Matteo 15:1-39
1 Allora s'accostarono a Gesù dei Farisei e degli scribi venuti da Gerusalemme, e gli dissero:
2 Perché i tuoi discepoli trasgrediscono la tradizione degli antichi? poiché non si lavano le mani quando prendono cibo.
3 Ma egli rispose loro:
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10 E chiamata a sé la moltitudine, disse loro:
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12 Allora i suoi discepoli, accostatisi, gli dissero: Sai tu che i Farisei, quand'hanno udito questo discorso, ne son rimasti scandalizzati?
13 Ed egli rispose loro:
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15 Pietro allora prese a dirgli: Spiegaci la parabola.
16 E Gesù disse:
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21 E partitosi di là, Gesù si ritirò nelle parti di Tiro e di Sidone.
22 Quand'ecco, una donna cananea di que' luoghi venne fuori e si mise a gridare: Abbi pietà di me, Signore, figliuol di Davide; la mia figliuola è gravemente tormentata da un demonio.
23 Ma egli non le rispose parola. E i suoi discepoli, accostatisi, lo pregavano dicendo: Licenziala, perché ci grida dietro.
24 Ma egli rispose:
25 Ella però venne e gli si prostrò dinanzi, dicendo: Signore, aiutami!
26 Ma egli rispose:
27 Ma ella disse: Dici bene, Signore; eppure anche i cagnolini mangiano dei minuzzoli che cadono dalla tavola dei lor padroni.
28 Allora Gesù le disse:
29 Partitosi di là, Gesù venne presso al mar di Galilea; e, salito sul monte, si pose quivi a sedere.
30 E gli si accostarono molte turbe che avean seco degli zoppi, dei ciechi, de' muti, degli storpi e molti altri malati; li deposero a' suoi piedi, e Gesù li guarì;
31 talché la folla restò ammirata a veder che i muti parlavano, che gli storpi eran guariti, che gli zoppi camminavano, che i ciechi vedevano, e ne dette gloria all'Iddio d'Israele.
32 E Gesù, chiamati a sé i suoi discepoli, disse:
33 E i discepoli gli dissero: Donde potremmo avere, in un luogo deserto, tanti pani da saziare così gran folla?
34 E Gesù chiese loro:
35 Allora egli ordinò alla folla di accomodarsi per terra.
36 Poi prese i sette pani ed i pesci; e dopo aver rese grazie, li spezzò e diede ai discepoli, e i discepoli alle folle.
37 E tutti mangiarono e furon saziati; e de' pezzi avanzati si levaron sette panieri pieni.
38 Or quelli che aveano mangiato erano quattromila persone, senza contare le donne e i fanciulli.
39 E, licenziate le turbe, Gesù entrò nella barca e venne al paese di Magadan.
ESPOSIZIONE
Discorso sull'inquinamento cerimoniale. ( Marco 7:1 ).
Allora . Questo è avvenuto dopo la terza Pasqua, alla quale il nostro Signore abbia partecipato o meno, è stata oggetto di qualche disputa. Considerazioni morali ci farebbero dedurre che era presente, adempiendo a ogni giustizia, sebbene non ci sia una dichiarazione diretta nelle nostre narrazioni sull'argomento. Vennero a Gesù scribi e farisei, che erano di Gerusalemme, dicendo: Il Sinaitico, B, e alcuni altri manoscritti leggono, È venuto a Gesù da scribi e farisei di Gerusalemme.
Questa, che è praticamente la lettura della Versione Riveduta, originale o meno, sembra rappresentare correttamente il fatto. I rabbini bigotti della capitale, stimolati a una nuova azione dalla notizia del successo di Cristo in Galilea, inviano emissari da Gerusalemme per vedere se non riescono a trovare qualche motivo di offesa nelle parole o nelle azioni di questo temerario Innovatore che possa dare l'opportunità desiderata di schiacciandolo. Un'occasione si è offerta, ed è stata subito colta.
I tuoi discepoli. Avevano visto nostro Signore e i suoi seguaci consumare un pasto, e senza dubbio Cristo aveva agito allo stesso modo dei suoi discepoli. Le case aperte e il cibo consumato in pubblico consentivano questa stretta osservazione senza alcuna violazione della cortesia orientale. Vengono a Cristo con la domanda insidiosa, perché lo considerano responsabile delle azioni dei suoi discepoli (cfr.
Matteo 9:14 ; Matteo 12:2 ). Implicano che il suo insegnamento ti abbia condotto alla trasgressione di cui si sono animati. Senza dubbio gli apostoli, dall'istruzione e dall'esempio di Cristo, stavano imparando a liberarsi dalle infinite regole e restrizioni che non erano di alcun aiuto alla religione, e ad occuparsi maggiormente delle grandi realtà della pietà vitale e della santità.
L'omissione degli atti esteriori, ordinata rabbinicamente, fu prontamente segnalata e censurata. La tradizione. Ciò formò una vasta collezione di aggiunte, spiegazioni, ecc., della Legge originale, in parte, come fu affermato, pronunciato oralmente da Mosè e tramandato di generazione in generazione; e in parte accumulato da espositori successivi. A questo si riferisce san Paolo quando, prima della sua conversione, parla di se stesso come "estremamente geloso della tradizione o dei miei padri" ( Galati 1:14 ).
Da esso, nel corso del tempo. fu formato il Talmud, con il suo testo (Mishna) e il suo commento (Gemara). Fu messo per iscritto solo dopo il tempo di nostro Signore (da qui chiamato ἄγραφος διδασκαλία), ma fu insegnato con autorità da maestri accreditati che, pur conservando la lettera della Legge, ne abrogarono lo spirito, annullando l'ampia linea dei comandamenti di Dio imponendo osservanze minute e puerili restrizioni che erano un peso e un impedimento alla purezza e alla devozione, piuttosto che un aiuto e un incoraggiamento.
Gli anziani (τῶν πρεσβυτέρων); gli antichi. Gli espositori ei rabbini più anziani, i cui commenti erano stati tramandati oralmente. Tali tradizioni erano considerate con più rispetto della lettera della Scrittura, e quest'ultima doveva cedere quando sembrava essere in contrasto con la prima. Non lavarsi le mani quando mangiano il pane . Per mangiare il pane mezzo per prendere il cibo di qualsiasi tipo.
La paura della contaminazione legale portò a una moltitudine di regole rabbiniche della natura più vessatoria e fastidiosa, la violazione di una qualsiasi delle quali metteva in pericolo la purezza cerimoniale di un uomo. Questi regolamenti frivoli erano stati costruiti sui semplici decreti mosaici di Levitico 11:1 , ecc. San Matteo, scrivendo per coloro che conoscevano bene queste glosse, non entra nei dettagli; Ns.
Marco è più esplicito. È da notare che i farisei estendevano e facevano rispettare queste tradizioni proprio quando la Legge doveva essere sostituita da qualcosa di più spirituale e lo facevano nonostante l'interdizione "Non aggiungerete alla parola che vi comando" ( Deuteronomio 4:2 ).
Ha risposto. Cristo non difende formalmente i suoi discepoli, né condanna i farisei per le loro abluzioni cerimoniali, ma si rivolge a una questione di maggiore importanza, anche una semplice violazione o elusione di un semplice comandamento. Anche tu. Se i miei discepoli trasgrediscono una tradizione degli antichi, anche voi trasgredite, e questo il comandamento di Dio, un errore di carattere molto più grave.
La sua non osservanza di queste minuzie mostrava la loro irrilevanza e richiamava l'attenzione sulla purezza interiore che rappresentavano e che poteva essere mantenuta senza queste cerimonie esterne. Allo stesso tempo, Gesù non condanna tali atti simbolici, anche se lui stesso ha lavato i piedi dei discepoli prima dell'ultima Cena. Il male negli insegnamenti rabbinici era che soppiantava la visione spirituale e poneva la pulizia esteriore a un livello più alto della santità interiore.
By (διὰ con accusativo); a causa di, al fine di mantenere. La tua tradizione. Tradizione che è enfaticamente tua e non di Dio, una chiosa umana, non un comandamento rivelato. Gesù non accetta l'affermazione che queste tradizioni derivino dagli antichi; dà loro un'origine più moderna.
Cristo procede a dare un esempio dell'evacuazione della Legge per mezzo della tradizione. Dio ha comandato. Marco, nel passaggio parallelo, ha "Mosè disse", che può essere considerato, insieme al nostro testo, come un veicolare la testimonianza di nostro Signore sull'origine divina del codice Mosaico. Cristo cita il quinto comandamento, perché più particolarmente si rivolgeva alla coscienza di ciascuno, ed era sottolineato dalla solenne decretazione della morte come punizione della sua violazione ( Esodo 20:12 ; Esodo 21:17 ).
Onore (τίμα). Questo termine include l'idea di soccorso e sostegno, come in 1 Timoteo 5:3 "Onora le vedove che sono davvero vedove"; e in 1 Timoteo 5:17 , dove τιμὴ significa "stipendio". In Ecclesiasticus 38:1, "Onora un medico con gli onori che gli sono dovuti", l'espressione fa riferimento alle sue giuste parcelle, l' onorario pagato per i suoi servizi.
Secondo Dio, l'onore ai genitori non si manifesta solo nei saluti esteriori, nell'obbedienza e nel rispetto, ma anche nell'assistenza materiale, nell'aiuto fornito per i loro bisogni, nell'elemosina liberamente elargita quando è necessario. Questo significato ben noto rende la tradizione data più tardi più imperdonabile. Morire la morte. Un ebraismo, equivalente a "sarà sicuramente messo a morte". Se le parole contro i genitori sono così punite, non dovrebbero essere visitati i fatti?
Ma tu dici. In diretta contraddizione con ciò che "Dio ha comandato" è un dono , ecc. Questo è reso meglio, Quello con cui tu avresti potuto essere beneficiato da me è Corban ; cioè è dato, dedicato a Dio. Il voto di consacrare i suoi risparmi, anche alla morte, al tempio assolveva un uomo dal dovere di soccorrere i suoi genitori. Fu inoltre stabilito che se un figlio, per qualsiasi motivo, dichiarava che un aiuto ai suoi genitori fosse corban, da allora in poi gli era precluso di offrire loro aiuto, le pretese del comandamento e dell'affetto naturale e della carità essendo superate dal voto.
Sembra che gli sia stato permesso di spendere il denaro così risparmiato su se stesso o su qualsiasi altro oggetto tranne suo padre e sua madre. Un'evasione così grossolana a un dovere comune non poteva essere collocata nella stessa categoria dell'omissione di lavaggi inutili.
E non onorare suo padre o sua madre, sarà libero. L'ultima frase non è in greco; è fornito dai nostri traduttori, come nella versione di Coverdale, per completare l'apodosi. Esistono vari metodi per tradurre il brano. Mantenendo καὶ all'inizio della frase, alcuni fanno di queste parole la continuazione della glossa, "Chi dirà", ecc., trovando l'apodosi nella frase seguente.
Altri concepiscono un'aposiopesi dopo "trai profitto da me", come se Cristo si fosse astenuto dal pronunciare le parole ipocrite e anzi blasfeme che completavano la glossa. In questo caso l'apodosi segue in Matteo 15:6 , καὶ, allora un tale non onorerà (τιμήα ει , non τιμήσῃ), ecc. Le parole sono meglio prese come messe in bocca ai farisei nel senso: "L'uomo in tali circostanze non onorerà", ecc.
; è libero dall'obbligo di aiutare i suoi genitori. La forma della frase (οὐ μὴ con il verbo futuro) è proibitiva piuttosto che predittiva e implica "gli è vietato onorare". Cristo sottolinea così nettamente la contraddizione tra la Legge di Dio e la sua perversione da parte dell'uomo. San Marco ha detto: "Voi non gli permettete più di fare nulla per suo padre". Così; καὶ nell'apodosi, rimuovendo il punto prima di esso nella versione autorizzata.
Questo è lo stesso detto di nostro Signore. Fatto... di nessun effetto. Evacuato la sua vera forza e spirito. Da ; perché, per amore, come dice san Marco, "affinché possiate mantenere la vostra tradizione". I nostri traduttori spesso confondono il significato della preposizione con l'accusativo, che non significa mai "per mezzo di".
Voi ipocriti. Li chiamò con questo nome perché, mentre pretendevano che lo zelo per la gloria di Dio li conducesse a queste spiegazioni e ampliamenti della Legge, in realtà erano influenzati dalla cupidigia e dall'avarizia, e virtualmente disprezzavano ciò che professavano di sostenere. Un proverbio ebraico diceva che se gli ipocriti fossero divisi in dieci partiti, nove di loro si troverebbero a Gerusalemme e uno nel resto del mondo.
Bene ha profetizzato Isaia di te ( Isaia 29:13 ). Cioè, la loro condotta ha adempiuto il detto del profeta, come Matteo 13:14 . Tali "profezie" erano per sempre, ed erano adatte a varie circostanze, personaggi ed eventi. Cristo è solito fortificare i suoi argomenti con l'autorità della Scrittura, spesso spiegando la mente dello Spirito piuttosto che citando le parole esatte.
La citazione è dalla versione dei Settanta, con una leggera variazione dal testo alla fine. Anche l'ebraico differisce un po'; ma il significato generale non ne risente. Con la loro bocca. Usano le forme di culto prescritte, custodiscono con molta cura la lettera della Scrittura, osservano i suoi decreti legali e cerimoniali, sono severi nella pratica di tutte le formalità esteriori. Ma il loro cuore. Questo è ciò che i profeti obiettano così costantemente. Preghiere, sacrifici, ecc. sono del tutto inaccettabili se non ispirati da devozione interiore e accompagnati da purezza di cuore.
Ma invano, ecc. L'ebraico dice: "E il loro timore di me è un comandamento degli uomini che è stato loro insegnato", o "imparato a memoria" (versione riveduta). Settanta: "Invano mi adorano, insegnando i comandamenti e le dottrine degli uomini". Il loro culto è viziato alla radice. Comandamenti degli uomini. Questa è la designazione di Cristo delle tradizioni rabbiniche (comp. Colossesi 2:22 ).
Chiamò la moltitudine. Gesù aveva finalmente rotto con il partito farisaico; aveva portato la guerra nel loro campo. Era necessario che coloro che avevano seguito questi falsi maestri sapessero, da un lato, a che irreligione, immoralità e profanazione portassero le loro dottrine, e, dall'altro, imparassero la verità genuina, "religione pura e immacolata davanti al nostro Dio e Padre.
Perciò chiama intorno a sé la folla di gente comune, che per rispetto si era tenuta in disparte durante la controversia precedente, e insegna loro una grande verità morale che riguarda ogni essere umano. Ascolta, e capisci. La distinzione che stava per enunciare era difficile da ricevere e comprendere per le persone formate nei dogmi farisaici, perciò richiama un'attenzione speciale sulle sue prossime parole.
La svalutazione delle purificazioni cerimoniali potrebbe essere facilmente fraintesa. Gesù direbbe: C'è davvero una purificazione necessaria per tutti gli uomini; ma non consiste in abluzioni esteriori, ma in santità interiore. In ciò che segue, nostro Signore non dice nulla in modo definitivo sulla distinzione tra carne pura e impura stabilita nella Legge mosaica; mostrerebbe solo che l'impurità in senso morale veniva dall'interno.
Questo porta al principio enunciato dall'apostolo: "Ogni creatura di Dio è buona e nulla è da ricusare, se è accolta con rendimento di grazie, perché è santificato mediante la Parola di Dio e la preghiera" ( 1 Timoteo 4:4 , 1 Timoteo 4:5 ).
Non ciò che entra nella bocca contamina l'uomo. La parola resa "contamina" (κοινοῖ) significa "rende comune", in opposizione a ἁγιάζειν, "separare" per l'uso di Dio; quindi il verbo, applicato eticamente, significa "contrarre la colpa". I rabbini insegnavano che certe carni di per sé inquinavano l'anima, la rendevano abominevole agli occhi di Dio. Questa era una perversione della legge riguardo al cibo puro e impuro.
L'inquinamento o colpa nasceva non dalla natura della carne, ma dal mangiarla contravvenendo a un comando positivo. Era la disobbedienza, non il cibo, a colpire l'anima. È notevole che queste distinzioni di carne esistano ancora tra la metà degli abitanti civilizzati del mondo - buddisti, indù, maomettani - e che uno dei compiti più difficili dei missionari cristiani sia quello di far capire agli uomini la non importanza di queste differenze.
Non vediamo che Cristo qui ha abrogato la Legge levitica, ma ha certamente preparato la strada per il suo superamento e trasformazione. Ma non fece alcun cambiamento improvviso e violento nell'ordine costituito delle cose. In effetti, alcune distinzioni furono mantenute in epoca apostolica, come leggiamo in Atti degli Apostoli 10:14 ; Atti degli Apostoli 15:20 , Atti degli Apostoli 15:29 ; e fu solo gradualmente, e poiché le circostanze resero impossibile la loro osservazione, che tali obblighi cerimoniali furono considerati obsoleti.
È, forse, allo scopo di non urtare il pregiudizio inveterato, che egli non dice: "Nessun cibo contamina nulla", ma "Ciò che entra nella bocca" non contamina, riferendosi in particolare all'idea rimproverata dall'adorazione, che mangiare con le mani non lavate inquinavano il cibo preso e l'anima di chi lo consumava. Nostro Signore non parla degli eccessi, ad esempio della gola e dell'ubriachezza, che, naturalmente, hanno un effetto inquinante e deteriorante sulla natura morale (cfr Luca 21:34 ).
ma quello che esce dalla bocca . Nella prima frase la bocca è considerata semplicemente come lo strumento per ricevere il cibo e prepararlo alla digestione; in questa frase è considerato come l'organo del cuore, ciò che dà espressione esteriore a pensieri e concezioni interiori. Fillion li distingue come "la bouche physique, et la bouche morale.
" Filone ha ben detto: "La bocca è quella per cui, come dice Platone, entrano le cose mortali, e da dove escono le cose immortali. Poiché in esso passano carne e bevanda, il cibo corruttibile di un corpo corruttibile; ma da esso derivano parole, leggi immortali di un'anima immortale, dalle quali la vita razionale è diretta e governata" ('De Mundi Opif.,' § 40). Insozza l'uomo. Inquina la sua anima, non con contaminazioni puramente cerimoniali, ma intrinsecamente e moralmente.
Naturalmente, nostro Signore si riferisce a parole malvagie, ecc., come spiega in Atti degli Apostoli 15:19 . Perché la bocca può esprimere la lode di Dio, parole di amore, simpatia, edificazione. Ma il male nel cuore dell'uomo si manifesterà nella sua bocca; e l'espressione aperta reagirà sul pensiero malvagio, e lo renderà più sostanziale, mortale e operativo.
Poi vennero i suoi discepoli. Gesù aveva parlato in un luogo aperto; ora lascia la folla e, entrando in una casa con i suoi discepoli, li istruisce ulteriormente in privato ( Marco 7:17 ). Questi erano stati molto allarmati dall'antagonismo del loro Maestro con il partito popolare, e, la prima volta che si era presentata, avevano protestato con lui sul pericolo in cui correva questo atteggiamento ostile.
