Wednesday of the 18th week in Ordinary Time

Israel. The ten tribes returned as well as Juda, &c. (Calmet) --- They were more ready to receive Christ than the other two tribes, Matthew xiii., &c. (Worthington)

Desert. From which the former inhabitants had been driven, (4 Kings xvii. 6, 24.; Calmet) or, as those under Moses were favoured, (Haydock) so shall the captives. (Grotius) --- Septuagint, "I found him warm," (Greek: thermon, means also a lupin, which has misled the old Latin interpreters. St. Jerome) murdered "in the desert, with those slain by the sword. Go, and destroy not Israel." (Haydock)

Afar. He has seemed to despise me, (St. Jerome) or he has spoken to my ancestors. (Calmet) --- Chaldean, He has "manifested himself long ago to our fathers. Prophet, tell them I have," &c., Psalm xxxv. 11., and cviii. 11. (Calmet)

Samaria. Its wine was famous, Judges ix. 27. (Josephus, Jewish Wars iii. 2.) --- Time, three years being elapsed, Leviticus xix. 35. (Calmet) --- Protestants, "plant, and shall eat (marginal note, profane) them as common things." They shall not be too greedy, (Haydock) but shall have leisure to enjoy the fruits of their labour. (Calmet)

Watchmen. Some were stationed on eminences to observe the first appearances of the moon, (Calmet) which was a sort of festival. (Haydock)

Head. Rejoice over Babylon. --- Save. Hebrew Hoshang, "I beg," was usually added; and this acclamation is used by the Church.

1 At the same time, saith the Lord , will I be the God of all the families of Israel, and they shall be my people. 2 Thus saith the Lord , The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest. 3 The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. 4 Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. 5 Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things. 6 For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the Lord our God. 7 For thus saith the Lord ; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O Lord , save thy people, the remnant of Israel. 8 Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. 9 They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.

God here assures his people,

I. That he will again take them into a covenant relation to himself, from which they seemed to be cut off. At the same time, when God's anger breaks out against the wicked ( ch. xxx. 24 ), his own people shall be owned by him as the children of his love: I will be the God (that is, I will show myself to be the God) of all the families of Israel ( v. 1 ),—not of the two tribes only, but of all the tribes,—not of the house of Aaron only, and the families of Levi, but of all their families; not only their state in general, but their particular families, and the interests of them, shall have the benefit of a special relation to God. Note, The families of good people, in their family capacity, may apply to God and stay themselves upon him as their God. If we and our houses serve the Lord, we and our houses shall be protected and blessed by him, Prov. iii. 33 .

II. That he will do for them, in bringing them out of Babylon, as he had done for their fathers when he delivered them out of Egypt, and as he had purposed to do when he first took them to be his people. 1. He puts them in mind of what he did for their fathers when he brought them out of Egypt, v. 2 . They were then, as these were, a people left of the sword, that sword of Pharaoh with which he cut off all the male children as soon as they were born (a bloody sword indeed they had narrowly escaped) and that sword with which he threatened to cut them off when he pursued them to the Red Sea. They were then in the wilderness, where they seemed to be lost and forgotten, as these were now in a strange land, and yet they found grace in God's sight, were owned and highly honoured by him, and blessed with wonderful instances of his peculiar favour, and he was at this time going to cause them to rest in Canaan. Note, When we are brought very low, and insuperable difficulties appear in the way of our deliverance, it is good to remember that it has been so with the church formerly, and yet that it has been raised up from its low estate and has got to Canaan through all the hardships of a wilderness; and God is still the same. 2. They put him in mind of what God had done for their fathers, intimating that they now saw not such signs, and were ready to ask, as Gideon did, Where are all the wonders that our fathers told us of? It is true, The Lord hath appeared of old unto me ( v. 3 ), in Egypt, in the wilderness, hath appeared with me and for me, hath been seen in his glory as my God. The years of ancient times were glorious years; but now it is otherwise; what good will it do us that he appeared of old to us when now he is a God that hides himself from us? Isa. xlv. 15 . Note, It is hard to take comfort from former smiles under present frowns. 3. To this he answers with an assurance of the constancy of his love: Yea, I have loved thee, not only with an ancient love, but with an everlasting love, a love that shall never fail, however the comforts of it may for a time be suspended. It is an everlasting love; therefore have I extended or drawn out lovingkindness unto thee also, as well as to thy ancestors, or, with lovingkindness have I drawn thee to myself as thy God, from all the idols to which thou hadst turned aside. Note, It is the happiness of those who are through grace interested in the love of God that it is an everlasting love (from everlasting in the counsels of it, to everlasting in the continuance and consequences of it), and that nothing can separate them from that love. Those whom God loves with this love he will draw into covenant and communion with himself, by the influences of his Spirit upon their souls; he will draw them with lovingkindness, with the cords of a man and bands of love, than which no attractive can be more powerful.

III. That he will again form them into a people, and give them a very joyful settlement in their own land, v. 4, 5 . Is the church of God his house, his temple? Is it now in ruins? It is so; but, Again I will build thee, and thou shalt be built. Are they parts of this building dispersed? They shall be collected and put together again, each in its place. If God undertake to build them, they shall be built, whatever opposition may be given to it? Is Israel a beautiful virgin? Is she now stripped of her ornaments and reduced to a melancholy state? She is so; but thou shalt again be adorned and made fine, adorned with thy tabrets, or timbrels, the ornaments of thy chamber, and made merry. They shall resume their harps which had been hung upon the willow-trees, shall tune them, and shall themselves be in tune to make use of them. They shall be adorned with their tabrets, for now their mirth and music shall be seasonable; it shall be a proper time for it, God in his providence shall call them to it, and then it shall be an ornament to them; whereas tabrets, at a time of common calamity, when God called to mourning, were a shame to them. Or it may refer to their use of tabrets in the solemnizing of their religious feasts and their going forth in dances then, as the daughters of Shiloh, Judg. xxi. 19 , 21 . Our mirth is then indeed an ornament to us when we serve God and honour him with it. Is the joy of the city maintained by the products of the country? It is so; and therefore it is promised ( v. 5 ), Thou shalt yet plant vines upon the mountains of Samaria, which had been the head city of the kingdom of Israel, in opposition to that of Judah; but they shall now be united ( Ezek. xxxvii. 22 ), and there shall be such perfect peace and security that men shall apply themselves wholly to the improvement of their ground: The planters shall plant, not fearing the soldiers' coming to eat the fruits of what they had planted, or to pluck it up; but they themselves shall eat them freely, as common things, not forbidden fruits, not forbidden by the law of God (as they were till the fifth year, Lev. xix. 23-25 ), not forbidden by the owners, because there shall be such plenty as to yield enough for all, enough for each.

IV. That they shall have liberty and opportunity to worship God in the ordinances of his own appointment, and shall have both invitations and inclinations to do so ( v. 6 ): There shall be a day, and a glorious day it will be, when the watchmen upon Mount Ephraim, that are set to stand sentinel there, to give notice of the approach of the enemy, finding that all is very quiet and that there is no appearance of danger, shall desire for a time to be discharged from their post, that they may go up to Zion, to praise God for the public peace. Or the watchmen that tend the vineyards (spoken of v. 5 ) shall stir up themselves, and one another, and all their neighbours, to go and keep the solemn feasts at Jerusalem. Now this implies that the service of God shall be again set up in Zion, that there shall be a general resort to it, with much affection and mutual excitement, as in David's time, Ps. cxxii. 1 . But that which is most observable here is that the watchmen of Ephraim are forward to promote the worship of God at Jerusalem, whereas formerly the watchman of Ephraim was hatred against the house of his God ( Hos. ix. 8 ), and, in stead of inviting people to Zion, laid snares for those that set their faces thitherward, Hos. v. 1 . Note, God can make those who have been enemies to religion and the true worship of God to become encouragers of them and leaders in them. This promise was to have its full accomplishment in the days of the Messiah, when the gospel should be preached to all these countries, and a general invitation thereby given into the church of Christ, of which Zion was a type.

V. That God shall have the glory and the church both the honour and comfort of this blessed change ( v. 7 ): Sing with gladness for Jacob, that is, let all her friends and well-wishers rejoice with her, Deut. xxxii. 43 . Rejoice, you Gentiles with his people, Rom. xv. 10 . The restoration of Jacob will be taken notice of by all the neighbours, it will be matter of joy to them all, and they shall all join with Jacob in his joys, and thereby pay him respect and put a reputation upon him. Even the chief of the nations, that make the greatest figure, shall think it an honour to them to congratulate the restoration of Jacob, and shall do themselves the honour to send their ambassadors on that errand. Publish you, praise you. In publishing these tidings, praise the God of Israel, praise the Israel of God, speak honourably of both. The publishers of the gospel must publish it with praise, and therefore it is often spoken of in the Psalms as mingled with praises, Ps. lxvii. 2, 3 ; cxvi. 2, 3 . What we either bring to others or take to ourselves the comfort of we must be sure to give God the praise of. Praise you, and say, O Lord! save thy people; that is, perfect their salvation, go on to save the remnant of Israel, that are yet in bondage; as Ps. cxxvi. 3, 4 . Note, When we are praising God for what he has done we must call upon him for the future favours which his church is in need and expectation of; and in praying to him we really praise him and give him glory; he takes it so.

As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold.

1. At the same time-- "In the latter days" ( Jr 30:24 ).

the God of-- manifesting My grace to ( Ge 17:7 ; Mt 22:32 ; Re 21:3 ).

all ... Israel-- not the exiles of the south kingdom of Judah only, but also the north kingdom of the ten tribes; and not merely Israel in general, but "all the families of Israel." Never yet fulfilled ( Ro 11:26 ).

2. Upon the grace manifested to Israel "in the wilderness" God grounds His argument for renewing His favors to them now in their exile; because His covenant is "everlasting" ( Jr 31:3 ), and changes not. The same argument occurs in Ho 13:5 , 9, 10 ; 14:4 , 5, 8 . Babylon is fitly compared to the "wilderness," as in both alike Israel was as a stranger far from his appointed "rest" or home, and Babylon is in Is 40:3 called a "desert" (compare Jr 50:12 ).

I went to cause him to rest-- namely, in the pillar of cloud and fire, the symbol of God's presence, which went before Israel to search a resting-place ( Nu 10:33 ; Is 63:14 ) for the people, both a temporary one at each halt in the wilderness, and a permanent one in Canaan ( Ex 33:14 ; De 3:20 ; Jos 21:44 ; Psa 95:11 ; He 3:11 ).

