Saint Jean Vianney (the Cure of Ars), Priest

(ver. 6). What meaneth "with our fathers"?..."Our fathers," he saith, "regarded not Thy wonders in Egypt"

(ver. 7); and many other things also, he doth relate of their sins. Or is, "we have sinned with our fathers," to be understood as meaning, we have sinned like our fathers, that is, by imitating their sins? If it be so, it should be supported by some example of this mode of expression: which did not occur to me when I sought on this occasion an instance of any one saying that he had sinned, or done anything, with another, whom he had imitated by a similar act after a long interval of time. What meaneth then, "Our fathers understood not Thy wonders;" save this, they did not know what Thou didst wish to convince them of by these miracles? What indeed, save life eternal, and a good, not temporal, but immutable, which is waited for only through endurance? For this reason they impatiently murmured, and provoked, and they asked to be blessed with present and fugitive blessings, "Neither were they mindful of the greatness of Thy mercy." He reproveth both their understanding and memory. Understanding there was need of, that they might meditate unto what eternal blessings God was calling them through these temporal ones; and of memory, that at least they might not forget the temporal wonders which had been wrought, and might faithfully believe, that by the same power which they had already experienced, God would free them from the persecutions of their enemies; whereas they forgot the aid which He had given them in Egypt, by means of such wonders, to crush their enemies. "And they provoked, as they went up to the sea, even to the Red Sea." We ought especially to notice how the Scripture doth censure the not understanding that which ought to have been understood, and the not remembering that which ought to have been remembered; which men are unwilling to have ascribed to their own fault, for no other reason than that they may pray less, and be less humble unto God, in whose sight they should confess what they are, and might by praying for His aid, become what they are not. For it is better to accuse even the sins of ignorance and negligence, that they may be done away with, than to excuse them, so that they remain; and it is better to clear them off by calling upon God, than to clench them by provoking Him.

He addeth, that God acted not according to their unbelief. "Nevertheless," he saith, "He saved them for His Name's sake: that He might make His power to be known"

(ver. 13): other copies read more intelligibly, "They hastened, they forgot His works, and would not abide His counsel." For they ought to have thought, that so great works of God towards themselves were not without a purpose, but that they invited them to some endless happiness, which was to be waited for with patience; but they hastened to make themselves happy with temporal things, which give no man true happiness, because they do not quench insatiable longing: for "whosoever," saith our Lord, "shall drink of this water, shall thirst again."

12. Lastly, "And they lusted a lust in the wilderness, and they tempted God in the dry land"

(ver. 14). The "dry land," or land without water, and "desert," are the same: so also are, "they lusted a lust," and, "they tempted God." The form of speech is the same as above, "they praised a praise."

13. "And He gave them their desire, and sent fulness withal into their souls"

(ver. 21). How did He save them? "Who did so great things in Egypt: Wondrous works in the land of Ham, and fearful things in the Red Sea"

(ver. 22). The things that are wondrous, are also fearful; for there is no wonder without a certain fear: although these might be called fearful, because they beat down their adversaries, and showed them what they ought to fear.

19. "So He said, He would have destroyed them"

(ver. 23). Since they forgot Him who saved them, the Worker of wondrous works, and made and worshipped a graven image, by this atrocious and incredible impiety they deserved death. "Had not Moses His chosen stood before Him in the breaking." He doth not say, that he stood in the breaking, as if to break the wrath of God, but in the way of the breaking, meaning the stroke which was to strike them: that is, had he not put himself in the way for them, saying, "Yet now, if Thou wilt forgive their sin;--and if not, blot me, I pray Thee, out of Thy book." Where it is proved how greatly the intercession of the saints in behalf of others prevaileth with God. For Moses, fearless in the justice of God, which could not blot him out, implored mercy, that He would not blot out those whom He justly might. Thus he "stood before Him in the breaking, to turn away His wrathful indignation, lest He should destroy them."