Questo detto (τὸν λόγον); la parola. Quello che aveva detto alla moltitudine ( Matteo 15:11 ). I farisei si erano meno preoccupati della denuncia rivolta a loro stessi ( Matteo 15:3 ), ma quando egli interferiva con la loro supremazia dottrinale sul popolo, si erano offesi, si erano opposti all'insegnamento, credendo di avervi individuato un insidioso attacco alla Legge.
Dal loro punto di vista, la spiritualizzazione di uno qualsiasi dei suoi atti era equivalente alla sua sovversione. Ma, come osserva san Gregorio, "Se l'offesa nasce dall'affermazione della verità, è più opportuno che l'offesa possa sorgere piuttosto che la verità sia abbandonata" ('Hom. 7 in Ezek.').
Ogni pianta, ecc. La risposta di Cristo significa: Non allarmarti per il dispiacere dei farisei e per la mia opposizione al loro insegnamento; il sistema che sostengono è empio e sarà presto distrutto. Cristo, come spesso, mette l'affermazione in forma parabolica, usando due immagini, una derivata dal regno vegetale in questo versetto, e una dalla vita umana in Matteo 15:14 .
Pianta (φυτεία); piantagione. L'atto di piantare, e poi per metonimia la cosa piantata. Significa qui la setta e la dottrina dei farisei, le persone stesse e ciò che insegnavano. Il confronto tra uomini e alberi, pianta e dottrina, è una metafora biblica comune ( Salmi 1:1 ; Isaia 5:7 ; Matteo 7:16 ; Luca 6:43 , Luca 6:44 , ecc. .
). Le tradizioni dei rabbini erano piante che il mio Padre celeste non ha piantato. Erano di crescita umana, non divina; e gli uomini stessi, benché originariamente piantati in terra santa, erano degenerati, e divenuti non solo infruttuosi, ma perniciosi. Così parla il Signore per mezzo di Geremia ( Geremia 2:21 ): "Io ti avevo piantato una vite nobile, tutto un seme giusto: come dunque sei diventato per me pianta degenerata di una vite straniera?" Deve essere sradicato.
Nostro Signore non si riferisce al giudizio dell'ultimo giorno ( Matteo 3:10 ), né ad alcuna distruzione forzata effettuata dall'azione umana; vuol dire che il sistema deve tramontare del tutto per fare spazio a una crescita migliore, anche evangelica. Gli ebrei non avrebbero visto che la Legge era un maestro di scuola per portare gli uomini a Cristo; ritenevano che le loro cerimonie ei loro riti dovessero essere permanenti e universali; e questo, più di ogni altra cosa, impedì la ricezione delle affermazioni di Cristo, e rese gli uomini del tutto contrari al suo insegnamento.
Invano Gesù proclamò: "Se credeste a Mosè, credereste a me, perché ha scritto di me" ( Giovanni 5:46 ). La stessa Legge, maneggiata e oscurata dai farisei, è stata resa un ostacolo alla verità.
Lasciali stare. Non preoccupatevi di loro; si offendano, se vogliono. Ciechi leader dei ciechi. Sia gli insegnanti che gli insegnanti sono allo stesso modo ignoranti della verità. Il popolo non aveva luce spirituale e, rivolgendosi ai pastori designati, non imparava da loro nulla di utile; perché questi erano tanto all'oscuro quanto loro stessi. Era evidente, allora, che i rabbini non dovevano essere seguiti senza riserve. Se il cieco. Un proverbio detto. Comp. Orat., 'Epp.' I, Matteo 17:3 —
"... ut si
Caecus iter monstrare velit ."
E l'adagio greco, Μήτε τυφλὸν ὁδηγόν , μήτε ἐκνόητον σύμβουλον . Nosgen richiama l'attenzione sull'ordine delle parole, Τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, "Cieco cieco se guida", che, mentre sostanzia il consiglio, "Lasciateli stare", esprime con forza il risultato fatale di questa guida. Il fosso (βόθυνον); una trappola .
Il "fosso" in un certo senso è l'incredulità in Cristo, alla quale indubbiamente ha condotto l'insegnamento rabbinico. In un altro senso adombra la rovina in cui questi falsi principi avrebbero coinvolto la politica e il popolo ebraici. È ovvio che il rifiuto del Messia ha attirato la punizione che ha fatto della nazione ebraica uno stupore per tutto il mondo.
Allora rispose Pietro. I discepoli non potevano comprendere l'apparente disprezzo dell'esteriore nella religione; non hanno visto il significato di ciò che Cristo aveva detto. Peter, come loro portavoce, ha chiesto ulteriori spiegazioni. dichiarare ; ον: edissere. Spiegare. parabola . La parola in senso esteso è usata per qualsiasi detto duro, enigmatico o espressione figurativa.
Il termine qui è applicato alla dichiarazione in Matteo 15:11 . Gli apostoli non compresero la minimizzazione delle regole sulla purificazione, e la possibilità che un uomo fosse contaminato da ciò che usciva dalla sua bocca. I pregiudizi inveterati sono duri a morire, ed è difficile emanciparsi dai vecchi modi di pensare.
Anche voi siete ancora senza capire? Anche ancora ; μήν: adhuc. Nonostante tutto ciò che è passato, il mio insegnamento, la mia vita, i miei miracoli, non capisci in che consiste la vera purezza? Spesso Gesù dovette lamentarsi dell'ottusità dell'intelligenza dei suoi discepoli, del lento apprezzamento del suo significato, dell'indifferenza al lato spirituale dei suoi atti e della sua dottrina.
Fino all'ultimo non riuscirono a comprendere la sua missione; né fu fino al Giorno di Pentecoste, quando lo Spirito Santo fu riversato su di loro, che essi compresero realmente e in pienezza l'insegnamento del Signore ei loro stessi doveri e poteri.
Tutto ciò che entra nella bocca, ecc. Il cibo preso in bocca va nello stomaco, è assimilato nel sistema corporeo, ei suoi rifiuti passano al tiraggio (ἀφεδρῶνα), la casa necessaria. Non ha nulla a che fare con il cuore o l'essere morale; colpisce solo l'organizzazione materiale e non ha alcun legame con quella spirituale. Cristo non si occupa di questioni, che i filosofi moderni avrebbero tentato di risolvere, circa l'influenza reciproca dell'anima e del corpo, la natura animale e spirituale; egli avanza un argomento che tutti potrebbero ricevere, chiaro anche a quelli "senza comprensione.
"Questa è la spiegazione della prima parte di Matteo 15:11 . L'ulteriore spiegazione segue in Matteo 15:18 , Matteo 15:19 .
Quelle cose. Non afferma che tutto ciò che esce dalla bocca di un uomo lo contamina; poiché, come è stato detto sopra in Matteo 15:11 , molte cose buone possono uscire dalla bocca di un uomo; ma intende dire che il male a cui dà voce è gravido di inquinamento della sua natura morale. Dal cuore. Il cuore rappresenta l'anima, la mente, lo spirito, la volontà, l'intero uomo interiore, ciò che lo rende ciò che è, un essere cosciente, intelligente, responsabile. Quindi gli vengono attribuite non solo parole, ma atti, concezioni che scaturiscono nelle azioni esterne, e le conseguenze che queste comportano.
Fuori dal cuore procedi. Il vergognoso catalogo che segue è meno completo di quello di San Marco, che contiene tredici articoli, mentre questo è composto da soli sette. Questi sono prodotti o creati dalla volontà umana, di cui il cuore è il simbolo. Pensieri malvagi (διαλογισμοὶ πονηροί) . Alcuni tradurrebbero le parole "macchine malvagie.
"Ma non c'è bisogno di cambiare la solita resa, che è molto appropriata qui. I pensieri malvagi sono la preparazione di tutti gli altri peccati e hanno un'influenza perniciosa sul carattere. Siamo molto ciò che pensiamo. Ciò su cui le nostre menti sono fissi, ciò che è l'oggetto principale presentato alla nostra vista interiore, modella la nostra disposizione e la nostra vita.I pensieri alti e nobili elevano e purificano, i pensieri bassi e meschini degradano e inquinano.
La malvagità nell'uomo nasce dall'interno; ne è colpevole. Se ammette il tentatore, soccombe alle sue seduzioni, è la sua stessa volontà che è in errore, incoraggiando l'immaginazione malvagia e non allo stesso tempo resistendo, aborrendola e respingendola. Ebbene, possiamo pregare: "Crea in me un cuore puro, o Dio, e rinnova in me uno spirito retto" ( Salmi 51:10 ); e ricorda l'ingiunzione del saggio: "Custodisci il tuo cuore con ogni diligenza, perché da esso provengono i problemi della vita" ( Proverbi 4:23 ). L'enumerazione segue più o meno da vicino la seconda tavola del Decalogo.
Così Gesù riassume quanto detto, e ricorda la circostanza che ha portato al discorso, ripetendo con enfasi il suo giudizio sulla glossa farisaica.
Guarigione della figlia della donna cananea. ( Marco 7:24 .)
Andato di là. Gesù lasciò il luogo, probabilmente Cafarnao, dove si era tenuto il discorso di cui sopra, e dove non era più sicuro per lui rimanere. Aveva gravemente offeso la parte dominante con le sue esplicite parole sulla purezza e la contaminazione; perciò, per sfuggire ad ogni prematura violenza, partì verso un luogo più sicuro. Nelle coste ( τὰ μέρη, "le parti") di Tiro e Sidone.
La parola "coste" qui, Matteo 15:22 , e altrove, non significa "litorali", ma "confini". La versione autorizzata trasmette un'impressione sbagliata con l'uso della parola. Queste due città si trovavano sulla costa della Galilea e non erano mai state realmente conquistate dagli Israeliti, sebbene assegnate alla tribù di Aser. Non c'era una precisa limitazione di territorio tra terra fenicia (di cui erano le capitali) e terra ebraica, ma c'era una grande distinzione morale.
I Fenici erano sprofondati nell'idolatria più grossolana; il culto di Baal e Ashtaroth regnava tra loro con tutta la sua depravazione e inquinamento. Se nostro Signore sia effettivamente entrato in questo distretto, o si sia solo avvicinato ai suoi confini, è una questione controversa. Il linguaggio nei due resoconti esistenti è ambiguo e potrebbe essere interpretato come implicante l'uno o l'altro procedimento. Ma non possiamo supporre che Cristo si sia recato nelle immediate vicinanze di quelle città malvagie.
La sua ingiunzione agli apostoli, quando li mandava nel loro viaggio missionario, di astenersi dall'entrare in qualsiasi via dei Gentili o dall'entrare in qualsiasi città samaritana ( Matteo 10:5 ) e la sua stessa dichiarazione che segue di lì a poco, che era stato inviato a la casa d'Israele, allo stesso modo precludono l'idea che sia mai passato oltre i confini della Terra Santa. Si dice che anche la donna che si rivolge a lui sia "uscita da quei confini", espressione che difficilmente si sarebbe potuta usare se Cristo in quel momento fosse stato dentro di loro.
E che non abbia compiuto un'opera potente in queste città fenicie può essere dedotto dalla sua denuncia di Corazin e Betsaida per non aver mostrato l'apprezzamento del suo potere e della sua misericordia che questi centri di paganesimo avrebbero mostrato se fossero stati ugualmente favoriti (vedi Matteo 11:21 ; Luca 10:13 ). Se, come suggerisce il Crisostomo, Gesù, recandosi in questi quartieri in parte gentili, ha voluto dare un commento pratico all'abrogazione della distinzione tra puro e impuro (abbattendo il muro di divisione tra ebrei e gentili), questa lezione è stata data ugualmente bene dall'accettazione e lode della fede della donna gentile, anche se Cristo stesso era al di fuori del territorio pagano.
Ecco . La parola segna il carattere improvviso e inaspettato dell'incidente. Una donna di Canaan. Apparteneva alla razza maledetta di Canaan, gli antichi abitanti della terra, condannati, certo, alla distruzione, ma mai completamente estirpati. San Marco la chiama "greca", cioè gentile, e "siro-fenicia", il che spiega la sua nazionalità. Fuori dalle stesse coste.
Alcuni uniscono queste parole con "una donna"; ma è uscito significherebbe comunque che ha lasciato il proprio territorio per incontrare Cristo. Abbi pietà di me. Parla come se fosse lei stessa quella che aveva bisogno di guarigione, identificandosi con la figlia malata, come se l'orribile incubo giacesse sul suo stesso spirito e non potesse essere alleviato senza la guarigione della ragazza sofferente. O Signore, tu figlio di Davide .
Vivendo in mezzo a una popolazione mista di ebrei e gentili, aveva sentito questo titolo applicato a Gesù; sapeva qualcosa delle speranze della nazione ebraica, che aspettavano un Messia, figlio del grande re Davide, che predicasse ai poveri e guarisse i malati, come aveva sentito dire che aveva fatto Gesù. Sappiamo che la fama di Gesù si era diffusa da queste parti e che persone di questo paese erano venute da lui per essere guarite ( Marco 3:8 ; Luca 6:17 ).
Non c'è motivo di supporre che la donna fosse un proselito; ma evidentemente era di uno spirito umile e religioso, aperto alla convinzione, e di una comprensione illuminata, che aveva bisogno solo di grazia e istruzione per maturare nella fede. Attualmente ella vedeva in Cristo solo un taumaturgo misericordioso, errore che spesso combatteva e che ora correggeva con la sua condotta. Mia figlia è gravemente tormentata da un diavolo.
Deve aver imparato dai suoi vicini ebrei ad attribuire la malattia di suo figlio all'influenza demoniaca, poiché un'idea del genere non sarebbe naturalmente venuta in mente a un greco pagano. Il potere del diavolo è stato mostrato più apertamente nelle località pagane. Non si legge di molti brutti casi di possessione in quartieri prettamente ebraici. È nelle regioni gentili o semigentili che si verificano i casi peggiori; e mentre gli abitanti pagani attribuivano le misteriose malattie a cause naturali, la più vera intuizione dei credenti le assegnava, e spesso più giustamente, ad agenti spirituali.
Nel caso di specie, il possesso doveva essere estraneo a qualsiasi rapporto etico. Non che la bambina, con un suo atto, si fosse messa in potere del demone. Dobbiamo considerarlo, come le sofferenze di bambini innocenti, come una disposizione provvidenziale che Dio per saggi propositi permette.
Non le ha risposto una parola. La donna non ha fatto alcuna richiesta specifica; non aveva portato con sé il sofferente e supplicava Cristo di esorcizzare l'influenza maligna; non lo esortò ad andare a casa sua, e con la sua graziosa presenza operava una cura. Semplicemente racconta la sua afflizione e lascia che la triste storia parli da sola. Ma non c'è stata risposta. Il Misericordioso è ostinato; il Medico nega il suo aiuto; di fronte alla miseria, alla voce della supplica, il Signore tace.
È la disciplina dell'amore; agisce come se non ascoltasse, per produrre perseveranza e fede. Mandala via. C'è qualche dubbio riguardo al sentimento degli apostoli nel rivolgersi così a Cristo. Volevano che lui concedesse la sua petizione virtuale o no? Da un lato, si insiste sul fatto che fossero profondamente infastiditi dalla sua insistenza. Avevano cercato quiete e riservatezza, e ora questa donna stava attirando una folla intorno a loro, provocando proprio la notorietà che desideravano evitare.
Anche i loro pregiudizi ebraici furono suscitati da questo appello di un cananeo; non potevano sopportare l'idea che il favore dovrebbe essere esteso a questo Gentile di una razza aborrita; perciò desiderano che Cristo la congeda subito, le dia un deciso rifiuto. D'altra parte, la risposta di Cristo alla loro richiesta porta a un'altra spiegazione, come se capisse che gli chiedevano di esaudire la sua preghiera.
E questo è senza dubbio ciò che volevano, anche se non osavano prescrivere il modo o chiedere un miracolo. Si schierano dalla parte della donna, non per genuina compassione, ma per mero egoismo. Il motivo del loro appello è che lei grida contro di noi. L'appello era stato fatto prima nella strada aperta, e la cananea li aveva seguiti, mentre si muovevano, continuando il suo grido pietoso, e così attirando l'attenzione su di loro e vanificando la loro speranza di ritiro e riposo. Perciò essi, per loro pace e conforto, chiedono a Cristo che esaudisca la preghiera di questa ostinata supplica: "Dalle ciò che vuole e fallo con lei".
Io non sono ( ero ) mandato, ma alle pecore smarrite della casa d'Israele . Senza dubbio la donna aveva ascoltato l'intercessione degli apostoli, e pensava che la sua causa avesse vinto; ma il rifiuto si ripete soltanto; questo Gentile è al di fuori della sfera della sua missione; non può aiutarla senza allontanarsi dalla regola che si era prefissato. Gesù qui non dice nulla sul rifiuto dei Giudei e sul futuro raduno dei Gentili; afferma semplicemente che la sua missione personale mentre era sulla terra era confinata alla nazione ebraica.
Era, come lo chiama san Paolo ( Romani 15:8 ), «ministro della circoncisione». Più tardi, avrebbe mandato altri ad evangelizzare coloro che ora erano alieni dalla comunità prescelta; al momento è entrato nei suoi possedimenti. Pecora smarrita. C'è una tenerezza in questa espressione naturale dalla bocca del buon Pastore. Lo aveva usato quando aveva inviato i dodici nel loro viaggio apostolico ( Matteo 10:6 ); la metafora si trova nell'Antico Testamento (cfr Geremia 50:6 , ecc.) È appropriato qui, dove sottolinea il suo atteggiamento nei confronti del popolo eletto e insegna alla donna cananea la posizione relativa di ebreo e gentile.
È venuta lei e lo ha adorato. Nel frattempo, come apprendiamo da san Marco, Gesù aveva lasciato la strada ed era entrato in una casa. La donna, per nulla intimorita dal suo rifiuto e dal disprezzo con cui fu accolto il suo appello, lo seguì con insistenza e, sempre più audace nella sua insistenza, cadde come una supplica ai suoi piedi. Mentre sembrava ancora respingerla, lei stava imparando una nuova fede e speranza.
Signore, aiutami. Ora non lo chiama "Figlio di David". Comincia a sentire di avere pochi diritti su di lui come Messia ebreo; si appella piuttosto alla sua misericordia e al suo potere. Tuttavia, si identifica, come all'inizio, con sua figlia; l'unico vantaggio che desidera per se stessa è il sollievo di suo figlio. "Per lei sì (mia figlia) è insensibile alla sua malattia, ma sono io che soffro i suoi innumerevoli mali; la mia malattia è con la coscienza, la mia follia con la percezione di se stessa".
Ma lui rispose e disse. Alla fine Gesù le parlò direttamente; ma le sue parole avevano un suono ruvido, e continuavano a imporre il precedente rifiuto. Non è incontrare; οὐκ ἔστι καλόν: non est bonum (Vulgata). Un'altra lettura di minore autorità è oboe ἔξεστιν, "non è lecito". La questione è piuttosto di equità e opportunità che di legalità.
