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GET WISDOM, GET UNDERSTANDING: FORGET IT NOT; NEITHER DECLINE FROM THE WORDS OF MY MOUTH.

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Mk. vii. 14. hearken unto me this was according | to the appointment of the Father, who had said of that Prophet,' the Mediator of the new covenant, unto him ye shall hearken,' De. xviii. 15.

and understand-Pr. iv. 5-(see border)—God wills that his children should follow him in light, and not be like those who are led by the blind-see Mt. xv. 14, p. 9 He that followeth me shall not walk in darkness, but shall have the light of life,' Jno. viii. 12, § 55, p. 100.

16. if any man have ears, &c.-' He that hath an ear, let him hear what the Spirit saith unto the churches,'

Re. ii. 7, 11, .7, 29; iii. 6, 13, 22— If any man have an
ear, let him hear,' xiii. 9.
Mt. xv. 13. Every plant, &c.-Jno. xv. 1, 2, I am
the true vine, and my Father is the husbandman. 2,
Every branch in me that beareth not fruit he taketh
away: and every branch that beareth fruit, he purgeth
it, that it may bring forth more fruit,' § 87, p. 387-
see as to the gathering out of the tares to be burned,
Mt. xiii. 39-42, § 33, p. 260, and ver. 43.
my heavenly Father, &c.- No man can come to
me, except the Father which hath sent me draw him,"
Jno. vi. 44, § 43, p. 330.

NOTES.

places, the ráλuara are mentioned with evident disapprobation, and contrasted, by implication, with the precepts of God, which, in the New Testament, are never denominated ivráλuara, but irodal. For these reasons, it is more suitable to the original to distinguish them.]

[The commandments of men here, are things enjoined by human authority, as is plain from these words of St. Paul, Col. ii. 21, .2, Touch not; taste not; handle not; which all are... the commandments and doctrines of men; though they come from their cochmim, or wise men; though they be the traditions of the elders, or governors of the church; though they come from those scribes and Pharisees, which sit in the chair of Moses; yet, without a Divine institution, they are only commandments of men."]

11. Not that which goeth into the mouth defileth. This appears to be an answer to the question put by the Pharisees to Christ, ver. 2. Why do thy disciples transgress?' &c. If, in eating with unwashed hands, any particles of dust, &c., cleaving to the hands, might happen to be taken into the mouth with the food, this did not defile, did not constitute a man a sinner; for it is on this alone that the question hinges-Thy disciples eat with unwashed hands, therefore they are sinners, for they transgress the oral

law; which, as we have seen, the Jews esteemed of equal authority to the written law. Our Lord intimates that any impurity that should enter along with the food cannot defile the man, because it in no wise affects his soul, but passes into the stomach, and secretary vessels, where it is purged, or the part of it fit for nutrition purified and separated from that which is unfit.

It is true a man may bring guilt upon himself by eating what is pernicious to his health, or by excess in the quantity of food or liquor; and a Jew might bidden by the Mosaic law, which still continued in have done it, by presumptuously eating what was forforce; yet in all these instances, the pollution would arise from the wickedness of the heart, and be just proportionable to it, which is all our Lord asserts. 12. The Pharisees were offended, &c. They were offended, not less at the superiority of his arguments, which put them to silence, than at the diminution of their reputation with the multitude, as blind guides,' who cavilled indeed at trifles, and were zealous for external purity, while by their captious questions and calumnies they were plotting against his reputation and his life-Tov Xóyor, this saying, viz., concerning traditions.

PRACTICAL REFLECTIONS.

10 ver. It is not merely for the professed instructors of the people, but also for the people themselves, for every one of them, to hear and understand the words of Christ, Mk. vii. 14, .5. All are to remember that the great fountain of evil is the human heart, and that nothing outward can have power to defile, unless we are betrayed by the enemy that lurks within. Keep thy heart with all diligence; for out of it are the issues of life,' Pr. iv. 23.

It is the right and the duty of every one who can listen to the words of Christ, to hear, know, and so

obey his word, whatever may be the tradition of the elders to the contrary.

