A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 15
CHAP XV.
Christ defends his disciples against the challenge of the Pharisees for not observing ceremonies of Religion devised by men, to ver. 21. Healeth the woman of Canaans daughter, to ver. 29. Healeth many, and feedeth miraculously a multitude by the sea of Galilee.
Ver. 1. THen came to Iesus Scribes and Pharisees, which were of Ierusalem.
2. Why do thy Disciples transgresse the tradition of the Elders? for they wash not their hands when they eat bread.
IN this contest betwixt Christ & the Pharisees about traditions, learn. 1. That it is no new thing that Christ hath adversaries; and these chiefly, corrupt Churchmen, even such as bear office in places most famous for Religion; for here Are Scribes and Pharisees which were of Ierusalem, going about to divert disciples from following of Christ, and to put a disgrace (if they could) on our Lord, for his Disciples cause. 2. It is no wonder to see Christ and his Church molested with the controversie of non-conformity in humane inventions of Religion, Why do thy disciples transgress the traditions? say they. 3. Antiquity and Fathers without Scripture, is the old charter of superstitious Formalists; for, Why (say they) do thy disciples transgresse the traditions of the Elders? 4. That which otherwise is lawful in it self, while it abideth within the limits of civill fashions, may be left undone, and be discountenanced, when it is set up in state, within the limits of Religion; therefore the Disciples did not wash their hands before meat, in the company of Pharisees, who made washing at that time, to be a holy and religious act.
Ver. 3. But he answered unto them, Why do you also transgress the Commandement of God by your tradition?
Christ putteth the Pharisees to defend their traditions, and refuteth them: Hence learn, 1. That God in wisdom bringeth mens ceremonies to a dispute, and so to be refuted and contemned, then especially when men do presse them most; for now Christ taketh on the plan, and answereth for his Disciples, and confuteth the Formalists by four reasons. The first reason; By the authority of your traditions ye transgress the command of God: Therefore such authority is not to be regarded by my Disciples: Hence learn, 1. That traditions may be fathered or mothered on those that maintain them, no lesse then upon those who invented them; for Christ saith, Why do you by your traditions transgress? 2: Such as are most …ealous for humane traditions shall readily be found transgressours and contemners of divine commands, and Gods traditions given by Scripture; for, Why do you transgresse the command of God? saith he. 3. When the authority of humane traditions doth loose, or weaken the obligatory power of morall command in any thing, it may and should be despised altogether, and rejected as unworthy to be a rule for a mans carriage in any thing; for, Why do you also by your traditions transgresse the command of God▪
Ver. 4. For God commanded saying, Honour thy father and mother: and be 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,
6. And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.
Christ proveth the challenge, because their traditions did warrant the children to dedicate unto the church-men, for a religious offering or gift, all that they might spare above their own maintenance; and so for their own filthy lucre, they deprived Parents of all maintenance from their children, contrary to the fift command; for when the Parents, or the poore should seek support of them, their traditions bade them answer thus, That which thou seekest, and every other thing whereby thou mightest be helped, or profited by me, or any thing of mine, it is a gift already dedicate to the Church; And therefore hold me excused: Hence learn, 1. The duty of children unto parents is straightly urged by Gods command: and the wicked transgression of it is made capitall; for the Law saith, He that curseth, let him die the death. 2. It is a part of the honour due to parents, that children sustain them in their need, as they are able: for not helping is here as much, As not honouring of their Father or Mother. 3. Such traditions as directly, or by consequence do prejudge the true intent of any of Gods Laws (whatsoever pretence of Religion be made) are wicked; for he saith, You by your traditions have made the command of God of none effect. 4. No gift nor voluntary offering presented unto God doth please him, when the duty of love adebted to others is neglected, or contraveened thereby; for Christ calls such a gift, a breach of the fifth command. 5. Dispensation with Gods Law by humane authority, and urging of mens traditions more then of Gods commands, is in effect the abolishing of Gods Law; for so saith Christ, By your tradition, you have made the command of God of no effect.
Verse 7. Ye hypocrites, well did Esaias prophesie of you, saying,
8. This people draweth nigh unto me with their mouth, and honoureth me with their lips: but their heart is farre from me.