3. Israel gratefully acknowledges in reply God's past grace; but at the same time tacitly implies by the expression "of old," that God does not appear to her now. "God appeared to me of old, but now I am forsaken!" God replies, Nay, I love thee with the same love now as of old. My love was not a momentary impulse, but from "everlasting" in My counsels, and to "everlasting" in its continuance; hence originated the covenant whereby I gratuitously adopted thee (Mal 1:2; Ro 11:28 , 29 ). Margin translates, "from afar," which does not answer so well as "of old," to "in the wilderness" ( Jr 31:2 ), which refers to the olden times of Israel's history.

with loving kindness ... drawn-- ( Ho 11:4 ). Rather, "I have drawn out continually My loving kindness toward thee." So Psa 36:10 , "Continue (Margin, 'Draw out at length') Thy loving kindness." By virtue of My everlasting love I will still extend My loving kindness to thee. So Is 44:21 , "O Israel, thou shalt not be forgotten of Me."

4. I will build ... thou shalt be built-- The combination of the active and passive to express the same fact implies the infallible certainty of its accomplishment. "Build," that is, establish in prosperity ( Jr 33:7 ).

adorned with ... tabrets-- ( 1Sa 18:6 ). Or, "adorn thyself with thy timbrels"; used by damsels on occasions of public rejoicings ( Ex 15:20 ; Jud 11:34 ). Israel had cast away all instruments of joy in her exile ( Psa 137:4 ).

dances-- holy joy, not carnal mirth.

5. Samaria-- the metropolis of the ten tribes; here equivalent to Israel. The mountainous nature of their country suited the growth of the vine.

eat ... as common-- literally, "shall profane," that is, shall put to common use. For the first three years after planting, the vine was "not to be eaten of"; on the fourth year the fruit was to be "holy to praise the Lord withal"; on the fifth year the fruit was to be eaten as common, no longer restricted to holy use ( Le 19:23-25 ; compare De 20:6 ; 28:30 , Margin). Thus the idea here is, "The same persons who plant shall reap the fruits"; it shall no longer be that one shall plant and another reap the fruit.

6. The watchmen stationed on eminences (types of the preachers of the gospel), shall summon the ten tribes to go up to the annual feasts at Jerusalem ("Zion"), as they used to do before the revolt and the setting up of the idol calves at Dan and Beer-sheba ( Eze 37:21 , 22 ).

Mount Ephraim-- not one single mountain, but the whole mountainous region of the ten tribes.

our God-- from whom we formerly revolted, but who is now our God. An earnest of that good time to come is given in the partial success of the gospel in its first preaching in Samaria ( Joh 4:1-42 ; Ac 8:5-25 ).

7. The people are urged with praises and prayers to supplicate for their universal restoration. Jehovah is represented in the context ( Jr 31:1 , 8 ), as promising immediately to restore Israel. They therefore praise God for the restoration, being as certain of it as if it were actually accomplished; and at the same time pray for it, as prayer was a means to the desired end. Prayer does not move God to grant our wishes, but when God has determined to grant our wishes, He puts it into our hearts to pray for the thing desired. Compare Psa 102:13-17 , as to the connection of Israel's restoration with the prayers of His people ( Is 62:1-6 ).

for Jacob-- on account of Jacob; on account of his approaching deliverance by Jehovah.

among-- "for," that is, on account of, would more exactly suit the parallelism to "for Jacob."

chief of the nations-- Israel: as the parallelism to "Jacob" proves (compare Ex 19:5 ; Psa 135:4 ; Am 6:1 ). God estimates the greatness of nations not by man's standard of material resources, but by His electing favor.

Sion. There shall be no farther schism or idolatry among them. --- No more, if they prove faithful. This was not the case.

10 Hear the word of the Lord , O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. 11 For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. 12 Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord , for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. 13 Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. 14 And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord . 15 Thus saith the Lord ; A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they were not. 16 Thus saith the Lord ; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the Lord ; and they shall come again from the land of the enemy. 17 And there is hope in thine end, saith the Lord , that thy children shall come again to their own border.

This paragraph is much to the same purport with the last, publishing to the world, as well as to the church, the purposes of God's love concerning his people. This is a word of the Lord which the nations must hear, for it is a prophecy of a work of the Lord which the nations cannot but take notice of. Let them hear the prophecy, that they may the better understand and improve the performance; and let those that hear it themselves declare it to others, declare it in the isles afar off. It will be a piece of news that will spread all the world over. It will look very great in history; let us see how it looks in prophecy.

10. The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations.

He that scattered will gather-- He who scattered knows where to find Israel; He who smote can also heal.

keep-- not only will gather, but keep safely to the end ( Joh 13:1 ; 17:11 ).

shepherd-- ( Is 40:11 ; Eze 34:12-14 ).

11. ransomed ... from ... hand of ... stronger-- No strength of the foe can prevent the Lord from delivering Jacob ( Is 49:24 , 25 ).

12. height of Zion-- ( Eze 17:23 ).

flow-- There shall be a conflux of worshippers to the temple on Zion ( Is 2:2 ; Mi 4:1 ).

to the goodness of ... Lord-- (See Jr 31:14 ). Beneficence, that is, to the Lord as the source of all good things ( Ho 3:5 ), to pray to Him and praise Him for these blessings of which He is the Fountainhead.

watered garden-- ( Is 58:11 ). Not merely for a time, but continually full of holy comfort.

not sorrow any more-- referring to the Church triumphant, as well as to literal Israel ( Is 35:10 ; 65:19 ; Re 21:4 ).

13. young ... old-- ( Zec 8:4 , 5 ).

CHAPTER 15

Then there came to Him, &c. The Scribes of Jerusalem, as being at the very fountain head of faith and religion, arrogated to them selves the right of censuring the doctrine of new teachers, such as Christ was. They sent therefore persons to investigate what His teaching was, that they might animadvert upon it, and bring Him into subjection to themselves. The Scribes prided themselves upon their knowledge of the law, the Pharisees upon their sanctity.

Why do thy disciples, &c. Bread, in this verse, is a common Hebraism for all kinds of food. Observe: Moses, in the old Law, enjoined, by God's command, that the Jews should abstain from contact with the dead bodies of rapacious birds and unclean animals, from lepers and various other persons and things. And if any one touched them accidentally, he was accounted unclean; and was not allowed to enter the Temple until he had performed the ablutions which the law prescribed. And these corporeal washings were enjoined for the purpose of adumbrating to the dense minds of the Jews those spiritual washings of the soul, which are effected by contrition and repentance. (See what I have said on Lev 11:31.)

The Jews then, but especially the Pharisees, who wished to be accounted more religious than other people, made their whole sanctity consist in such outward and frequent washings before their meals, yea even when they were taking their food, as seems to be here intimated. This was why, at the wedding-feast at Cana, there were placed six water-pots for these purificatory purposes. This was why they so frequently washed the cups and basons, out of which they ate and drank, yea even their beds and tables, as may be seen in Mar_7:4. They were thus careful, lest if the vessels out of which they ate were polluted, they should contaminate those who ate out of them. But all this was merely done out of custom, since the law prescribed nothing of the kind.

Observe 2. This excessive scrupulosity of the Jews was little, if indeed at all conducive to piety, or profit, since it kept them wholly intent upon external washings. And so it called off their minds from the interior care and purification of the mind from sin. Neither did God require of them this exceeding anxiety about external lustrations; but seems rather to have discouraged it. (Deu 4:2). Christ therefore being about to put an end to these vain and frivolous, or noxious traditions, and being desirous of directing their whole attention to the purification of the mind, was unwilling to observe these ablutions, or to enjoin them upon His disciples, although He did not say so in express words, in order to avoid the envy and calumnies of the Pharisees.

In vain, therefore, do the heretics object this passage against Catholics, as though it were opposed to Apostolic and Ecclesiastical traditions. For these last are most profitable and spiritual, and were instituted and handed down by the Apostles and their successors for the more perfect observance of the Law of God. The other traditions were Pharisaic, that is futile, erroneous, and contrary to God's Law. Yea, the Scribes even preferred them before the Divine Law, and observed them in place of it. This is plain from the 9th verse. So SS. Jerome, Chrysostom, and others. All this becomes obvious from the Talmudists, who in the book called, The Hundred Benedictions, declare that the hands must be previously washed and wiped, or else the bread which is eaten is judged to be unclean. And water must be presently poured three times upon the hands, first washing the fingers, and then the whole hand. Lastly, it is necessary that in this ablution the left hand should act as a servant to the right. Such were their nugatory triflings. Moreover, the Pharisees, as S. Justin testifies (contra Tryph.), were called Baptists. See S. Epiphan (lib. i. Hæres. 17) where he says that there was a certain sect of Scribes and Pharisees, who used to baptize themselves every day in the year. For this reason they were called Daily Baptists. They thought a man could not live unless he was dipped in water every day, and by this means washed and purified from every fault. There are some Jews among the Rabbies who practise the same rites even at the present day. But this is to live the life of ducks and fishes, rather than of men.

Jesus answered, &c., for the sake of your tradition. Arabic, for the sake of your ordinances. Instead of, for the sake of, some translate, through. But the meaning is the same in both; viz., your traditions set at nought and violate the Law of God. Therefore they are false and impious, and ought not to be observed.

Note the word, your. Your traditions were not instituted by God, or His Saints: nor by the ancient Patriarchs and Prophets. They were only invented in recent times by the Scribes and Pharisees, your predecessors. And you wish to maintain them, not from love and reverence for them, but because ye have come into their place, and because ye would arrogate to yourselves power and authority to ordain similar traditions. But there are Divine and Patriarchal traditions, which must be in every way observed. They are, that the Books of Moses, Isaiah, Jeremiah, Daniel, and the rest of the Prophets are Canonical: that God is One in Essence, Three in Person: that sins are blotted out by true contrition arising from the love of God: that infants are guilty of original sin, and therefore must be cleansed by the Sacrament which God has ordained, and so on. These traditions ye ignore, or make of none effect, 0 ye Scribes; being wholly taken up with your own traditions.

For God hath said. Gr. ε̉νετείλατο, i.e., has commanded. Honour, &c. Honour in this place, as elsewhere in Scripture, signifies not only reverence, but help, almsgiving, sustentation. This is plain from what follows.