[Mt. xv. 12-4. Let the labourers in the vineyard of the Lord follow his example, and not seek to secure to themselves followers, whose trust is in mere outward religion, and who cannot bear to have their hypocrisy exposed.]

[13 ver. It is of little avail that men are by their fellow-men planted in the church. If they are not the planting of the Lord, they shall be rooted up.] [It is evident from these words of our Lord, that [VOL. II.

WISDOM IS THE PRINCIPAL THING; THEREFORE GET WISDOM.-Prov. iv. 7.

FORSAKE HER NOT, AND SHE SHALL PRESERVE THEE: LOVE HER, AND SHE SHALL KEEP THEE.-Prov. iv. 5, 6.

THE LORD STANDETH UP TO PLEAD, AND STANDETH TO JUDGE THE PEOPLE.-Isa. iii. 13.

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18 But those-things which-proceed-out of the mouth come-forth from the heart; and-they defile Kovo the man."

SCRIPTURE Mt. xv. 14. let them alone-leave them, refuse to follow them: the sheep are not to follow those who come among them, not to give life, but for a living- a stranger will they not follow, but will flee from him: for they know not the voice of strangers,' Jno. x. 5, &c., § 55, p. 114.1

his disciples asked him
concerning the parable.
And he saith unto-them, Are ye so
without-understanding also?
Do-ye-not-perceive
that whatsoever-

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thing from-without entereth into the man, it-can not defile him;

because it-entereth not into his heart, 19
but into the belly,

and goeth-out into the draught,
purging all meats?
And he-said,"

That which-cometh-out of
the man,

that defileth Kovo the man.

ILLUSTRATIONS.

blind leaders, &c.-see a particular description of them, xxiii. 13-33, § 85, p. 315-one of the principal evidences of their blindness, was mistaking ceremonial washing for holiness, or making the latter dependent upon the former: Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also,' xxiii. 26, § ib.-our Lord had before warned against following such guides, saying, Can the blind lead the blind? shall they not both fall into the ditch ?' Lu. vi. 39, § 27, p. 209-'O my people, they which lead thee cause thee to err, and destroy the way of thy paths,' Is. iii. 12-It is, therefore, not the duty of the people implicitly to follow their leaders: For the leaders of this people cause them to err; and they that are led of them are destroyed,' Is. ix. 16-yea, even the Lord's professed watchmen are blind: they are all ignorant,... yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter,' Ivi. 10, .1-A

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wonderful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?' Je. v. 30, .1: Mal. ii. 7-9, The priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts. 8, But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts. 9, Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.'

16. Are ve also yet without understanding ?— 'Whom shall he teach knowledge?-whom shall he make to understand doctrine?' Is. xxviii. 9, 10-' Do For when for the time ye ought to be teachers, ye ye not yet understand,' &c., Matt. xvi. 9-11, § 48. have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat,' He. v. 12.

Mk. vii. 18. can not defile him, &c- For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost,' Rom. xiv. 17-But meat commendeth us not to God: for nei

NOTES.

Mt. xv. 14. Let them alone. &ders abrous, Let them alone, have done with them; regard not what they say, or do, against me and my doctrine. The Pharisees were blind guides, ignorant and deluded themselves, yet presuming to guide others to their own destruction, and that of their followers.

ears, that a distinction of meats availed not; and therefore asks an explanation.-Bloomfield. Peter, in the name of the disciples, (for Mk. vii. 17 says, ol uangal,) asked the explanation of the saying, or sentence, in ver. 15-see NOTE, Mt. xiii. 3, § 32, p. 243. 17. Do not ye yet understand, &c. The meaning of this may be thus expressed: The food which is eaten does not affect the mind, and therefore cannot pollute it the doctrine of the Pharisees, that neglect of washing defiles a man, or makes him a sinner, cannot be true. 18-20. Here our Lord proceeds to say what does PRACTICAL REFLECTIONS.