The second reason, from Isa. 29.13. By way of retorting; the challeng is, this urging of your traditions is but the bewraying of your hypocrisie, and counterfeit drawing neer to God in externall rites, when your affections are no wayes toward God; Therefore my disciples should not receive them: Hence learn, 1. Zeal for humane ceremonies, especially joyned with the neglect of Gods precepts, doth prove grosse hypocrisie; for so saith Christ, Ye hypocrites draw neer to me. 2. The Lord esteems nothing even of the outward exercises of religious ordinances, appointed by himself, when men do not labour to perform the same with affection; it is the heart which he looks unto in worship: Therefore saith he, Their heart is farr from me.
Ver. 9. Bu… in vain they d… worship me, teaching for doctrines the commandements of men.
A third reason, from the Scripture also, Isai. 29.13. When mens inventions and precepts, are made the rule of Gods worship, God doth reject such service, and therefore your challenge of my disciples is unjust. Hence learn, That it is the Lords prerogative to prescribe all the parts of his own worship; and if a man presume to prescribe what shall be worship to him, which he hath not prescribed, it is a sufficient cause to reject mans ordinance; for, In vain do they worship me, &c.
Ver. 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.
A fourth reason delivered unto the multitude, by way of apology for his Disciples, This sort of pollution which cometh to the mouth by unwashen hands, is not a sin which defileth the conscience, but the wickednesse of the heart, vented by the mouth; such as is these wicked mens quarrelling of my Disciples, that indeed doth pollute the man: Therefore these Pharisees, rather then my Disciples, are polluted. Hence learn, 1. That contesting against Christs Disciples, slandering and reproaching of such as do not observe humane traditions, is a pollution of the slanderer, and more dangerous then the omission of humane ceremonies, which may be omitted without pollution of sin; for, That which cometh out of the mouth, polluteth. 2. Albeit unto mocking adversaries, we need not alwayes give reasons of what we do or omit, yet unto different spectators it is good to give a reason, for their edification, and our own clearing, as here Christ giveth satisfaction to the common people; for, He called the multitude, and said. 3. The fountain of the pollution of a mans actions, is his heart, conscience and affections not being rightly disposed; for, Out of the heart cometh such and such evils.
Ver. 12. Then came his disciples and said unto him, Knowest thou that the Pharisees were offended after they heard this saying?
The Disciples do wonder that Christ did regard so little to displease the Pharisees: Hence learn, 1. Truth must be taught, whosoever may be displeased; for so did Christ preach, albeit the Pharisees were offended. 2. Nothing will vexe false teachers more, then the discovery of their false doctrine before the multitude, as the Pharisees for this Cause were offended. 3. Men are ready to stumble and offend at the teaching of Truth, where no stumbling block is laid before them, as at Christs doctrine, The Pharisees were offended after they heard this saying.
Ver. 13. But he answered and said, Every plant which my heavenly Father hath not planted, shall be rooted up.
Our Lords answer serveth for a reason, 1. Why he spake against the Pharisees false doctrine: and 2ly against their traditions; and 3ly why he misregarded in this case their offence-taking, because both their ceremonies, their false doctrine, and they themselves also, being altogether reprobate stuffe, were plants which God had not planted in his field, but Satan; and therefore they were all to be rooted out, for the good of the vineyard, and field of the Lords church. Hence learn, 1. That in the visible church, and Garden of the Lord, there may be some plants not of Gods plantation, but of Satans; such as false doctrine, corrupt inventions of men, thrust into Gods worship, and wicked men defenders of both; for this is imported in, Every plant which my Father hath not planted. 2. God, the good Husband-man, will have these evill weeds discovered, and cast out, as God giveth a calling and occasion; therefore saith he, They shall be rooted out.
Vers. 14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.
Christ doth cut off any more speaking of these wicked men. Doct. 1. Obstinate maintainers of false doctrine, and of corrupt traditions, enemies to Christ and his disciples, are given over of God, and are worthy also to be given over, and let alone by men, that is, fellowship is not to be kept with them; Therefore he saith, Let them alone. 2. Where the teachers and people follow mens traditions in Religion, and not the rule of Gods word, the leaders and they that are led, are both blind; This is it he saith, They be blind leaders of the blind. 3. The following of false teachers and blind guides, will not be an excuse before God for people to plead immunity: But seeing none should follow any man, but as that man doth follow the Lord, the blind guide and the blind follower shall both perish, if they hold on in their wrong way; for, Both shall fall into the ditch.