And whoso curseth, &c. Arabic, Whoso speaketh an evil word against his father, or his mother. Die the death, i.e., die certainly, and without any hope of pardon. The meaning is, If he who only reviles his father, or his mother in words, is by the Law guilty of death, how much more he who injures them in deed, and deprives them of that sustentation which is due to them by the law of nature, and not only deprives them, but authoritatively teaches others to deprive them of it, as ye do, 0 ye Scribes, by your teaching about Corban, as will be seen in the following verse:

For ye say, &c., profited by me: understand, such a person does well, and shall fulfi1 the law of God. The meaning isWhatsoever gift I shall offer, or vow to God, this shall be profitable; both to myself and to thee, 0 my father, or my mother, in both mind and body. For God, pleased with this gift, shall, in return, liberally bestow gifts upon thee and me, and shall provide for your sustenance. By this manifold and specious semblance of religion and a vow, the Scribes taught that alimony might be refused to parents, if the value of it were offered to God. And they did this to bring gain and profit to themselves. For many of the Scribes and Pharisees were priests, who received the offerings made to God. Now in this matter they were manifestly in error, in that the bond and law of piety, by which children are bound to provide for their parents when poor, is of the law of nature, and therefore every vow, every offering, and all ties ought to yield to it. Thus if anyone devoted his property to God, and his father were to fall into poverty, his property must be given to his father, not to the Church. Yea, a son cannot enter a Religious Order if his parents are in extreme want; and even if he have entered, he is bound, in such a case, to come out of it, in order that he may succour them. So teach D. Thomas, Sylvester, Navarre, Toletus, and other doctors, in their explication of cases arising under the fourth commandment. (The Anglican Fifth). Wherefore S. Augustine, as Possidonius testifies in his life, (c. 14), refused inheritances that were offered by some persons to his Church; because he saw it to be right and just that they should be enjoyed rather by the children, or parents, or relations of the deceased. Some legacies also that were offered by parents he restored to their children, when they desired them. And he added that "legacies ought to be offered rather than required."

Observe: gift in Heb. is קרכן corban, as in Mar_7:11. The word is frequently used in Lev. cap. 1, 2, 3, &c., where lambs, goats, and calves, offered to God are called corban, i.e., an oblation. Hence the Treasury, into which offerings were cast by the people was called corban, or corbana. (See Mat_27:6.) Therefore the covetous Scribes taught the people to offer their property to God and the Temple, and to say to their parents when in want, corban. This was much the same as saying, like the Belgians to poor people, when they ask alms, Godt helpe u; or as the French say, Dieu vous aide. This is a way of saying that they are unwilling or unable to help them themselves. Moreover, by saying corban, they shut their parents' mouths, by instilling into them scruples of conscience, lest they should deprive God of His own corban, His own offering. It was as if they said, this is sacred, it is vowed and dedicated to God. Take care then, my father, that you do not commit a sacrilege, by asking it for your own use. When the parents heard this, they were thunder-struck, and preferred to die of hunger, rather than be sacrilegious towards God.

And honour not, &c These words are best taken as those of the Scribes, rather than of Christ. They gave it as the reason why a child need not succour his parents, that he preferred God to them, and honoured God with the gift which should have been given to them. Whence Mark has, and suffer him no longer to do ought for his father or his mother.

Ye have made void, Gr. ήκυρώσατε, i.e., ye have made obsolete, abrogated. Observe the word your, for there are three kinds of traditions. The first are Divine, being such as God has sanctioned by His command, even though they are not found in Scripture. Such a tradition isthat infants must be baptized. For this is no where written, but is the constant tradition of the Church. The second are Ecclesiastical, which the Church, that is, her pontiffs and prelates have commanded, such as the ceremonies of the Sacraments; also feasts and festivals. And these are not so much human as Divine traditions, because the Church is governed by the Holy Ghost. The third are civil. These are sometimes good, and sometimes bad, because contrary to the law of God; such as these traditions of the Scribes about corban.

And calling the multitude, &c.understand, I will teach you concerning the real purity, or impurity of the soul, that ye may unlearn what the Scribes have taught you, that the soul is made unclean by unclean hands or unclean food.

Not that whichdefiles: Gr. κοινοι̃, i.e., makes common, i.e., defiles. For unclean meats were common to everyone, even to the unclean. But clean meats were only for the clean, for these alone might eat them. Hence common has the same meaning as unclean. This is plain from Acts x. 15. He means, The Scribes teach you, 0 people, that it is not lawful to eat with unwashen hands, because unwashen hands make the food unclean; but unclean food makes the soul unclean, that is, displeasing to God. But they are in error, because not that which from without enters into the mouth defiles the man, but that which comes forth from the mouth, from within, and so from the heart. For sin must be voluntary, or else it is not sin, as S. Augustine says. So, too, virtueif it be not voluntaryis no virtue.

This error of the Scribes originated in what is said in Lev 11., where pork and other unclean meats are called execrable and abominable, and are said to pollute the soul. Whence, in verse Lev_11:42, it is forbidden to pollute the soul with unclean food. And in verse 44 (Lev 11:44) it is said, "Be ye holy (that is, clean in eating), for I am holy"i.e., clean. And shortly afterwards, "Pollute not your souls with any creeping thing by eating it." The Scribes took all these things ignorantly, as though the meats themselves brought pollution on the soul, in that the soul touched them in the stomach, during the process of digestion. But they were in error, because that uncleanness was legal and corporeal, but did not pollute the mind with sin. Food is not capable of sin, but the will alone. Since, therefore, food possesses no sin in itself, how can it infect the soul with sin?

Pythagoras and Plutarch (Tract. de esu carn. et l. viii. Sympos. c. 10) teach that people should abstain from flesh and beans, because they contaminate the soul. The Turks say the same of wine, which is forbidden them in the Koran. Busbequius, the imperial ambassador to the Sultan relates that he saw a Turk who, on wine being offered himwhich he was greedy to drinkraised a great shout. He was asked why he did so. "I am calling out," he said, "to my soul to go down from my stomach into my feet, that it may not be polluted with the wine, forbidden by our law, which I am about to drink." Thus, in the time of Christ and the Apostles, the first heresiarchs (who arose from among the Jews, as Simon Magus, Saturninus, and afterwards Manes, Marcion, and the Encratites) taught that wine and flesh were not created by God, but by the devil, and were therefore, in their own nature, evil and to be avoided. Some of them said that with the flesh of the animal they ate its soul, and that that soul had the gift of reason, and was therefore pious or impious. Hear S. Epiphanius (Hæres. 64): "Manes says that he who eats flesh eats a soul, and is bound to become of like nature with it; so that if he eat a bull, he will become a bull; if he eat pork, he will become a pig." Speaking of these, the Apostle says, imposters shall come, who will teach "to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving." (1Ti_4:3-4.) See what I have there said. Wherefore the heretics wrest this passage against the fasts ordained by the Church. For the Church does not forbid flesh on fast days because flesh is evil in itself, but with the object of restraining gluttony, and of exercising penance and obedience. If, therefore, anyone eats flesh on a fast day, he does not sin on account of the flesh, but on account of his disobedience to the Church. In like manner, if the Jews ate pork or other forbidden food, they polluted their souls, not with the pork, but by their disobedience.

Then His disciples, &c., then, viz., when the multitude being sent away, Christ had come with His disciples into the house. This is plain from Mark vii. 17. Were scandalised, i.e., were offended, because the Pharisees made all their holiness consist in external washings, and such like things.

But he answered, &c., plant, i.e., seed, shrub, tree, by which SS. Hilary and Chrysostom understand doctrine. That is, He means the doctrine of the Pharisees concerning unclean food polluting the soul, shall be by Me confuted and rooted up. But by plant others understand more correctly men. For these were planted by God in Paradise, but being corrupted by the serpent, are planted anew by God with Christ, who is the tree of life. They are planted through faith and grace, and then they bring forth the fruit of good works unto eternal life. Otherwise, they remain barren and corrupt trees, meet to be cast into the fire, as John the Baptist threatened the Pharisees. For they were always the enemies of Christ, and consequently of God the Father. Thus S. Jerome and Origen (Hom. 1. in Jerem.), Maldonatus, and others.

Let them alone, &c. He means, let the Scribes be scandalised. Do not be troubled that they are offended at my doctrine and correction. They themselves are bad. They do not see the light of truth and of faith which I set before them, but in their blindness and error, whereby they make sanctity consist in washing and other external things, they are obstinate and incorrigible; and are leaders of the blind, namely, of the people, to whom they teach this error, and would drag with themselves into the pit of destruction. Wherefore I openly demonstrate this their error to the multitudes who are as yet capable of being enlightened and corrected, that they may beware of it Christ here teaches that the scandal of the Pharisees is to be despised, when, forsooth, anyone is scandalised and offended by his own malice and perverse obstinacy. For, as S. Gregory says, "If offence be taken at the truth, it is better that scandal should arise than the truth be abandoned" (Hom. vii. in Ezek.).

Peter answered, &c. This parable, meaning the one where Christ said, not that which entereth into the mouth, &c.

Without understanding, in not perceiving that purity or impurity consists in things which pertain to the mind, especially in such things as angry words, in cursing and perjury, which proceed out of the heart, through the mouth?

Do ye not understand . . . into the draught, &c. Porphyry, and Julian the Apostate, from these words took occasion to charge Christ with being ignorant of physiology, as S. Jerome tells us. For not all the food which enters into the mouth goeth out into the draught, but the better part of it is converted into the substance of him who eats it, for his nourishment and increase. S. Jerome answers them as follows, "Whilst they attempt to show another's ignorance, they make an exhibition of their own. For although liquid food and light moisture be poured into the body, yet when they have done their office in the veins and limbs, and have passed through the secret passages of the body, which the Greeks call πόρους, they descend to the inferior parts, and go into the draught"

But this statement must be received subject to limitations. For all food, but not the whole of the food, and only with respect to its fæcous portions goes into the draught. The first digestion of the food, and its conversion into chyle takes place in the stomach, from whence those portions which are useless for the purposes of nourishment are emitted into the draught. A second digestion takes place in the liver, where the chyle is converted into blood. A third digestion may be said to take place in the various members of the body, which assimilate the blood received into the veins from the liver and convert it into flesh. Then there is a separation of the useless portions by means of the pores, and they are expelled in the form of sweat. This is why Mark adds, Goeth out into the draught, purging all meats. Christ's meaning therefore isunclean food does not pollute the soul, as the Scribes teach, for what is unclean and impure in the food goeth out into the draught: that therefore which remains is pure, and is converted into pure chyle, blood and flesh. Therefore it cannot defile a man, nor through him, his soul.