20. "Yea, they thought scorn of that pleasant land"

Sinned. Here commences the confession of sins. The just man first accuses himself, Proverbs xviii. 17. (Calmet) --- The same prayer is repeated, Judith vii. 19., and Daniel ix. 5., as it might be applicable to the captives. (Berthier) --- We have injured ourselves, our neighbours, and our God. (Worthington)

Going up. Or proceeding. The banks of the sea were more elevated than the country from which the Israelites came, (Calmet) and the land of Chanaan was still higher. See Psalm cvi. 23., and Genesis xii. 9. (Haydock) --- Sea even. Is not in the Septuagint. (Calmet)

Counsel. Three days after the passage of the sea, God laid injunctions upon the at Mara, which they would not observe, Exodus xv. 22. (Calmet) --- They coveted unnecessary things. (Worthington)

Desire. Or they greedily sought for flesh meat, (Haydock) at Sin, or Pharan, Exodus xvi. 13., and Numbers xi. 31. Chronological order is not observed. (Calmet)

Breach. Like a valiant captain, (Calmet) or pastor. (Haydock) --- God complains of those who neglected this duty, Ezechiel xiii. 5., and xxii. 30. The psalmist alluded to the conduct of Moses, after the people had adored the calf, (Exodus xxxii. 10.) or when they had joined with Core, Numbers xvi. 44. (Calmet) --- The intercession of the saints is useful, (St. Augustine) still more after their victories. (St. Jerome ad Vig. ii.) (2 Machabees xv. 14.) (Berthier) --- God spared the people for the sake of Moses. (Worthington)

6 We have sinned with our fathers, we have committed iniquity, we have done wickedly. 7 Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked him at the sea, even at the Red sea. 8 Nevertheless he saved them for his name's sake, that he might make his mighty power to be known. 9 He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness. 10 And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy. 11 And the waters covered their enemies: there was not one of them left. 12 Then believed they his words; they sang his praise.

Here begins a penitential confession of sin, which was in a special manner seasonable now that the church was in distress; for thus we must justify God in all that he brings upon us, acknowledging that therefore he has done right, because we have done wickedly; and the remembrance of former sins, notwithstanding which God did not cast off his people, is an encouragement to us to hope that, though we are justly corrected for our sins, yet we shall not be utterly abandoned.

I. God's afflicted people here own themselves guilty before God ( v. 6 ): " We have sinned with our fathers, that is, like our fathers, after the similitude of their transgression. We have added to the stock of hereditary guilt, and filled up the measure of our fathers' iniquity, to augment yet the fierce anger of the Lord, " Num. xxxii. 14 ; Matt. xxiii. 32 . And see how they lay a load upon themselves, as becomes penitents: " We have committed iniquity, that which is in its own nature sinful, and we have done wickedly; we have sinned with a high hand presumptuously." Or this is a confession, not only of their imitation of, but their interest in, their fathers' sins: We have sinned with our fathers, for we were in their loins and we bear their iniquity, Lam. v. 7 .

II. They bewail the sins of their fathers when they were first formed into a people, which, since children often smart for, they are concerned to sorrow for, even further than to the third and fourth generation. Even we now ought to take occasion from the history of Israel's rebellions to lament the depravity and perverseness of man's nature and its unaptness to be amended by the most probable means. Observe here,

1. The strange stupidity of Israel in the midst of the favours God bestowed upon them ( v. 7 ): They understood not thy wonders in Egypt. They saw them, but they did not rightly apprehend the meaning and design of them. Blessed are those that have not seen, and yet have understood. They thought the plagues of Egypt were intended for their deliverance, whereas they were intended also for their instruction and conviction, not only to force them out of their Egyptian slavery, but to cure them of their inclination to Egyptian idolatry, by evidencing the sovereign power and dominion of the God of Israel, above all gods, and his particular concern for them. We lose the benefit of providences for want of understanding them. And, as their understandings were dull, so their memories were treacherous; though one would think such astonishing events should never have been forgotten, yet they remembered them not, at least they remembered not the multitude of God's mercies in them. Therefore God is distrusted because his favours are not remembered.

2. Their perverseness arising from this stupidity: They provoked him at the sea, even at the Red Sea. The provocation was, despair of deliverance (because the danger was great) and wishing they had been left in Egypt still, Exod. xiv. 11, 12 . Quarrelling with God's providence, and questioning his power, goodness, and faithfulness, are as great provocations to him as any whatsoever. The place aggravated the crime; it was at the sea, at the Red Sea, when they had newly come out of Egypt and the wonders God had wrought for them were fresh in their minds; yet they reproach him, as if all that power had no mercy in it, but he had brought them out of Egypt on purpose to kill them in the wilderness. They never lay at God's mercy so immediately as in their passage through the Red Sea, yet there they affront it, and provoke his wrath.