Ver. 15. Then answered Peter and said unto him, Declare unto … this parable.
16. And Iesus said, Are ye also yet without understanding?
17. Do not ye yet understand, that whatsoever entreth 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 witnesse, blasphemies.
20. These are the things which defile a man: but to eat with unwashen hands defileth not a man.
Peter doth not understand the parable of not being polluted by meat, and so moveth this question. Doct. 1. It is good to be asking of Christ, whatsoever we understand not, whatsoever reproofe may follow for our dulnesse; therefore saith Peter, declare unto us this parable. From Christs answer: learn, 1. That when disciples do not take up the plain speeches of Christ, they are reproof-worthy; Therfore saith Christ, Are ye also without understanding? 2. Albeit Christ reprove our faults, and be angry at them, yet he wil go about to relieve us of them, for he is about to teach after reproof, saying, do not ye understand? 3. Every action or word doth testifie what is in the heart, and doth adde a degree of further pollution and guiltiness, unto that which the man had before he brake out externally; for, Evil words coming forth from the heart, do pollute the man yet more. 4. When a needless ceremony, and a superstitious invention of man is neglected, or forborn, it is not a sin, notwithstanding of whatsoever humane authority, or tradition of the Elders commanding it; for Christ here doth pronounce the disciples eating with unwashen hands, though contrary to the tradition of the Jewish doctors, Not to defile the man.
Ver. 21. Then Iesus 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 cryed unto him, saying, Have mercy on me, O Lord, thou son of David, my daughter is grievously vexed with a divell.
Christ having ended his dispute, goeth to seek a wandering Sheep: from this his journey-taking for the woman of Canaans cause; Learn, 1. That where Christ hath a lost sheep, or a work of mercy to work, he spareth no pains to compasse his purpose; for here, He departed to the coasts of Sidon. 2. The persons to whom Christ hath a mind, providence will draw them after him, Behold, a woman of Canaan came. 3. Faith findeth the smell of Christ where ever he be, and draweth in unto him; for, She cometh and calleth on him. 4. Faith pressed with need is earnest in prayer; for, She cryed unto him. 5. Faith doth fix on Christ as the true promised Messiah; for she calleth him, Son of David: Faith looketh on Christ as compassionate and mercifull, it pleadeth for mercy and pretendeth no merit, for thus saith she, Have mercy on me. 6. Love owneth them whom it loveth, whatsoever be their condition; for here the trouble that her child is troubled with, she counteth it as her own, saying, Have mercy on me, for my daughter is troubled. 7. Faith giveth Christ the glory of ability to do all that it desireth; so she ascribeth unto him power to cast out the divell, saying, My daughter is vexed of a divell.
Vers. 23. But he answered her not a word: And his disciples came and besought him, saying, Send her away, for she cryeth after us.
There are 4 means used for the triall of her faith. The first is, Christs keeping silence when she prayeth: Hence learn, That God, albeit he love the Suppliant, and do accept his petition, yet possibly he will keep silence, and not seem to take notice for a time; for, He answered her not a word. The next means of her triall is the small assistance she hath of the disciples prayers: wherin learn, That saith loveth the help of the prayers of the Faithfull militant, as a means prescribed of God for mutuall comfort; for, She cryed after the disciples. 2. When God thinketh it fit to try our faith, by delaying to hear us, he will for our tryall make other means which we use, to fail us also; as here the disciples would be rid of her importunity, and have her dispatched, that she should not trouble them; Therefore say they, Send her away, She cryeth after us.
Ver. 24. But he answered and said, I am not sent, but unto the lost sheep of the house of Israel.