Per prendere il pane dei bambini. I "figli" sono il popolo eletto, "i figli del regno" ( Matteo 8:12 ), che per elezione detenevano questa alta posizione, ma gli individui potevano perderla a causa di un uso indegno dei privilegi. "Pane" significa le grazie e i favori elargiti da Dio in Cristo. Per lanciarlo. Un termine umiliante; non darlo, come faresti ai tuoi figli, ma buttarlo via come senza valore, adatto solo agli animali.
Cani (κυναρίοις) . Un diminutivo sprezzante, reso da Wickliffe, "whelpies" o, come potremmo dire, "curs". Questo era il termine applicato dagli ebrei ai gentili, anche se oggi i turchi parlano di "cani dei cristiani" e come in tempi successivi, per una curiosa inversione, gli stessi ebrei venivano generalmente salutati con il nome infamante di "cani". "Alcuni hanno visto un vezzeggiativo nel diminutivo "cagnolini", come se Cristo volesse addolcire la durezza dell'espressione riferendosi, non agli animali in agguato, non posseduti, che fungono da spazzini nelle città orientali, ma ai detenuti accarezzati della casa padronale.
Ma la Scrittura non dà alcun motivo per pensare che gli Ebrei abbiano mai tenuto dei cani come amici e compagni, nel nostro modo moderno; e nostro Signore adotta la lingua dei suoi concittadini, per mettere la donna nella sua giusta posizione, come quella con cui gli ebrei non potevano avere comunione. Prendere le benedizioni dalla Chiesa d'Israele per darle agli stranieri significava buttarle via su destinatari indegni.
E lei disse: Verità, Signore; o meglio, ma lei disse: Sì, Signore (versione riveduta). La risposta di Cristo avrebbe potuto sembrare il culmine del rifiuto, e aver subito chiuso la questione per sempre. Ma il suo amore per sua figlia e la sua crescente fede in Gesù superarono tutti gli ostacoli apparenti. Con l'arguzia di una donna, animata dall'urgenza e dall'affetto, coglie l'occasione e rivolge contro di sé le stesse parole di Cristo.
Tu dici la verità, lei intende; gli ebrei sono i bambini; noi siamo i cani; e come cani rivendichiamo la nostra parte. Questo possiamo riceverlo senza defraudare i bambini del loro cibo. Eppure ; καὶ, o καὶ γὰρ , per pari ; nam et (Vulgata). La Versione Autorizzata lede il significato della risposta della madre, come se ci fosse qualcosa di avverso nelle particelle, che introducono realmente la conferma del suo assenso.
I cani mangiano le briciole, ecc. I cani in Oriente hanno accesso alle stanze, e vivono di ciò che possono raccogliere o di ciò che viene loro lanciato. I frammenti durante i pasti erano naturalmente numerosi, l'abbondanza era dovuta alla natura del cibo, all'uso delle dita al posto di cucchiai e forchette e all'uso di pezzi di pane come piatti e tovaglioli. Possiamo parafrasare così la risposta del Cananeo: chiamandoci cani, tu esaudisci virtualmente ciò che desidero.
Puoi fare ciò che voglio senza violare la tua regola, alla cui giustizia acconsento umilmente. Non pretendo nulla come figlia di Abramo; cerco solo misericordie non pattuite; Chiedo solo quella parte che spetta alla sorte delle creature che occupano il posto più basso nella famiglia, e la cui perdita non sarà mai sentita. Davvero, umiliandola, Gesù la educò, le insegnò che la sua vera supplica era la sua indegnità, che nel riconoscimento della sua degradazione stava la forza del suo appello. E nel chiedere questo atto di misericordia non fa alcun male ai figli della casa.
O donna, grande è la tua fede. Gesù dovette spesso lamentarsi dell'incredulità dei suoi ascoltatori; per la fede di nessuno ha mai espresso sorpresa, tranne nel caso di un altro gentile, il centurione di Cafarnao ( Matteo 8:10 ). Ti sia come vuoi. Aveva vinto; ha ottenuto il suo desiderio. Ma non dobbiamo pensare che Cristo acconsentì perché i suoi sentimenti umani furono sopraffatti dalla sua insistenza, come il giudice ingiusto della parabola, sebbene il principio e l'insegnamento di quella parabola fossero qui magnificamente illustrati.
Ha sempre agito come Dio, che preconosceva cosa avrebbe fatto. L'aveva condotta fino a questo culmine; aveva voluto darle l'opportunità di esibire questa fiducia e vendere-comando e fiducia indefettibile, e ora la incorona con il suo possente elogio, e la sua richiesta esaudisce, ricompensando la sua grande fede con una grande misericordia. Sua figlia è stata guarita. San Marco riporta le parole di Cristo: "Per questo detto vattene; il diavolo è uscito da tua figlia.
Non dice: "Verrò io a guarirla", le dice che la cura è già avvenuta. Senza contatto personale con il sofferente, senza alcun comando pronunciato al demone possessore, solo con la sua silenziosa volontà viene lo stupore pass. Questa benedizione per il bambino è stata vinta dalla fede della madre. I due punti da sottolineare in questa storia meravigliosa sono: il trattamento anormale di Cristo di un supplicante e la sorprendente fede e perseveranza di quel supplicante. Entrambi questi argomenti sono stati notati nella corso dell'Esposizione.
Guarigione degli infermi e nutrimento dei quattromila.
Da lì . Dai confini di Tiro e Sidone. Apprendiamo da San Marco che Gesù, facendo un giro considerevole, attraversò il territorio delle dieci città libere chiamate Decapoli, situate principalmente a est ea sud del Mar di Galilea. Una montagna (τὸ ὄρος); la montagna (come Matteo 14:23 ). La catena di colline da cui è delimitato il lago a est e nord-est. Nessuna collina in particolare sembra essere indicata. Seduto laggiù. Riposò un po' dopo i suoi viaggi e le sue fatiche.
The incidents in this and the following verse are mentioned only by St. Matthew. Great multitudes. The fame of Jesus attracted the Jews settled in this semi-Gentile district, and cut short the privacy which he had lately been enjoying in his apostles' company. The people seized the opportunity of listening to his teaching and profiting by his superhuman power. Having with them.
The catalogue of sufferers that follows represents accurately the sight that meets one in Oriental towns and villages, where the absence of medical appliances and the general want of surgical treatment render slight maladies or injuries chronic and inveterate, and fill the streets with persons in all stages of disease. Maimed; κυλλούς: debiles (Vulgate).
In Matteo 18:8 the word means "deprived of a member;" but it has been doubted whether our Lord ever exerted his creative power to replace an absent limb. In the case of Malchus the ear probably was not wholly severed from the skull, but was still attached thereto by a fragment of flesh or skin, and no fresh creation was needed. We may well understand the word to signify "deformed," or deprived of the use of hand or foot.
The Arabic Version renders it "dried up," or "withered." Cast them down. The expression implies the precipitancy With which their friends offered the sufferers to Christ's notice, appealing to his mercy and relying on his power—not with careless abandonment, but with an earnest rivalry to be first attended to.
The maimed to be whole. This clause is omitted by א and some other manuscripts, the Vulgate and other versions, and some modern editors. Probably the difficulty mentioned above led to its being first obelized and then rejected. The God of Israel. Jehovah, whose covenanted mercies they were enjoying. St. Matthew is careful on all occasions to exhibit Jesus as the Messenger and Representative of the God of the Old Testament.
The apostles, as Alford suggests, might joyfully contrast this abundance of acts of mercy with the great difficulty with which a Gentile's faith had lately obtained help. "Seest thou," says St. Chrysostom, "how the woman indeed he healed with so much delay, but these immediately? not because these are better than she is, but because she is more faithful than they. Therefore, while in her case he defers and delays, to manifest her constancy, on these he bestows the gift immediately, stopping the mouths of the unbelieving Jews, and cutting away from them every plea. For the greater favour one hath received, so much more is he liable to punishment, if he be insensible, and the very honour makes him no better."
Chiamò a sé i suoi discepoli . Vedendo le necessità della moltitudine, Gesù, per così dire, porta i suoi discepoli in consiglio, trattandoli non come servi, ma come amici. Erano senza dubbio dispersi tra la folla, e Gesù li convoca intorno a sé e pone davanti a loro il punto speciale su cui è rivolta la sua attenzione. Così mette alla prova la loro fede e mostra che non c'erano mezzi umani disponibili per nutrire queste persone affamate.
Così Dio, per così dire, prende in confidenza Abramo prima di visitare l'iniquità di Sodoma: "Devo nascondere ad Abramo ciò che faccio?" ( Genesi 18:17 ). Ho compassione (σπαλαγχνιζομαι) sulla moltitudine . Il cuore umano di Gesù provava per questi seguaci angosciati; la sua perfetta simpatia è stata suscitata in loro favore.
Osserviamo riferimenti a questo tenero sentimento in molti altri casi. Continuano con me ora tre giorni. Il verbo qui usato (προσμένειν) implica una stretta presenza perseverante contro gli ostacoli; è usato in Atti degli Apostoli 11:23 in senso spirituale, "Esortò tutti loro che con intento di cuore si sarebbero uniti (προσμένειν) al Signore.
"I tre giorni, secondo la formula ebraica di calcolo, consisterebbero in un giorno intero e in parti di altri due. Così costantemente impegnato nella guarigione e nell'insegnamento, Gesù non pensa a se stesso; tutta la sua cura è incentrata sulle persone che, in la loro ansia di vederlo e sentirlo, dimenticare le proprie necessità. Non ci sarebbe nulla di strano nel popolo che si accampa per una notte in Palestina. Gli uomini e le donne di solito si sdraiano per riposare negli abiti che hanno indossato durante il giorno, e hanno bisogno nessuna preparazione speciale per dormire.
Così un uomo si copre con la sua pesante veste, giace sul terreno asciutto, come Giacobbe a Betel, con una pietra o il suo braccio come cuscino, e dorme comodamente e al sicuro finché non viene svegliato dal sole mattutino. Non li manderò via a digiuno. Come un buon padrone di casa, nella sua tenera pietà, Cristo prende in considerazione le circostanze della moltitudine, e non può sopportare l'idea di congedarli stanchi e senza cibo per trovare la strada verso le proprie case, che, come dice S.
Mark aggiunge, erano, nel caso di molti di loro, a lunga distanza. debole . I viaggiatori ci dicono che dalla folla eterogenea di pellegrini che affollano Gerusalemme durante la marea di Pasqua, molti sono a corto di provviste e periscono sulla strada. La premurosa sollecitudine di Cristo riguarda la possibilità di tale disastro, e prepara il rimedio. Aveva curato le malattie della moltitudine; aveva istruito la loro ignoranza; ora nutrirà i loro corpi.
Non avevano cercato nulla da lui, né avevano mendicato cibo; probabilmente non avevano idea di rivolgersi a lui per soddisfare il loro bisogno. Ma coloro che seguono Gesù non mancheranno mai. Cercavano prima il regno di Dio e la sua giustizia, e ad essi furono aggiunte le benedizioni temporali.
Da dove dovremmo avere tanto pane , ecc.? Cristo non aveva detto nulla ai suoi discepoli riguardo al suo progetto di nutrire il popolo, ma le sue osservazioni indicavano la possibilità di un tale progetto, e gli apostoli immediatamente gettarono acqua fredda sul progetto. Non lo esortano infatti, come prima, a mandare via la moltitudine, perché possa provvedere ai propri bisogni, ma sottolineano l'impossibilità di realizzare l'idea di nutrirla.
La loro risposta è irta di obiezioni. Il luogo è disabitato; la moltitudine è numerosa; la quantità di cibo richiesta è enorme; e come possiamo noi, poveri e bisognosi come siamo, aiutarli? Ci sembra incredibile che potessero restituire questa risposta, dopo aver sperimentato, nettamente molto tempo prima, il miracolo dell'alimentazione dei cinquemila. Ora sembravano aver dimenticato la meraviglia di prima, ed essere in assoluto dubbio su come sarebbe stato fornito il cibo necessario in questa occasione.
Che Cristo avrebbe mostrato i suoi poteri miracolosi sembra non aver attraversato la loro mente. Una tale sorprendente dimenticanza e lentezza della fede sono apparse ad alcuni critici così improbabili e insolite, che hanno considerato l'atteggiamento degli apostoli come una conferma della loro assunzione dell'identità dei due miracoli del nutrimento. Ma in realtà tale condotta è fedele alla natura umana. Calvino, mentre condanna in termini veementi l'ottusità dei discepoli - "nimis brutum produnt stuporem" - è attento ad aggiungere che gli uomini sono sempre soggetti a una simile insensibilità, inclini a dimenticare la liberazione passata di fronte alle difficoltà presenti.
Subito dopo il passaggio del Mar Rosso, il popolo temeva di morire di sete nel deserto; e quando Dio promise di dare loro carne da mangiare, anche Mosè dubitò della possibilità della fornitura e chiese da dove potesse essere fornita ( Esodo 17:1 , ecc.; Numeri 11:21 , ecc.). Quante volte Gesù ha parlato delle sue sofferenze, morte e risurrezione! Eppure questi eventi arrivarono ai credenti come una sorpresa per la quale erano del tutto impreparati.
I discepoli dimenticavano continuamente ciò che avrebbero dovuto ricordare, non traevano deduzioni adeguate da ciò che avevano visto e sperimentato, e dovevano ricevere le stesse lezioni ripetutamente in circostanze diverse. Dal primo pasto miracoloso erano accaduti molti eventi; spesso forse avevano avuto bisogno di cibo, come quando il sabato placarono la loro fame con spighe di grano raccolte lungo la strada, e Cristo non aveva operato miracoli per il loro sollievo.
Non si proponeva loro subito di ricorrere al loro Maestro in caso di emergenza; erano molto lontani dall'aspettarsi l'interposizione divina in ogni momento. Se pensavano affatto al miracolo precedente, potrebbero averlo considerato il risultato di un potere intermittente, non sempre al comando, o comunque difficilmente esercitabile in questa occasione. Erano lenti a comprendere la missione e il carattere divini di Cristo.
The acknowledgment of his Messiahship did net necessarily connote the realization of his Godhead. In the writings of this and the immediately preceding period we see that the great Prophet, Prince, Conqueror, who is to appear, is not God, but one commissioned by God, and at most a God-inspired man or angel. So the apostles were only in unison with the best of their contemporaries when at present they hesitated to believe in, and were incapable of apprehending, the Divine nature of Christ.
How many loaves have ye? Jesus gives no formal answer to the apostles' hesitating question, but by a new interrogation leads them to expect his interposition. This was the prelude to the miracle. Seven, and a few little fishes. They de not add, as on the former occasion, "But what are they among so many?" They have learned something from what had previously occurred.
Whether this little store was what remained of their own supplies, or whether it was all they could find among the multitude, does not appear. From the indeterminate mention of the fish, we should suppose the latter to have been the case, as they would probably have mentioned the number of the fishes had they been their own. There may have been some contempt implied in the diminutive ἰχθύδια, "little fishes," as though these were scarcely worthy of notice. Dried fish was a staple commodity in the region.
To sit down (ἀναπεσεῖν) on the ground. At this time there was not "much grass in the place," the season being no longer early spring. Their seat was the bare ground, their meal of the plainest character. He who as man had pitied them was now feeding them as God, yet not with luxuries or dainties, but with food sufficient for their needs.
He took. The account differs little from that on the former occasion. Gave thanks (εὐχαριστήσας). This represents the blessing of the viands. Thanksgiving was a specially enjoined accompaniment of meals. The Talmud said, "He that enjoys anything without an act of thanksgiving is as one that robs the Almighty." The blessing here was the efficient cause of the multiplication of the food.
Without any fresh creation Jesus used the materials ready to his hands, and only increased them by his Almighty power. Brake them, and gave (ἔκλασε καὶ ἐδίδου). Looking to the tenses used, we should say that Jesus brake the viands once, and then kept continually giving of them to the twelve for the purpose of distribution. We do not read how the multitude was arranged in the present case.
Possibly the locality did not admit of methodical division into ranks and companies, or, on the other hand, its natural terraces may have obviated the necessity for any such formal arrangement, the company falling naturally into convenient sections.
Baskets (σπεύρδας); panniers. Large wicker receptacles, which were sometimes of such size as to hold a man. It was in such a basket that St. Paul was let down from the walls of Damascus (Atti degli Apostoli 9:25). The number of the basketfuls corresponded to the original number of loaves; the increase of substance must therefore have been enormous.
The computation is made in the same way as in Matteo 14:21, the greatness of the miracle being thus enhanced.
Sent away the multitude. Having supplied their spiritual and material wants. He wished to avoid all disturbance or collision with constituted authorities; and the people dispersed quietly, being less excitable than the inhabitants of Bethsaida, and not so well acquainted with the Messianic claims. The number thus dismissed was less than on the previous occasion, though the provision was greater—a difference which distinguishes one incident from the other, and which no forger would have introduced, it being much more natural to make the second wonder transcend, instead of falling short of, the previous one.
We mention this here, because some critics have assumed that the present is only an imperfectly remembered account of the feeding of the five thousand already narrated. There are, of course, many points of similarity in the two incidents. Being of identical character, they must naturally present the same general features. But careful survey of the two narratives discloses many differences, which quite preclude the notion that the latter is a traditional reproduction of the former.
To one who believes in the honesty and good faith of the evangelists, the allusion which Christ makes to the two miracles is a sufficient argument for their separation. Our Lord pointedly calls to mind the two occasions when he multiplied food, and rebukes the apostles for their lack of apprehension in the face of these marvels. "Do ye not yet perceive, neither remember the five loaves of the five thousand, and how many baskets (κοφίνους) ye took up? Neither the seven loaves of the four thousand, and how many baskets (σπυρίδας) ye took up?".
Many of the essential points of difference between the two accounts are noticed in the Exposition, and they will be seen to dispart wherever divergence was possible, in time, scene, and detail. Magdala. The right reading is most probably Magadan, or Magedan (Vulgate), the better known Magdala having at an early date been substituted for it.
Conder identifies one of the two with a mud and stone village called El Mejdel, a little north of Tiberius, a poor place without any gardens, situated in a plain of partially arable soil.
HOMILETICS
Unwashen hands.
I. CONTROVERSY WITH SCRIBES AND PHARISEES.
1. They were of Jerusalem. It seems that a deputation had been sent by the leading inert in Jerusalem. The great discourse related in Giovanni 6:1. had probably been reported to them; they had heard that the scribes and Pharisees of Galilee were unable to cope with our Lord; and they now sent some of their own body to watch him and to find opportunity for accusing him.
Mark the reception which he met with on his return from the eastern side of the lake. The people of Gennesaret knew his power and mercy. They brought their sick; they besought him that they might touch the hem of his garment. The poor and simple came in their simplicity, seeking help; the zealots, the learned students of the Scriptures, came, with malice and envy in their hearts, seeking to compass the ruin of the Saviour.
The outward show of sanctity will not deceive God, will not save our souls. Let us see that we come to Christ in single-hearted earnestness, seeking only to know him who is the Saviour of the world.
2. Their question. They busied themselves, as formalists do, about the infinitely little. The Lord's holiness, wisdom, power, were of no interest to them in comparison with the small matters of ceremonial observance enjoined in their traditions. They thought that it was enough to secure salvation if a man lived in the land of Israel, if he ate his food with duly washed bands, and spoke the holy language, and recited his phylacteries morning and evening.
