the blind, both shall fall into the ditch. Observe here, 1. How the disciples wonder that our Saviour did so little regard the displeasure of the Pharisees, Knowest thou that the Pharisees were offended? Although nothing vexed the Pharisees more than the discovery of their false doctrine before the multitude, yet our Saviour did not stick to detect their errors, and to declare the truth, let the effects of their displeasure be what they would: sinful man-pleasing is fruitless and endless. Observe, 2. Our Lord's answer, which shows a double reason why he thus slighted the offence taken by the Pharisees. 1. He compares the Pharisees' doctrine and tradition to noisome weeds in the church, planted there not by God, but themselves; and consequently shall certainly be rooted up. In matters of religion, if men will act according to the dictates of their own fancies, and not walk by the rule of God's word, they may please themselves perhaps, but they can never please their Maker. Divine institution is the only sure rule of religious worship. 2. Christ compares the Pharisees themselves to blind guides. They are blind leaders of the blind leaders and followers both blind, who will certainly and suddenly fall into the ditch of temporal and eternal destruction. Learn, 1. That ignorant, erroneous, and unfaithful ministers, are the heaviest judgments that can befall a people. 2. That the following of such teachers and blind guides will be no excuse to people another day, much less free them from the danger of eternal destruction. 15 Then answered Peter, and said unto him, Declare unto us this parable. 16 And Jesus said, Are ye also 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 19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. 20 These are the things which defile a man: but to eat with unwashen hands defileth of the foregoing parable, our Saviour gives it them; but withal expostulates with them, that they did not understand a thing so obvious and plain: Are ye yet without understanding? As if he had said, "Have ye sat thus long under my ministerial teaching, and enjoyed the benefit of my company and conversation, and yet are no farther proficients in knowledge ?" Whence learn, That our Lord expects a proficiency in knowledge from us, answerable to the opportunities and means of knowledge enjoyed by us. Next he gives them the sense and signification of the parable; telling them, that it is out of a sinful heart that all sin proceeds: the heart is the cage or nest, which is full of these unclean birds, and from whence they take their flight. Though the occasions of sin are from without, yet the source and original of sin is from within. Learn, That the heart of man is the sink and seed-plat of all sin, and the fountain of all pollution; the life could not be so bad, if the heart were not worse: all the irregularity of our lives flows from the impurity of our hearts and na tures. 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, thou son of David; my daughter is grievously vexed with a devil. Observe here, The constant employment of our Saviour: he went about doing good, from place to place. In the borders of of the race of the Canaanites, who becomes Tyre and Sidon he finds a faithful woman an humble supplicant to Christ, while the Jews neglected so great salvation. Yea, she not only speaks, but cries unto him. Were we duly affected with our spiritual wants, we could speak to God in no other language than that of cries and tears; nothing but cries can pierce heaven. Observe, the faith of this Canaanite, yet was her 2. Though all Israel could not example daughter tormented with a devil. Learn, That neither truth nor strength of faith can secure us either against Satan's inward temptations, or outward vexations; and consequently, the worst of bodily afflictions are no sufficient proof of divine displeasure. Observe, 3. The daughter did not come to Christ for herself, but the mother for her. The disciples desiring the interpretation Perhaps the child was not sensible of its man. not a man. own misery, but the good mother feels both the child's sorrow and her own. True goodness teaches us to appropriate the afflictions of others to ourselves;. it causes us to bear their griefs, and to sympathize with them in their sorrows. 23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. Strange! that a miserable supplicant should cry and sue, whilst the God of mercy is speechless. What! is the fountain of mercy dried up? O Saviour! we have oft found cause to wonder at thy words, but never till now at thy silence. Learn hence, That Christ doth sometimes delay to return an answer to a well qualified prayer. Sometimes his people do not pray earnestly enough; sometimes they pray too earnestly for some outward and temporal mercy; sometimes the mercy they pray for is not good for them, or may be it is not yet good for them. Let us not then judge of God's hearing prayer by his present answer. 24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Observe, When our Saviour doth answer, he gives not one word of comfort, but rather a repulse. Christ has often-times love in his heart to his people, when they can read none in his countenance, nor gather it from his discourse. Observe, The answer itself: Christ says not, I am not sent but unto the lost sheep of the house of Adam, but, to the lost sheep of Israel. The Jews are compared unto sheep, the Gentiles unto dogs. Christ insinuates, that though she were a lost sheep of Adam, yet not being one of the lost sheep of Israel, he could do nothing for her. It was a common saying among the Jews, "That the nations of the world were likened to dogs, whereas they were God's sons and daughters." 