The third means of the triall of her faith, is, By our Lords telling her, that his commission reached only unto the lost sheep of the house of Israel, which was indeed true, in regard of his particular and personal Ministry in the days of his humiliation, wherein he was to make offer of his grace, first and chiefly unto the Jews: and this is true again, If we take Israel for the Elect of God, both Jews and Gentiles: He came for these Elect ones only: But unto this woman who understood not so high a matter, it could not seem but that his commission was to the Jews only, and not to the Gentiles, of which sort was she: Hence learn, 1. That among other trialls of the faith of the Lords people, this is one, To suffer them to be questioned, whether they be of the number of the Elect; for thus much importeth, I am not sent but to the lost sheep of Israel. 2. Christ hath an errand to such as find themselves in perill to perish; for, He is sent to the lost sheep.
Vers. 25. Then came she and worshipped him, saying, Lord help me.
She cannot answer this doubt, and therefore passeth it over; and insists in prayer; what Christs commission is, she will not dispute, but sure she is, she must be helped: Hence learn, That when any doubt doth tend toward excluding us from the number of such to whom the Gospel is sent, we shall do well to passe by such doubts, without disputation, and to insist in prayer, grounded upon Gods goodnesse and power to help, for so did this woman, Then came she and worshipped. 2. The more the Lord seem to refuse us, we should so much the more humble our selves before him, and continue in prayer; for it is marked, That then she worshipped, and said, Lord help me.
Ver. 26. But he answered and said, It is not meet to take the childrens bread, and cast it to dogs.
The fourth means of her tryall, is, By seeming to exclude her (as a heathen, or unclean dog, without the covenant) from al the benefits of the Messiah, belonging to Israel, (who are the children of God by covenant) as their proper food; and here the former doubt is augmented, and put more nearly home unto her: Hence learn, 1. That the Lord when he will try, doth try unto the quick, and humbleth unto the dust the soul under triall, and for this end maketh the last difficulty more then any of the former; for now he saith, It is not meet to give to dogs, &c. 2. Such as are within the externall covenant of Grace, are in some respect holy, as consecrate to God and appropriate unto him by covenant, and such as have the priviledges of Gods people belonging unto them, as unto children, while others who are without the covenant are counted dogs; This he importeth, saying, It is not meet to cast the childrens bread to dogs. 3. The representation of our unworthiness before our eys is a main point of triall of our faith: Therfore, for her last trial, he compares her to a dog.
Ver. 27. And she said, Truth Lord, yet the dogs eat of the crums which fall from their masters table.
The Lords Spirit looseth the doubt unto her: Hence learn, 1. That Christs commission, albeit it was chiefly unto the Jews to set much on their table, yet it was not so limited, but that crums of their food; especially being neglected by them, might be bestowed upon the Gentiles: this is it she seeth, Crums fall from the table. 2. The Lord in tryal of faith, makes the Believer of quick understanding in the fear of the Lord, to mark all advantages whereby it may strengthen it self; Therefore saith she, Truth, Lord, yet the dogs eat the crums. 3. The Believer is content to be humbled, as deeply as the Lord pleaseth; and to acknowledg his own unworthiness to the uttermost: only he cannot be content to be excluded from God, and the benefits of his grace; for this woman can be called a dog, but cannot want some crums of Christs kindness. 4. It is a special wisdom to turn motives unto discouragement, into motives to believing, and drawing so much the more near to Christ, as the motives unto dscouragement do drive us away from him; for so this woman doth, The more her natural uncleanness & unworthiness, and her alienation from the common-wealth of Israel, is represented unto her, she beareth her self the more in upon Christ: when she seemeth to be boasted away from him as a dog, she creepeth in under the childrens table, to catch crums falling from it.
Ver. 28. Then Iesus 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.
From Christs answer, learn, 1. That faith doth please Christ exceedingly; therfore saith he, O woman. 2. This is a true and kindly faith, not to take a refuse of Christ, answer as he pleaseth; but to pursue constantly our petition for his grace, and by no means to part with him: for this cause Christ saith to her, Great is thy faith. 3. Whatsoever hard expressions be due to a sinner, in regard of his natural condition, yet the believer is greatly loved and esteemed of by Christ, as here; It is now no more A dog, but O woman. 4. Howsoever Christ seem to wrestle with a believer, yet he is purposed to give faith the victory, and to yeeld himself in this conflict to the believer, as here, Be it unto thee, saith he, as thou wilt: The believer shal have at last all that he wisheth; and Satan shall he tread under foot. 5. The prayer of his faith is available for others; for this womans daughter was made whole from that very hour.