[15. Declare unto us this parable. The sense here is 'moral maxim, or weighty apophthegm.' It is not that Peter did not understand it (for it was by no means obscure, insomuch that our Lord says, al busis ἀσύνετοί ἐστε); but that his prejudices prevented his receiving it. Indeed he could scarcely believe his

the enjoyment of the outward rites of religion is not to be mistaken for the planting of God: for, so far from the Pharisees being defective as to that, they in carnal ordinances superabounded; and particularly in washings or baptisms. This occasioned the present remarks of our Lord, which certainly are not in favour of the idea that men are regenerated, either in infancy, or at any other age, by water baptism. This kind of doctrine appears to be that which our Lord characterizes as blindness. Outward washing does not make the heart clean; but the heart being made clean, outward purity will follow in consequence. Thou blind Pharisee, cleanse first,' &c., Mt. xxiii. 26, § 85-see Scrip Illus.,' supra.]

Mt. xv. 13, .4. The disciples of Jesus are not commanded to punish false teachers, otherwise than by endeavouring to root up their false doctrines, by the VOL. II.]

manifestation of the truth, and by refraining from countenancing them in their evil.]

ignorant of God, the spiritual guides of others. [Let us not seek to make those who are themselves Though they should profess subjection to the law of God, and be as strict in their religious observances leaders of the blind,' leading others to destruction.] as were the Pharisees, still they may be only blind

Men will not, in the judgment of God, be excused because of the blindness of their guides. We cannot throw our responsibility upon our teachers. Each must answer for himself to God.

15 ver. Let us not merely hear the words, but seek to understand their import.

[18 ver. Let us be careful how and what we speak, that it be good to the use of edifying; and, still more,

PRECEPT UPON PRECEPT; LINE UPON LINE.-Isa. xxviii. 10.

IF YE BE WILLING AND OBEDIENT, YE SHALL EAT THE GOOD OF THE LAND.-Isa. i. 19.

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THE TONGUE IS A FIRE, A WORLD OF INIQUITY: SO IS THE TONGUE AMONG OUR MEMBERS, THAT IT DEFILETH

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SCRIPTURE ILLUSTRATIONS

ther, if we eat, are we the better; neither, if we eat, not, are we the worse,' 1 Co. viii. 8- Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, .... after the commandments and doctrines of men ?' Col. ii. 20-.2.

Mk. vii. 21. from within, out of the heart, &c.-' And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually,' Ge. vi. 5; Ps. xiv. 1-3, The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. 2, The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. 3, They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one-Those who were more particularly the subject of discourse, had come from Jerusalem, whose destruction was fast hastening on, as predicted, Je. iv. 11-3,At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse, 12, even a full wind from those places shall come unto me: now also will I give sentence against them. 13, Behold, he shall come up as clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we are spoiled'-Now the voice to that city was, 'O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee ?' ver. 14-for a paraphrase upon these words, and in illustration of the present subject, see Mt. xxiii., § 85, p. 312-that which is true of the human heart generally, was most true of Jerusalem, the heart of the Jewish state: The heart is deceitful above all things, and desperately wicked: who can know it?' Je. xvii. 9-It may be observed that Jerusalem is the subject of the prophecy, both before and after, ver. 3, 19, &c.-Jerusalem is spoken of as the heart of the earth: Thus saith the Lord GOD; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her,' Eze. v. 5-11.

Mt. xv. 19. evil thoughts-Such false reasonings as those whereby the Pharisees had contrived to get rid of the obligation to obey the fifth commandment, Mk. vii. 9-13, pp. 5-7.

murders-Forbidden by the sixth commandment, Thou shalt not kill,' De. v. 17-in respect to which Jerusalem was emphatically guilty, Eze. xxii. 1—4, p. (65) O Jerusalem, Jerusalem, thou that killest