25 Then came she and worshipped him, saying, Lord, help me! Yet hath not this poor woman done; Christ's former silence, and his present denial, cannot silence her. She comes, she worships, she cries, Lord, help me. O what an undaunted grace is the grace of faith! It has a strong heart, and a bold forenead; peremptory denials cannot dismay it. This woman will not despond, though her prayer of faith, from the knees of humility, succeed not. 26 But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. Observe here, The seeming severity of Christ to this poor woman, he calls her not a woman, but a dog; and as it were spurns her from his feet with an harsh repulse. mild lips? What shall we say? Is the Did ever so severe a word drop from those Lamb of God turned a lion; that a woman in distress imploring pity, yea, a good be thus rated out of Christ's presence for a woman, and an humble supplicant, should dog? Learn hence, That Christ puts the strongest faith of his own children upon the severest trials; the trial had never been so sharp, if her faith had not been so strong. Usually, where God gives much grace, he tries grace much. 27 And she said, Truth, Lord : yet the dogs eat of the crumbs which fall from their master's table. Observe, How her humility grants all, her patience overcomes all; she meekly desires to possess the dog's place; not to crowd to the table, but to creep under it, and to partake of the crumbs of mercy that fall from thence. Indeed she showed one of the best qualities of a dog, in keeping her hold where she had once fastened, not letting go or giving over, until she had gotten what she desired. Learn hence, That nothing is so pleasing unto Christ, as to see his people following him with faith and importunity, when he seems to withdraw from them. 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. The disciples observing her behaviour, might have been ready to say, O woman, great is thy patience, great is thy humility: but, says Christ, Great is thy faith: he but faith could thus temper the heart, thus sees the root, we the branches. Nothing strengthen the soul, thus charm the tongue. O powerful grace of faith, which Christ himself could no longer withstand, but cries out as a person overcome by the prevalency of it, O woman, great is thy faith. Note, That no grace ever goes away from Christ uncrowned; though we may wait long for a mercy, yet the hand of faith never knocked in vain at the door of heaven. Mercy is as surely ours as if we had it, if we have but faith and patience to wait for it. This good woman found it so, to her unspeakable comfort; and the same shall we find, in the exercise of the same grace. Quest. But how doth this poor woman's faith appear to be great faith? Answ. Because having no promise to rely upon, and suffering so many repulses with seeming contempt, she still retained a good hope of Christ's kindness and mercy. Learn hence, 1. That the faith of those who, depending on God's goodness, do place an humble confidence in God, and are not by great temptations or discouragements removed from that their confidence; such faith is deservedly styled great faith. 2. That the faith of believing Gentiles was not only praiseworthy and well-pleasing to God, but more excellent and better pleasing than that of the Jews, to whom the promises did belong. 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 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. Observe here, 1. The charity, 2. The faith of the multitude, in bringing the blind, the deaf, and the dumb, to Christ: their charity, in lending eyes to the blind, and a tongue to the dumb; who could neither come to Christ themselves, nor speak for themselves. Every man has a tongue to speak for himself, happy is he that has a tongue to pray and intercede for others; this charity did the people exercise here. Observe also, Their faith; they laid the lame and blind down at Jesus' feet relying upon his power, and believing his willingness to help and heal them. Observe farther, The effects of this miracle upon the multitude; it was two-fold: 1. They were struck with admiration and wonder, to see such cures wrought as exceeded the course of nature, and the power of art. 2. They glorified the God of Israel; that is, they acknowledged it to be a wonderful work of power and mercy wrought by that God whom Israel worshipped. Whence we learn, That the miraculous works of Christ, which he wrought before the multitude, were obvious to their senses; and did constrain the beholders (if not blinded with pharisaical obstinacy) to acknowledge the power of God communicated to Christ, and to praise him for it: The multitude marvelled, and glorified God. 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 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 them, and gave to his disciples, and the disciples to the multitude. Here we have the second miracle of Christ's compassionate feeding the hungry multitude. Chapter xiv. we read of five thousand fed with five loaves and two fishes; here Christ feeds four thousand with seven loaves and a few small fishes. Where observe, That Christ fed fewest when he had most provision; when he had seven loaves he fed but four thousand; when he had five loaves he fed five thou sand. Thus the wisdom and power of Christ is glorified by him as he pleases The feeding of one thousand with one loaf, was as true a miracle as the feeding seven thousand. Our Saviour did put forth the power of his Godhead in working miracles, after what manner seemed best to his own wisdom. Observe farther, A double action performed by our Saviour: He gave thanks; that is, he prayed for a blessing upon the food. Teaching us our duty, that if the Son of God did look up to heaven, and bless his food, we should not sit down to our food as a beast to his fodder, without craving a blessing upon it. The next action was, He gave to his disciples. But why did he distribute the loaves by the hands of his disciples? Answ. Because the disciples questioned, through the weakness of their faith, whether such a multitude as four thousand could be fed with so small a provision as seven loaves. Now our Saviour to convince them how easily he could do that thing which they had judged impossible, distributes the bread by them: making use of their own eyes and hands, for their conviction and satisfaction. Thus Christ, to shame the unbelief of his disciples, makes them not only spectators but actors in that work, which they judged to be impossible to be effected. 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 Magdala. They did all eat, not a crumb or bit, but to fulness and satisfaction; yet seven baskets remain; answering the number of the loaves, as the twelve baskets in the former miracle answered the twelve apostles; in both, more is left than was at first set on: it is hard to say, which was the greater miracle, the miraculous eating or miraculous leaving. If we consider what they eat, we may justly wonder that they left any thing; if what they left, that they eat any thing. Observe, lastly, Christ would not have these fragments lost, but gathered up: the great Housekeeper of the world will not allow the loss of his orts. O how dreadful will the account of those be, who have large and plentiful estates to answer for as lost, being spent upon their lusts in riot and excess. Dr. Fuller.. CHAP. XVI. THE 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, 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 lowring. O ye hypocrites! 