They regarded these traditions of theirs as more sacred than the written Law. The Lord's disciples had, it seems, neglected these frequent washings. The Pharisees wished to fix the responsibility on him: "Why do thy disciples transgress the tradition of the elders?" Strange perversity, to insist on these trivialities in the presence of that unearthly holiness; to ask these petty ensnaring questions of him who could teach them the way to heaven!
3. The Lord's answer.
(1) He answers as at other times, by another question, "Why do ye also transgress the commandment of God by your tradition?" His disciples had, indeed, transgressed the traditions of men; but their accusers had transgressed the commandments of God, and that, because of these traditions. They had dared to bring these traditions into direct opposition to the holy Law of God.
(2) The instance. They had contrived to evade the force of the fifth commandment. A man had only (they wickedly said) to pronounce the words, "It is a gift," to be freed from the duty of supporting his parents. It was good to give, and to give freely, for the service of the temple—the Lord commended the poor widow for doing so—but it was not right to neglect the nearer duty of caring for father or mother even for the temple's sake.
E questi ipocriti, a quanto pare, ritenevano che la pronuncia della parola "corban" assolvesse un uomo dal dovere di sostenere i suoi parenti più prossimi, anche se in realtà non donava la proprietà così dedicata al servizio di Dio. In tal modo resero nullo il comandamento di Dio. Mettono queste miserabili tradizioni al di sopra delle leggi eterne della moralità, al di sopra della Parola scritta di Dio. Possa il Signore denunciarli come ipocriti.; recitavano la parte degli uomini religiosi, ma non sapevano cosa fosse la religione; non avevano amore per Dio, nessuna cura per la sua gloria; amavano la lode degli uomini.
4 . La sua citazione da Isaia. Il Signore applica ai farisei ciò che il profeta aveva detto dei suoi contemporanei. La profezia è per sempre; si compie sempre di nuovo nella storia della Chiesa. Le parole di Dio pronunciate da Isaia si estendevano, nella loro portata profetica, agli scribi e ai farisei dei giorni di nostro Signore. Sono onorato Dio con le labbra, ma il loro cuore era lontano da lui.
Tale adorazione è vana. Non è vero culto; è falso, contraffatto. Il culto è l'adorazione del cuore quando perde di vista se stesso nella contemplazione della gloria di Dio. Il culto dei farisei era pieno di sé; non cercavano la gloria di Dio; mettono i comandamenti degli uomini al di sopra della sua santa Parola. In verità, adoravano se stessi e non Dio; perché era il loro profitto, il loro progresso, il loro onore, che amavano con tutto il cuore. E ciò che amiamo con tutto il cuore è l'oggetto della nostra adorazione. Prestiamo attenzione a noi stessi.
II. LA MOLTITUDINE .
1 . Il Signore li ha chiamati. Forse erano rimasti in disparte. Hanno onorato il Signore; era stato loro insegnato a riverire i farisei; erano perplessi. Ma ora il Signore si allontanò dai farisei con santa indignazione per la loro ipocrisia, la loro perversione della verità di Dio. Chiamò la moltitudine ad avvicinarsi; non avrebbe fatto perdere loro la lezione. "Ascolta e capisci", disse.
Ha su misura la loro attenzione; poiché stava per enunciare un grande principio, un principio che ci sembra abbastanza semplice; ma allora era nuovo e sorprendente; era contrario alle dottrine accettate. Colpì le minute osservanze degli scribi e dei farisei; li ha spazzati via dall'applicazione di una regola di vasta portata. E ha fatto più di questo; indicava l'imminente abrogazione della legge cerimoniale.
2 . Il suo insegnamento. "Non quello che entra nella bocca rende impuro l'uomo, ma quello che esce dalla bocca rende impuro l'uomo". Le parole potrebbero essere intese, secondo il ben noto idioma ebraico, nel senso solo che la contaminazione morale era molto più seria e importante della contaminazione cerimoniale (confronta il passaggio di Osea citato due volte, "Avrò misericordia, e non sacrificio;" o le parole di nostro Signore in Giovanni 6:27 , "Lavorare non per la carne che perisce, ma per quella che dura per la vita eterna").
Ma probabilmente il significato del Signore è andato oltre. Era un'anticipazione del cambiamento imminente. Secondo la lettura dei manoscritti più antichi, come spiegato da Crisostomo e da diversi commentatori moderni, San Marco rappresenta il nostro Signore dicendo questo, "purificando tutte le carni" ( Marco 7:19 ). Se questo è corretto, il Signore anticipa qui l'annuncio divino fatto poi a S.
Pietro, "Ciò che Dio ha mondato, non chiamarti volgare" ( Atti degli Apostoli 10:15 ). L'espressione del Signore non era così decisa ora. Gli ebrei non erano ancora in grado di sopportare una dichiarazione perentoria dell'abolizione delle leggi sulla carne. La distinzione tra puro e impuro era per loro di immensa importanza e significato, una delle caratteristiche marcate della loro vita religiosa, una delle barriere tra loro ei Gentili.
Non avrebbero potuto sopportare di vedere spazzato via tutto questo elaborato sistema in una volta; i discepoli stessi non erano maturi per un tale cambiamento. Molto tempo dopo S. Paolo ritenne necessario trattare con molta tenerezza le coscienze che potevano essere turbate da simili scrupoli. Il Signore ora indica la prossima abolizione delle regole levitiche; non insiste su di esso; ritorna all'argomento originale della discussione: "Mangiare con le mani non lavate non contamina l'uomo". Era uno di quei detti che gli apostoli non poterono cogliere subito nel loro pieno significato, ma che rimasero nella loro memoria, e poi furono capiti e portarono frutto.
III. I DISCEPOLI .
1 . Le loro paure. I farisei furono offesi. Le parole del Signore furono per loro una pietra d'inciampo; aveva colpito così duramente i loro pregiudizi, le loro tradizioni, quelle tradizioni che erano così profondamente intrecciate con tutta la loro vita; li aveva chiamati anche ipocriti; aveva detto che non erano migliori degli attori di una parte, e aveva applicato loro la forte condanna di Isaia.
Ancora, nel suo discorso alla moltitudine, riferito senza dubbio ai farisei, forse ascoltato da loro, sembrava mettere da parte il chiaro insegnamento della Legge scritta. In tutto questo i farisei inciamparono; era un'offesa per loro; tale insegnamento era in diretta opposizione a tutto ciò che ritenevano più sacro. Lo consideravano pericoloso, eretico. Erano offesi, irritati, alienati. Ed evidentemente i discepoli del Signore non si erano completamente spogliati della loro antica riverenza per il sistema rabbinico e per i ricevuti.
teachers of the nation, the Pharisees. They were troubled at their increasing hostility; perhaps they were in their hearts somewhat vexed with the Lord himself; his words, it may be, seemed to them so stern, so needlessly strong. They apprehended difficulties, dangers; they feared for their Master and for themselves. And now they came to him privately, into the house (Marco 7:17); they hinted at their anxieties; they sought to know what he would do. We must always come to Christ in our troubles; but we must trust him and yield up our wills to him; he doeth all things well.
2. The answer.
(1) The teaching of the Pharisees was not of God; it came from human tradition or from their own evil hearts. And all that is not of God must perish. The whole system of rabbinical teaching must pass away. It had wrought itself into the very nature of the Pharisees, as the good seed in the parable had filled the heart and determined the character of the true disciples. That system must perish, and its professors, alas! with it, if they would not receive the love of the truth, that they might be saved.
(2) "Let them alone," the Lord said. They stood high in popular estimation; they sat in Moses'seat; but they were blind guides. "Let them alone." Christ is the one Master; we must follow him. They are blind who see not Christ, for Christ is the Light of the world. They who see not the light walk in darkness; the darkness hath blinded their eyes. Guides who see not the Christ and follow not; the Christ themselves are no guides for the Christian; he must let them alone.
Such men may sometimes be set in places of authority; Judas was an apostle. We may not speak of them as the Lord spoke of the Pharisees; we have not the right; we have not his knowledge, his holiness; we must not speak evil of dignities. But let them alone; be not dazzled by their rank, their popularity, their intellectual power. They are blind, and those who follow them are blind also. This blindness is wilful; it is the result of spiritual sloth, or pride, or indulged sin of some sort.
The blind who follow the blind must fall into the ditch; spiritual blindness must lead to spiritual ruin. Come to Christ with the prayer, "Lord, that I might receive my sight!" Follow those who follow him the closest; who, seeing him themselves with the vision of faith, are enabled by his grace to lead others nearer to the true Light that shineth upon them.
3. The request of Peter. He spoke in the name of all the disciples (Marco 7:17). But we know that long afterwards he clung to his old Jewish habits of life (Galati 2:11); and at this time our Lord's words in verse 11 must have seemed a very hard saying to him. He called it a parable; it was very difficult for him with his Jewish training to receive it; he wanted to understand what was in our Lord's thoughts, the spiritual meaning of his words.
4. The Lord's reply. "Are ye also yet without understanding?" he said to the disciples. They had been with him long; they ought to have understood by this time the spiritual character of his teaching. But it was hard for them to throw aside the beliefs, the practices, of a lifetime; they needed the plainest teaching on a subject like this. And Christ gave it them.
It is the inner life of thought and feeling which determines the true cleanliness or uncleanliness of a man, not the quality of his food. "The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." "All things indeed are pure;" there may be good and holy reasons for abstaining from certain things under certain circumstances; but "there is nothing unclean of itself.
" Such was the teaching of St. Paul, inspired, as he tells us, by the Lord Jesus; the same Lord anticipates that teaching here. It is that which cometh out of the mouth which defileth a man; for out of the mouth come evil words, and evil words issue from the evil treasure of the heart. Evil words imply evil thoughts, and evil thoughts are wrought into the inner moral being of the man, into the very centre of his personality.
The man, the true self, is defiled, not by things external, not by meats or by unwashen hands; these and such like matters have to do only with his bodily frame. Cleanliness is good; it may be next to godliness; there is, as a rule, a certain connection between them; there must be a certain connection between the outward life and the inward, as long as we remain in the flesh. But cleanliness is not godliness; the body may be clean, but the heart within full of all uncleanness.
It was so with these Pharisees who blamed the Lord; they took the greatest pains to secure the exactest external cleanness; but the Lord said to them, "Your inward part is full of ravening and wickedness" (Luca 11:39). Let us remember the words of the wise man, "Keep thy heart with all diligence; for out of it are the issues of life." Let us labour for that inner purification of the heart which is granted unto those who walk in the light, whom the blood of Jesus Christ is cleansing from all sin.
LESSONS.
1. The Pharisees found fault with our Lord; men will find fault with the holiest of his servants. Remember the eighth Beatitude; be patient.
2. God is our King; he is to be obeyed; not men, when they would draw us from his commandments.
3. Follow those who follow Christ. There are blind guides; let them alone.
4. The pure in heart shall see God; seek earnestly that precious grace of purity.
Departure from the Holy Land.
I. THE JOURNEY NORTHWARDS.
1. The Lord leaves Galilee. He had been teaching there long, perhaps for two years. At first there had been a time of dazzling popularity. The strange dignity of his personality, the Divine authority of his words, the singular originality of his teaching, the pure holiness of his perfect life, his many deeds of love and mercy and power, had drawn multitudes around him. The world was going after him, the Pharisees said; their opposition seemed useless; they prevailed nothing.
It seemed as if there would be no failures, no discouragements; but a steady progress, success after success, till he should be raised to the throne of his father David, and reign as the King Messiah with undisputed sway over his people Israel. But it was not to be so; a change was coming. The Lord's popularity had excited the intense hostility of the Pharisees; it threatened their influence, their authority.
They conspired against him. They had apparently procured his exclusion from the synagogues of Judaea; they were now driving him from those of Galilee. Their opposition was gathering strength, bitterness, determination. The Lord's followers must not look for popularity; if it comes, they must not be dazzled with it, they must not count on its continuance; it comes and it goes. The multitude are uncertain, fickle; they soon weary of those whom they once admired.
Christ, the beloved Master, was sometimes popular, sometimes despised and rejected of men; his servants must be content to share the Master's lot. There must be disappointments and discouragements in pastoral work; this mortal life is full of changes. Let the Christian seek, not success, not human praise, but righteousness and the praise which cometh from God to those who serve him with a single heart.
2. He departs into the coasts of Tyre and Sidon. Driven from the Holy Land, he retires to the heathen countries of the north, not for mission work, but for safety, for rest, for quiet intercourse with the twelve. The end of his earthly life was drawing near; he was preparing his disciples to carry on the work; they needed much teaching, much undisturbed communion with the Lord.
It was for this purpose, apparently, that our Lord, as St. Mark tells us (Marco 7:24), would have no man know where he was. It is a touching thought that the Lord found more safety in heathen lands than in his own country, among his own people.
II. THE WOMAN OF CANAAN.
1. Her circumstances. She was a Greek, St. Mark tells us, that is, a Gentile; not one of God's chosen people, but a Gentile by birth, and, apparently, by religion. She was a Canaanite, too, living in Phoenicia; she was descended from the ancient enemies of Israel. She had no claim either of kindred or religion.
2. Her trouble. Her young daughter had an unclean spirit; she was grievously vexed with a devil. The mother's heart was full of sorrow for her child. She knew not what to do; probably she had tried such modes of healing as were in vogue among her heathen neighbours—incantations, strange forms of exorcism. All was in vain. But she had heard of Christ; his fame had long ago gone throughout all Syria (Matteo 4:24). Now the great Healer had come into her neighbourhood; she took the opportunity at once; she left her daughter at home; she came out, and sought the Lord.
3. Her interview with Christ.
(1) She found him. She told him of her distress. She had heard something, even in that heathen land, of the Messiah, the Son of David, who was to sit on David's throne; she owned the Lord Jesus to be the long expected King; she cried after him with a loud shrill cry to have mercy on her and to heal her child. Her heart was full of anguish; her mother's love made her daughter's grief her own.
"Have mercy on me," she cried. That cry had never before fallen in vain on the ears of the compassionate Redeemer. But now he was strangely silent. He had entered into a house, St. Mark tells us, and would have no man know it. The woman had followed him there. He sat still as if absorbed in meditation too sacred to be interrupted. It was unlike his usual custom. This long silence was distressing to the suppliant, perplexing to the disciples; they could not understand the reason of it.
Often the Lord seems silent now when we come to him in earnest prayer; there is no voice, no answer. But we must pray on; he is surely listening, for he heareth prayer. There are reasons, unknown to us, for his silence; reasons full of thoughtful love and holy wisdom. He will answer in his own good time.
(2) The disciples. They interceded for her. "Let her go," they said; as Simeon had said, "Lord, now lettest thou thy servant depart" (the Greek word is the same). They knew that the Lord was not wont to refuse the petitions of those who stood in need of his help; they wished him to grant her prayer at once. But their request was partly selfish, like the action of the unjust judge in the parable.
The woman was crying after them; she was interrupting their intercourse with the Lord; she was drawing the attention of the multitude upon them—the very thing which at that time they wished to avoid. How often people give alms now from similar reasons, to escape trouble and importunity, not out of real charity!
(3) The Lord's answer. He did not at once act according to the wish of the disciples. Their intercession was not single hearted; it arose from mingled motives; it did not prevail. "I am not sent," he said, "but unto the lost sheep of the house of Israel." The Lord's personal mission was to the Jews; he was "a Minister of the circumcision for the truth of God, to confirm the promises made unto the fathers" (Romani 15:8).
He was born in the ancient covenant; he was formally admitted into it by the rite of circumcision. He lived as a Jew; he preached to the Jews. But he himself had prophesied that many should come from the east and from the west, and should sit down with Abraham, Isaac, and Jacob in the kingdom of God. He had other sheep not of that fold; and here was one—one that had been lost—now coming to the good Shepherd, while many, alas! from his own special fold were wandering, and would wander further and further in the wilderness.
Trouble brought her to him; trouble is a blessed thing when it brings us to the Lord. He seemed not to notice her; not even when the disciples drew his attention to her cries. It was, we may be sure, out of thoughtful mercy, for her sake and for theirs; for the more confirmation of her faith, and perhaps to prove to the apostles that she was, though a Canaanite, spiritually a child of Abraham; her faith brought her into the family of the father of the faithful. "They which be of faith are blessed with faithful Abraham."
(4) The woman's perseverance. She came nearer, and worshipped him. He had not as yet answered her a word; she had heard nothing from his lips, except, perhaps, the discouraging reply which he addressed to his disciples; but still she persevered. She threw herself at his feet in the intensity of her longing desire, saying, "Lord, help me." This time the Lord answered her; but, it seemed, with a cold and stern refusal. "It is not meet to take the children's bread, and to cast it to dogs.
" He had never before so repelled a suppliant; he had never before used words apparently so harsh, so contemptuous. But still the Gentile woman persevered in her entreaty. She accepts the truth of the Lord's words. It was right, she owned, that the children should first be filled; it would not be meet to cast their bread to the dogs; and the Gentiles, she admits, were as dogs compared with the chosen people.
But she understands the word, in its milder application, of the little dogs (τὰ κυνάρια) which play with the children and lie under the table, not of the wild savage packs which roam about Eastern cities. She is well pleased to be regarded as a little dog, for it gives her a claim to the Master's kindness. The Jews were wayward children; they had rejected the bread of life. The Gentiles would flock round the board.
The Jews called them dogs; they would gladly, thankfully receive the bread which the Jews had spurned. She pleaded for her share; she asked only for the crumbs which fell from the table. They were the children's crumbs, she knew; but the children had let them fall. Might not she—no child, but a Gentile; no better, she owned, than a dog—might not she have her portion of those most precious crumbs? It was a beautiful humility, a touching holy perseverance.
It was an illustration of the first Beatitude. This Syro-Phoenician woman was poor in spirit; she felt her spiritual poverty, and acknowledged it; and she obtained her share in the blessings of the kingdom of heaven, though not a child of the kingdom. Her prayer is a model for us. So ought we to pray; with the same humility, feeling and owning our own utter unworthiness; with the same importunity, urging our request in earnest continual supplication, though the Lord be silent and seem to heed us not.
Sooner or later, ha always answers the prayer of faith. He answered now. "O woman," he said, "great is thy faith!" The Lord admired the faith of this Canaanite woman, as he had marvelled at the faith of the Gentile centurion. Sometimes those who have the fewest privileges, few opportunities, little knowledge, are nevertheless rich in faith, and live very near to Christ. Such shall receive the blessing of this Gentile woman, "Be it unto thee even as thou wilt.
" For the Christian's prayer is, "Thy will be done." He yields up his will to God's most holy will; and thus, willing such things as God willeth, he obtains his requests; for "all things whatsoever ye shall ask in prayer, believing, ye shall receive." And now the mother's heart was glad; her child was healed. The Lord was distant in body, but his saving energy was present, as it is present now wherever men call on him in faithful prayer.
He has taught us by his holy apostle to make prayers and supplications, and to give thanks for all men. Let us try to fulfil this great duty of intercessory prayer. Let ministers pray for their people, parents for their children, all Christians for one another. Let parents pray earnestly, perseveringly, for erring children. "It is impossible," it was said to the mother of St. Augustine, "that the child of so many tears should perish."