the prophets,' &c., Mt. xxiii. 37, § 85, p. 320-'it can-
not be that a prophet perish out of Jerusalem,' Lu.
xiii. 33, § 66, p. 179.
adulteries, fornications-forbidden by the seventh,
De. v. 18-in the breaking of which commandment
Jerusalem was pre-eminent, Eze. xvi.
thefts-forbidden by the eighth commandment, De.
v. 19-in this respect, also, Jerusalem was singularly
guilty, Eze. xxii. 12, .3, p. (65); Mi. iii. 10-.2, p. (62).
false witness-forbidden by the ninth commandment,
De. v. 20-in this, also, Jerusalem was most guilty, not
only against man, Eze. xxii. 9, p. (65), but against
God, Mal. iii. 13, .4, p. (89)-sought for against Jesus
by the chief priests, and elders, and all the council,'
Mt. xxvi. 59, 60, § 89.
Mk. vii. 22. covetousness-forbidden by the tenth
commandment, De. v. 21-covetousness, or, in other
words, a desire for what is forbidden of God, may be
regarded as the fountain of wickedness, deceit, and
lasciviousness; it polluteth all it toucheth-see the
Lord's witness respecting the Jews, even after their
return from Babylon, Hag. ii. 14, So is this people,
and so is this nation before me, saith the LORD; and
so is every work of their hands; and that which they
offer there is unclean.'

an evil eye-thisthe Pharisees had, when they would have denied to our Lord's disciples the most common necessaries of life, upon the sabbath, Mt. xii. 1, 2, § 24, p. 188; Lu. vi. 7, § 25, p. 195; and Jno. v. § 23, p. 175.

in this respect the Jerusalem scribes were emphati-
blasphemy-see the third commandment, De. v. 11-
cally guilty, Mk. iii. 22-30, § 31, pp. 235-7.
pride- The wicked, through the pride of his coun-
tenance, will not seek after God: God is not in all his
thoughts,' Ps. x. 4-The second commandment threat-
ens punishment upon the children unto the third and
fourth generation of them that hate the Lord, De. v.
9-but this was the case of Jerusalem according to
the testimony of the True Witness, He that hateth
me hateth my Father also. If I had not done
among them the works which none other man did,
they had not had siu: but now have they both seen
and hated both me and my Father,' Jno. xv. 23, .4,
$87, p. 391-the prevailing character of those who thus
hated God, and that which made them reject the
meek and lowly Jesus, was pride-see the description
of them, Mt. xxiii. 1-12, § 85, p. 312.
foolishness-the character of the breaker of the first
commandment, De. v. 6, 7- The fool hath said in

NOTES.

defile the man; namely, evil words, as emanating
from corrupt hearts-comp. Ja. iii. 6-(see border.)
19. Evil thoughts, diaλoyiopoi movпpot, or, 'reason-
ings,' wicked dialogues."

Blasphemies. The verb Sharpnew, when applied to men, signifies to speak INJURIOUSLY of their persons, characters, &c.;' and when to God, 'to speak IMPIOUSLY of HIS nature, works, &c.'

PRACTICAL REFLECTIONS.

let us be watchful over the operations of our own
minds, that they be acceptable to Him who searcheth
the heart.]
The various forms of outward evil in man are but
the true state of which is known to God.

the development of evil already existent in the heart;

[It is remarkable that Jerusalem, which the Lord had set in the midst of the nations, should so truly represent the human heart; should be so truly the heart of the earth, and voluntarily present to the Lord himself such evidences of her defilement. What marvellous grace that he should, for our redemption, have exposed himself to the concentrated malignity of that heart of the earth.]

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becomes a fountain of evil, spreading abroad uncleanness in principle or practice; and, like Jerusalem, sending forth its emissaries to impede the free diffusion of truth in the provinces, to bind upon the people the traditions of the elders, and to lead them into a dependence upon carnal ordinances. alienating men from God, and from each other, its When the heart of a community is thus exercised in destruction, like that of the Jewish state, is to be looked for from the Saviour of men, the great Governor of nations.]

Let us take warning: the city which was called holy was conspicuous for defilement; whilst boasting of ceremonial baptisms, she was most abominable in the sight of Him who seeth the heart.

[It is lamentable when the capital of a country
CLEANSE THOU ME FROM SECRET FAULTS.-Psalm xix. 12.

[VOL. II.

THE WHOLE BODY, AND SETTETH ON FIRE THE COURSE OF NATURE; AND IT IS SET ON FIRE OF HELL.- James iii. 6.

CEASE YE FROM MAN, WHOSE BREATH IS IN HIS NOSTRILS: FOR WHEREIN IS HE TO BE ACCOUNTED OF ?-Isa. ii. 22.