This saying of Christ gave rise to the error of the Master of Sentences, who teaches that all men derive from Adam a tiny particle of flesh, and in this manner contract from the same Adam, original sin, in which all have sinned. (Rom 5:12) He says that this particle is self-multiplied, and increased by itselfas though it alone were each man's substancebut not by means of food. For food only warms this particle, but is not its aliment, nor does it increase it, but wholly goes forth into the draught, as Christ here saith. And that this particle alone shall arise at the last day. Hence too he gathers that Christ, although he was born of Adam, yet did not contract from him original sin, because that particle which He derived from Adam was pure, and free from every vice and sin. All this he endeavours to prove from these words of Christ. But he is refuted at length by S. Thomas (1 p. q. ult. art. 1.) For even though Adam had possessed a body as big as a mountain it would not have been large enough to contain as many particles as would be required for each of so many thousands of millions of men who are descended from him. Again those particles must be corruptible, since all flesh soon becomes corrupt. Wherefore the greater portion of the human race derive none of their material part from Adam: yet do they contract from him original sin, because they were reckoned up in him according to natural generation, (causaliter), because they sprung from him, as his children, by continuous descent.

Lastly Œcolampadius impurely and foolishly twists these words of Christ into an argument against the real Presence of the Flesh of Christ, in the Eucharist. He says, "If the Flesh of Christ be our food, then like food it goeth out into the draught which is horrible to think of," But Roffensis answers him (lib. 5. cap.29.) by saying that the Body of Christ in the Eucharist exists in an indivisible and impassible manner, and when we et It, It is not divided, nor altered, nor digested, as common flesh is digested, consequently it has no worthless parts to go out into the draught. For the whole process of digestion and change takes place in the species of bread and wine, not in the Body of Christ.

But that which proceedeth from the mouth, &c.The heart, i.e., the reason and the will, whose symbol, yea, their seat and workshop the heart is. For the heart supplies the vital and animal spirits which are necessary for the intellect in order to understand, and for the will in order to love. Indeed Galen teaches that our common sense (sensus communis), which is directly subservient to the understanding, resides in the heart. Aristotle, with more probability, thinks it resides in the brain. But the heart subserves the brain, and supplies the spirits.

Proceed evil thoughts, &c. As from a fountain water bursts forth, so from the heart i.e., from the will, when it is depraved by luxury, or imbued with anger, there flow out evil thoughts of lust, or revenge. They burst forth in the mouth, by means of speech: and from the mouth they break out into deeds, when we carry our words into action.

These are the thing whisk defile a man, &c. This is the conclusion, setting forth the scope and object of the parable, which is to shew that neither unclean hands, nor unclean or unwashed food defile men but an impure and depraved will alone. From hence it is plain that the Scribes thought that the unclean or unwashed food itself defiled the soul of the eater, as I have said on the second and third verses. For apart from such an idea, Christ does not find fault with the action of washing the hands before meals, considered in itself. For this is a custom which has prevailed amongst all nations from the most ancient times, both for the sake of health, and to put the guests in mind of inward purity.

As Virgil says:

"The bread in baskets servants bring;

Napkins, and water from the spring."

To sit down to table with unwashen hands is considered dirty and boorish, and a cause of disgust to a man's fellow guests. Wherefore in old time, not only Priests, but all the faithful were wont to wash their hands before prayer. Hence the words "Washing pure hands"

(1Ti_2:8).* For formerly the faithful received the Eucharist in their hands, not in their mouth. See what I have there said.

Moraliter. Learn from these words how everyone's heart ought to be prepared, adorned and kept, forasmuch as it is the workshop of all evil and all good, of every vice and every virtue. As that elder said, who is quoted by John Moschus, "Be the doorkeeper of thine heart." And Solomon, "Keep thine heart with all diligence, for out of it are the issues of life and death." (Pro_4:23.)

And Jesus departing from thence, &c. He came into Phœnicia, the capital of which was Tyre, on the borders of the Holy Land; for Tyre was more to the south, Sidon to the north. Many, both from Tyre and Sidon, who were stirred up by the fame of the doctrine and miracles of Christ, flocked to Him in crowds.

And behold a woman of Canaan, &c. A Canaanite, not of Cana in Galilee, but one of the posterity of Canaan, the son of Ham, the son of Noah. The Canaanites were of the seven nations of Palestine. They dwelt near the coast, as appears from Numb. xiii. 29, and were expelled by Joshua, but not entirely. They remained in Phœnicia, that is to say in Tyre and Sidon, which the Hebrews were never able to capture. Sidon, the founder of the city of that name, is called (Gen_10:15.) the first-born of Canaan, the son of Ham. The Canaanites therefore are the same as the Phœnicians. For this reason the LXX, in Jos_5:1. instead of kings of Canaan, translate kings of Phœnicia. Mark (Mar_7:26.) calls this woman, a Syrophœnician, because she was from that part of Phœnicia which borders upon Syria, or rather because Syria includes Phœnicia and all the adjacent countries which lie between the Mediterranean Sea and the river Euphrates. Moreover Mark calls her a Greek. She was called a Greek, although she was a Syrian, because in the New Testament especially by S. Paul, all Gentiles are called Greeks. (See Rom 1:17. Gal 3:28.). This was because of the wide extension of the Greek language, which in time became extended to Syria.

Cried aloud. A loud voice is a sign of earnestness and desire. Have mercy upon me, that is upon my daughter, whom I love as myself. Her torture is my torture. Yea, rather would I be tormented myself, than behold her tormented. If you will have mercy upon her by her deliverance from the devil, it will be the same as though you had shown mercy unto me. Parents have greater love for their offspring than children have for their parents.

Son of David, i.e., 0 thou Messiah, whose special work it is to have pity upon the wretched, and to cast out of them the demons, and to restore men to themselves and to God, even as the Prophets have foretold, and the Jews proclaim with united voice. This woman of Canaan knew that Christ was Messiah, partly by common report, partly by a Divine instinct.

Vexed by a devil: Arab. has an evil demon. For the devil torments, tears, excruciates the members of such as he possesses to their own great pain, and the horror of the beholders. He afflicts their souls with dreadful phantasms and spectres, and with griefs and fears. For the devil has an intense hatred against God, and consequently against man, who is the image of God. And so he injures and torments him to the utmost of his power.

The woman does not add, Come and deliver her. She only represents her affliction to Christ. She leaves the rest to His providence and His love. In this she shows her marvellous resignation, and her confidence in Christ.

He answered her not, &c. That He might prove and augment her faith, hope, humility and constancy: and, as S. Chrysostom says, that he might set her as an example to others.

And His disciples . . . Send her away, i.e., by giving her what he asks, the deliverance of her daughter. She crieth after us. Deliver her from the pain and labour of following our footsteps, and us from the misery of hearing her, lest she deafen us. But, "from the pleading and fervent heart, groans unutterable are emitted, whereby Christ is soothed, as with sweet music," says S. Augustine.

You may observe, Mark says, she came into the house, and there fell at the feet of Christ. S. Augustine says (de consens. Evang. l. ii. c. 49), that she first came to Christ in the house, as Mark relates, and that afterwards when He went out of the house she followed Him, and continued to beseech Him. But it seems more probable that she first met Christ in the way, and afterwards made supplication to Him in the house.

But he said . . . lost sheep: Vulg. sheep which have perished. Arab. wandering sleep. Syriac sheep which have wandered from the house of Israel. It was as though He said. To the Israelites alone Christ was promised, that they should be His flock, that I as their shepherd in bodily presence, should feed them alone. Whence Christ is called by S. Paul, "the Minister of the circumcision," i.e., of the Jews. (Rom. xv. 8.)

She came and worshipped Him, &c., i.e., knelt down before Christ. When this woman of Canaan was rejected by Christ, she did not stand back, nor cast away hope. She persisted more eagerly, she was more hopeful, she cried more loudly. And by this her constancy and perseverance she deserved to be heard. For God, when He is invoked, often does not answer at first, in order that he who is praying may be yet more earnest. For God will refuse nothing to those who persevere, as is plain from the example of this woman. For, "she was persistent in prayers, wise in her answers, faithful in her words." says S. Ambrose.

He answered, it is not meet, Gr. καλὸν, that is, fair, becoming. Christ speaks after the manner of the Jews, who were wont to call the Gentiles, as being vilest idolators, dogs. This is the second repulse of the Canaanitish woman by Christ and sterner than the first. He pricks her, as it were, by calling her a dog, to whom it is customary to throw crusts of bread. By bread He means not corporeal, but spiritual bread, namely the grace of the Gospel and of His miracles. For these were promised to the Jews alone, as to sons of God. Mark adds that Christ said, suffer the children first to be filled. In like manner Christ often humbles and mortifies holy souls, that they may ask yet more humbly and ardently, that they may obtain. Wisely says S. Chrysostom (Hom. 30 in Gen.) "Whether we obtain what we ask, or do not obtain, let us persevere always in prayer. And let us give thanks, not only when we obtain, but even when we suffer a repulse. For when God denies us anything, it is no less a favour than if He granted it. For we know not as He knows what is good for us."

But she said, yea Lord, &c. She means to say, "It is altogether true what Thou sayest, 0 My Saviour. I acknowledge that I am a worthless dog, and not worthy that the children's bread should be given to me, who am a Gentile. Yet the dogs and the curs (in Greek the word is the same, κυνάρια) are wont to eat the crumbs of bread which fall from the tables of their master's children. Nourish me then as Thy dog. I cannot leave my master's table. You cannot drive me from Thee either by rough words or by blows. I will not leave Thee, until thou give me what I ask. Give me therefore, 0 most merciful Lord, only a crumb, give me this least favour of my daughter's health. Let this one crumb fall among us Gentiles, and I will gather it up." She presses Christ prudently, convincingly, and yet modestly by His own words; and by her humble faith and reasoning conquers Him willing to be conquered by her prayer, says S. Chrysostom; and S. Jerome says, "'I know,' are her words, 'that I do not deserve children's bread, nor to receive whole food, nor can I sit at the table with the father, but I am contented with the leavings of the dogs.'"