LESSONS.
1. Do not value too highly the external signs of success; think more of duty than success.
2. "Men ought always to pray, and not to faint."
3. Be humble; to such God giveth grace.
The return.
I. THE JOURNEY.
1. The Lord leaves the borders of Tyre. He had sojourned for a short time in this heathen land. He had wrought one mighty miracle; one heathen woman had shown a strangely energetic and persevering faith—a faith that we Christians may well covet earnestly. Surely some heathen souls—two at least, one would think—must have been drawn to Christ and to salvation by that work of love and power.
They may, perhaps, have been among the little company who, thirty years afterwards, "kneeled down on the shore, and prayed," when St. Paul left Tyre on his last journey to Jerusalem. But the borders of Tyre were not to be the scene of the Lord's personal labours. He departed, going northwards at first through Sidon. He looked on the great Phoenician cities, with their commerce, their magnificence, their idolatries.
So now from heaven he looks down on our great towns, with their strange sharp contrasts of wealth and poverty, luxury and misery, with their unbelief and heathenism, with their drunkenness and uncleanness. His followers were to labour afterwards in those great centres of population. His own work lay not there.
2. He comes to the Sea of Galilee. He turned southeastwards, and came through the half-heathen Decapolis to the eastern coast of the well known lake. He went up into a mountain and sat down there, perhaps for prayer and meditation, perhaps for quiet intercourse with the twelve. But again he could not be hid; the healing of the deaf man who had an impediment in his speech (Marco 7:32) was soon noised abroad.
Great multitudes came; they were rough, ignorant mountaineers, inhabiting a semi-pagan country; but they saw the works of Christ; they recgonized his power and love. They brought the sick and suffering from all the neighbourhood, and cast them down at Jesus' feet. We do not read of any words—they knew not how to pray; but in their intense eagerness and excitement they cast down their suffering friends before the Lord. The action was enough. The sick lay around him; their reverential attitude, their mute distress, pleaded with the compassionate Saviour; he healed them all.
3. The wonder of the multitude. These peasants of Decapolis were men of simple hearts; they had not been prejudiced against our Lord by the emissaries of the Pharisees; they saw the Lord's power, and they wondered. But they did more than wonder; they glorified the God of Israel. Possibly they had worshipped other gods; but it was the Prophet of the God of Israel who had wrought these marvellous cures; they recognized his majesty, as Naaman the Syrian had done ages before.
It is a lesson to us. God's mercies should lead us on to adoration. Worship is what we owe to God, and worship is the prostration of the whole being, bowed low in adoring reverence before the glory of God. May the mercies of each day lead us to practise here on earth that holy unselfish worship which we hope hereafter to offer before the glory throne!
II. THE SECOND MIRACLE OF THE LOAVES.
1. The Lord's words. The disciples made no suggestion now, as they had done before under similar circumstances (Matteo 14:15). Their confidence in their Master was increasing; their reverence was deepening; they felt, it may be, that patient waiting was their most becoming attitude; it was not their place to offer advice. But he called them; he would teach them, and us through them, to care for the bodily wants of our fellow creatures.
"I have compassion on the multitude." "These words," Stier well says, "in the mouth and from the heart of Christ, have called into existence all the institutions of philanthropy, unknown to heathenism, for all sorts of indigence and distress." The people were hungry; some of them (the Lord knew, as he knoweth all things) had come from far; they had continued with him three days. Their deep interest in the Lord's teaching, their wonder at his miracles, had so absorbed their thoughts that they had made no provision for their necessities, and their food was exhausted.
Probably they were strangers from Decapolis; very possibly they had not heard of the feeding of the five thousand, who seem to have been gathered together on their way to the Passover. But these ignorant country people forgot themselves in attending upon the Lord. He cared for them. So he will care for us if we continue in his service, casting all our care on him.
2. The disciples. They must have remembered the former miracle; their question, indeed, as reported by St. Matthew, sounds almost like an allusion to it: "Whence should we have so much bread?" The Lord's words seemed to imply that they were to provide the food; whence should they obtain it? He could supply it—that they knew; they knew not yet certainly whether it would please him to do as he had done before; they did not presume to prescribe his course of action. Their stock of provisions was very small, somewhat larger than on the former occasion, but utterly inadequate for the wants of such a multitude.
3. The miracle. Again the Lord gave thanks, teaching us that we should never omit to acknowledge the bounty of God at every meal; again he brake the bread in that gracious manner so long and so well remembered (Luca 24:35); again the disciples were his ministers in conveying the food to the assembled crowds. "And they did all eat, and were filled.
" The seven loaves and the few little fishes satisfied the hunger of four thousand men. The evangelist reminds us that, though the men only were numbered, there were women and children also. The Lord provided liberally for all alike. In Christ Jesus there is neither male nor female. Christianity has raised woman to her proper place in society. The Lord always loved the little children; he bade them come to him.
He fed the whole multitude in his sovereign power and generous bounty, as now from day to day he feedeth us, fathers, mothers, children. "He satisfied them with the bread of heaven." There was enough, and more than enough; the disciples took up seven baskets full (and those baskets of large size; compare in the Greek, Atti degli Apostoli 9:25)—more, apparently, than the little store which they had at first. So he will bless our basket and our store if we trust in him.
LESSONS.
1. The multitudes brought their sick to Christ; let us commend our sick in faithful prayer to the mercy of the Lord.
2. They glorified the God of Israel; let us learn always to recognize his gracious hand, and to adore him who giveth all things.
3. He had compassion on the multitude; let us learn of him to feel for the needy and helpless.
4. Let us look to him for our daily bread; the Lord will provide.
HOMILIES BY W.F. ADENEY
The mischief of tradition.
I. TRADITION COMES FROM AN INEXPERIENCED ANTIQUITY. The Pharisees and scribes showed reverence for it because it descended from the elders; but these elders were only men. It is common to attach the greatest weight to the oldest opinion. Yet it is not correct to look for wisdom in antiquity; because, as Bacon reminds us, we are the ancients, and they who lived before us belonged to the childhood of the race.
Under the Divine education of man wisdom should be growing with the ages. We look back with amazement on a multitude of fantastic notions cherished by our forefathers which have become ridiculous in our eyes. There is one thought, however, to be set off against this. Ideas that have stood the test of time win a certain guarantee of their solidity in comparison with raw notions suddenly springing from the imagination of a new thinker.
But that is only the case when those ideas are being constantly tested by experience and criticism; and it does not apply after tradition has become petrified and has attained the rank of a venerated idol
II. TRADITION IS MARKED BY HUMAN IMPERFECTION. The enemies of Christ greeted the elders with reverence; but our Lord replied by calling attention to a greater authority. They had honoured the elders, but they had dishonoured God. The tradition of the elders may deserve some reverence, but it cannot be compared with the commandment of God.
Yet it was being preferred to that commandment. Tradition sometimes claims to be of Divine origin, handed down in the Church from the time of the apostles in a line of authorized teachers. If its claim could be proved, of course it would have an apostolic authority; but even then how could it be of superior value to the immediate utterances of the apostles recorded in the Scriptures? We have no warrant for believing, as the Gnostics taught, that an esoteric teaching of supreme importance has been thus handed down.
The extravagant pretensions of Romanism, founded on the authority of tradition, which the Council of Trent declared to be of equal value with that of Scripture, warn us against the danger of trusting similar claims again.
III. TRADITION MAY BECOME AN EXCUSE FOR UNFAITHFULNESS TO DIVINE REVELATION. Thus it was with the Jews. The revelation they treated with contempt was that of the moral law. Parental claims were eluded on the plea of traditional usages.
Nothing short of horrible hypocrisy was here practised. The plea that what was due to a needy parent could not be given because it had been already consecrated to God was quite false, inasmuch as the pretended consecration did not prevent the unnatural son from enjoying it himself. Thus tradition was a means of relaxing moral claims. The tendency to trust in tradition in the Christian Church has been sometimes associated with a casuistical treatment of simple obligations.
The reason of this seems to be that while God's commandments are "exceeding broad" (Salmi 119:96), man's additions to them are dreadfully narrow. Thus tradition slides down to petty contrivances, and wastes its resources in miserable scruples. Christ would warn us to escape from the lowering and narrowing influence of this system of man's invention, by turning to the large, living, eternal, spiritual truth of the kingdom as he has revealed it to us.—W.F.A.
The source of defilement.
The religious people in the time of Christ were right in being anxious to avoid defilement, but they made a great mistake in their idea as to its source, and therefore they went wrong in their notions of the evil thing itself.
I. THE AWAKENED CONSCIENCE DESIRES TO BE FREE FROM DEFILEMENT.
1. On its own account. Children who have been brought up in the gutter have no idea of cleanliness and no desire for it; and souls that have habitually wallowed in filth do not perceive their own degradation until a new and better influence has been brought to bear upon them. Nevertheless, man, made in the image of God, cannot attain his true end while the Divine image is corrupted and befouled, and when a gleam of his better nature awakes he longs to be pure. The cultivation of the spiritual life brings a horror of defilement. For its own sake the soul then longs to be clean.
2. Because of the effects of defilement.
(1) Shame. The first perception of defilement seen side by side with purity sends a shock of shame through the awakened soul.
(2) Banishment from God. Without holiness no one can see God. Nothing unclean can enter heaven, i.e. the presence of God (Apocalisse 21:27).
(3) Blindness. The defiled soul is dark; it cannot perceive spiritual truth.
II. THE PERVERTED CONSCIENCE MISTAKES THE SOURCE OF DEFILEMENT. The root error of the Pharisees was externalism. The prim propriety of demeanour which characterized the professional saints of Jerusalem covered hearts as corrupt as any of the publicans' and sinners'.
Yet the Pharisees thought themselves clean. They dreaded contact with a corpse, but they had little scruple in entertaining a corrupt thought. They would stop their ears at the sound of blasphemy, but they would give the reins to their tongues in malignant words. The evil of Pharisaism is by no means extinct today. Religious people dread to be found in association with questionable characters. They are anxious to be perfectly correct in the external observances of worship. They do not go to the extreme of the folly of the Pharisees, but they too often manifest the same spirit.
III. THE ENLIGHTENED CONSCIENCE PERCEIVES THE TRUE SOURCE OF DEFILEMENT WITHIN ITSELF. It is part of the work of Christ to arouse and guide the consciences of men. Thus he shows us that the real origin of defilement is in our own hearts.
A black fountain will always pour out a black flood, do what we may to cleanse the stream; on the other hand, a spring of pure water will quickly wash away any casual defilement that falls into it. A man is not his environment. It is dangerous to be in the midst of corrupting influences; and yet a bed of lilies may grow out of foulest mire. A herd of swine will not be converted into a troupe of pure virgins by entering temple; they will only convert the sanctuary into a sty.
The corruption of a bad heart will be detected in language and conduct. When these are unworthy they will reflect shame on the debased heart from which they come. It is the great lesson of Christ, needed much in our own day, that as the root of all evil in the world is the evil heart of man, the only radical cleansing must be that which washes the heart. We must have done with the superficial treatment of mere appearances. Christ's method is to renew the life within.—W.F.A.
"Blind leaders of the blind."
This is a startling image, vividly suggesting to our minds a most deplorable condition of society. While it was especially true of the official teachers of Israel in our Lord's time, it has never ceased to have an application to somewhat similar men. It may be applied to heathen priests, to the benighted leaders of superstition in mediaeval Europe, and, alas! to many in Christendom today who essay to guide others though they themselves cannot see the way of life.
I. THE BLIND LOOK FOR LEADERS. The consciousness of inability and the confession of it may not be recognized by superficial observers, because a certain surface pride tries to veil the deep diffidence and the yearning hunger for guidance that really inhabit the souls of men. The blindness of the multitudes that "knew not the Law" was but a shadow of the blindness of mankind generally. Ignorant of God, unable to comprehend itself, lost in the wilderness of thought, the mind of man seems to be eyeless, or at best dim-sighted and confused in its attempt to grasp spiritual truth.
II. THE BLIND MAY BE DECEIVED IN THEIR LEADERS. Their very blindness puts them under a disadvantage in judging of the worth of those who offer to guide them. Sounding words are no proofs of clear vision. Yet too often teachers have been accepted on their own terms and accredited by their self-assertions.
Nevertheless, when one who sees arrives, it is possible for him and others to detect a mistake. The common people who heard Jesus gladly quickly perceived that his teaching had an authority which that of the scribes lacked.
III. THE RESPONSIBILITY OF THE LEADERS OF THE BLIND IS MOST SERIOUS. They are trusted men, and in proportion to their acceptance of confidence will be their responsibility. If they fail to carry out their promises their charges will suffer.
But they too will fall into trouble. Men cannot guide others wrongly without going wrong themselves. Their fatal mistake is to pretend to be leaders of souls while they themselves are benighted, for it is possible to refuse the responsible function and to take the lower and humbler place of the blind who need guidance.
IV. IT IS MOST IMPORTANT THAT RELIGIOUS TEACHERS SHOULD KNOW THE TRUTH THEY ARE CALLED UPON TO TEACH. This idea is so obvious that it seems to be a waste of words to state it. Yet it is constantly ignored.
1. Special training is needed. In the present day the air is laden with questions concerning the foundations of the faith, and no one is fit to be a teacher of others who is not prepared to meet those questions. Though some of them may not be readily answered, at least the teacher must know how to give some guidance to the inquirer in his perplexity.
2. Divine light is needed. It is not enough for the teacher to have been trained in theological studies. These may have left him in a midnight darkness; and they will do so if he has not opened his soul to the light of God.
V. THE ONLY SAFE GUIDE IS JESUS CHRIST. He has clear vision, and he leads surely through all difficulties. We lean on the teaching of ignorant men when we might go straight to the teaching of Christ. With the Light of the world shining upon our path, we should be able to see, and yet this will not be possible if we are blind. Now, it is the great work of Christ not merely to guide the blind, but to give them sight, so that they may see their way and follow him by their own vision of truth.—W.F.A.
The triumph of a mother's love.
Jesus was beyond the borders of Palestine, on heathen soil. He had not extended his travels in order to carry his ministry to the heathen; but he was in retirement. He had left Galilee because the Galilaeans were in a restless state—many of them perplexed by his teaching and turning from him, and also because the official teachers were seriously impeding his work. After this our Lord never resumed his old open ministry by the seashore and on the hillside. Yet even during his retirement he could not resist the pleadings of a mother's love.
I. THE CONDUCT OF THE MOTHER. The vivid picture given to us by the evangelist sets before us a very remarkable character. Let us observe some of its most interesting features.
1. Devoted love. A mother is just absorbed in her devotion to her poor daughter. As is often seen, the very affliction of the child the more endears her to the mother. A mother's love is no mere sentiment, and it is not satisfied to expend itself in idle tears. It inspires a keen and energetic interest. The mother is lifted above her people, and is carried forward to attempt what others never thought of, because her love will not permit her to give up her hope and her effort.
2. Rare faith.
(1) The woman was a heathen. Yet, like the centurion of Capernaum, she had a faith greater than that of any Jew or Jewess. Thus, although our Lord's immediate ministry is to Israel, it is manifest, even while this is being carried out, that other peoples must share its benefits.
(2) She recognized the Messiahship of Christ. Though a heathen, she had learnt to share the hope of Israel. In the time of his exile, depression, and disappointment, she did not fail to recognize the very Christ of God.
3. Unyielding persistency. The wonder is that this woman would take no refusal; and yet shall we call it a wonder at all when we remember that she was a mother? Here is the greatest instance in all history of the victory of persevering prayer.
4. Quick inventiveness. Jesus was a Master of the fine art of repartee; but for once he gladly allows that his words are perfectly met and replied to, and he generously leaves the last word with his applicant, in this word there is a full admission of all Christ said, and no departure from perfect humility, and yet there is a brilliant shaft of wit as modest as it is effective. There is room for the quick intellect in the kingdom of heaven.
II. THE BEHAVIOUR OF CHRIST. On the surface this is mysterious and apparently ungenerous; but a fair consideration of the whole narrative will not leave any ground of complaint against it.
1. A true statement. The mission of Christ was to the Jews. This was a fact not to be gainsaid. Though he came for the salvation of the world, his method was to begin with Israel and to confine his personal labours on earth to the people who were to be his instrument for saving others.
2. A test of faith. Our Lord's discouragement of the applicant would have been unkind if she had been a weak and timorous person. But with his keen intuition of character he could see at a glance that she was a woman of courage and confidence. It was an acknowledgment of her good qualities that permitted the severe test to be applied to her.
3. A final blessing. In the end this eager mother got all she sought after, and therefore she had no complaint against Christ, but, on the contrary, good ground for thankfulness. Jesus Christ does not refuse any true applicant for his grace. He may seem to discourage at first, but in the end faith is always rewarded.—W.F.A.
The healing ministry.
After his retirement to the north, Jesus seems to have returned for a short time to the scenes of his earlier labours in Galilee. His open public ministry had almost ceased, and his miracles were now for the most part rare, and only performed in response to some special appeal. But we have here one last occasion of widespread healing, crowning the public beneficence of Christ's earthly life.
I. OUR LORD'S PURPOSE. He went up the well known mountain where he had taught the people during his earlier ministry, and there he seated himself in preparation for further teaching. This was his aim, as the deliberate sitting down implied. But this was not what the people wanted; they were anxious for bodily healing. Now, we do not find that Jesus discouraged applications for the cure of sickness; he encouraged them by his generous response.
Nevertheless, it must have been painful for him to see how much more anxious the people were to receive earthly blessings than to secure those higher spiritual blessings which it was the great end of his life work to bestow. He is always thinking first of the kingdom of God, and only adding the other things to it as secondary boons. His true disciples should learn a sense of proportion, and seek first what Christ is most anxious to bestow.
II. THE PEOPLE'S TROUBLE.
1. Great bodily distress. It is noteworthy that all the cases here specified represent diseases or defects in some bodily organ. They are not like the instances of fever, leprosy, or general paralysis that we have met with earlier. It would seem that these cases would be difficult to treat.
2. Variety of need. Though a certain common character belongs to all these cases, they still differ from one another very considerably. Yet they are all brought to Christ. He is not a specialist able only to treat one class of complaints. He welcomes and helps people whose needs are infinitely various.
3. Brotherly sympathy. The people brought their afflicted friends, leading the blind and carrying the lame up the steep, broken mountain path. It was the Christ spirit that helped these poor sufferers to Christ. There is room for largo mutual helpfulness in the kingdom of heaven. If we cannot save our brothers, we can bring them to the Saviour.
III. OUR LORD'S GRACE. The response was ready and sufficient. It is stated in few words, "And he healed them;" yet this is enough. The very laconic phrase shows that there were no qualifications, limitations, exceptions.
1. Healing. This was the chief miracle work of Christ. It was the symbol of his spiritual ministry (Luca 4:18). He comes to give eyes to the soul, and the hearing of Divine voices, and strength for the service of God.
2. Feeding. This is recorded in the following paragraph. Some needed healing; all needed feeding. Now, Christ, who cures sick souls, also nourishes healthy souls with the bread of life. They who bring others to Christ are themselves blessed by Christ.