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his heart, There is no God,' Ps. xiv. 1; liii. 1-They are foolish for they know not the way of the LORD, nor the judgment of their God,' Je. v. 4-such was the character of these blind guides, notwithstanding their parade of religious observances: thus accordingly are they addressed, Ye fools and blind,' &c., Mt. xxiii. 17, § 85, p. 316.

Thus in Mt. xv. 19, there is a recognition of the second table of the law, in a direct order, whilst in Mk. vii. 22 (latter half) there is a recognition of

the first table in an inverse order. All Jerusalem's accumulated guilt might be traced up to a breach of the first commandment-to the foolishness of not taking the Lord alone to be her God: Woe to her that is filthy and polluted, to the oppressing city! She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God,' Zeph. iii. 1, 2- THE FEAR OF THE LORD is THE BEGINNING OF WISDOM: AND THE KNOWLEDGE OF THE HOLY... UNDERSTANDING,' Pr. ix. 10.

ADDEND A.

Mr. Greswell prefers St. Matthew's order-first, because the reply of our Lord, as recorded by him, is recorded continuously, and as one reply, without interruption from first to last.

Secondly, because the terms of the first sentence of this reply are so clearly accommodated to the terms of the question just before, (ver. 3, 2,) that no one can doubt whether the former was immediately retorted upon the latter, or not.

Thirdly, because, though the hypocrisy of the interrogators could not but be known to our Lord, and could not but be justly the subject of his reproaches, from the first; yet for the sake of those about him it might still be necessary openly to expose that hypocrisy, before he reproached them with it: in which case it was more likely that he would begin as St. Matthew represents him to do, than as St. Mark.... 'St. Mark, beginning his account of our Saviour's reply, ch. vii. 6, begins with the latter part of it first; and therefore what follows from ver. 9-13 either was repeated in the course of the reply, or is given by way of recapitulation....

ON THE QUESTION CONCERNING EATING WITH UNWASHEN HANDS.-Matthew xv. 1-20; Mark vii. 1-23.-Greswell, Vol. II. Diss. xxviii. pp. 452-63. 'In order to compare these accounts, the most convenient distribution of the narrative is, into what took place with the Pharisees and with the multitude, in public, (Mt. xv. 1-11, Mk. vii. 1-16,) and what with the disciples in private, (Mt. xv. 12-20, Mk. vii. 17--23.) The difficulty in reconciling them is much greater as concerns the former, than as concerns the latter and with regard to each there is proof of one omission, at least, in St. Matthew, supplied by St. Mark: first, the immediate cause of the question of the Pharisees, (Mk. vii. 2;) and secondly, the renewal of the conversation in private, after the decision in public, when Jesus and the disciples were come into some house, (Mk. vii. 17:) neither of which things is specified, though both may be implied, in St. Matthew. With regard to this single omission,.... it is sufficiently accounted for by considering to what it relates. The part in question is a prophetical denunciation, levelled against the Pharisees; whose persons, and not whose doctrines, are denoted by the figurative language which it employs. They had taken offence at the recent decision, (Mt. xv. 11, .2;) and the disciples, who reported this fact to their Master, apprehended some evil consequences from their resentment. The declaration subjoined was intended to reassure them; and predicts that in due time both the Pharisees and their followers should come to nothing. Let them alone, that is, leave them to themselves; and they will run blindly to their own destruction. They were no plantation of the Father's planting; and therefore should at last be rooted out. All this was certainly prophecy; but prophecy with a limited application; and like the longer and more particular denunciations which occur hereafter, (Lu. xi. 39-52, § 62; Mt. xxiii. § 85) personally regarded only the scribes and the Pharisees of that generation, and was to be fulfilled only in their personal history. If, however, St. Mark wrote for Gentiles, or at least for persons unacquainted with Jewish sects and Jewish usages; (of which the explanation premised to the account is a sufficient proof;) it does not appear what particular interest in the fate of a sect or party, among the Jews, these were likely to take: nor consequently why such denunciations, having been already recorded 'We may suppose then that by the pause at ch. vii. by St. Matthew, might not be purposely omitted by 8 the evangelist designed to imply that Jesus made St. Mark. Such seems to be the principle on which an end of speaking there-and that what follows from he acts everywhere else: for neither in his account ch. vii. 9 was intended to explain ch. vii. 8.... of the ministry of John, nor in that of the ministry of Christ, do any of the penal denunciations with a 'This part of St. Mark, then-viz., ch. vii. 9-13, special and a limited reference, which stand so pro-way to harmonize them is as follows: must be harmonized with Matthew xv. 3-6, and the minently in St. Matthew, occur in St. Mark.