3. The great salvation God wrought for them notwithstanding their provocations, v. 8-11 . (1.) He forced a passage for them through the sea: He rebuked the Red Sea for standing in their way and retarding their march, and it was dried up immediately; as, in the creation, at God's rebuke the waters fled, Ps. civ. 7 . Nay, he not only prepared them a way, but, by the pillar of cloud and fire, he led them into the sea, and, by the conduct of Moses, led them through it as readily as through the wilderness. He encouraged them to take those steps, and subdued their fears, when those were their most dangerous and threatening enemies. See Isa. lxiii. 12-14 . (2.) He interposed between them and their pursuers, and prevented them from cutting them off, as they designed. The Israelites were all on foot, and the Egyptians had all of them chariots and horses, with which they were likely to overtake them quickly, but God saved them from the hand of him that hated them, namely, Pharaoh, who never loved them, but now hated them the more for the plagues he had suffered on their account. From the hand of his enemy, who was just ready to seize them, God redeemed them ( v. 10 ), interposing himself, as it were, in the pillar of fire, between the persecuted and the persecutors. (3.) To complete the mercy, and turn the deliverance into a victory, the Red Sea, which was a lane to them, was a grave to the Egyptians ( v. 11 ): The waters covered their enemies, so as to slay them, but not so as to conceal their shame; for, the next tide, they were thrown up dead upon the shore, Exod. xiv. 30 . There was not one of them left alive, to bring tidings of what had become of the rest. And why did God do this for them? Nay, why did he not cover them, as he did their enemies, for their unbelief and murmuring? He tells us ( v. 8 ): it was for his name's sake. Though they did not deserve this favour, he designed it; and their undeservings should not alter his designs, nor break his measures, nor make him withdraw his promise, or fail in the performance of it. He did this for his own glory, that he might make his mighty power to be known, not only in dividing the sea, but in doing it notwithstanding their provocations. Moses prays ( Num. xiv. 17 , 19 ), Let the power of my Lord be great and pardon the iniquity of this people. The power of the God of grace in pardoning sin and sparing sinners is as much to be admired as the power of the God of nature in dividing the waters.

13 They soon forgat his works; they waited not for his counsel: 14 But lusted exceedingly in the wilderness, and tempted God in the desert. 15 And he gave them their request; but sent leanness into their soul. 16 They envied Moses also in the camp, and Aaron the saint of the Lord . 17 The earth opened and swallowed up Dathan, and covered the company of Abiram. 18 And a fire was kindled in their company; the flame burned up the wicked. 19 They made a calf in Horeb, and worshipped the molten image. 20 Thus they changed their glory into the similitude of an ox that eateth grass. 21 They forgat God their saviour, which had done great things in Egypt; 22 Wondrous works in the land of Ham, and terrible things by the Red sea. 23 Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them. 24 Yea, they despised the pleasant land, they believed not his word: 25 But murmured in their tents, and hearkened not unto the voice of the Lord . 26 Therefore he lifted up his hand against them, to overthrow them in the wilderness: 27 To overthrow their seed also among the nations, and to scatter them in the lands. 28 They joined themselves also unto Baal-peor, and ate the sacrifices of the dead. 29 Thus they provoked him to anger with their inventions: and the plague brake in upon them. 30 Then stood up Phinehas, and executed judgment: and so the plague was stayed. 31 And that was counted unto him for righteousness unto all generations for evermore. 32 They angered him also at the waters of strife, so that it went ill with Moses for their sakes: 33 Because they provoked his spirit, so that he spake unadvisedly with his lips.

This is an abridgment of the history of Israel's provocations in the wilderness, and of the wrath of God against them for those provocations: and this abridgment is abridged by the apostle, with application to us Christians ( 1 Cor. x. 5 , &c.); for these things were written for our admonition, that we sin not like them, lest we suffer like them.

