on the deep; and Christ suffered him to see his depen dence. Ver. 30. XIX. The eye, in difficulty, should be fixed on Christ. As soon as Peter began to look at the waves and winds, rather than Christ, he began to sink. Ver. 30. True courage, in difficulties, consists not in confidence in ourselves, but in confidence in Jesus, the Almighty Saviour and Friend. XX. Prayer may be instantly an XII. It is proper to make preparation for private prayer. Jesus sent the people away, that he might be alone. Ver. 22, 23. So Christians should take pains that they may have time and places for retire-swered. ment. A grove, or a mountain, was the place where our Saviour sought to pray: and there too may we find and worship God. XIII. In time of temptation, of prosperity, and honour, it is right to devote much time to secret prayer. Jesus, when the people were about to make him a king, retired to the mountain, and continued there till three o'clock in the morning. John vi. 15. XIV. When Christ commands us to do a thing, we should do it. Ver. 22. Even if it should expose us to danger, it should be done. XV. In times of danger and distress Jesus will see us, and will come to our relief. Ver. 25, 26. Even in the tempest that howls, or on the waves of affliction that beat around us, he will come, and we shall be safe. XVI. We should never be afraid of him. We should always have good cheer when we see him. Ver. 27. When he says, "It is I," he also says, "Be not afraid." He can still the waves, and conduct, us safely to the port which we seek. XVII. Nothing is too difficult for us, when we act under the command of When we are in immediate danger, and offer a prayer of faith, we may expect immediate aid. Ver. 31. XXI. Pride comes before a fall. Peter was self-confident and proud, and he fell. His confidence and rashness were the very means of showing the weakness of his faith. Ver. 31. XXII. It is proper to render homage to Jesus; and to worship him as the Son of God. Ver. 33. XXIII. We should be desirous that all about us should partake of the benefits that Christ confers. When we know him, and have tested his goodness, we should take pains that all around us may also be brought to him, and be saved. Ver. 35. XXIV. Jesus only can make us perfectly whole. No other being can save us. He that could heal the body can save the soul. A word can save us. With what earnestness ought we to plead with him that we may obtain his saving grace! Ver. 36. CHAPTER XV. 1-9. See also Mark vii. 1-9. ¶ Then came to Jesus, &c. Mark says, that they saw the disciples of Jesus eating with hands unwashed. 2. Transgress the tradition of the for they wash not their hands when | Honour thy father and mother: they eat bread. elders. The word elders means literally old men. It here means the ancients, or their ancestors. Tradition means something handed down from one to another by memory: some precept or custom not commanded in the written law, but which they held themselves bound to observe. The Jews supposed that when Moses was on mcunt Sinai, two sets of laws were delivered to him: one, they said, was recorded, and is that contained in the Old Testament; the other was handed down from father to son, and kept uncorrupted to their day. They believed that Moses, before he died, delivered this law to Joshua, Joshua to the judges, and the judges to the prophets; so that it was kept pure, till it was recorded in the Taimuds. In these books these pretended laws are now contained. They are exceedingly numerous, and very trifling. They are, however, regarded by the Jews as more important than either Moses or the prophets. One point in which the Pharisees differed from the Sadducees was, in holding to these traditions. It seems, however, that in the particular traditions here mentioned, all the Jews combined. "The Pharisees and all the Jews, except they wash their hands oft, eat not." Mark vii. 3. Mark has also added that this custom of washing extended not merely to their hands before eating, but in coming from the market; and also to pots, and cups, and brazen vessels, and tables. Mark vii. 3, 4. They did this professedly for the sake of cleanliness. So far it was well. But they made it a matter of superstition. They regarded external purity as of much more importance than the purity of the heart. They had many foolish rules about it: as the quantity of water that was to be used the way in which it should be applied; the number of times it should be changed; the number of those that and He 3 that curseth father or mother, let him die the death. 5 But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; 2 Exod. xx. 12. Deut. v. 16. 3 Exod. xxi. 17. Lev. xx. 9. might wash at a time, &c. These foolish rules our Saviour did not think it proper to regard; and this was the reason why they found fault with him. 3. But he answered, &c. They accused him of violating their traditions, as though they were obligatory. In his answer he implied that they were not bound to obey these traditions. They were invented by men. He said also that these traditions could not be binding, as they violated the commandments of God. He proceeds to specify a case where their tradition made void one of the plain laws of God. And if that was their character, then they could not blame him for not regarding them. That is, 4. For God commanded, &c. in the fifth commandment, Exod. xx. 12; and in Exod. xxi. 17. To honour, is to obey, to reverence, to speak kindly to, to speak and think well of. To curse, is to disobey, to treat with irreverence, to swear at, to speak ill of, to think evil of in the heart, to meditate or do any evil to a parent. All this is included in the original word. Let him die the death. This is a Hebrew phrase, the same as saying, let him surely die. The jewish law punishes this crime with death. This duty of honouring and obeying a parent, was what Christ said they had violated by their traditions. He proceds to state the way in which it was done. 5. It is a gift. In Mark it is Corban. The word corban is a Hebrew word, denoting a gift. It here means a thing dedicated to the service of God, and, therefore, not to be appropriated to any other use. The Jews were in the habit of making such dedications. They devoted their property to him, for sacred uses, as they pleased. In doing this, they used the word corban, or some similar word; saying, this thing is corban, i. e., it is a gift to God, or it is sacred to him. 6 And honour not 2 his father | ment of God of none effect by or his mother, he shall be free. your tradition. 