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A.D. 32.

ceed evil thoughts, murders, adul- | Canaan came out of the same coasts,
teries, fornications, thefts, false and cried unto him, saying, Have
mercy on me, O Lord, thou Son of
witness, blasphemies:
David; my daughter is grievously
vexed with a devil.

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 coasts of Tyre and Sidon.

22 And, behold, a woman of

1 Mark vii. 24.

23 But he answered her not a
And his disciples came
word.3
and besought him, saying, Send
her away; for she crieth after us.
24 But he answered and said,
Mark ix. 17-22. Luke xviii. 38, 39. 3 Psa.
xxviii. 1. Lam. iii. 8.

21-28. This narrative is also found
in Mark vii. 24-30. The coasts of
Tyre and Sidon. These cities were on
the sea-coast or shore of the Mediterra-
See Note, Matt. xi. 21. He went
nean.
there for the purpose of concealment,
Mark vii. 24, perhaps still to avoid Herod.

mony. Concealing the truth, or stating what we know to be false, contrary to the ninth commandment. It proceeds from a desire to injure others, to take away their character or property, or to do them injustice. It proceeds thus from the heart. 6. Blasphemies. See Note, Matt. 22. A woman of Canaan. This woman ix. 3. Blasphemy proceeds from opposition to God, hatred of his character, is called also a Greek, a Syro-Phoenician Rom. viii. 7, and from a desire that there by birth, Mark vii. 26. Anciently the should be no God. It proceeds from the whole land, including Tyre and Sidon, was in the possession of the Canaanites, heart. See Psa. xiv. 1. Mark adds, 7. Covetousness, always proceeding from the and was called Canaan. The Phoenicians heart-the unlawful desire of what others were descended from the Canaanites. 8. Wickedness. The original The country, including Tyre and Sidon, possess. here means malice, or a desire of injuring was called Phoenicia, or Syro-Phoenicia. 9. Deceit; i. e., That country was taken by the Greeks others. Rom. i. 29. fraud, concealment, cheating in trade. under Alexander the Great, and those This proceeds from a desire to benefit cities in the time of Christ were Greek ourselves by doing injustice to others, cities. This woman was therefore a Gen10. tile, living under the Greek government, and thus proceeds from the heart. Lasciviousness. Lust, obscenity, unbridled and probably speaking the Greek lanpassion-a strong, evil desire of the heart. guage. She was by birth a Syro-Phoni11. An evil eye. That is, an eye sour, cian, born in that country, and descended malignant, proud, devising or purposing therefore, from the ancient Canaanites. evil. See Matt. v. 28; xx. 15. 2 Pet. All these names might with propriety be 14. "Having eyes full of adultery, given to her. Coasts. Regions, or that cannot cease from sin." 12. Pride. countries. Thou Son of David. DeAn improper estimate of our own im- scendant of David. See Note, Matt. i. 1. portance-thinking that we are of much Meaning the Messiah. Is grievously vexed with a devil. See Note, Matt. iv. inore consequence than we really arealways the work of an evil heart. 13. 24. The woman showed great earnestFoolishness. Not want of intellect. Man ness. is nolo blame for that. But moral folly, consisting in choosing bad ends, and bad means of gaining them; or, in other words, sin and wickedness. All sin is folly. It is foolish for a man to disobey God; and These olish for any one to go to hell. What an array of things defile a man. crimes to proceed from the heart of man! What a proof of guilt! What strictness is there in the law of God! How universal is depravity!

She cried unto him and fell at his feet, Mark vii. 25.

23. But he answered her not a word. This was done to test her faith, and that there might be exhibited to the apostles an example of the effect of persevering supplication. The result shows that it was not unwillingness to aid her, or neglect of her. It was proper that the strength of her faith should be fully tried.

24. But he answered, I am not sen!, &c. This answer was made to the woman, 183

'I am not sent but unto the lost was made whole from that very 5 sheep of the house of Israel. hour.

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not to the disciples. The lost sheep of the house of Israel were the Jews. He came first to them. He came as their expected Messiah. He came to preach the gospel himself to the Jews only. Afterwards it was preached to the Gentiles; but the ministry of Jesus was confined almost entirely to the Jews.

25. She came and worshipped. That is, bowed down to him, did him reverence. See Note, Matt. viii. 2. ¶ Lord help me. A proper cry for a poor sinner, who needs the help of the Lord Jesus.

26. But he answered and said, It is not meet, &c. That is, it is not fit or proper. Children's bread. The Jews considered themselves as the peculiar children of God. To all other nations they were accustomed to apply terms of contempt, of which dogs was the most common. The Mohammedans still apply the term dogs to Christians, and Christians and Jews sometimes to each other, and then it is designed as an expression of the highest contempt. The Saviour meant to say that he was sent to the Jews. The woman was a Gentile. It did not comport with the design of his personal ministry, to apply benefits intended for the Jews to others.