Moraliter: Contemplate the ideal of perfect prayer, and imitate it. This woman of Canaan teaches us to pray. 1. With great humility, in that she acknowledges herself to be a dog. 2. With faith, because she calls Christ the son of David, i.e., the Messiah, the God and Saviour promised to the Jews. 3. With modesty because she sets before Christ the right of dogs and her own misery; yet does she not draw from thence the conclusion that Christ should heal her daughter, but leaves that to Him. 4. With prudence, in that she takes hold of Christ by His own words, and gently turns His reasoning against Himself, into an argument for obtaining her desire. 5. With reverence, with religion and devotion, because she made her supplication on her knees. 6. With resignation in that she did not say, "Heal my daughter," but "help me," in the manner which shall seem to Thee best. 7. With confidence, because although a Gentile, she had a firm hope that she would be heard by Christ. 8. With ardour. 9. With charity, in that she made intercession for her daughter, as if she were anxious for herself, saying, help me. 10. With constance and perseverance, in that she persisted when she was twice repulsed and became yet more earnest in prayer. Truly says Chrysologus (Serm. 100.) "Deservedly is she adopted as a daughter, and raised to the table, who in her humility placed herself beneath the table." S. Laurence Justinian, the first Patriarch of Venice imitated this woman, who prayed thus to God when he was at the point of death. "I dare not ask for a seat among the happy spirits, who behold the Holy Trinity. Nevertheless Thy creature asks for some portion of the crumbs of Thy most holy table. It shall be more than enough for me, 0 how much more than enough! if Thou wilt not refuse some little place to this Thy poor servant beneath the feet of the least of Thine elect."

Then Jesus, &c. Mark has, for this saying go thy way, the devil is gone out of thy daughter. Christ would not restrain any longer His admiration, but cried out as it were with wonder, 0 woman great is thy faith. As S. Chrysostom says, He would adorn her with a shining crown. Let it be done to thee as thou wilt, i.e., what thou askest. These words says Chrysostom are like those in the first chapter of Genesis. Let there be a firmament, and it was done. Whence it follows, her daughter was healed. See here the efficacy of fervent prayer, as Jacob wrestled with the angel and overcame him, and obtained the blessing which he asked. Therefore was he called Israel, that is, having power with God. Prayer therefore makes us Israels, having power with God.

Tropologically, the daughter vexed by a devil is a soul that is tempted and polluted by sin, which ought to distrust its own strength and trust in Christ. It ought to invoke Him with humility, acknowledging itself a dog (that is, a vile sinner), yet not so as to despair of pardon. It becomes a great physician to cure great diseases, and the great God to do great works, and the great Christ to sanctify and save great sinners.

Allegorically, this daughter is the Gentile Church. The Jews, who were formerly the children, because of their unbelief in Christ became as dogs, according to the words, "Many dogs are come about me" (Ps. xxii. 16); but the Gentiles, which were dogs, have been made children, and eat at Christ's table the bread of the Eucharist and the hidden meaning of Scripture, as it were the marrow and fatness of the wheat. So S. Jerome.

And her daughter, &c. Mark has, she found the child lying upon a bed, taking rest, securely and joyfully. The sinful soul, when delivered by the pardoning grace of Christ rests upon the bed of a tranquil, serene, and joyful conscience.

And when Jesus had passed over, &c. As S. Jerome says, "He went up into a mountain, that, like a bird, He might stir up His tender young ones to fly." And Rabanus: "That He might lift up His hearers to meditate upon supernal and heavenly things. He sat down, that He might show rest is only to be sought for in things above."

And there came to Him, &c. The Gloss explains mystically thus"The dumb are those who do not praise God. The blind are those who do not understand the way of life. The lame are those who do not go along the straight road of good works." Excellently says blessed Peter Chrysologus (Serm. 50): "Christ came to take our infirmities, and to give us His strength; to seek things human, to give things divine; to receive injuries, to confer dignities; to bear wearisomeness, to bestow healing. For the physician, who does not bear with infirmities, knows not how to heal. And he who is not weak with the weak, cannot make the weak strong."

They glorified Me God of Israel, because He had shown unto them Messias, the worker of so many blessings and miracles.

But Jesus, having called His disciples, &c. "For he would," says S. Jerome, "feed those whom He had healed." Thus perfect were Christ's works of mercy, and He would teach us to do likewise. I have compassion, Greek, σπλαγχνίζομαι, Hebrew אני מרתם ani merachemi.e., I am moved and have pity in my inward bowels upon this multitude, who are suffering hunger for My sake; for they have followed Me fasting for three whole days. See here the burning desire of the people after Christ. They were so intent upon His doctrine that they even forgot their food. Moreover, Christ takes care of, first their souls, then their bodies. Let a prelate and a pastor do the same. It belongs to Christ's providence to fulfil His own declaration, "Seek first the kingdom of God and His righteousness, and all these things shall be added unto you." Thus S. Charles Borromæo, forgetful of himself, devoted himself wholly to the service of his people. At the time of the forty hours' prayer, he spent the whole of the forty hours in church, preaching, praying, and celebrating, without sleep or food, as is related in his Life. So intent was his mind upon God, that he did not feel hunger. He fed upon faith and charity, according to the saying of Christ to the Samaritan woman: "My meat is to do the will of Him that sent Me and to finish His work."

They have continued with Me, &c. "Although," says S. Chrysostom, "when they came, they had food, yet it was now consumed. Wherefore He did not do this miracle on the first, or the second day, but on the third, when nothing was left, that they first being in need might receive with larger desire what was done."

And His disciples, &c. The Arabic is, whence shall we find bread in the desert which shall satisfy this multitude?

And Jesus said, &c. Syriac, a small quantity of little fishes.

Mystically. S. Bernard in his sermon on the Seven Loaves takes them to mean the seven gifts of God. "The first loaf," he says, "is the word of God, in which is the life of men, as He Himself testifies. The second loaf is obedience: since My food, He says, is to do the will of God. The third 1oaf is holy meditation, concerning which it is written, cogitation shall preserve thee. (Vulg.) In another place it seems to be called the bread of life and understanding. The fourth loaf is the weeping of those who pray. The fifth is the labour of repentance. The sixth loaf is the pleasant unanimity of companions. It is a loaf formed of many grians, leavened with the wisdom of God. The seventh loaf is the Eucharist. For the bread, He says, which I give, is My flesh, for the life of the world." The same S. Bernard in a subsequent sermon interprets the seven loaves of the mercies of God. The first mercy, he says is that He hath preserved me from many sins, into which I should otherwise have fallen. The second, that He hath overlooked the sinner and his sins. The third that he has excited me to repentance; the fourth, that He hath received the penitent to favour. The fifth, that He hath given grace that I should not fall back into my former sins. The sixth, that He hath given the gift of good living. The seventh, that He hath given to me unworthy, to venture to hope for Heaven.

And they all ate, and were filledseven basketsas many as there were loaves. As much bread remained as there was offered to Christ at the first, indeed more, since each basket (sporta) which is an ordinary load for a man, as carried in the hand, would contain more than one loaf. Indeed Francis Lucas is of opinion that a sporta (σπυρίδα) contained two cophini; and was a load for two. The Arabic, however, for seven sportæ, translates seven cophini. Christ wished the fragments and the crumbs to be collected, both in memory of the miracle, and that nothing of God's gifts should be lost, and also that He might teach us to be careful, and to use God's creatures and food with frugality. From this command of Christ it is a constitution in some religious orders that everyone should collect his own crumbs in a dish. Hear what is related in the Life of S. Odo, Abbot of Cluny. "All carefully collected the crumbs when the bread was cut, and received them with a benediction before the end of the lection. When the lesson was finished no one ventured to take either these crumbs or any other food. They looked upon the crumbs as more holy than other food on account of the miracle." This miracle is also related of a monk at the point of death, who had not ate his crumbs according to the custom, when he was in health, but suffered them to fall from the table; the devil often showed a little bag full of crumbs, and terrified the man, and forced him to cross himself and cry out. From that day forward the crumbs were collected with great care. Another miracle is related that the crumbs in the hands of a certain religious, who had carefully preserved them, were turned into pearls, which were afterwards made into an ornament for the Church. S. Francis in a vision beheld himself collecting the crumbs of bread; and being ordered from Heaven to make them all into one host, and distribute it amongst the brethren, he saw those who refused it, marked with leprosy. By and bye he received from God the following explanation of his vision: the crumbs are the words of the Gospel, the host is the Rule, the leprosy is iniquity.

And when He had sent away the multitude . . . in to the parts of Magdala. The Vulgate has Magedan. Magedan is a town beyond the sea of Galilee, near Gerasa. The district is now called Magedena, says S. Jerome (locis Hebr.). Mark (Mar_8:10), instead of Magedan has Dalmanutha, either because the place had two names, as S. Augustine thinks, and some codices of Mark have Magedan instead of Dalmanutha; or rather because there were two places or towns near one another, and Christ came to the confines of both when He came to the shore which pertained to each town. Some persons are mistaken in thinking Magedan to be the same as Megiddo, where king Josiah was slain. Megiddo is on this side the Sea of Galilee, and far distant from Magedan. It is nigh the brook Kishon, and borders on Cæsarea and the Mediterranean. This verse belongs to the following chapter; for it was at Magedan the Scribes asked for a sign from Heaven.

* Our author here seems to have read lavantes washing, for levantes lifting up, (Trans) - Return to the place

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."23. But he answered her not a word. And his disciples came and besought him, saying, "Send her away; for she crieth after us."24. But he answered and said, "I am not sent but unto the lost sheep of the house of Israel."25. Then came she and worshipped him, saying, "Lord, help me."26. But he answered and said, "It is not meet to take the children’s bread, and to cast it to dogs."27. And she said, "Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table."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.

Leaving the Scribes and Pharisees and those cavillers, He passes into the parts of Tyre and Sidon, that He may heal the Tyrians and Sidonians; "And Jesus went thence, and departed into the coasts of Tyre and Sidon."

Tyre and Sidon were Gentile towns, for Tyre was the metropolis of the Chananaeans, and Sidon the boundary of the Chananaeans towards the north.

It should be observed, that when He delivered the Jews from the observance of meats, He then also opened the door to the Gentiles, as Peter was first bidden in the vision to break this law, and was afterwards sent to Cornelius. But if any should ask, how it is that He bade His disciples "go not into the way of the Gentiles," and yet now Himself walks this way; we will answer, first, that that precept which He had given His disciples was not obligatory on Him; secondly, that He went not to preach, whence Mark even says, that He purposely concealed Himself.

He went that He might heal them of Tyre and Sidon; or that He might deliver this woman’s daughter from the daemon, and so through her faith might condemn the wickedness of the Scribes and Pharisees. Of this woman it proceeds; "And, behold, a woman, a Chananite, came out from those parts."

The Evangelist says that she was a Chananaean, to shew the power of Christ’s presence. For this nation, which had been driven out that they might not corrupt the Jews, now shewed themselves wiser than the Jews, leaving their own borders that they might go to Christ. And when she came to Him, she asked only for mercy, as it follows, "She cried unto Him, saying, Have mercy on me, Lord, thou Son of David."