I. The cause of their sin was disregard to the works and word of God, v. 13 . 1. They minded not what he had done for them: They soon forgot his works, and lost the impressions they had made upon them. Those that do not improve God's mercies to them, nor endeavour in some measure to render according to the benefit done unto them, do indeed forget them. This people soon forgot them (God took notice of this, Exod. xxxii. 8 , They have turned aside quickly): They made haste, they forgot his works (so it is in the margin), which some make to be two separate instances of their sin. They made haste; their expectations anticipated God's promises; they expected to be in Canaan shortly, and because they were not they questioned whether they should ever be there and quarrelled with all the difficulties they met with in their way; whereas he that believeth does not make haste, Isa. xxviii. 16 . And, withal, they forgot his works, which were the undeniable evidences of his wisdom, power, and goodness, and denied the conclusion as confidently as if they had never seen the premises proved. This is mentioned again ( v. 21, 22 ): They forgot God their Saviour; that is, they forgot that he had been their Saviour. Those that forget the works of God forget God himself, who makes himself known by his works. They forgot what was done but a few days before, which we may suppose they could not but talk of, even then, when, because they did not make a good use of it, they are said to forget it: it was what God did for them in Egypt, in the land of Ham, and by the Red Sea, things which we at this distance cannot, or should not, be unmindful of. They are called great things (for, though the great God does nothing mean, yet he does some things that are in a special manner great), wondrous works, out of the common road of Providence, therefore observable, therefore memorable, and terrible things, awful to them, and dreadful to their enemies, and yet soon forgotten. Even miracles that were seen passed away with them as tales that are told. 2. They minded not what God had said to them nor would they depend upon it: They waited not for his counsel, did not attend his word, though they had Moses to be his mouth to them; they took up resolves about which they did not consult him and made demands without calling upon him. They would be in Canaan directly, and had not patience to tarry God's time. The delay was intolerable, and therefore the difficulties were looked upon as insuperable. This is explained ( v. 24 ): They believed not his word, his promise that he would make them masters of Canaan; and ( v. 25 ), They hearkened not to the voice of the Lord, who gave them counsel which they would not wait for, not only by Moses and Aaron, but by Caleb and Joshua, Num. xiv. 6, 7 , &c. Those that will not wait for God's counsel shall justly be given up to their own hearts' lusts, to walk in their own counsels.

II. Many of their sins are here mentioned, together with the tokens of God's displeasure which they fell under for those sins.

1. They would have flesh, and yet would not believe that God could give it to them ( v. 14 ): They lusted a lust (so the word is) in the wilderness; there, where they had bread enough and to spare, yet nothing would serve them but they must have flesh to eat. They were now purely at God's finding, being supported entirely by miracles, so that this was a reflection upon the wisdom and goodness of their Creator. They were also, in all probability, within a step of Canaan, yet had not patience to stay for dainties till they came thither. They had flocks and herds of their own, but they will not kill them; God must give them flesh as he gave them bread, or they will never give him credit, or their good word. They did not only wish for flesh, but they lusted exceedingly after it. A desire, even of lawful things, when it is inordinate and violent, becomes sinful; and therefore this is called lusting after evil things ( 1 Cor. x. 6 ), though the quails, as God's gift, were good things, and were so spoken of, Ps. cv. 40 . Yet this was not all: They tempted God in the desert, where they had had such experience of his goodness and power, and questioned whether he could and would gratify them herein. See Ps. lxxviii. 19, 20 . Now how did God show his displeasure against them for this. We are told how ( v. 15 ): He gave them their request, but gave it them in anger, and with a curse, for he sent leanness into their soul; he filled them with uneasiness of mind, and terror of conscience, and a self-reproach, occasioned by their bodies being sick with the surfeit, such as sometimes drunkards experience after a great debauch. Or this is put for that great plague with which the Lord smote them, while the flesh was yet between their teeth, as we read, Num. xi. 33 . It was the consumption of the life. Note, (1.) What is asked in passion is often given in wrath. (2.) Many that fare deliciously every day, and whose bodies are healthful and fat, have, at the same time, leanness in their souls, no love to God, no thankfulness, no appetite to the bread of life, and then the soul must needs be lean. Those wretchedly forget themselves that feast their bodies and starve their souls. Then God gives the good things of this life in love, when with them he gives grace to glorify him in the use of them; for then the soul delights itself in fatness, Isa. lv. 2 .