The first part of our Lord's reply in St. Mark is the last in St. Matthew; and the last in St. Matthew is the first in St. Mark: that is, Mark vii. 6-8 answers to Matthew xv. 7-9; and Matthew xv. 3-6 answers to Mark vii. 9-13.'

VOL. 11.]

the question of the Pharisees, ver. 5, may still be
To set aside the historical matter, Mk. vii. 3, 4,
correctly recorded, as well as Mt. xv. 2....
The latter part of our Lord's reply, Mt. xv. 7-9,
admits of being harmonized with Mark vii. 6-8.
for the allusion there to the washings of cups and
The account will then be concluded by Mk. vii. 8:
quarts is critically in reference to what was premised
at ver. 3, 4; and on that ground alone might justly
be considered a part of what was actually said.
It is more necessary to remark that, with ch. vii. 8,
discourse; and when he resumes it at ver. 9, it is
the Evangelist suspends the thread of our Lord's
with the historical premonition, καὶ ἔλεγεν αὐτοῖς :
which might as well be rendered, He said, moreover,
of speaking proper for a recapitulation, and the
unto them, as, And he said to them; the first, a mode
second, one proper for a continuation.

I.

Matthew.
xv. 3

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Mark.
vii. 9

which will ensue upon it with equal emphasis and i propriety; for it is in the nature of reproof to dwell

THE TONGUE OF THE WISE IS HEALTH.-Prov. xii. 18.

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THE FRUIT OF RIGHTEOUSNESS IS SOWN IN PEACE OF THEM THAT MAKE PEACE.

-James iii. 18.

THE EARTH IS THE LORD'S, AND THE FULNESS THEREOF; THE WORLD, AND THEY THAT DWELL THEREIN.-Psalm xxiv. 1.

ADDENDA (continued.)

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mouth; or, going into the mouth, has changed for what they were intended to denote, coming out of a man; or, going into a man-coming out of the heart; or, going into the heart. It is possible, however, that our Lord might have first pronounced Mt. xv. 11, and then added Mk. vii. 15, .6, connecting them by a yáp. Οὐδεν γάρ ἐστιν ἔξωθεν . . . ἀκουέτω.

The remainder of the conversation, that is, with the disciples in private, is most easily adjusted together. I will observe only that áxu, Mt. xv. 16, is simply equivalent to ouro, Mk. vii. 18, after which the two accounts proceed, as the Harmony will shew in its proper place, almost in common to the end.'

'THE TRADITION OF THE ELDERS,' p. 4. The word Пapádoors, tradition, has occupied a most distinguished place both in the Jewish and Christian church. Man is ever fond of mending the work of his Master; and hence he has been led to put his finishing hand even to Divine revelation! This supplementary matter has been called Ilapádoris, from Ilapadida to deliver from hand to hand; to transmit-and hence the Latin term, tradition, from trado, to deliver, especially from one to another; to hand down. Among the Jews, tradition signifies what is also called the oral law, which they distinguish from the written law; this last contains the Mosaic precepts, as found in the Pentateuch; the former the traditions of the elders; i.e., traditions, or doctrines, that had been successively transferred from Moses through every generation, but not committed to writing. The Jews feign that when God gave Moses the written law, he gave him also the oral law, which is the interpretation of the former. This law Moses at first delivered to Aaron; then to his sons Eleazar and Ithamar-and after these, to the seventy-two elders, who were six of the most eminent men chosen out of each of the twelve tribes. These seventy-two elders, with Moses and Aaron, delivered it again to all the heads of the people; and afterwards to the congregation at large. They say also, that, before Moses died, he delivered this oral law, or system of traditions, to Joshua, and Joshua to the elders which succeeded him-THEY to the prophets, and the PROPHETS to each other, till it came to JEREMIAH, who delivered it to BARUCH his scribe, who repeated it to EZRA, who delivered it to the men of the great syna