The great faith of this Chananaean woman is herein shewed. She believes Him to be God, in that she calls Him "Lord;" and man, in that she calls Him "Son of David." She claims nothing of her own desert, but craves only God’s mercy. And she says not, Have mercy on my daughter, but "Have mercy on me;" because the affliction of the daughter is the affliction of the mother. And the more to excite His compassion, she declares to Him the whole of her grief, "My daughter is sore vexed by a daemon;" thus unfolding to the Physician the wound, and the extent and nature of the disease; its extent, when she says "is sore vexed;" its nature, "by a daemon."

Note the wisdom of this woman, she went not to men who promised fair, she sought not useless bandages, but leaving all devilish charms, she came to the Lord. She asked not James, she did not pray John, or apply to Peter, but putting herself under the protection of penitence, she ran alone to the Lord. But, behold, a new trouble. She makes her petition, raising her voice into a shout, and God, the lover of mankind, answers not a word.

Not from pharisaical pride, or the superciliousness of the Scribes, but that He might not seem to contravene His own decision, "Go not into the way of the Gentiles." For He was unwilling to give occasion to their cavils, and reserved the complete salvation of the Gentiles for the season of His passion and resurrection.

And by this delay in answering, He shews us the patience and perseverance of this woman. And He answered not for this reason also, that the disciples might petition for her; shewing herein that the prayers of the Saints are necessary in order to obtain any thing; as it follows, "And his disciples came unto him, saying, Send her away, for she crieth after us."

The disciples, as yet ignorant of the mysteries of God or moved by compassion, beg for this Chananaean woman; or perhaps seeking to be rid of her importunity.

A question of discrepancy is raised upon this, that Mark says the Lord was in the house when the woman came praying for her daughter. Indeed Matthew might have been understood to have omitted mention of the house, and yet to have been relating the same event; but when he says, that the disciples suggested to the Lord, "Send her away, for she crieth after us," he seems to indicate clearly that the woman raised her voice in supplication, in following the Lord who was walking.

We must understand then, that, as Mark writes, she entered in where Jesus was, that is, as he had noticed above, in the house; then, that as Matthew writes, "He answered her not a word," and during this silence of both sides, Jesus left the house; and then the rest follows without any discordance.

I judge that the disciples were sorry for the woman’s affliction, yet dared not say ’Grant her this mercy,’ but only "Send her away," as we, when we would persuade any one, oftentimes say the very contrary to what we wish.

"He answered and said, I am not sent but to the lost sheep of the house of Israel."

He says that He is not sent to the Gentiles, but that He is sent first to Israel, so that where they would not receive the Gospel, the passing over to the Gentiles might have just cause.

In this way also He was sent specially to the Jew, because He taught them by His bodily presence.

And He adds "of the house of Israel," with this design, that we might rightly interpret by this place that other parable concerning the stray sheep.

But when the woman saw that the Apostles had no power, she became bold with commendable boldness; for before she had not dared to come before His sight; but, as it is said, "She crieth after us." But when it seemed that she must now retire without being relieved, she came nearer, "But she came and worshipped him."

Note how perseveringly this Chananaean woman calls Him first "Son of David," then "Lord," and lastly "came and worshipped him," as God.

The Jews were born sons, and brought up by the Law in the worship of one God. The bread is the Gospel, its miracles and other things which pertain to our salvation. It is not then meet that these should be taken from the children and given to the Gentiles, who are dogs, till the Jews refuse them.

The Gentiles are called dogs because of their idolatry; who, given to the eating of blood, and dead bodies, turn to madness.

Observe this woman’s prudence; she does not dare to contradict Him, nor is she vexed with the commendation of the Jews, and the evil word applied to herself; "But she said, Yea, Lord, yet the dogs eat of the crumbs which fall from their masters’ table." He said, "It is not good;" she answers, ’Yet even so, Lord;’ He calls the Jews children, she calls them masters; He called her a dog, she accepts the office of a dog; as if she had said, I cannot leave the table of my Lord.

Wonderful are shewn the faith, patience, and humility of this woman; faith, that she believed that her daughter could be healed; patience, that so many times overlooked, she yet perseveres in her prayers; humility, that she compares herself not to the dogs, but to the whelps.

I know, she says, that I do not deserve the children’s bread, and that I cannot have whole meat, nor sit at the table with the master of the house, but I am content with that which is left for the whelps, that through humble fragments I may come to the amplitude of the perfect bread.

. This was the cause why Christ was so backward, that He knew what she would say, and would not have her so great excellence hid; whence it follows, "Then Jesus answered and said unto her, O woman, great is thy faith, be it unto thee according to thy will."

Observe how the woman herself had contributed not a little to her daughter’s healing; and therefore Christ said not unto her, ’Let thy daughter be healed,’ but, "Be it unto thee according to thy will;" that you may perceive that she had spoken in sincerity, and that her words were not words of flattery, but of abundant faith.

And this word of Christ is like that word which said, "Let there be a firmament." [ Gen 1:6 ] and it was made; so here, "And her daughter was made whole from that hour."

Observe how she obtains what the Apostles could not obtain for her; so great a thing is the earnestness of prayer. He would rather that we should pray for our own offences ourselves, than that others should pray for us.

In these words is given us a pattern of catechizing and baptizing children; for the woman says not ’Heal my daughter,’ or ’Help her,’ but, "Have mercy upon me, and help me." Thus there has come down in the Church the practice that the faithful are sponsors to God for their young children, before they have attained such age and reason that they can themselves make any pledge to God. So that as by this woman’s faith her daughter was healed, so by the faith of Catholics of mature age their sins might be forgiven to infants.

Allegorically; This woman figures the Holy Church gathered out of the Gentiles. The Lord leaves the Scribes and Pharisees, and comes into the parts of Tyre and Sidon; this figures His leaving the Jews and going over to the Gentiles. This woman came out of her own country, because the Holy Church departed from former errors and sins.

And the daughter of this Chananaean I suppose to be the souls of believers, who were sorely vexed by a daemon, not knowing their Creator, and bowing down to stones.

Thus of whom the Lord speaks as children are the Patriarchs and Prophets of that time. By the table is signified the Holy Scripture, by the fragments the best precepts, or inward mysteries on which Holy Church feeds; by the crumbs the carnal precepts which the Jews keep. The fragments are said to be eaten under the table, because the Church submits itself. humbly to fulfilling the Divine commands.

But the whelps eat not the crust only, but the crumbs of the children’s bread, because the despised among the Gentiles on turning to the faith, seek out in Scripture not the outside of the letter, but the spiritual sense, by which they may be able to profit in good acts.

Wonderful change of things! Once Israel the son, and we the dogs; the change in faith has led to a change in the order of our names. Concerning them is that said, "Many dogs have come about me; [ Psa 22:16 ] while to us is said, as to this woman, "Thy faith hath made thee whole.

Great indeed was her faith; for the Gentiles, neither trained in the Law, nor educated by the words of the Prophets, straightway on the preaching of the Apostles obeyed with the hearing of the ear, and therefore deserved to obtain salvation.

And if the Lord delays the salvation of a soul at the first tears of the supplicating Church, we ought not to despair, or to cease from our prayers, but rather continue them earnestly.

And that to heal the Centurion’s servant, and the daughter of this Chananaean woman, He does not go to their houses, signifies that the Gentiles, among whom He himself went not, should be saved by His word. That these are healed on the prayer of their parents, we must understand of the Church, which is at once mother and children; the whole body of those who make up the Church is the mother, and each individual of that body is a son of that mother.

Also whosoever has his conscience polluted with the defilement of any sin, has a daughter sorely vexed by a daemon. Also whosoever has defiled any good that he has done by the plague of sin, has a daughter tossed by the furies of an unclean spirit, and has need to fly to prayers and tears, and to seek the intercessions and aids of the saints.

Confines of Tyre. It perhaps may be asked, why Jesus went among the Gentiles, when he had commanded his apostles to avoid those countries? One reason may be, that our Saviour was not subject to the same rules he gave his disciples; another reason may be brought, that he did not go then to preach; hence St. Matthew observes that he kept himself retired. (St. John Chrysostom) --- Tyre and Sidon were both situated on the Mediterranean sea, about 20 miles distant from each other, and the adjoining country to the west and north of Galilee was called the coast or territories of Tyre and Sidon. The old inhabitants of this tract were descendants of Chanaan, (for Sidon was his eldest son) and continued in possession of it much longer than they did of any other part of the country. The Greeks called it Phœnicia; and when, by right of conquest, it became a province of Syria, it took the name of Syrophœnician and Gentile; as being both by religion and language a Greek.

It is probable that woman first cried out before the door, and assembled a crowd, and then went into the house. Have mercy on me. The great faith of the Chanaanæan woman is justly extolled. She believed him to be God, whom she calls her Lord, and him a man, whom she styles the Son of David. She lays no stress upon her own merits, but supplicates for the mercy of God; neither does she say, have mercy on my daughter, but have mercy on me. ... To move him to compassion, she lays all her grief and sorrow before him in thee afflicting words: my daughter is grievously afflicted by a devil. (Glossa.)

He answered her not. It must not be supposed that our Saviour refused to hear the woman through any contempt, but only to shew that his mission was in the first instance to the Jews; or to induce her to ask with greater earnestness, so as to deserve more ample assistance. (Denis the Carthusian)

And to cast it to the dogs; i.e. to Gentiles, sometimes so called by the Jews. (Witham) --- The diminutive word Greek: Kunarios, or whelp, is used in both these verses in the Septuagint. Our Lord crosses the wishes of the Chanaanæan, not that he intended to reject her, but that he might bring to light the hidden and secret treasure of her virtue. Let us admire not only the greatness of her faith, but likewise the profoundness of her humility; for when our Saviour called the Jews children, so far from being envious or another's praise, she readily answers, and gives them the title of lords; and when Christ likened her to a dog, she presently acknowledges the meanness of her condition. (St. John Chrysostom, hom. liii.) He refused at first to listen to her petition, says the same saint, to instruct us with what faith, humility, and perseverance we ought to pray. To make his servants more sensible of his mercy, and more eager to obtain it, he often appears to pay no attention to their prayers, till he had exercised them in the virtues of humility and patience. Ask, and you shall receive; knock, and it shall be opened to you. (Haydock)

Be it done. Inn the beginning God said, Let there be light, and there was light; here Jesus Christ says, let it be done, &c. and her daughter was healed from that hour. So powerful with God is earnest and fervent prayer. (St. John Chrysostom, hom. liii.)

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. 23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. 24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel. 25 Then came she and worshipped him, saying, Lord, help me. 26 But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. 27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. 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.