IV. THE PEOPLE'S JOY. It is occasioned by the wonderful sight of the results of Christ's miracle working. Christ is honoured by what he does in the world now. We can see his spiritual miracles, and they are his best credentials. The effect on the people was twofold.
1. Amazement. "The multitude wondered." Yet they had come to seek these very boons! The sight of the reality was greater than the previous hope. Christ is truly named "Wonderful" (Isaia 9:6).
2. Praise. The people saw the hand of God in this, and a spontaneous outburst of praise followed. Thus the work of Christ glorifies the Name of God.—W.F.A.
HOMILIES BY MARCUS DODS
On hand washing.
The omission with which the Pharisees here charge the disciples was that of a ceremonial observance on which they laid immense stress. Certain washings for purification had been commanded by the Law of Moses, but to these countless additions of a minute and vexatious kind had been added by the rabbis. Even when no defilement had been consciously contracted, the washings must be observed because, unwittingly, a man might touch what would defile him.
Wherever in religion such human inventions are accepted as binding, they tend to become more prominent than the fundamental moral law. It was so in this case, and it is to this our Lord's words point. "By your tradition," he says, "ye make the Word of God of none effect. You put aside his commandment that you may keep your own tradition. You accept as the important things such trifles as these, while the truly great things of the Law you utterly neglect.
" But the evil of Pharisaism lay even deeper than this. The Pharisees were not mere formalists; those of Paul's type could honestly say that, touching the Law, they were blameless. Their mistake was that they thought their good actions made them good men. Our Lord came to give men clear perception and hold of the real distinction between good and evil. Men were not to be allowed to suppose the distinction between good men and bad was a slight one, that could be bridged over by a few acquired habits or formal observances.
They were to be made to see that the distinction was deep as humanity itself; that their goodness must be one that would be eternal; not being the result of a superficial imitation, or attempt to satisfy the expectations or win the applause of men, but springing from the man's inmost self. To illustrate the principle that respect to human tradition tends to disrespect of God's Law, our Lord cites an instance well known to them.
Under the guise of extra devotion to God, a man could evade the first of human duties by merely saying over anything he wished to keep, "Corban"—"It is devoted." This was monstrous, and the system which encouraged it manifestly "a plant which his Father had not planted." The principle which lies at the root of our Lord's teaching here he enounces in the words, "There is nothing from without a man that, entering into him, can defile him; but the things which come out of him, those are they that defile a man." We may apply this in two ways.
1. To those who, under the guise of greater religiousness than that of other men, evade the common duties of life; who, in defending some trifle that hangs to the skirt of religion, do not scruple to transgress the broad laws of justice, truth, and charity which form its life. Every age has had its representatives of the Pharisees, the defenders of traditional religion, who have shown the same unscrupulousness and intolerance in defence of what they suppose to be religious truth.
And when we consider the damage done to religion by such persons, and the difficulty of convincing them of their error, we do not wonder that no class was so frequently and so unsparingly denounced by our Lord. In every religious community there is a tendency to place the keeping of certain observances that are added to the Law above the Law itself; to consider these extra things as the marks of a religious man, and to call a man religious or irreligious according as he does or does not things that have as little to do with fundamental morality as the washing of hands before eating.
We are apt, all of us, to pay attention to the means rather than to what is the great end of all religion; to wash our hands instead of our hearts. "These things ye ought to have done, but not to have left the others undone." All these things that are peculiar marks of religious people are good, but become enormous evils when out of proportion to the essential matters of the Law—of morality, of justice and truth between man and man, of love to God and to our fellows. Or:
2. We may consider the principle as enouncing the general truth that man's life is determined in all respects by what is within, not by what is without. Our Lord was sinless, not because he was not in circumstances of temptation, but because there was nothing on which temptation could fix. We lay the blame of our low spiritual condition, our actual fails, on our circumstances.
But why is it these circumstances tempt us? Others pass through them without peril. The blame is within. We must seek for the remedy, also, within. The change that determines our destiny is a change in ourselves.—D.
The Syro-Phoenician woman.
The peculiarity of the incident here related is not the cure wrought, but the refusal with which the mother's petition was at first met. It did not need a sympathy such as our Lord's to urge him to dismiss this foul intrusion into the innocent and happy days of childhood; it did not need his hatred of evil to urge him to rebuke the Satanic malice, which could exult in attacking, not the aged sinner, but the pure child who knew nothing of the sources of disease and had no arguments to resist its terror.
Who would not count it one of the best pleasures to be able to bring a suffering child from pain and terror to the sane and healthy joy of childhood? But our Lord answered never a word, and when urged to speak, his speech was more discouraging than silence. What is it, then, which justifies this conduct? It may have been his meaning from the first to grant the petition, and he put the difficulties in a harsh form that the woman might apprehend the value of what she asked.
But what were the difficulties? His own reason was that he was not sent to any but Israelites. He sent his apostles to every creature, but his own ministry was confined to Israel. This people had been the object of a constant enriching care fur many generations, that at length the Messiah might come to them and through them bless the world; and to act in the end as if this made no difference would have been for God to stultify himself.
It is only after the distinction between Jew and Gentile has been cordially accepted by the woman that her request is granted. In humbly and faithfully taking her place among the dogs, she took her place among the children of faithful Abraham. She had the faith which was the best possession of the Jew, and for the sake of which all their training had been given. Observe—
I. HER HUMILITY. Radically it was her humility which made her victorious. Quick in intellect and brilliant; resolute, capable, and even audacious, in obtaining what she set her heart on, she was yet humble. She was of the meek who inherit the earth.
II. IT WAS HER FAITH TO WHICH OUR LORD DREW ATTENTION. This woman alone was victorious over him in debate; but it is not her cleverness, but her faith, which delighted him when she snared him in his own words—her faith in his inability to refuse to do a kindness, and in his God-given power to do it.
III. WE SOMETIMES, LIKE THIS WOMAN, ASK GOD FOR SOMETHING WHICH HE MIGHT. TELL US IN THE FIRST INSTANCE IT WAS NOT LAWFUL FOR HIM TO DO.
We break some natural law, physical or moral, and, broken hearted at the consequences, we cry to God. But he answers us never a word; there is no sign that we have spoken. We feel that we are receiving the wages of sin. Gradually and painfully and with deep humility we accept the position we have brought ourselves into, and learn to say, "It is better I should learn the rigour of this perfect and holy order of things than that I should at once have all I ask for."
IV. BEGINNING WITH THIS WOMAN BY LEARNING HOW LITTLE CLAIM WE HAVE, WE MUST WITH HER HOLD TO CHRIST TILL HE GIVES US ALL WE NEED.
Can you have such reason to think you are not among Christ's people as this woman had? Did he not plainly tell her that he was not sent to her, and yet in the end yield all to her? You will find that by submitting yourself humbly to the laws you have broken, and to him whose laws they are, you do pass into a new condition, and other laws begin to work in your favour.
V. PARENTS MUST BE ENCOURAGED BY THE SUCCESS OF THIS MOTHER'S INTERCESSION. You may be able to make nothing of your child that strangely perplexes you by his conduct, but Christ can make something of him.
In conclusion, have you sufficiently considered the blessedness of succeeding with Christ, of getting from him what you desire? He assures you that importunate prayer prevails. Whatever great trouble, he bids you come to him. He knows human life well, and does not underrate its difficulty. He assures you he can help you. He asks for no certificate of character. If you feel no want he can relieve, is not this itself a reason for seeking him; a proof that you are benumbed in spirit, and need the life he offers?—D.
Feeding of the four thousand.
Matthew puts side by side with miracles of healing this miracle of feeding the four thousand, as if inviting us to read them in the light they reflect upon each other.
1. The first point of contrast is that, while the healing originated in the desire of the multitude who sought our Lord's help, the feeding originated with him, he being the first to notice the faint looks of many of the people. It were much to receive at Christ's hand all we ask for; but, in fact, we receive a great deal more. This miracle is a concrete proof that God knows what we have need of before we ask him, and that the Creator cares for his creature with a tenderness and sympathy which no human relationship rivals.
2. As the one class of miracles exhibits Christ's power to cure, the other reveals his power to prevent, human suffering. As it is a lowered vitality that gives disease its opportunity, so the only preservative against any form of sin is a strong spiritual life. Perhaps the gospel has come to be looked on too exclusively as a remedial scheme, and too little as the means of maintaining a healthy condition of spirit.
It is men who have thirsted for righteousness all their lives who have served their generation best; and while we should not do less for the reclamation of the abandoned, we should rectify the balance by doing more to preserve the young from the misery of a wasted life. For every one our Lord healed, he fed ten. He presents himself not only and always as Medicine, but also as Food—as the Bread that nourishes true and eternal life. Bread a fit symbol, as showing—
I. THE UNIVERSAL NEED OF CHRIST AND HIS APPLICABILITY TO ALL. From the first God saw that so surely as we should all hunger and need bread, so surely should we need Christ if our souls were to live. In all that Christ calls us to, he is not putting a strain on our natures, but simply recalling us to that condition in which alone we can live with the ease and comfort of health, and in which alone we can finally and permanently delight.
II. CHRIST GIVES LIFE TO THE WORLD THROUGH HIS DISCIPLES. He distributed to the disciples, and the disciples to them that were set down. It is a very grave truth that every one of us who has himself received spiritual life from Christ has thereby in possession what may give life to many human souls. We may give or withhold, but it is given not only to be consumed, but to be distributed. It is not the privilege of any one class of disciples, but of all.
III. FAITH IN JESUS CHRIST AS THE SOURCE OF LIFE IS REQUISITE BOTH FOR RECEIVING AND IMPARTING SPIRITUAL LIFE.
That bread was offered was nothing; each man must use it for himself. Had any scoffed at the idea of our Lord's feeding the multitude with the few loaves he had before him, or refused to believe that bread so produced could have any nourishment in it, they must have remained unfed and faint. And it must have been trying to the disciples to do as they were bid, and advance each man to his separate hundred with his morsel of bread.
But if they gave cautiously and sparingly to the first, they must soon have felt rebuked and their hearts enlarged. However slender our attainments or our power of influencing others, let us not be afraid of attempting to nourish some other soul; it is not what we have, but what Christ makes of it, that is to do good.
IV. CONSIDER THE ABUNDANCE AND THE ECONOMY OF CHRIST'S PROVIDING. Many might have despised to gather up the broken bread and bits of fish; have thought they must be hungry indeed who would use such food. Yes, and it is only the hungry soul God promises to satisfy. His food is plain, but it is nutritious, and they who must have fresh food or will take none will be disappointed.
V. THE CHARACTER IN WHICH CHRIST HERE APPEARS IS ONE WHICH WE MAY REMEMBER ALWAYS. Now, as then, he is considerate of our wants, mindful of our infirmities, quick to calculate our worldly prospects, and provide for us; simple, practical, earnest in his love. In his presence none need lack any good thing. "Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness."—D.
HOMILIES BY J.A. MACDONALD
Casuistry reproved.
The fame of the miracles and ministry of Jesus passed from Galilee to Jerusalem, whence came certain Pharisees and scribes, who were probably sent to watch him, and find matter of accusation against him (cf. Matteo 22:15, Matteo 22:16). "Jerusalem—the high school of hypocrisy. Rabbi Nathan says, 'If the hypocrites were divided into ten parts, nine would be found in Jerusalem, and one in the world beside'" (Stier).
These zealots set up the traditions of the elders against the character and claims of Jesus. Their accusation is contained in the question, "Why do thy disciples," etc. 7 (Matteo 15:2). The reply takes the form of a retort, an admonition, and an exposition; the former being hurled at the accusers, and the latter given for the edification of disciples and the people.
I. THE RETORT. "Why do ye transgress the commandment of God because of your tradition?"
1. The appeal was followed up by an example.
(1) The instance cited is their violation of the fifth commandment. This enjoined, under the terra "honour," a dutiful respect to parents in taking care of and supporting them (cf. Proverbi 3:9; Numeri 23:17; 1 Timoteo 5:3, 1 Timoteo 5:17). The neglect of parents is included under the expression cursing them, and was, according to the Law, a crime so heinous as to be punishable with death (cf. Matteo 15:4; Esodo 21:17). Let our youth remember this.
(2) Under pretext of zeal for God the casuists managed to release themselves from this obligation. The device was to make a vow to devote to the temple treasury that which their parents might otherwise claim from them. In this wickedness they sheltered themselves under the authority of their traditions, and thus made void the Law of God.
2. This was a triumphant defence of the disciples.
(1) It showed that the traditions in question were vicious, and therefore that no blame could justly be laid to the account of the disciples for disregarding them. It showed that they were, on the contrary, to be commended for protesting against them. If this was the worst thing alleged against them, they must have conducted themselves inoffensively.
(2) It was all the more incumbent upon the disciples to protest, since the Jewish doctors affirmed that the matter of their traditions had been originally delivered by God himself to Moses, and from him orally transmitted; that they are more excellent than, and consequently of superior obligation to, the Law itself.
(3) Note: The Council of Trent claims for the Romish traditions that "they are to be held with the same pious affection and reverence" as the Holy Scriptures. Brooks compares this addition of tradition to Scripture to putting paint upon a diamond. Luther likens the interpretation of Scripture by tradition to the straining of milk through a coal sack.
3. It was a heavy impeachment of the accusers.
(1) It put them to the worse. Whether or not the disciples had transgressed, their accusers are accused of being the chief transgressors. Those who have the beam in their own eye are not the persons to take the mote out of their brother's eye. Those who live in glass houses should not throw stones. The Pharisees of every religious community take more pleasure in blaming others than in amending themselves.
(2) It branded them as hypocrites. What else are they who, under pretence of zeal for God, transgress his holy Law? They honoured him with the lip while their heart was far from him. Their heartless worship was "vain"—such as God could not approve. What vanity there is in the major portion of the religion of every age and clime (see Giacomo 1:26)!
II. THE ADMONITION. This was addressed to the disciples. "Then came the disciples," etc. (Matteo 15:12).
1. The doom of the hypocrite is declared.
(1) They were offended at the truth. This was obvious to the disciples. Their pride was mortified. They were silenced. They had no reply. They nursed their wrath. Plain speaking never fails to offend the sinner who is unwilling to repent.
(2) They were blinded by the light. Their blindness was not involuntary ignorance, but voluntary error. They shut their eyes against the Light of the world, and were in consequence judicially blinded. So it fell out according to the prediction in Isaiah (see context in the prophet, Isaia 29:14).
(3) They were doomed to be rooted out of the Church of God. He would not own them as his planting (cf. Isaia 41:19; Giovanni 15:2). The sect of the Pharisees did not survive the destruction of Jerusalem. Every spurious plant will be rooted out of the Church in the judgment of the great day (see Matteo 13:30).
(4) Their membership will be transferred to the Church of the devil. The blind guides will fall into a pit (see Giovanni 9:40; Romani 2:19, Romani 2:20). The well in the figure represents Gehenna. The pit of falsehood is the prelude to the pit of perdition.
2. Their dupes will share their doom.
(1) So it proved. The blinded nation were led on to crucify their King, and to blaspheme the Holy Ghost, and were, together with their guides, rooted out by the Romans (cf. Geremia 14:15, Geremia 14:16; Geremia 20:6). "How many men have ruined their estates by suretyship for others! But of all suretyship none is so dangerous as spiritual suretyship. He that pins his faith upon another man's sleeve knows not whither he will carry it" (Flavel).
(2) The crime and consequences of illegal impositions will be charged upon those who maintain as well as upon those who invent them (see Michea 6:16). God suffers one man to lead many to ruin.
(a) A rich profligate.
(b) An infidel.
(c) A man of learning.
(d) A politician.
(e) A teacher of heresy or of levity.
"If both fall together into the ditch, the blind leaders will fall undermost, and have the worst of it" (Henry). But that will be slender comfort to the sufferers in the crush that will follow.
(3) The moral, then, is, "Let them alone." Avoid false teachers. Have no communion with them. A literal attention to these words of Christ produced the Reformation (see Osea 4:17; 1 Tessalonicesi 2:14, 1 Tessalonicesi 2:15). Be not satisfied with attending a place of worship. See that the teaching is of God (cf. 1 Giovanni 4:1). None but the blind will submit to be led by the blind.
III. THE EXPOSITION. This was given alike to the disciples and the people (verses 10, 11, 15-20).
1. It distinguishes between Moses and the elders.
(1) The traditions were human. "The precepts of men," not to be confounded with the "doctrines" of God. Moses made a distinction in meats—the clean and unclean—but prescribed nothing respecting the eating with unwashen hands. This was a refinement of the elders. The ground of it was the possibility of the hands having touched something that might communicate legal uncleanness, and the contention that, since the Jews, like other Orientals, made great use of their fingers in eating, the uncleanness would be communicated to the food; then the food, taken into the system and assimilated, would defile the whole body. Hence such precepts as this of the Rabbi Akiba: "He that takes meat with unwashen hands is worthy of death."
(2) With these refinements the disciples had no sympathy. They rejected the casuistry that would make void the law of the fifth commandment. They did not scruple to eat with unwashen hands.
(3) But the multitude still needed enlightenment on this point. And how many nowadays scruple to communicate with unwashed hands, but scruple not to communicate with unwashed consciences! (Quesnel).
2. It distinguishes between the letter and the spirit of the Law.
(1) In the letter those who ate of unclean meat were unclean; but then the uncleanness was that of the meat; not moral, but ceremonial. Moreover, the Mosaic distinction of meats was not instituted for its own sake, but to point out the distinction between morn/ good and evil. Hence, when the ceremonial law ceased to serve this purpose, it became useless.
(2) These principles were now enunciated by Christ, and so commenced that spiritual teaching respecting the war between the flesh and Spirit unfolded in the writings of Paul (cf. Romani 7:18, Romani 7:19; Romani 8:1, Romani 8:2; Galati 5:16).
(3) This was what Peter could not understand when he "answered and said, Declare unto us this parable" (verse 15). He could scarcely believe his ears that a distinction in meats, in the abstract, availed nothing. His prejudices darkened his understanding; nor were they dispersed until nine years later, when he received the vision of the sheet (see Atti degli Apostoli 10:15, Atti degli Apostoli 10:28).
(4) The spirit of the Law, then, is the all-important matter. Not that which goeth into the mouth, but that which cometh out of the heart. In religion the heart is everything. Religion is the union of the heart with God. The teaching of Christ here
(a) recognizes original sin. "Temptations and occasions put nothing into a man, but only draw out what is in him before" (Dr. Owen).
(b) Before evil becomes sin it must have the sanction of the understanding (see 1 Giovanni 3:4).—J.A.M.
Great faith.
So the faith of the Syro-Phoenician woman is described by the Lord. The elements of that great faith are evident in the narrative.
I. GREAT FAITH IS CLEAR SIGHTED.
1. In the discernment of evil.
(1) This woman saw that her daughter was possessed of a devil; that her faculties were under the power of an evil spirit. Her eyes were not blinded by maternal partiality. She clearly apprehended the terrible fact. Do Christian parents ever fail to discern that their unchristian children are vexed in spirit with a proud devil, an unclean devil, a malicious devil?