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. Observe here, 1. The persons demanding of our Saviour a sign, the Pharisees and Sadducees, persons of contrary opinions and interests; yet both agree in tempting and opposing Christ. Learn thence, That wicked men how opposite soever they are to one another, yet can agree together in opposing Christ, and undermining his truth. Observe, 2. The sign demanded, Shew us a sign from heaven: as if they had said, Put us not off with such earthly signs as we nave seen, in multiplying loaves; but let us see a miracle from heaven, such as Moses and Elias wrought This they desired, not so much for their satisfaction, as out of curiosity, nay, wicked treachery. to confirm our faith, but to harden ourLearn thence, That to demand a sign, not selves in our unbelief, is a dangerous tempting of Christ. Observe, 3. Our Saviour's rejection of this demand of the Pharisees to give them a sign: 0 ye hypocrites, says he, ye can discern the face of the sky, but ye cannot discern the signs of the times. As if Christ had said, “ Did not malice and obstinacy blind your eyes, ye might as easily see and discern that these are the times of the Messias, and that I am he, by the miracles wrought by me, as you can make a judgment of the weather, by looking upon the sky." Learn, That to pretend more ignorance and uncertainty in discerning the signs of gospel times, than the signs of the weather, is great hypocrisy: Ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times! Observe lastly, That our Saviour doth not condemn the study of nature, or making observation of the state of the weather from the face of the sky. All that our Saviour blamed was, that they were better skilled in the signs of the weather, than in the signs of the times. As God by natural signs gives us warning of a change in natural things; so by his providential dispensations he gives us that is wise will observe these things; and warning of a change in civil things. by their observations will come to understand the pleasure of the Lord. He 5 And when his disciples were come to the other side, they had forgotten to take bread. 6 Then Jesus said unto them, Take heed, and beware of the leaven of the Pharisees and of the Sadducees. 7 And they reasoned among themselves, saying, It is because we have taken no bread. 8 Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9 Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? 10 Neither the seven loaves of the four thousand, and how many baskets ye took up? 11 How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? 12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. Observe here, 1. How dull the disciples of Christ were under Christ's own teaching, how apt to put a carnal sense upon his words; they apprehended he had spoken to them of the leaven of bread, what he intended of the leaven of the Pharisees' doctrine. Observe, 2. The smart and sharp reproof which Christ gave his disciples, for not understanding the sense and signification of what he spake. The Lord Jesus Christ is much displeased with his own people, when he discerns blindness and ignorance in them, after more than ordinary means of knowledge enjoyed by them: How is it that ye do not yet understand? Observe, 3. The metaphor which Christ sets forth the corrupt doctrine of the Pharisees by; he compares it to leaven partly for its sourness, and partly for its diffusiveness. Leaven is a piece of sour dough, that diffuses itself into the whole mass or lump of bread with which it is mixed. From whence our Saviour intimates, that the Pharisees were a sour and proud sort of people and their doctrines like themselves, poisonous and pernicious in their consequences: the contagion of which our Lord warns his disciples to avoid and shun. Whence learn, That error is as damnable as vice; persons erroneous in their : judgments are to be avoided, as well as those that are lewd and wicked in their conversations. He that has a due care of his soul's salvation, must as well beware of tices. Observe, 4. Our Saviour does not erroneous principles as of debauched praccommand his disciples to separate from communion with the Pharisees, and oblige them not to hear their doctrine; but only to beware of the errors that they mixed with their doctrine. We may and ought to hold communion with a church, though erroneous in doctrine, if not fundamentally erroneous. Separation from a church is not justifiable upon any other ground, than that which makes a separation between God and that church: which is either the apostasy of that church into gross idolatry, or in point of doctrine into damnable heresy, or imposing sinful terms of communion. 13 When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say that I, the Son of man, am? 14 And they said, Some say that thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets. 15 He saith unto them, But whom say ye that I am? 16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17 And Jesus answered and said unto him, Blessed art thou, Sihath not revealed it unto thee, but mon Bar-jona: for flesh and blood my Father which is in heaven. Observe here, 1. Our Saviour's question, and the disciples' answer. Our Saviour's question is two-fold: 1. Whom do men say that I am? Not that the Son of God was ignorant what men said of him, but he had an intention more firmly to settle and establish his disciples in the belief of his being the promised Messias. And therefore, 2. He puts the question to them, Whom do you, my disciples, say that I am ? "You, that have heard the holiness of my doctrine, and seen the divinity of my miracles; what say you to me and what confession do you make of me." Christ expects greater measures of grace and knowledge, and higher degrees of affiance and faith, from those that have enjoyed the greatest means of grace and knowledge. The disciples were eye and ear witnesses of his doctrine and miracles, and accordingly he |