We have here that famous story of Christ's casting the devil out of the woman of Canaan's daughter; it has something in it singular and very surprising, and which looks favourably upon the poor Gentiles, and is an earnest of the mercy which Christ had in store for them. Here is a gleam of that light which was to lighten the Gentiles, Luke ii. 32 . Christ came to his own, and his own received him not; but many of them quarrelled with him, and were offended in him; and observe what follows, v. 21 .

I. Jesus went thence. Note, Justly is the light taken from those that either play by it, or rebel against it. When Christ and his disciples could not be quiet among them, he left them, and so left an example to his own rule ( ch. x. 14 ), Shake off the dust of your feet. Though Christ endure long, he will not always endure, the contradiction of sinners against himself. He had said ( v. 14 ), Let them alone, and he did so. Note, Wilful prejudices against the gospel, and cavils at it, often provoke Christ to withdraw, and to remove the candlestick out of its place. Acts xiii. 46 , 51 .

II. When he went thence, he departed into the coasts of Tyre and Sidon; not to those cities (they were excluded from any share in Christ's mighty works, ch. xi. 21, 22 ), but into that part of the land of Israel which lay that way: thither he went, as Elias to Sarepta, a city of Sidon ( Luke iv. 26 ); thither he went to look after this poor woman, whom he had mercy in reserve for. While he went about doing good, he was never out of his way. The dark corners of the country, which lay most remote, shall have their share of his benign influences; and as now the ends of the land, so afterward the ends of the earth, shall see his salvation, Isa. xlix. 6 . Here it was, that this miracle was wrought, in the story of which we may observe,

1. The address of the woman of Canaan to Christ, v. 22 . She was a Gentile, a stranger to the commonwealth of Israel; probably one of the posterity of those accursed nations that were devoted by that word, Cursed be Canaan. Note, The doom of political bodies doth not always reach every individual member of them. God will have his remnant out of all nations, chosen vessels in all coasts, even the most unlikely: she came out of the same coasts. If Christ had not now made a visit to these coasts, though the mercy was worth travelling far for, it is probable that she had never come to him. Note, It is often an excitement to a dormant faith and zeal, to have opportunities of acquaintance with Christ brought to our doors, to have the word nigh us.

Her address was very importunate, she cried to Christ, as one in earnest; cried, as being at some distance from him, not daring to approach too near, being a Canaanite, lest she should give offence. In her address,

(1.) She relates her misery; My daughter is grievously vexed with a devil, kakos daimonizetai — She is ill-bewitched, or possessed. There were degrees of that misery, and this was the worst sort. It was common case at that time, and very calamitous. Note, The vexations of children are the trouble of parents, and nothing should be more so than their being under the power of Satan. Tender parents very sensibly feel the miseries of those that are pieces of themselves. "Though vexed with the devil, yet she is my daughter still." The greatest afflictions of our relations do not dissolve our obligations to them, and therefore ought not to alienate our affections from them. It was the distress and trouble of her family, that now brought her to Christ; she came to him, not for teaching, but for healing; yet, because she came in faith, he did not reject her. Though it is need that drives us to Christ, yet we shall not therefore be driven from him. It was the affliction of her daughter, that gave her this occasion of applying to Christ. It is good to make the afflictions of others our own, in sense and sympathy, that we may make them our own, in improvement and advantage.

(2.) She requests for mercy; Have mercy on me, O Lord, thou Son of David, she owns him to be the Messiah: that is the great thing which faith should fasten upon, and fetch comfort from. From the Lord we may expect acts of power: he can command deliverances; from the Son of David we may expect all the mercy and grace which were foretold concerning him. Though a Gentile, she owns the promise made to the fathers of the Jews, and the honour of the house of David. The Gentiles must receive Christianity, not only as an improvement of natural religion, but as the perfection of the Jewish religion, with an eye to the Old Testament.

Her petition is, Have mercy on me. She does not limit Christ to this or that particular instance of mercy, but mercy, mercy is the thing she begs: she pleads not merit, but depends upon mercy; Have mercy upon me. Mercies to the children are mercies to the parents; favours to ours are favours to us, and are so to be accounted. Note, It is the duty of parents to pray for their children, and to be earnest in prayer for them, especially for their souls; "I have a son, a daughter, grievously vexed with a proud will, an unclean devil, a malicious devil, led captive by him at his will; Lord, help them. " This is a case more deplorable than that of a bodily possession. Bring them to Christ by faith and prayer, who alone is able to heal them. Parents should look upon it as a great mercy to themselves, to have Satan's power broken in the souls of their children.

2. The discouragement she met with in this address; in all the story of Christ's ministry we do not meet with the like. He was wont to countenance and encourage all that came to him, and either to answer before they called, or to hear while they were yet speaking; but here was one otherwise treated: and what could be the reason of it? (1.) Some think that Christ showed himself backward to gratify this poor woman, because he would not give offence to the Jews, by being as free and forward in his favour to the Gentiles as to them. He had bid his disciples not go into the way of the Gentiles ( ch. x. 5 ), and therefore would not himself seem so inclinable to them as to others, but rather more shy. Or rather, (2.) Christ treated her thus, to try her; he knows what is in the heart, knew the strength of her faith, and how well able she was, by his grace, to break through such discouragements; he therefore met her with them, that the trial of her faith might be found unto praise, and honour, and glory, 1 Pet. i. 6, 7 . This was like God's tempting Abraham ( Gen. xxii. 1 ), like the angel's wrestling with Jacob, only to put him upon wrestling, Gen. xxxii. 24 . Many of the methods of Christ's providence, and especially of his grace, in dealing with his people, which are dark and perplexing, may be explained with the key of this story, which is for that end left upon record, to teach us that there may be love in his face, and to encourage us, therefore, though he slay us, yet to trust in him.

Observe the particular discouragements given her:

[1.] When she cried after him, he answered her not a word, v. 23 . His ear was wont to be always open and attentive to the cries of poor supplicants, and his lips, which dropped as the honeycomb, always ready to give an answer of peace; but to this poor woman he turned a deaf ear, and she could get neither an alms nor an answer. It was a wonder that she did not fly off in a fret, and say, "Is this he that is so famed for clemency and tenderness? Have so many been heard and answered by him, as they talk, and must I be the first rejected suitor? Why so distant to me, if it be true that he hath stooped to so many?" But Christ knew what he did, and therefore did not answer, that she might be the more earnest in prayer. He heard her, and was pleased with her, and strengthened her with strength in her soul to prosecute her request ( Ps. cxxxviii. 3 ; Job xxiii. 6 ), though he did not immediately give her the answer she expected. By seeming to draw away the desired mercy from her, he drew her on to be so much the more importunate for it. Note, Every accepted prayer is not immediately an answered prayer. Sometimes God seems not to regard his people's prayers, like a man asleep or astonished ( Ps. xliv. 23 ; Jer. xiv. 9 ; Ps. xxii. 1, 2 ); nay, to be angry at them ( Ps. lxxx. 4 ; Lam. iii. 8, 44 ); but it is to prove, and so to improve, their faith, and to make his after-appearances for them the more glorious to himself, and the more welcome to them; for the vision, at the end, shall speak, and shall not lie, Heb. ii. 3 . See Job xxxv. 14 .

[2.] When the disciples spake a good word for her, he gave a reason why he refused her, which was yet more discouraging.

First, It was some little relief, that the disciples interposed on her behalf; they said, Send her away, for she crieth after us. It is desirable to have an interest in the prayers of good people, and we should be desirous of it. But the disciples, though wishing she might have what she came for, yet therein consulted rather their own ease than the poor woman's satisfaction; " Send her away with a cure, for she cries, and is in good earnest; she cries after us, and is troublesome to us, and shames us." Continued importunity may be uneasy to men, even to good men; but Christ loves to be cried after.

Secondly, Christ's answer to the disciples quite dashed her expectations; " I am not sent, but to the lost sheep of the house of Israel; you know I am not, she is none of them, and would you have me go beyond my commission?" Importunity seldom conquers the settled reason of a wise man; and those refusals are most silencing, which are so backed. He doth not only not answer her, but he argues against her, and stops her mouth with a reason. It is true, she is a lost sheep, and hath as much need of his care as any, but she is not of the house of Israel, to whom he was first sent ( Acts iii. 26 ), and therefore not immediately interested in it, and entitled to it. Christ was a Minister of the circumcision ( Rom. xv. 8 ); and though he was intended for a Light to the Gentiles, yet the fulness of time for that was not now come, the veil was not yet rent, nor the partition-wall taken down. Christ's personal ministry was to be the glory of his people Israel; "If I am sent to them, what have I to do with those that are none of them." Note, It is a great trial, when we have occasion given us to question whether we be of those to whom Christ was sent. But, blessed be God, no room is left for that doubt; the distinction between Jew and Gentile is taken away; we are sure that he gave his life a ransom for many, and if for many, why not for me?

Thirdly, When she continued her importunity, he insisted upon the unfitness of the thing, and gave her not only a repulse, but a seeming reproach too ( v. 26 ); It is not meet to take the children's bread and to cast it to dogs. This seems to cut her off from all hope, and might have driven her to despair, if she had not had a very strong faith indeed. Gospel grace and miraculous cures (the appurtenances of it), were children's bread; they belonged to them to whom pertained the adoption ( Rom. ix. 4 ), and lay not upon the same level with that rain from heaven, and those fruitful seasons, which God gave to the nations whom he suffered to walk in their own ways ( Acts xiv. 16, 17 ); no, these were peculiar favours, appropriated to the peculiar people, the garden enclosed. Christ preached to the Samaritans ( John iv. 41 ), but we read not of any cures he wrought among them; that salvation was of the Jews: it is not meet therefore to alienate these. The Gentiles were looked upon by the Jews with great contempt, were called and counted dogs; and, in comparison with the house of Israel, who were so dignified and privileged, Christ here seems to allow it, and therefore thinks it not meet that the Gentiles should share in the favours bestowed on the Jews. But see how the tables are turned; after the bringing of the Gentiles into the church, the Jewish zealots for the law are called dogs, Phil. iii. 2 .

Now this Christ urgeth against this woman of Canaan; "How can she expect to eat of the children's bread, who is not of the family?" Note, 1. Those whom Christ intends most signally to honour, he first humbles and lays low in a sense of their own meanness and unworthiness. We must first see ourselves to be as dogs, less than the least of all God's mercies, before we are fit to be dignified and privileged with them. 2. Christ delights to exercise great faith with great trials, and sometimes reserves the sharpest for the last, that, being tried, we may come forth like gold. This general rule is applicable to other cases for direction, though here used only for trial. Special ordinances and church-privileges are children's bread, and must not be prostituted to the grossly ignorant and profane. Common charity must be extended to all, but spiritual dignities are appropriated to the household of faith; and therefore promiscuous admission to them, without distinction, wastes the children's bread, and is the giving of that which is holy to the dogs, ch. vii. 6 . Procul hinc, procul inde, profani—Off, ye profane.