(2) She saw that her daughter was "grievously vexed." The demon, in this case, was of extraordinary malignity. Note: As in evil men, so in devils, there are varieties and degrees of malignity. Or the demon in this case had unusual scope allowed him for the exertion of his malignity.
2. In the discernment of the cure.
(1) This woman saw that the cure for her daughter was not within the ordinary physicians'skill. She may have come to this conclusion through experience. She may have come at it by reasoning. For devils are stronger than men.
(2) She saw it in the power of God. That power devils must acknowledge. That power she sought in Jesus. When she called him "Lord," she meant more than the complimentary Sir. She identified him as the Christ; for such is the meaning of the title "Son of David."
(3) She saw it in the mercy of God. The Messiah of prophecy is full of mercy. The fame of Jesus was in accordance with the promises. "Mercy," therefore, was her plea.
II. LA GRANDE FEDE È UMILE .
1 . In condotta.
(1) Questa donna gridava "misericordia". Qui non c'era motivo di diritto. La sua speranza era nella simpatia di un cuore misericordioso. Niente può toccarlo come il grido di miseria.
(2) Ha gridato "dopo" di lui (versetto 23)—seguita a distanza, come indegna di avvicinarsi troppo. Come figlia di Canaan, il suo comportamento si accordava con la condizione di serva (cfr Genesi 9:26 ).
(3) Quando si avvicinò, "si avvicinò e lo adorò, dicendo: Signore, aiutami". In lei l'umile atteggiamento di culto esprimeva veramente il suo spirito umile.
2 . Di temperamento.
(1) Ha acconsentito all'appellativo di "cane". "Verità, Signore", fu la sua umile risposta. "Cane" qui è opposto a "pecora". L'animale puro nella Legge era il tipo dell'israelita; l'impuro, del Gentile. Era una "greca" o gentile, "una siro-fenicia di razza" ( Marco 7:25 ). Non sembra essere stata un proselito.
(2) Non ne consegue, tuttavia, che fosse un'idolatra. Hiram, un re della sua nazione, partecipò alla costruzione del tempio di Salomone, fu amante di Davide e benedisse il Dio d'Israele (vedi 1 Re 5:7 ). Sarepta, dove abitava la degna vedova ai giorni di Elia, era nel paese di Sidone (vedi 1 Re 17:9 ; Luca 4:25 ). Molti Gentili da quelle parti rispettavano l'Ebraismo e cercavano il Messia promesso.
(3) Se comprendeva lo spirito della Legge e la forza della promessa che rende puro il credente Gentile e lo costituisce figlio della fede di Abramo, non lo supplicava. Accettò il titolo di "cane" nel suo significato spirituale oltre che cerimoniale. Nota: La modestia non è restrizione alla grandezza della fede (cfr Matteo 8:8 , Matteo 8:9 ).
III. LA GRANDE FEDE È SERIA .
1 . Non mancherà occasione.
(1) Ecco un'occasione d'oro. Gesù era "nelle parti di Tiro e di Sidone". Fu «ministro della circoncisione per la verità di Dio» ( Romani 15:8 ), ma si spinse fino ai limiti del suo incarico per gettare uno sguardo di pietà oltre il confine.
(2) Sentendo della sua vicinanza, "è uscita". Non aspettò che Gesù attraversasse la terra di confine. Se lo avesse fatto, avrebbe perso la sua occasione. Nota: molti perdono la propria anima escogitando opportunità invece di accettare quelle fornite loro da Dio.
(3) Abramo doveva uscire da Ur per ereditare Canaan. Questa donna doveva uscire dalla Fenicia per ereditare la benedizione di Israele. Così il peccatore deve lasciare i suoi peccati per trovare la salvezza. Se è serio, non perderà la sua occasione.
2 . Il suo cuore è nella sua causa.
(1) Questa donna ha fatto suo il caso di sua figlia. Il suo grido fu: "Abbi pietà di me ". La sua supplica era come se lei stessa fosse molto irritata dal demone che possedeva suo figlio. Così ha cercato sollievo per quanto riguarda se stessa. "Signore, aiutami ".
(2) La sua insistenza spinse i discepoli a supplicarla: "Condannala, perché ci grida dietro". "O discepoli! E fa la voce di guai preghiera? Quanto poco attualmente state a assomigliano Maestro! Non abbiamo mai letto del suo essere turbato con il grido dei poveri e dei bisognosi. E questo è tutto ciò che devi voglia, è la tua carità è pari a quella di alcuni ricchi, che danno un soldo a un povero, non per compassione, ma per sbarazzarsi di lui! (A. Fuller). Ma se il movente dei discepoli fosse quello del giudice ingiusto o qualcosa di più degno di loro, la serietà della donna non può essere confusa.
IV. LA GRANDE FEDE È PERSISTENTE .
1 . Rifiuta lo scoraggiamento.
(1) Gesù "non le rispose una parola"; ancora piangeva. Conosceva la qualità della sua fede. Non dobbiamo interpretare il ritardo nel rispondere alle nostre preghiere come un rifiuto di rispondervi. Potrebbe essere quello di tirare fuori la qualità della nostra fede. Dio dimostra che può migliorare la nostra fede.
(2) Gesù rifiutò per lei l'intercessione dei suoi discepoli; ancora piangeva. "Egli le rispose e disse: Non sono stato mandato se non alle pecore smarrite della casa d'Israele". Questo fece tacere i discepoli; non così la donna.
(3) Gesù "entrò in una casa e nessuno voleva che lo sapesse", a quanto pare per evitare la sua insistenza. Ma "non poteva essere nascosto", perché questa donna lo seguì, e poi "cadde ai suoi piedi".
(4) Gesù disse: "Non è conveniente prendere il pane dei figli e gettarlo ai cani". Questo è stato il punto culminante.
2 . Nel cuore stesso dello scoraggiamento trova incoraggiamento.
(1) Mai per un momento ha perso di vista il suo grande argomento, vale a dire. che il suo era l'appello della miseria alla stessa Misericordia. Quanto più sensatamente sentiamo il peso, tanto più risolutamente preghiamo per la sua rimozione. Cristo stesso nella sua agonia pregava con più fervore. Questa supplica di miseria alla Misericordia rimase in vigore immutato.
(2) The quickness of her faith could even discover the presence of that mercy in the tenderness of tone behind the sternness of expression. Did not Jesus use the diminutive (κυνάρια), "little dogs"? Here was a leverage which she adroitly seized. The children are familiar with the little dogs, and have no objection to their eating the crumbs that fall from the table.
"The spirit of faith suggests the best forms of prayer" (Bengel). It is, moreover, "their master's table." It cannot go ill with the dogs. "There is bread enough [for the children] and to spare" for the servants and the dogs (see Luca 15:17, Luca 15:19). A crumb of Christ's mercy is sufficient to expel a malignant devil.
(3) So faith triumphed. "It resembled the river, which becomes enlarged by the dykes opposed to it, till at last it sweeps them away" (A. Clarke). "O woman." By faith the dog is already transformed into the woman. "Great is thy faith." "Jesus admires this faith to the end we may admire and imitate it" (A. Clarke). "Be it done unto thee even as thou wilt." There is faith in willing. "And her daughter was healed from that hour." Healed at her home
Here was a gleam of that light which was to lighten the Gentiles; a presage of that mercy to be fully revealed after his death. Here also is a proof that the curse upon Canaan was only meant for those of his race who should follow his unbelief. The doom of corporate bodies does not necessarily fall upon all their individual members. True faith is saving evermore.—J.A.M.
The power of Christ.
In this narrative there is no word of Christ recorded; yet the scene is full of animation. It is the animation of power. We have in it—
I. CHRIST IN THE POWER OF HIS ATTRACTION.
1. He sat upon the mountain. (17 Possibly Tabor. "The mountain," meaning some particular mountain which he was accustomed to frequent; for whenever it is spoken of at a time when Jesus is in Galilee, it is always distinguished by the article (cf. Matteo 4:18; Matteo 5:1; Matteo 13:54; Matteo 14:23; Matteo 28:16). "I suppose it was Mount Tabor" (Wakefield).
(2) Mountains were symbols of powers. So they are put for kingdoms. Thus the powerful kingdom of Babylon is described as a "destroying mountain" to be devoted to destruction (see Geremia 51:25). Places of power and authority within a kingdom are also compared to mountains (see Amos 4:1). Powerful obstacles to the progress of the gospel are described as mountains which have to be removed (see Isaia 40:4; Isaia 41:5; Isaia 49:11).
The exaltation of the kingdom of Christ above the kingdoms of the world is called the establishing of the mountain of the Lord's house in the top of the mountains and its exaltation above the hills (see Isaia 2:2; Mic 4:1-13 :17. And the kingdom of Christ is described as a little stone destined to swell into a great mountain which shall fill the whole earth (see Daniele 2:35).
(3) The attitude of Jesus, seated upon this mountain, silently asserted his enthronement above all power, material and spiritual, secular and sacred.
2. Great multitudes came to him.
(1) See them streaming out from the surrounding towns and villages. Yet are these but portents of the millions through the ages to be influenced by his attractive power (see Giovanni 12:32). Surely this is that Shiloh to whom shall be the gathering of the people (Genesi 49:10).
(2) Some came to him. These were the more healthy. It is a sign of spiritual health when a man can come to Jesus in faith. Conspicuous amongst those who came would be those upon whom, on former occasions, Jesus had shown miracles of healing.
(3) Others were brought. These were the diseased who could not come without help. It is the purest benevolence to bring to Jesus, the Healer, in faith those who are morally diseased. Perhaps many who now bring the sick were formerly themselves brought as sick. So the attractive power of Christ is ever multiplying.
II. CHRIST IN HIS POWER OF HEALING.
1. Physical maladies owned this power,
(1) The sick of all sorts were brought to him. Note: Sin has turned this world into a hospital.
(2) The spectacle moved his compassion as the accumulation of living misery was "cast down at his feet." The oratory of misery is eloquent in the ear of mercy.
(3) "And he healed them." Here was no case so malignant as to baffle the resources of this great Physician. As from the Mount of Beatitudes Jesus delivered in his memorable sermon lessons of wisdom, so now from this, probably the same mountain, he dispenses the blessings of his power.
2. The physical are typical of the spiritual.
(1) The lame. Lameness here is perhaps limited to the legs, and is thus distinguished from the maiming mentioned afterwards. Those are morally lame whose walk or conduct is irregular or inconsistent, or who cannot move in the ways of righteousness.
(2) The dumb. These are also generally deaf. And there are those who are deaf to the voice of God calling them to duty; and who have not the moral courage to confess the truth, or the moral disposition to praise God.
(3) The blind. Those the vision of whose understanding is blinded by prejudice. Those whose judgment is at fault through ignorance, error, or malignity. Moral blindness is voluntary, and therefore the more difficult of cure (see Giovanni 9:41).
(4) The maimed. These would include those who had lost a member; those who had lost the use of member, as by palsy; and those whose limbs were disabled by distortion through disease or accident. The morally maimed are those whose faculties are impaired or obliterated by sin.
(5) "Many others." As devils are legion, so are their possessions. The varieties of evil are legion as well as the number of their victims.
3. The miraculous is typical of the spiritual healing.
(1) See now the lame leaping for joy and walking steadily in the ways of God's commandments.
(2) Listen now to the dumb witnessing for Christ and singing the praises of the Saviour.
(3) Behold how the faculties and powers of the maimed have been restored. Is there not a new creation here?
(4) Witness how the blind eyes are opened to see the wonders of God's Law.
(5) All distortions of the soul are cured by the power of Jesus.
III. CHRIST THE POWER OF GOD.
1. The people glorified Christ as God.
(1) His healing power was undoubtedly the power of God. For here is the reproduction of a hand or foot at a word or touch. Is not this creative energy? What power short of omnipotence can create?
(2) But Jesus wrought his miracles immediately from himself. In this case he could not have wrought by delegated power. Omnipotence cannot be delegated, for there cannot be two Omnipotents.
(3) How otherwise, then, could the people who "wondered" at the miracles glorify God without discerning Christ to be the Power of God?
2. They glorified him as "the God of Israel."
(1) They identified him as the very God of Jacob, who in human form wrestled with that patriarch and changed his name to Israel (cf. Genesi 32:24-1).
(2) They identified him as the God of the covenant people. The same Miracle-Worker who brought Israel out of Egypt. The same who gave them the Law from Sinai. The same who established them in the land of promise. The same who in the Shechinah enthroned himself in the temple as in the palace of his kingdom. The same who will restore again to Israel the kingdom.—J.A.M.
The compassion of Jesus.
Having let fall that crumb under the table, in the parts of Tyre and Sidon, Jesus returns to make a full feast for the children. When he had here performed miracles of healing, he proceeds to the performance of a miracle of feeding. The removal of evil is a prelude to the communication of good.
I. THE COMPASSION OF JESUS IS READY.
1. Quick to discern a need.
(1) "I have compassion on the multitude, because they continue with me now three days, and have nothing to eat." Three hours, under ordinary conditions, would be a long service; especially so should the dinner hour be invaded. But here is a service of three days, in which dinner is the last thought with the congregation. The Minister, however, able, and withal considerate.
(2) "They have nothing to eat." This world is a desert, where nothing can be found to satisfy the soul of man, but the salvation which Christ has purchased.
(3) Christ suffered the multitude to hunger, as Israel of old, to teach them great lessons (see Deuteronomio 8:3). That is sweet to the hungry soul which the full soul loathes. Fasting precedes feasting. Hungering and thirsting after righteousness is the prelude to being satisfied with the bounties of God's table.
2. Quick to provide against calamity.
(1) "They may faint in the way." Note: It is fitting and religious to give due attention to the wants of the body. "Our prayers should be for a sound mind in a sound body" (Juvenal).
(2) The wants of the body restrain the desires of the spirit. "The spirit is willing, but the flesh is weak." Jesus still, from the loftier elevation of the mount of glory, compassionately sees.
(3) The compassion of Jesus provides for the everlasting future. Through his merciful provisions we may avoid the hungering and thirsting of perdition. The spiritual body of the better resurrection will have no wants to impair the desires of the spirit. "They hunger no more, neither thirst any more" (see Rev 7:16 -18). So can they "serve God day and night in his temple."
II. THE COMPASSION OF JESUS IS POTENT.
1. Its potency had been evinced. Within the year or two of his public ministry how many miracles had Jesus wrought! Yet how few that were not miracles of mercy!
2. Some of these were recent. Within these "three days" how numerous were the "lame, blind, dumb, maimed, and many others," the healing of whom "astonished" this multitude (see Matteo 15:30, Matteo 15:31)]
3. The potency of the compassion of Jesus was now to receive additional illustration. Here are eight thousand hungry people. Four thousand men, "besides women and children," who were probably as many more. For the nourishment of these there are "seven loaves, and a few small fishes." But "they did all eat, and were filled;" and moreover of the fragments left there were seven hampers.
The spyris was larger than the cophinus of the miracle. It seems to have been a load for a porter (see Atti degli Apostoli 9:25). A hamper of fragments forevery loaf.
III. THE COMPASSION OF JESUS IS DISCRIMINATING.
1. The circumstances of the miracle are instructive.
(1) "He gave thanks." In the former miracle with the five loaves "he blessed." It comes to the same. Giving thanks to God is a proper way to ask the blessing of God. Thanks given before taking food (see Atti degli Apostoli 27:35) acknowledges his past bounty, craves his blessing upon the present, anticipates the future. All good comes from God. His blessing makes little go far.
(2) He used all the provision he had. God works miracles only, and in so far as there is necessity. So are we to use the means Providence sets before us. When these fail, then trust God. What his ordinary providence denies his miraculous power will supply. All spiritual blessings are immediately from God, so miraculous.
(3) The multitude sat down in faith. They saw but little. Yet took advice and prepared themselves for a banquet. So they were all "filled." Those whom Jesus feeds he fills (see Salmi 65:4; Isaia 55:2). Not only was Jesus from Bethlehem; he is Bethlehem himself, the House of bread.
(4) He then "sent the multitude away." Though he had twice fed them, they must not expect miracles to give them daily food. Meanwhile he himself entered the boat and came to Magdala. He generally withdrew after working a miracle, lest the people should attempt to raise a sedition and make him a King (cf. Matteo 14:22; Giovanni 6:15). How different from the conduct of a pseudo-Messiah!
2. There are lessons in the service of the disciples.
(1) To them he first expressed his tender sympathy for the people. This was a mark of his friendship. The disciples of Christ know most of his goodness. "The secret of the Lord is with them that fear him" (cf. Genesi 18:17-1; Salmi 25:14; Amos 3:7; Giovanni 7:17; Giovanni 15:15).
(2) The communication was also intended to quicken their compassions, to teach them generosity, and to strengthen their faith. Their answer showed that they needed the lesson, "Whence should we have so many loaves." etc.? (Matteo 15:33). "They walked in a world of wonders, spiritual and physical, where they felt strange, until the Holy Ghost came and brought to their minds all that Christ had done" (Olshausen,Giovanni 14:26 Giovanni 14:26). Forgetting former experience leaves us in present doubt. Here is no niggardliness of today in forethought for tomorrow.
(3) The disciples had the custody of the provisions. To them also is committed the custody of the bread of God's Word. They have had to shield it. from the vigilance of the anti-Christian destroyer.
(4) They are the dispensers of the Word of grace for the nourishment of the world. In their hands it multiplies both in the dispensing and in the store.—J.A.M.
HOMILIES BY R. TUCK
The right to reproach others.
Though the address of these visitors is put in the form of a question, it is not really an inquiry, it is a reproach. Therefore it was properly met, not by an explanation, but by another question, which brought to others' view, if not to their own, their bad mind and intent. These Pharisees could see clearly enough what they thought was a "mote" in the eye of Jesus. They must be made to feel the "beam" that was in their own eye.
Who were these men, and what right had they to reproach Jesus? The Sanhedrin at Jerusalem regarded itself as the supreme ecclesiastical authority in the land, whose approval every teacher should secure, and whose inquiries every would be teacher must look for. Both John Baptist and Jesus acted in perfect independence of this central authority. Both were subject to its official inquiries. Of John we are told (Giovanni 1:19), "The Jews sent priests and Levites from Jerusalem to ask him, Who art thou?" John answered their inquiries in a very patient fashion. Jesus was sterner in his dealings with them, and denied their right, or their fitness, to make any such inquiries, which were but veiled reproaches.
I. AUTHORITY MAY GIVE A RIGHT TO REPROACH. The natural authority of the parent; and the social authority of the master and the king. But the authority must be rightly grounded. It must not rest on mere self-assertion, and it must be duly recognized and accepted. What authority could such a council as the Sanhedrin have over one who was a Prophet, a heaven sent Messenger? By all Israelite principles, he had the authority, and they should have heeded him.
II. SUPERIORITY MAY GIVE A RIGHT TO REPROACH. Superior knowledge; superior character. The competent man may reproach us, the saintly man may reproach us. Then had these visitors from Jerusalem either of these forms of right to reproach? Were they superiors of Christ in the knowledge of Divine things? Were they superiors of Christ in holy living? This at least may at once be tested.