Our Saviour did not intend to justify or sanction the use of such terms, or calling names. He meant to try the woman's faith. As if he had said: You are a Gentile, I am a Jew. The Jews call themselves children of God. You they vilify, and abuse, call. ing you a dog. Are you willing to receive

29 And 6 Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.

30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them: 7

31 Insomuch that the multitude wondered, when they saw the dumb

5 John iv. 50-53. • Mark vii. 31. ciii. 3. Isa. xxxv. 5, 6.

Psa.

of a Jew, then, a favour? Are you willing to submit to these appellations, to receive a favour from one of that nation, and to acknowledge your dependence on a people that so despise you. It was as a trial of her faith, and not to lend his sanction to the propriety of the abusive term. He regarded her with a different feeling.

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

28. Great is thy faith. That is, thy trust, confidence. The word here seems to include, also, the humility and perseverance manifested in pressing her suit. The daughter was healed then. Going home, she found her well and composed. Mark vii. 30.

29-31. Sea of Galilee. That is, the lake of Gennesaret. For an account of the principal diseases mentioned here, see Note, Matt. iv. 24. ¶ Maimed. Those to whom a hand or foot was wanting. See Matt. xviii. 8. To cure themthat is, to restore a hand or foot-was a direct act of creative power. It is no wonder, therefore, that the people wondered. And they glorified the God of Israel. To glorify, here means to praise, to acknowledge his power and goodness

to speak, the maimed to be whole, | they said, Seven, and a few little the lame to walk, and the blind to fishes. see and they glorified the God of Israel.

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The God of Israel was the God that the Israelites or Jews worshipped.

32-39. The miracle recorded nere, the feeding of the seven thousand, took place on a mountain, near the sea of Galilee. The same account is recorded in Mark viii. 1-10. The circumstances of the miracle are so similar to the one recorded in Matt. xiv. 14-21, as to need no particular explanation.

32. Three days, and have nothing to eat. This is not, perhaps, to be taken literally, but only that during that time they had been deprived of their ordinary, regular food. They had had only a very scanty supply, and on the third day even that began to fail.

39. Coasts of Magdala. Mark says, The parts of Dalmanutha. Magdala and Dalmanutha were probably small towns on the east side of the sea of Galilee, and near to each other. The evangelists do not say that he went to either of those towns, but only to the coasts, or parts, where they were situated.

REMARKS.

We learn from this chapter,

I. That men are often far more attached to traditions, and to the commandments of men, than to the law of God. Ver. 1-6. II. That men are strongly disposed to explain away the law of God, if possible. It is too strict for them, and too spiritual. They dare not often attack it directly,

35 And 3 he commanded the multitude to sit down on the ground.

36 And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude.

37 And they did all eat, and were filled and they took up of the broken meat that was left seven baskets full.5

38 And they that did eat were four thousand men, beside women and children.

39 And he sent away the

3 Ch. xiv. 19-21. 41 Sam. ix. 13. Luke xxii. 19; xxiv. 30 Ch. xvi. 9, 10. but they will explain it and dilute it so as to make it mean nothing. Wicked men do not love God's law. Ver. 4-6.

III. Men are prone to introduce foolish rites into religion. They do not love what God has commanded, and they attempt to compensate for not loving his doctrines by Ver. being great sticklers for their own. Mark vii. 3, 4.

2.

IV. All addition to the law of God is evil. Ver. 3. All ceremonies in religion, which are not authorized by the New Testament, are wrong. Man has no right to ordain rites to bind the conscience where God has commanded none. ii. 23. Men come the nearest to that which is right when they live nearest to just what God has commanded in the Bible.

Col.

V. Hypocrites should be unmasked and detected. Ver. 7. He does a great service to men who detects their hypocrisy. That close and faithful preaching which lays open the heart, and shows men what they are, is that which comes nearest to the example of Christ. It may pain them, but the wounds of a friend are faithful, Prov. xxvii. 6; and we should honour and love the man that, by the grace of God, can show us our heart. We always honour most the physician of the body that most skilled in detecting and curing disease; and so should we the physician of the soul.

VI. We should be exceedingly cautious

185

multitude, and took ship, and 1 came into the coasts of Mag

1 Mark viii. 10.

against formality in worship. Ver. 8, 9. It is hypocrisy. God requires the heart. To render to him only the service of the lips is to mock him. Nothing can be acceptable but true piety, genuine love, and hearty obedience. Nothing is more hateful than an appearance of worshipping God, while the heart is in sin and the world.

VII. The duty of honouring parents. Ver. 4-6. Nothing can explain away this duty. It is binding on all. Parents should be obeyed, loved, respected. God requires it, and we cannot be free from the duty. Under age, a child is bound always to obey a parent, where the parent does not command any thing contrary to the Bible. But when the parent commands any thing contrary to the Bible, the child is not bound to obey. Acts v. 29. After the child is of age he is to respect, love, and honour his parents; and, if they be poor and needy, to provide for their wants till they die. It is certainly proper that we do all we can to comfort those in old age, who did so much for us in childhood. A child can never repay his parents for their kindness to him.

VIII. We are not at liberty to give to any thing else, not even to religious uses, what is necessary to render our parents comfortable. Ver. 4-6. They have the first claim on us. And though it is our duty to do much in the cause of benevolence, yet it is our first duty to see that our parents do not suffer.