Ver. 29. And Iesus departed from thence and came …igh 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 Iesus feet, and he healed them.
Another proof of Christs God-head, and of his grace toward the miserable; He healeth all the miserable who came unto him. Doct. 1. When Christ hath done his work in one place, he followeth his work in another place, he cometh now to the sea of Galilee. 2. Many may come to Christ at once, without impeding one another: it is not so among men, where one must wait till another be dispatched; Here multitudes come unto him. 3. Christ standeth not how many, & how desperate the cures be that are presented unto him; for here, He healed them all, blind, dumb, lame, &c. 4. It is sufficient to lay our miseries before Christ, our miseries wil speak for us, and he wil answer us with helping of us; for here, They did but cast down the miserable at his feet, and he healed them.
Ver. 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.
Here is the effect of these miracles, They wondered and glorified God. Doct. 1. The miraculous works of Christ were such as forced the beholders to acknowledg divine Power in him; for here, the beholders wondred, and glorified God. 2. Very nature wil be moved, and forced to glorifie God, when it seeth Gods Power in a supernatural way manifested; Therfore it is said, The multitude wondered; &c.
Ver. 32. Then Iesus 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 wil not send them away fasting, lest they faint by the way.
Unto all the former bounty bestowed on the people, is added this miracle, of feeding such a multitude, by so mean provision. Hence learn, 1. That the care of mens welfare lyeth more neare unto Christs heart, then unto the heart of any of his Disciples; for it is Christ here who first taketh notice of the peoples necessity. 2. Love and compassion is the fountain of Christs bounty to his people; for, I have compassion, saith he. 3. He feedeth his compassion upon the sight of our necessities and miseries incumbent and imminent; and he not only relieveth present necessities, but doth provide also for time to come; as here he saith, I will not send them away fasting, lest they faint in the way.
Vers. 33. And his disciples say unto him, Whence should wee have so much bread in the wildernesse as to fill so great a multitude?
The Disciples think it impossible, because they did not see means how it should be. Doct. 1. Seen difficulties, and apparent impossibilities do serve as lighted torches to make the Lords way toward us, and his work about us to be better seen, as the disciples objections here do contribute to illustrate the miracle; for, Whence should we have so much bread? say they. 2. Christs Ministers being to be imployed in a piece of service, do readily look more what furniture they have, then what power Christ hath, who is about to imploy them; Whence should we have, say they, so much bread in the wildernesse, to fill so many? 3. Such is our naturall misbelief, that if we see no means, we cannot beleeve that which God saith shall be; no not, albeit we have had experience before in the like case; Whence shall we have, say they, so much bread? They forgot the former miracles. 4. Misbelief is ready to strengthen it self by all appearances of reason; as here the Disciples do, saying, Whence shall we have bread in the wilderness?
Ver. 34. And Iesus saith unto them, How many loaves have ye? and they said, Seven, and a few little fishes.
35. And hee 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.
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 unto the coasts of Magdala.
Followeth the miracle and the orderly disposing of it, as the Lords power may be best seen: Hence learn, 1. Ere the Lord work, he will have it seen how little ground he hath to work upon; therefore by asking his Disciples, he draweth forth how few loaves and fishes for such a work were to be had. 2. He will not despise his own appointed ordinary means, for so far as they can reach: nor wil he do any thing extraordinary, further then is necessary; for, He could have fed them without these seven loaves, but he wil take them and make use of them seeing they may be had. 3. Christ useth to shame the misbelief of his servants by making them actors in the work, which they could not believe to see; for, He gave to the Disciples, & they to the multitude. 4. There is no scant when the Lord giveth the banquet, for all are filled when he inviteth his guests, as here. 5. His manifold wisdom wil glorifie himself as he pleaseth, but ever in a way sufficient to manifest his divine power; for there are here more loaves and fewer people, and fewer fragments, then when by five loaves five thousand were fed, but one basket proveth the miracles as well as a hundreth, and the fewer the ordinary means be, he will shew his power the more.