gogue, the last of whom was SIMON the just. By Simon the just it was delivered to ANTIGONUS of Socho; by him to Jose, the son of Jochanan; by him to JOSE, the son of Joezer; by him to NATHAN the Arbelite, and JOSHUA, the son of Perachiah; and by them to JUDAH, the son of Tabbai, and SIMEON, the son of Shatah; and by them to SHEMAIAH and ABTALION; and by them to HILLEL; and by Hillel to SIMEON his son, the same who took Christ in his arms when brought to the temple to be presented to the Lord; by Simeon it was delivered to GAMALIEL his son, the preceptor of St. Paul, who delivered it to SIMEON his son, and he to Rab. JUDAH, HAKKODESH his son, who compiled and digested it into the Book which is called the MISHNA; to explain which the two Talmuds, called the Jerusalem and Babylonish Talmuds, were compiled, which are also called the Gemura, or complement, because by these the oral law, or Mishna, is fully explained. The Jerusalem Talmud was completed about A. D. 300; and the Babylonish Talmud about the beginning of the sixth century. These contain the whole of the traditions of the elders, and have so explained, or rather frittered away the words of God, that our Lord might well say, "Ye have made the commandment of God of none effect by your tradition." In what estimation they are held by the Jews, the following example will prove: "The words of the scribes are lovely beyond the words of the law; for the words of the law are weighty and light, but the words of the scribes are all weighty."-A. Clarke. |

REMEMBER, O LORD, THY TENDER MERCIES AND THY LOVING-KINDNESSES; FOR THEY HAVE BEEN EVER OF OLD.-Psalm xxv. 6.

SECTION 45.—(G. 2.)—[Lesson 44.]-JESUS VISITS THE QUARTER OF TYRE AND SIDON HE HEALS THE DAUGHTER OF A SYRO-PHOENICIAN WOMAN WHO WAS POSSESSED WITH A DEVIL. Matt. xv. 21-.8. Mark vii. 24-30.*

INTRODUCTION AND ANALYSIS.

Mt. xv. 21. Jesus journeys north-westward, into that part of the land, possession of which had been retained by the Canaanites; and where were the once flourishing cities, Tyre and Sidon.

xv. 23.

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xv. 22. He is met by a woman of Canaan, calling upon him as Lord, and Son of David, to have mercy upon her, by delivering her daughter from satanic influence. Jesus gives her no answer, and the disciples, wearied with her importunity, and perhaps desirous of not having public attention drawn to them by her means, request him to send her away. xv. 24. He answers the disciples, that he is not sent but unto the lost sheep of the house of xv. 25. Mk. vii. 24, .5. Jesus, seeking at this time retirement, enters into a house, but he cannot be hid. The woman perseveres in her prayer, and falling at his feet, she worships him, saying, Lord, help me.'

Israel'

Mt. xv.- Mk. vii. 26. In order to understand the words of Jesus and of the woman, it is proper to notice that she was of Canaan, and of that particular district in which Hiram, the friend of David, and of his son Solomon, had reigned; and that her lanFather hath been pleased to give the bread of life to guage was the Greek, that in which our heavenly his children.

Mt. xv. 26. - vii. 27. Jesus says to her, 'Let the children first be filled;' intimating that there is an order in the bestowment of blessing, according to which her claim was far from being the first.

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There is no proof that Jesus ever visited in this quarter before. But now, probably, like Elijah in the days of Ahab, he might go in the direction of Zarephath, or Sarepta; for that is midway between Tyre and Sidon, and, according to Jerome, situated on the high road.'-Greswell, Vol. II. Diss. xxiii. pp. 354, ..5.

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LET INTEGRITY AND UPRIGHTNESS PRESERVE ME.-Psalm xxv. 21.

[VOL. 11.

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