IX. Men easily take offence when they are faithfully reproved, and when their hypocrisy is exposed; and especially if this exposure is about some small matter, on which they have greatly set their hearts -some ceremony in worship, or some foolish rite. Ver. 12.

X. Every false doctrine is to be opposed, and shall be rooted up. Ver. 13. It is to be opposed by arguments and candid investigation, and not by abuse and misrepresentation. Christ never misrepresented any man's doctrine. He always stated it just as it was, just as they held it; and then, by argument and the word of God, he showed that it was wrong. This is the proper way to manage all controversies.

dala.

XI. It is of great importance to search the heart. Ver. 19, 20. It is a fountain of evil. It is the source of all crime. External conduct is comparatively of little importance. In the sight of God the heart is of more importance; and if that were pure, all would be well.

XII. The doctrine of man's depravity is true. Ver. 19. If the heart produces all these things, it cannot be pure. And yet who is there, from whose heart, at some time, these things have not proceeded? Alas! The world is full of instances where the heart produces evil thoughts, &c.

XIII. In our distress, and the distress of our children and friends, we should go to Jesus. We should, indeed, use all proper means for restoration; but we should feel that God only can grant returning health and life. Ver. 22.

XIV. We should not be discouraged that our prayers are not immediately answered. God knows the proper time to answer them, and it may be of great importance to us that the answer should be deferred. Ver. 23.

XV. We should still presevere. Ver. 24-27. We should not be discouraged. We should not be disheartened, even by the appearance of neglect or unkind treatment.

XVI. Our prayers will be answered, if we persevere. Ver. 28. They that seek shall find. In due time-in the best and most proper time-a gracious God will lend an ear to our request, and grant the thing we need.

XVII. We should pray with humility and faith. Ver. 27. We can never think too little of ourselves, or too much of the mercy and faithfulness of Christ. Prayers of humility and faith only are answered.

XVIII. Christ will take care of his poor and needy followers. We may be assured that he has power to give us all we need; and that in times of necessity he will supply our wants. Ver. 32-38.

XIX. The great number of poor in the world is no reason why he should not supply them. Ver. 38. He daily supplies the wants of nine hundred millions of human beings, besides countless numhers of the beasts of the field, of the fowls

CHAPTER XVI.

It will be fair weather: for the sky is red.

The demand of a sign rebuked, 1—4. Leaven of Pharisees and Sadducees, 3 And in the morning, It will be 5-12. Opinions about Jesus, 13, 14. foul weather to-day for the sky is Simon Peter's confession and his hored and lowring. O ye hypocrites, nour, 15-20. Christ foretells his sufferings and rebukes Peter, 21-23. The value of the soul, 24-28.

THE

HE Pharisees also with the Sadducees came, 1 and 2 tempting desired him that he would shew them a sign from heaven. 2 He answered and said unto them, When it is evening, ye say,

3

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1-4. See also Mark viii. 11, 12. The Pharisees also, and the Sadducees. See Note, Matt. iii. 7. ¶ Tempting. That is, trying him-feigning a desire to see evidence that he was the Messiah, but with a real desire to see him make the attempt to work a miracle and fail, that they might betray and ruin him. A sign from heaven. Some miraculous appearance in the sky. Such appearances had been given by the prophets; and they supposed, if Jesus was the Messiah, that his miracles would not all be confined to the earth, but that he was able to give some signal miracle from heaven. Samuel had caused it to thunder, 1 Sam. xii. 16—18; Isaiah had caused the shadow to go back ten degrees on the dial of Ahaz, Isa. Xxxvii. 8; and Moses had sent them manna from heaven. Exod. xvi. 4. John vi. 31. It is proper to say, that though Christ did not choose then to show such wonders, yet far more stupendous signs from heaven than these were exhibited at his death.

2, 3. He answered, &c. The meaning of this answer is, there are certain

ye can discern the face of the sky: but can ye not discern the signs of the times?

4 A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.

5 And when his disciples were

4 Ch. iv. 23; xi. 5. 1 Chron. xii. 32. 3 Jonah i. 17.

indications by which you judge about the weather. In the evening you think you can predict the weather to-morrow. You have evidence in the redness of the sky by which you judge. So there are sufficient indications on which you should judge concerning me and these times. My miracles, and the state of affairs in Judea, are an indication by which you should judge of these times. ¶ Is red. Almost all nations have observed this as an indication of the weather. In the morning · the sky is red and lowring. That is, there are threatening clouds in the sky, which are made red by the rays of the rising sun. This, in Judea, was a sign of a tempest. In other places, however, the signs of a storm may be different. The face of the sky. The appearance of the sky.

4. A wicked and adulterous generation, &c. See Note, Matt. xii. 38-40. Mark adds, ch. viii. 12, that he sighed deeply in spirit. He did not say this without feeling, he was greatly affected with their perverseness and obstinacy, 5-12. This account is recorded also in Mark viii. 13 -21.

5. And when his disciples had come to the other side. That is, to the other side of the sea of Galilee. Mark says that he entered into a ship again, and departed to the other side. The conversation with the Pharisees and Sadducees had been on the east of the sea of Galilee. They crossed from that side again to the west.

Had forgotten to take bread. That

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