3 Thus have ye made the command1 Tim. v. 3, 4, 8, 16. 2 Deut. xxvii. 16. exix. 126. Jer. viii. 8. Mal. ii. 7-9. Psa. The law required that when a dedication of this kind was made, it should be fulfilled. "Vow and pay unto the Lord your God." Psa. lxxvi. 11. See Deut. xxiii. 21. The law of God required that a son should honour his parent, i. e., among other things to provide for his wants when he was old and in distress. Yet the jewish teachers said that it was more important for a man to dedicate his property to God, than to provide for the wants of his parent. If he had once devoted his property, once said it was corban, or a gift to God, it could not be appropriated even to the support of a parent. If a parent was needy and poor, and if he should apply to a son for assistance, and the son should reply, though in anger, it is devoted to God; this property which you need, and by which you might be profited by me, is corban, I give it to God; the Jews said the property could not be recalled, and the son was not under obligation to aid a parent with it. He had done a more important thing, in giving it to God. The son was free. They would not suffer him to do anything for his father after that. Thus he might in a moment free himself from the obligation to obey his father or mother. In a sense somewhat similar to this the chiefs and priests of the Sandwich islands had the power of devoting anything to the service of the gods, by saying that it was tabu, or tabued. That is, that it became consecrated to the service of religion; and no matter who had been the owner, it could then be appropriated to no other use. In this way they had complete power over all the possessions of the people, and could appropriate them to their own use under the pretence of devoting them to religion. They thus deprived the people of their property under the plea that it was consecrated to the gods; the jewish son deprived his parents of a support under the plea that the property was devoted to the service of religion. The principle was the same; and both systems were equally a violation of the rights of others. 7 Ye hypocrites, well did Esaias prophesy of you, saying, Besides, the law said that a man that cursed his father; i. e., that refused to obey him, or to provide for him, or spoke in anger to him, should die. Yet the Jews said, that though in anger, and in real spite and hatred, a son said to his father, all that I have which could profit you, I have given to God, he should be free from blame. Thus the whole law was made void, or of no use, by what appeared to be an act of piety. No man according to their views, was bound to obey the fifth commandment, and to support an aged and needy parent, if either from superstition or spite he chose to give his property to God, that is, to some religious use. Our Saviour did not mean to condemn the practice of giving to God, or to religious and charitable duties. This the law and the gospel equally required. He commended even a poor widow that gave all her living. Mark xii. 44. But he meant to condemn the practice of giving to God, where it interfered with our duty to parents and relations; where it was done to get rid of the duty of aiding them; and where it was done out of a malignant and rebellious spirit, with the semblance of piety, to get clear of doing to them what God required. 7. Ye hypocrites! See Note, Matt. vii. 5. Hypocrisy is the concealment of some base principle under the pretence of religion. Never was there a clearez instance of it than this, an attempt to get rid of the duty of providing for needy parents under an appearance of piety towards God. Esaias. That is, Isaiah. This prophecy is found in Isa. xxix. 13, Prophesy of you. That is, he spoke of the people of his day, of the Jews, as Jews, in terms that apply to the whole people. He properly characterized the nation in calling them hypocrites. The words are applicable to the nation at all times, and they apply, therefore, to you. He did not mean particularly to speak of the nation in the time of Christ; but he spoke of them as having a national character of hypocrisy. See also Isa. i. 4. 8. Draweth nigh unto me with their mouth, &c. That is, they are regular in the forms of worship. They are strict in ceremonial observances, and keep the law outwardly; but God requires the heart, and that they have not rendered. 9. In vain do they worship me. That is, their attempts to worship are vain, or are not real worship, they are mere forms. Teaching for doctrines, &c. The word doctrines, here, means, the requirements of religion, things to be believed and practised in religion. God only has a right to declare what shall be done in his service; but they held their traditions to be superior to the written word of God, and taught them as doctrines binding the conscience. 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 5 be blind leaders of the blind. And if 4 John xv. 2, 6. 5 Ch. xxiii. 16-24. Isa. ix. 16; lvi. 10. Jer. xviii. 15-17. Luke vi. 39. soul, could not be polluted by anything that was eaten. What proceeds from the man himself, from his heart, would defile him. Defileth. Pollutes, corrupts, renders sinful. 12. The Pharisees were offended. They were so zealous of their traditions that they could not endure that their absurdities should be exposed. 