2. They quarrelled with the government which God had set over them both in church and state ( v. 16 ): They envied Moses his authority in the camp, as generalissimo of the armies of Israel and chief justice in all their courts; they envied Aaron his power, as saint of the Lord, consecrated to the office of high priest, and Korah would needs put in for the pontificate, while Dathan and Abiram, as princes of the tribe of Reuben, Jacob's eldest son, would claim to be chief magistrates, by the so-much-admired right of primogeniture. Note, Those are preparing ruin for themselves who envy those whom God has put honour upon and usurp the dignities they were never designed for. And justly will contempt be poured upon those who put contempt upon any of the saints of the Lord. How did God show his displeasure for this? We are told how, and it is enough to make us tremble ( v. 17, 18 ); we have the story, Num. xvi. 32 , 35 . (1.) Those that flew in the face of the civil authority were punished by the earth, which opened and swallowed them up, as not fit to go upon God's ground, because they would not submit to God's government. (2.) Those that would usurp the ecclesiastical authority in things pertaining to God suffered the vengeance of heaven, for fire came out from the Lord and consumed them, and the pretending sacrificers were themselves sacrificed to divine justice. The flame burnt up the wicked; for though they vied with Aaron, the saint of the Lord, for holiness ( Num. xvi. 3 , 5 ), yet God adjudged them wicked, and as such cut them off, as in due time he will destroy the man of sin, that wicked one, notwithstanding his proud pretensions to holiness.

3. They made and worshipped the golden calf, and this in Horeb, where the law was given, and where God had expressly said, Thou shalt neither make any graven image nor bow down to it; they did both: They made a calf and worshipped it, v. 19 .

(1.) Herein they bade defiance to, and put an affront upon, the two great lights which God has made to rule the moral world:—[1.] That of human reason; for they changed their glory, their God, at least the manifestation of him, which always had been in a cloud (either a dark cloud or a bright one), without any manner of visible similitude, into the similitude of Apis, one of the Egyptian idols, an ox that eateth grass, than which nothing could be more grossly and scandalously absurd, v. 20 . Idolaters are perfectly besotted, and put the greatest disparagement possible both upon God, in representing him by the image of a beast, and upon themselves, in worshipping it when they have so done. That which is here said to be the changing of their glory is explained by St. Paul ( Rom. i. 23 ) to be the changing of the glory of the incorruptible God. [2.] That of divine revelation, which was afforded to them, not only in the words God spoke to them, but in the works he wrought for them, wondrous works, which declared aloud that the Lord Jehovah is the only true and living God and is alone to be worshipped, v. 21, 22 .

(2.) For this God showed his displeasure by declaring the decree that he would cut them off from being a people, as they had, as far as lay in their power, in effect cut him off from being a God; he spoke of destroying them ( v. 23 ), and certainly he would have done it if Moses, his chosen, had not stood before him in the breach ( v. 23 ), if he had not seasonably interposed to deal with God as an advocate about the breach or ruin God was about to devote them to and wonderfully prevailed to turn away his wrath. See here the mercy of God, and how easily his anger is turned away, even from a provoking people. See the power of prayer, and the interest which God's chosen have in heaven. See a type of Christ, God's chosen, his elect, in whom his soul delights, who stood before him in the breach to turn away his wrath from a provoking world, and ever lives, for this end, making intercession.

4. They gave credit to the report of the evil spies concerning the land of Canaan, in contradiction to the promise of God ( v. 24 ): They despised the pleasant land. Canaan was a pleasant land, Deut. viii. 7 . They undervalued it when they thought it not worth venturing for, no, not under the guidance of God himself, and therefore were for making a captain and returning to Egypt again. They believed not God's word concerning it, but murmured in their tents, basely charging God with a design upon them in bringing them thither that they might become a prey to the Canaanites, Num. xiv. 2, 3 . And, when they were reminded of God's power and promise, they were so far from hearkening to that voice of the Lord that they attempted to stone those who spoke to them, Num. xiv. 10 . The heavenly Canaan is a pleasant land. A promise is left us of entering into it; but there are many that despise it, that neglect and refuse the offer of it, that prefer the wealth and pleasure of this world before it, and grudge the pains and hazards of this life to obtain that. This also was so displeasing to God that he lifted up his hand against them, in a way of threatening, to destroy them in the wilderness; nay, in a way of swearing, for he swore in his wrath that they should not enter into his rest ( Ps. xcv. 11 ; Num. xiv. 28 ); nay, and he threatened that their children also should be overthrown and scattered ( v. 26, 27 ), and the whole nation dispersed and disinherited; but Moses prevailed for mercy for their seed, that they might enter Canaan. Note, Those who despise God's favours, and particularly the pleasant land, forfeit his favours, and will be shut out for ever from the pleasant land.