3. Here is the strength of her faith and resolution, in breaking through all these discouragements. Many a one, thus tried, would either have sunk into silence, or broken out into passion. "Here is cold comfort," might she have said, "for a poor distressed creature; as good for me to have staid at home, as come hither to be taunted at and abused at this rate; not only to have a piteous case slighted, but to be called a dog! " A proud, unhumbled heart would not have borne it. The reputation of the house of Israel was not now so great in the world, but that this slight put upon the Gentiles was capable of being retorted, had the poor woman been so minded. It might have occasioned a reflection upon Christ, and might have been a blemish upon his reputation, as well as a shock to the good opinion, she had entertained of him; for we are apt to judge of persons as we ourselves find them; and think that they are what they are to us. " Is this the Son of David? " (might she have said): "Is this he that has such a reputation for kindness, tenderness, and compassion? I am sure I have no reason to give him that character, for I was never treated so roughly in my life; he might have done as much for me as for others; or, if not, he needed not to have set me with the dogs of his flock. I am not a dog, I am a woman, and an honest woman, and a woman in misery; and I am sure it is not meet to call me a dog. " No, here is not a word of this. Note, A humble, believing soul, that truly loves Christ, takes every thing in good part that he saith and doeth, and puts the best construction upon it.

She breaks through all these discouragements,

(1.) With a holy earnestness of desire in prosecuting her petition. This appeared upon the former repulse ( v. 25 ); Then came she, and worshipped him, saying, Lord, help me. [1.] She continued to pray. What Christ said, silenced the disciples; you hear no more of them; they took the answer, but the woman did not. Note, The more sensibly we feel the burthen, the more resolutely we should pray for the removal of it. And it is the will of God that we should continue instant in prayer, should always pray, and not faint. [2.] She improved in prayer. Instead of blaming Christ, or charging him with unkindness, she seems rather to suspect herself, and lay the fault upon herself. She fears lest, in her first address, she had not been humble and reverent enough, and therefore now she came, and worshipped him, and paid him more respect than she had done; or she fears that she had not been earnest enough, and therefore now she cries, Lord, help me. Note, When the answers of prayer are deferred, God is thereby teaching us to pray more, and pray better. It is then time to enquire wherein we have come short in our former prayers, that what has been amiss may be amended for the future. Disappointments in the success of prayer, must be excitements to the duty of prayer. Christ, in his agony, prayed more earnestly. [3.] She waives the question, whether she was of those to whom Christ was sent or no; she will not argue that with him, though perhaps she might have claimed some kindred to the house of Israel; but, "Whether an Israelite or no, I come to the Son of David for mercy, and I will not let him go, except he bless me. " Many weak Christians perplex themselves with questions and doubts about their election, whether they are of the house of Israel or no; such had better mind their errand to God, and continue instant in prayer for mercy and grace; throw themselves by faith at the feet of Christ, and say, If I perish, I will perish here; and then that matter will by degrees clear itself. If we cannot reason down our unbelief, let us pray it down. A fervent, affectionate Lord, help me, will help us over many of the discouragements which are sometimes ready to bear us down and overwhelm us. [4.] Her prayer is very short, but comprehensive and fervent, Lord, help me. Take this, First, As lamenting her case; "If the Messiah be sent only to the house of Israel, the Lord help me, what will become of me and mine," Note, It is not in vain for broken hearts to bemoan themselves; God looks upon them then, Jer. xxxi. 18 . Or, Secondly, As begging grace to assist her in this hour of temptation. She found it hard to keep up her faith when it was thus frowned upon, and therefore prays, " Lord, help me; Lord, strengthen my faith now; Lord, let thy right hand uphold me, while my soul is following hard after thee, " Ps. lxiii. 8 . Or, Thirdly, As enforcing her original request, " Lord, help me; Lord, give me what I come for." She believed that Christ could and would help her, though she was not of the house of Israel; else she would have dropt her petition. Still she keeps up good thoughts of Christ, and will not quit her hold. Lord, help me, is a good prayer, if well put up; and it is pity that it should be turned into a byword, and that we should take God's name in vain in it.

(2.) With a holy skilfulness of faith, suggesting a very surprising plea. Christ had placed the Jews with the children, as olive-plants round about God's table, and had put the Gentiles with the dogs, under the table; and she doth not deny the aptness of the similitude. Note, There is nothing got by contradicting any word of Christ, though it bear ever so hard upon us. But this poor woman, since she cannot object against it, resolves to make the best of it ( v. 27 ); Truth, Lord, yet the dogs eat of the crumbs. Now, here,

[1.] Her acknowledgment was very humble: Truth, Lord. Note, You cannot speak so meanly and slightly of a humble believer, but he is ready to speak as meanly and slightly of himself. Some that seem to dispraise and disparage themselves, will yet take it as an affront if others do so too; but one that is humbled aright, will subscribe to the most abasing challenges, and not call them abusing ones. " Truth, Lord; I cannot deny it; I am a dog, and have no right to the children's bread." David, Thou hast done foolishly, very foolishly; Truth, Lord. Asaph, Thou hast been as a beast before God; Truth, Lord. Agur, Thou art more brutish than any man; Truth, Lord. Paul, Thou hast been the chief of sinners, art less than the least of saints, not meet to be called an apostle; Truth, Lord.

[2.] Her improvement of this into a plea was very ingenious; Yet the dogs eat of the crumbs. It was by a singular acumen, and spiritual quickness and sagacity, that she discerned matter of argument in that which looked like a slight. Note, A lively, active faith will make that to be for us, which seems to be against us; will fetch meat out of the eater, and sweetness out of the strong. Unbelief is apt to mistake recruits for enemies, and to draw dismal conclusions even from comfortable premises ( Judges xiii. 22, 23 ); but faith can find encouragement even in that which is discouraging, and get nearer to God by taking hold on that hand which is stretched out to push it away. So good a thing it is to be of quick understanding in the fear of the Lord, Isa. xi. 3 .

Her plea is, Yet the dogs eat of the crumbs. It is true, the full and regular provision is intended for the children only, but the small, casual, neglected crumbs are allowed to the dogs, and are not grudged them; that is to the dogs under the table, that attend there expecting them. We poor Gentiles cannot expect the stated ministry and miracles of the Son of David, that belongs to the Jews; but they begin now to be weary of their meat, and to play with it, they find fault with it, and crumble it away; surely then some of the broken meat may fall to a poor Gentile; "I beg a cure by the by, which is but a crumb, though of the same precious bread, yet but a small inconsiderable piece, compared with the loaves which they have." Note, When we are ready to surfeit on the children's bread, we should remember how many there are, that would be glad of the crumbs. Our broken meat in spiritual privileges, would be a feast to many a soul; Acts xiii. 42 . Observe here,

First, Her humility and necessity made her glad of crumbs. Those who are conscious to themselves that they deserve nothing, will be thankful for any thing; and then we are prepared for the greatest of God's mercies, when we see ourselves less than the least of them. The least of Christ is precious to a believer, and the very crumbs of the bread of life.

Secondly, Her faith encouraged her to expect these crumbs. Why should it not be at Christ's table as at a great man's, where the dogs are fed as sure as the children? Observe, She calls it their master's table; if she were a dog, she was his dog, and it cannot be ill with us, if we stand but in the meanest relation to Christ; "Though unworthy to be called children, yet make me as one of thy hired servants: nay, rather let me be set with the dogs than turned out of the house; for in my Father's house there is not only bread enough, but to spare, " Luke xv. 17-19 . It is good lying in God's house, though we lie at the threshold there.

4. The happy issue and success of all this. She came off with credit and comfort from this struggle; and, though a Canaanite, approved herself a true daughter of Israel, who, like a prince, had power with God, and prevailed. Hitherto Christ hid his face from her, but now gathers her with everlasting kindness, v. 28 . Then Jesus said, O woman, great is thy faith. This was like Joseph's making himself know to his brethren, I am Joseph; so here, in effect, I am Jesus. Now he begins to speak like himself, and to put on his own countenance. He will not contend for ever.

(1.) He commended her faith. O woman, great is thy faith. Observe, [1.] It is her faith that he commends. There were several other graces that shone bright in her conduct of this affair-wisdom, humility, meekness, patience, perseverance in prayer; but these were the product of her faith, and therefore Christ fastens upon that as most commendable; because of all graces faith honours Christ most, therefore of all graces Christ honours faith most. [2.] It is the greatness of her faith. Note, First, Though the faith of all the saints is alike precious, yet it is not in all alike strong; all believers are not of the same size and stature. Secondly, The greatness of faith consists much in a resolute adherence to Jesus Christ as an all-sufficient Saviour, even in the face of discouragements; to love him, and trust him, as a Friend, even then when he seems to come forth against us as an Enemy. This is great faith! Thirdly, Though weak faith, if true, shall not be rejected, yet great faith shall be commended, and shall appear greatly well-pleasing to Christ; for in them that thus believe he is most admired. Thus Christ commended the faith of the centurion, and he was a Gentile too, he had a strong faith in the power of Christ, this woman in the good-will of Christ; both were acceptable.

(2.) He cured her daughter; " Be it unto thee even as thou wilt: I can deny thee nothing, take what thou camest for." Note, Great believers may have what they will for the asking. When our will conforms to the will of Christ's precept, his will concurs with the will of our desire. Those that will deny Christ nothing, shall find that he will deny them nothing at last, though for a time he seems to hide his face from them. "Thou wouldst have thy sins pardoned, thy corruptions mortified, thy nature sanctified; be it unto thee even as thou wilt. And what canst thou desire more?" When we come, as this poor woman did, to pray against Satan and his kingdom, we concur with the intercession of Christ, and it shall be accordingly. Though Satan may sift Peter, and buffet Paul, yet, through Christ's prayer and the sufficiency of his grace, we shall be more than conquerors, Luke xxii. 31, 32 ; 2 Cor. xii. 7-9 ; Rom. xvi. 20 .

23. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us-- (Also see on Mr 7:26 .)

24. But he answered and said, I am not sent but to the lost sheep of the house of Israel-- (Also see on Mr 7:26 .)

25. Then came she and worshipped him, saying, Lord, help me-- (Also see on Mr 7:26 .)