13. Every plant, &c. Religious doctrine is not unaptly compared to a plant. See 1 Cor. iii. 6-8. It is planted in the mind for the purpose of producing fruit in the life, or conduct. Jesus here says that all those doctrines, of which his Father was not the author, must be rooted up, or corrected. The false doctrines of the Pharisees, therefore, must be attacked; and it was no wonder if indigna 10-14. See also Mark vii. 15-17. And he called the multitude. In opposition were excited. It could not be helped. tion to the doctrines of the Pharisees, the Saviour took occasion to show them that the great source of pollution was the heart. They supposed that external things chiefly defiled a man. On this all their doctrines about purification were founded. This opinion of the Jews it was of great importance to correct. Jesus took occasion, therefore, to direct the people to the true source of defilement their own hearts. He particularly directed them to it as of importance: Hear and understand! It was his duty to attack them. He was not surprised that they were enraged. But notwithstanding their opposition, their doctrines should be destroyed. 11. Not that which goeth into the mouth, &c. The disciples were charged with being sinners for transgressing the tradition of the elders, in eating with unwashed hands. Christ replies that what they should eat could not render them sinners. The man, the moral agent, the 14. Let them alone. That is, do not be troubled at their rage. Be not anxious about it. The thing was to be expected. They were blind; they were in some respects sincere. They are greatly attached to their traditions, and you are not to wonder or interfere when they are indignant. They lead also the blind. They have a vast influence over the mul titude, and it is to be expected that they will be enraged at any doctrines that go to lessen their authority or influence. By commanding them to let them alone, he does not mean to suffer them to remain in error, without any attempt to refute or correct them, for this he was the blind lead the blind, both shall mouth 2 goeth into the belly, and is cast out into the draught?? fall into the ditch. 15 Then answered Peter and said unto him, Declare unto us this parable. 18 But those things which pro ceed out of the mouth come forth from the heart; and they defile 16 And Jesus said,1 Are ye also the man. yet without understanding? 17 Do not ye yet understand, that whatsoever entereth in at the 1 Ver. 10; Ch. xiii. 51. Mark viii. 17-21. doing then; but he meant to charge his disciples not to mind them, or to regard their opposition. It was to be expected. If the blind lead the blind, &c. This was a plain proposition. A blind man, attempting to conduct blind men, would fall into any ditch that was in the way. So with religious teachers. If these Pharisees, themselves ignorant and blind, should be suffered to lead the ignorant multitude, both would be destroyed. This was another reason for confuting their errors, or for rooting up the plants which God had not planted. He wished, by doing it, to save the deluded multitude. God often suffers one man to lead many to ruin. A rich and profligate man, an infidel, a man of learning, a politician, or a teacher, is allowed to sweep multitudes to ruin. This is not unjust, for those who are led are not compelled to follow such men. They are free in choosing such leaders, and they are answerable for being led to ruin. 15-20. See also Mark vii. 17-23. Then answered Peter-Declare unto us this parable. See Note, Matt. xiii. 3. The word parable sometimes means a dark or obscure saying. Psa. lxxviii. 2. Peter meant: explain to us more fully the obscure and somewhat novel doctrine. To us, now, it is plain to the disciples, just coming out of Judaism, taught by the jewish teachers, the doctrine of Jesus was obscure. Mark says that the disciples asked him. There is no contradiction. The question was put by Peter in the name of the disciples; or several of them put the question, though Matthew has mentioned only one. An omission is not a contradiction. 16. Are ye also yet without understanding? He appeals, in explaining this, to their common sense; and he won 19 For 4 out of the heart pro 2 Luke vi. 45. Gen. vi. 5; viii. 21. Jas. iii. 6. 32 Kin. x. 27 Prov. vi. 14; xxiv. Jer. xvii. 9. Rom. iii. 10-19. Gal. v. 19-21 Eph. ii. 3. Tit. iii. 3. ders that they had not yet learned to judge the foolish traditions of the Jew by the decisions of common sense, and by his own instructions. 17. Do ye not understand, &c. The meaning of this may be thus expressed. The food which is eaten does not affec: the mind, and therefore cannot pollute it. The doctrine of the Pharisees, that ne glect of washing and of similar observance defiles a man, cannot be true. Those things pertain to the body as much as food does, and they cannot affect the soul. That must be purified by some thing else than external washing; and i is polluted by other things than a neglect of mere outward ceremonies. The seat o corruption is within. It is the heart itself, and if men would be made pure thi must be cleansed. If that is corrupt the whole man is corrupt. 18-20. Christ proceeds to state wha does defile the man, or render him sinner: 1. Evil thoughts. These are the first things. These are the fountains of all others. Thought precedes action. Thought, or purpose, or motive, gives its character to conduct. All evil thoughts are here intended. Though we labour to suppress them, yet they defile us. They leave pollution behind them. 2. Murders. Taking the life of others with malice. The malice has its seat in the heart, and the murder therefore proceeds from the heart. 1 John iii. 15. 3. Adulteries, fornications. See Matt. v. 28. 4. Thefts Theft is the taking and carrying away the goods of others without their knowledge or consent. It is produced by coveting the property of others. It proceeds. therefore, from the heart, and violates at the same time two commandments-the tenth in thought, and the eighth in act 5. False witness. Giving wrong testi |