5. They were guilty of a great sin in the matter of Peor; and this was the sin of the new generation, when they were within a step of Canaan ( v. 28 ): They joined themselves to Baal-peor, and so were entangled both in idolatry and in adultery, in corporeal and in spiritual whoredom, Num. xxv. 1-3 . Those that did often partake of the altar of the living God now ate the sacrifices of the dead, of the idols of Moab (that were dead images, or dead men canonized or deified), or sacrifices to the infernal deities on the behalf of their dead friends. Thus they provoked God to anger with their inventions ( v. 29 ), in contempt of him and his institutions, his commands, and his threatenings. The iniquity of Peor was so great that, long after, it is said, They were not cleansed from it, Josh. xxii. 17 . God testified his displeasure at this, (1.) By sending a plague among them, which in a little time swept away 24,000 of those impudent sinners. (2.) By stirring up Phinehas to use his power as a magistrate for the suppressing of the sin and checking the contagion of it. He stood up in his zeal for the Lord of hosts, and executed judgment upon Zimri and Cozbi, sinners of the first rank, genteel sinners; he put the law in execution upon them, and this was a service so pleasing to God that upon it the plague was stayed, v. 30 . By this, and some other similar acts of public justice on that occasion ( Num. xxv. 4, 5 ), the guilt ceased to be national, and the general controversy was let fall. When the proper officers did their duty God left it to them, and did not any longer keep the work in his own hands by the plague. Note, National justice prevents national judgments. But, Phinehas herein signalizing himself, a special mark of honour was put upon him, for what he did was counted to him for righteousness to all generations ( v. 31 ), and, in recompence of it, the priesthood was entailed on his family. He shall make an atonement by offering up the sacrifices, who had so bravely made an atonement (so some read it, v. 30 ) by offering up the sinners. Note, It is the honour of saints to be zealous against sin.

6. Compare 1Ki 8:47 ; Da 9:5 , where the same three verbs occur in the same order and connection, the original of the two later passages being the first one, the prayer of Solomon in dedicating the temple.

sinned ... fathers-- like them, and so partaking of their guilt. The terms denote a rising gradation of sinning (compare Psa 1:1 ).

with our fathers-- we and they together forming one mass of corruption.

7-12. Special confession. Their rebellion at the sea ( Ex 14:11 ) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory.

the sea ... the Red Sea-- the very words in which Moses' song celebrated the scene of Israel's deliverance ( Ex 15:4 ). Israel began to rebel against God at the very moment and scene of its deliverance by God!

13-15. The faith induced by God's display of power in their behalf was short lived, and their new rebellion and temptation was visited by God with fresh punishment, inflicted by leaving them to the result of their own gratified appetites, and sending on them spiritual poverty ( Nu 11:18 ).

They soon forgat-- literally, "They hasted, they forgat" (compare Ex 32:8 ). "They have turned aside quickly (or, hastily) out of the way." The haste of our desires is such that we can scarcely allow God one day. Unless He immediately answers our call, instantly then arise impatience, and at length despair.

his works-- ( De 11:3 , 4 ; Da 9:14 ).

his counsel-- They waited not for the development of God's counsel, or plan for their deliverance, at His own time, and in His own way.

19-23. From indirect setting God at naught, they pass to direct.

made-- though prohibited in Ex 20:4 , 5 to make a likeness, even of the true God.

calf-- called so in contempt. They would have made an ox or bull, but their idol turned out but a calf; an imitation of the divine symbols, the cherubim; or of the sacred bull of Egyptian idolatry. The idolatry was more sinful in view of their recent experience of God's power in Egypt and His wonders at Sinai ( Ex 32:1-6 ). Though intending to worship Jehovah under the symbol of the calf, yet as this was incompatible with His nature ( De 4:15-17 ), they in reality gave up Him, and so were given up by Him. Instead of the Lord of heaven, they had as their glory the image of an ox that does nothing but eat grass.

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 .)