If they were really holy they would be jealous of God's honour and God's claims. That they were only sham holy, our Lord made clear enough by his searching question to them. They cared for forms and ceremonies, they cared little or nothing for truth, or righteousness, or charity. They would reproach another; they should have reproached themselves.
III. LOVE MAY GIVE A RIGHT TO REPROACH. No man rightly reproaches unless he loves. No man well receives reproach save from those whom he is sure are full of love to him. The vital wrong in the reproach of the text is this—there is no love in it.—R.T.
Schemes for shirking obligation.
Human relationships involve obligations. Our relations with God bring the supreme obligations. But here is the patent fact—response to our obligations toward God always carries with it response to our natural obligations toward man. The pious man cannot be pious if he is unfaithful and unkind to his father and mother. All the professions men ever made would form no excuse for the neglect of our natural duties to our parents.
And this tests the seeming religiousness of our Lord's time. Men might be very pious, but were they shirking their natural obligations? We can well imagine the indignation of our Lord when he found the misery that the shameless system of "corban" was working. A man wanted to shirk all responsibility for the well being of his parents, and yet keep the public repute of being a pious man; so he brought a gift to the priest, in presenting it used a particular formula, and wiped out all his obligations.
The false religious sentiment of those times actually led to men's regarding such a man as extra pious. St. Paul is severe, with a very righteous severity, on such wickedness: "If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel" (1 Timoteo 5:8).
I. SCHEMES DEVISED BY SELFISHNESS. These are specially hateful in relation to parents, because of their self-denials for our sakes in our earliest years. They take such forms as:
1. Leaving the neighbourhood or the country.
2. Spending all a man has on his own gratification.
3. Delaying present help under plea of the excuses that it will be wanted much more by and by. Selfish souls are marvellously clever at making excuses.
II. SCHEMES DEVISED BY TEMPER. There arise quarrellings and disputings in families, and these are made into reasons for refusing to fulfil natural obligations. It may even be that the conduct and character of parents make us angry, and lead us to threaten the withdrawal of our help. Character may make advisable readjustments of our ways of meeting our obligations, but even bad character cannot excuse our shirking them.
III. SCHEMES DEVISED BY SPURIOUS PIETY. Illustrate by a man who excuses his neglect of his father and mother by saying that he has had to give such a large subscription to the new church. Honourably meeting our human obligations is the sign and expression of piety. He deceives himself who claims to serve God while he is not doing his duty to his fellow men.—R.T.
The evil influence of man-made rules.
"Thus have ye made the commandment of God of none effect by your tradition." Sincerely enough, and with a view to helping the people to apply the revealed principles of truth and duty, the national teachers had begun to supply commentaries on, and applications of, the Holy Scriptures. These became ever more and more elaborate; controversies were excited by them, and an authority was claimed for the minute, man-made rule rather than for the comprehensive and searching principle.
One part of our Lord's mission was to liberate men from the painful and worryful pressure of these man-made rules, and recover for man the genuine unalloyed moral force on moral beings of God's commands. It was sometimes necessary for him to be severe in dealing with the claims made on behalf of traditions. We can but little conceive how religion was affected, in our Lord's time, by a mere ritual that was so comprehensive, so minute, and yet so ridiculous, that it must have made men hate the very name of religion.
I. MAN-MADE RELIGIOUS RULES ARE ATTRACTIVE TO MEN. It may be said, to all men. It can with confidence be said, to some men. There are, in every age and society, persons who prefer to have their religion done for them; who cannot, and will not, bear the burden of personal responsibility.
They ask to have their conduct arranged by rules. And there have always been those who were willing to meet their requests, and to claim authority for so doing. It is a seemingly easy way in which to get through the difficult business of religion, if only it could be made satisfactory; but that it can never be. In all ages, and today, the man-made rules are sure to "make the Word of God of none effect." They are sure to push God out of those direct and personal relations which he bears to each one.
II. MAN-MADE RELIGIOUS RULES ARE RUINOUS FOR MEN. If they could keep them as mere helps and guides, all would be well. But that is just what man has never been able to do. Man-made rules are always pushing out of their place, and into a place which does not properly belong to them. The following points may be worked out and illustrated.
1. Man-made rules shift the basis of authority in religion from God to man, from the true authority to an altogether false one.
2. Man-made rules exaggerate the place of self in religion. For the authority of man is only the authority of idealized self.
3. Man-made rules substitute a religion of hand (conduct) for the religion of the heart.—R.T.
Sincerity the keynote of piety.
Formality is always imperilling piety. The representation of religious truths in ritual and ceremonial is a necessary condescension to the weakness of men, who want material aid in their effort to grasp spiritual things. But material things have a constant tendency to enslave men. And the enslaving work is done with so much subtlety that many a man who is a slave to his rituals, and to his rules, thinks himself to be a free man today.
But, worse than that, and the thing that so much distressed our Lord, when a man knows that all his spiritual religion is gone, he will keep up his ritual, and be more exact in obeying his rules, and try to persuade himself that "formality" will do instead of "spirituality." Then the searching Lord pleads, "This people honoureth me with their lips, but their heart is far from me."
I. RELIGION IS EXPRESSION. We ought to "draw nigh unto God with our mouth, and to honour him with our lip." Religion is holy worship, wise ordering of conduct, bearing honourable responsibilities, taking part in Christian activities, bringing the body into subjection. No man can wisely or safely restrain the expression of religion.
A faith which says nothing is no real faith. A love that does nothing is no real love. If there is life in the seed, the blade will appear above the soil. Secret religion is self-delusion. If a man is religious, it will get expression in his life and relations.
II. RELIGION IS FEELING. It is something that can get expression. It is a state of mind and heart. It is a spiritual relationship with the Divine Spirit, into which man, the spirit, has been brought. It is the quickening of the soul's love, and setting it wholly on God. It is the redirection of the soul's trust, and fixing it on God. It is the sanctifying of the soul's will unto the choice of God's will. "The kingdom of God is within you." Piety is a soul affair. Religion is the expression of piety in conduct and relation.
III. SINCERITY IS THE RIGHT RELATION BETWEEN FEELING AND EXPRESSION. Sincerity Christ asked for. Insincerity Christ denounced. Sincerity psalmists prayed for and prophets pleaded for. Weakness, incompleteness, failure, can be patiently borne; insincerity cannot be borne; nothing can be done with it.
To a man's own self he must be true. To his fellow men he must be true. To God he must be true. A man must say, by lip and act, what he feels, and only what he feels. The vice of modern external religion is its utterance of more and better things than are really in men's hearts.—R.T.
Matteo 15:11, Matteo 15:19, Matteo 15:20
The secret of human defilement.
It is quite possible to exaggerate in presenting the teachings of our Lord in these verses. We do so if we make too absolute the distinction between what goes into a man and what comes out of a man. Our Lord's illustration needs to be kept within its natural and proper limits. The Pharisees had objected to the disciples eating their bread with unwashen hands, their notion being that something causing ceremonial defilement might be upon their hands, and this taken in with the bread would make them ceremonially unclean.
It was a ridiculous subtlety, and yet it had become quite an established notion. It was best met by such scorn as Jesus poured upon it. You cannot defile a man's soul by putting some dirt into his food; that may bring on disease in the man's body, but it cannot defile the man himself. Our Lord strikes hard at the insincerities of the Pharisee class, who were foul in speech, unclean in life, and self-seeking in relations, however anxious they were about ceremonial defilement. What came out of them—their speech, conduct, relations—these defiled them.
I. THE SECRET OF HUMAN DEFILEMENT IS THE WRONG INSIDE A MAN. A man is very largely responsible for the contents of his mind. True, he may have been placed in circumstances beyond his control which have brought evil associations; but the law is always working, that the things only are retained and effective on which attention is continuously and persistently fixed.
Then we must have fixed our attention on what our minds now have in them, and so we must be responsible for their contents. Can we bear to look at the actual contents of our minds? How utterly unimportant ceremonial defilements seem in view of this real evil! A man is in a state of defilement, heart defilement, to begin with. From this may be shown the absolute need of regeneration.
II. THE FURTHER SECRET OF HUMAN DEFILEMENT IS THAT THIS INSIDE WRONG GETS STRENGTHENED BY EXPRESSION. If the foul things inside a man would just stay quiet, things would not be so serious.
But they are persistently active, ever trying to get expression, to say something or to do something. And they become stronger and more active by every expression. How that which comes out of a man defiles him may be shown by indicating the way in which a foul thought, gaining utterance in a foul speech, becomes an act of the will; the man is made foul thereby.—R.T.
A claim on God's mercy.
"Have mercy on me." The woman was wiser than she knew. She could bring no claim; as a foreigner she had no sort of right to our Lord's help. She made no pretence of having any claim, save the claim which every sufferer and every sinner may have on God's mercy. But that is the best of all claims; the one to which response is always assured. The sufferer and the sinner may fully hope in God's mercy.
I. THE CLAIM OF THE SUFFERER ON GOD'S MERCY. Mercy includes interest, pity, sympathy, consideration, and desire to help. The good man feels merciful toward the suffering creature; the father is merciful to the suffering children. God is merciful to the suffering being he has made.
Ma la misericordia di Dio è assicurata perché, per lui, ogni sofferenza è frutto del peccato; e Dio sa come la sofferenza debba ricadere su coloro che non hanno commesso il peccato. Se Dio vedesse solo il peccato, risponderebbe con il giudizio. Vede tanta sofferenza in seguito al peccato, alla quale non può che rispondere con misericordia. Il bambino supplicato non stava soffrendo direttamente per il peccato. La sofferenza della madre era parte del fardello della razza, e non distintamente sua.
Quindi, qui, la sofferenza ha preteso misericordia. Potremmo essere portati a indicare che la misericordia di Dio può essere mostrata ai sofferenti prolungando la sofferenza tanto quanto rimuovendola. La misericordia nel suo operare è sempre guidata da una saggezza infinita.
II. LA RICHIESTA DI DEL PESCATORE IN DIO 'S MISERICORDIA . Non una pretesa naturale. Non c'è motivo per cui Dio dovrebbe sopportare i peccatori nella natura delle cose. Ogni nozione di governo mostra richiesta di giustizia. Ufficialmente Dio deve agire con giustizia. La misericordia introduce la qualificazione che appartiene al carattere di Dio.
Lo vediamo nel caso di un magistrato umano. Come magistrato non ha pietà; deve applicare rigorosamente la legge. Come uomo, e come personaggio, può portare la misericordia per qualificare le rigide applicazioni della legge. È bene ricordare che Dio non tratta mai gli uomini semplicemente come un funzionario. È sempre un carattere, un carattere nobile, e quindi "misericordioso e benevolo". Condurre a mostrare che l'interesse supremo della manifestazione di Cristo, l'interesse supremo di una scena come quella che ci sta davanti, risiede nella sua rivelazione del carattere di Dio, e specialmente nella sua rivelazione del fatto che l'avere un carattere di Dio dà sia i sofferenti che i peccatori reclamano la sua misericordia. —RT
Importanza e prontezza di spirito.
Importanza: "Signore, aiutami " . Pronta testimonianza: "Verità, Signore: eppure i cani mangiano le briciole che cadono dalla tavola dei loro padroni". La stranezza del modo in cui nostro Signore ha a che fare con questa donna è stata spesso sottolineata. Ma la storia deve essere letta alla luce del fatto che l'opera suprema di nostro Signore era il lavoro nel carattere. Facendo qualsiasi cosa per i corpi degli uomini, nostro Signore ha veramente lavorato per le loro anime e ha cercato di far sì che la sua guarigione esercitasse un'influenza graziosa sulle menti, sui cuori e sulle disposizioni di coloro che ha guarito.
E sembra che avesse tenuto davanti a sé l'ulteriore scopo di rendere il modo in cui i suoi miracoli furono fatti parte della sua formazione dei suoi discepoli per la loro futura missione. Quei discepoli impararono così tanto solo osservando come il loro Maestro trattava gli individui, come questa donna di Canaan.
I. IL NOSTRO SIGNORE INTESO PER PORTARE OUT insistenza . Questo spiega il ritardo e l'apparente rifiuto. Ricorda quanto nostro Signore pensava all'insistenza. Lo raccomanda nella preghiera, con le sue parabole.
1 . È un prezioso segno di carattere. C'è qualcosa in un uomo che può persistere; che può porsi uno scopo davanti a lui e rifiutarsi di scoraggiarsi. È tanto più nobile quando lo scopo riguarda il benessere dell'altro.
2 . È una delle migliori espressioni di fede. La donna non avrebbe potuto mantenere la sua supplica se non avesse creduto pienamente che il Signore l'avrebbe aiutata e l'avrebbe aiutata. Così Gesù, con il suo modo di trattare con lei, fece emergere la sua fede.
3 . È una delle migliori indicazioni del valore della cosa desiderata. Se non ci importa molto di una cosa, presto smettiamo di cercarla. Se per noi è una "perla di grande valore", continuiamo finché non l'otteniamo. La donna aveva tutto il suo cuore in questa guarigione per sua figlia. Allora come dovremmo essere importuni nel cercare la salvezza! "Non è una cosa vana per te; è la tua vita."
II. IL SIGNORE FU Gratificata QUANDO HA PROPOSTO OUT VELOCE intelligenza brillante . La risposta della donna è estremamente acuta e intelligente. Ha abilmente trasformato la ragione del rifiuto di nostro Signore in una ragione per concedere. La sua parola per "cani" è stata scelta abilmente; significava i "cani da compagnia della casa.
Hanno un diritto sulle briciole dei bambini. E lei supplica solo per le briciole per il suo "cagnolino". Non ci vorrà nulla dai "bambini" per mandarle una briciola di benedizione. Gesù sembrava davvero contento della donna ; c'era un tono molto gentile nella sua risposta finale. Guarda come il suo modo di agire ha fatto emergere il suo carattere e ha mostrato ai discepoli come trattare con le persone in modo da essere la più piena benedizione possibile per loro.
La lode della fede.
Ci sono state diverse occasioni in cui nostro Signore ha lodato in modo speciale la fede; possiamo notare quali furono le caratteristiche peculiari della fede che ricevette questi insoliti encomi. Olshausen dice: "Sopraffatto dall'umile fede della donna pagana, il Salvatore stesso confessa: 'Grande è la tua fede', e subito la fede ricevette ciò che chiedeva. cuore in modo più diretto e profondo di quanto potrebbero fare tutte le spiegazioni o le descrizioni.
In questa modalità di risposta di Cristo alla preghiera dobbiamo rintracciare solo un'altra forma del suo amore. Dove la fede è debole, la anticipa e la va incontro; dove la fede è forte, si tiene lontano, perché in se stessa sia portata alla perfezione».
I. OUR LORD'S NOTICING THE SIGNS OF FAITH WITHOUT SPECIAL PRAISE. A specimen case is the act of the four friends who carried the helpless paralytic on to the roof to ensure his getting into the presence of Jesus. It is said of them, "Jesus seeing their faith.
" On another occasion it is said of Peter, looking on the lame man, "perceiving that he had faith to be healed." The apostles follow the Master in looking for and recognizing faith. And this we fully understand when we regard faith as the necessary state of spiritual recipiency for Divine help and blessing.
II. OUR LORD'S NOTICING THE SIGNS OF FAITH WITH SPECIAL PRAISE. Two illustrative cases may be given. And it is remarkable that they both concern aliens, and not Israelites. This probably accounts for our Lord's feeling surprise, and giving it expression.
The first is the Roman centurion, who sought Christ's healing for a servant. Everybody then, even those who believed in Christ's power, thought it essential that Christ should touch the sufferer. The centurion had faith to believe that Jesus could act through a simple commanding word. So of him Jesus said, "Verily I say unto you, I have not found so great faith, no, not in Israel." The other case is that associated with our text. The Canaanite woman showed her strong faith by her persistency in overcoming obstacles; and of her Jesus said, "O woman, great is thy faith."
In conclusion, the reasons for praising such faith may be given.
1. Full trust honours God.
2 . La fede attiva e persistente rivela uno stato del cuore che si adatta a ricevere la guarigione e la salvezza divina.—RT
Un effetto dei miracoli di guarigione.
"Hanno glorificato il Dio d'Israele". Due punti possono essere spiegati e illustrati. Questo effetto è stato buono fintanto che è andato. Questo effetto è stato molto al di sotto di ciò che Gesù desiderava.
1. QUESTO EFFETTO ERA BUONA SO FAR AS IT ANDATO . In generale lodavano Dio, che aveva dato tale potere agli uomini. Ed è sempre bene riconoscere la mano di Dio nelle nostre guide, liberazioni e restaurazioni, è il Guaritore e il Restauratore; e dovremmo sempre rivolgerci a ringraziare la Fonte della benedizione prima di ringraziare l'agente che Dio si è compiaciuto di usare.
Ma classificare Gesù tra i profeti di Dio, fare di lui solo un Eliseo, significava mantenersi nella regione del luogo comune, quando Dio li avrebbe fatti salire nella regione superiore della rivelazione. Era un effetto, per "glorificare il Dio d'Israele", ma non era l' effetto. È stato un buon inizio, ma un brutto luogo di riposo. Non è arrivato a comprendere il significato speciale dei miracoli di Cristo. Mostra che gli uomini trattano ancora Cristo allo stesso modo.
Ringraziono Dio per l'esempio della sua vita, per l'insegnamento delle sue verità ispiratrici e per le opere di grazia registrate di lui; e lì si fermano. Questo è tutto: "Glorificano il Dio d'Israele". Questo non va abbastanza lontano.
II. QUESTO EFFETTO DOVREBBE HANNO PREPARATO LA VIA PER UN MIGLIORE . Dopo essersi rivolti a lodare Dio, queste persone guarite avrebbero dovuto fissare risolutamente la loro attenzione su Cristo e cercare di capire l'Uomo che poteva compiere opere così potenti. E questo non come una semplice indagine curiosa, ma con la netta sensazione che un tale uomo debba avere un messaggio ; che il suo lavoro non poteva concludersi con l'apertura di occhi ciechi e orecchie da mercante inarrestabili.
Tali cose erano segni di autorità e potere di fare cose più grandi. Israele sapeva bene, dalla sua storia, che i miracoli illustrano i messaggi e autenticano i messaggeri; quindi avrebbero dovuto dire di Cristo: "Chi è?" "Cosa ha da dire?" Sarebbe un argomento di indagine molto interessante: quali sarebbero stati gli effetti morali della missione di nostro Signore se i suoi miracoli si fossero occupati interamente della guarigione di infermità, malattie e disabilità fisiche? Potremmo ben temere che la gente avrebbe usato abbastanza liberamente i doni del dottore gentile e si sarebbe accontentata di "glorificare il Dio di Israele". -RT
La missione dei miracoli di approvvigionamento.
Erano correttivi dell'influenza che veniva effettivamente prodotta dai miracoli di guarigione. Le differenze nelle sfere e il carattere dei miracoli di nostro Signore non sono sufficientemente osservate, non era un semplice Hakim orientale, con una meravigliosa panacea per tutte le forme di dolore fisico. Se ne parla troppo spesso come se questa fosse la sua descrizione. Occorre dare più importanza al fatto che nostro Signore cammina sull'acqua, placa la tempesta, resuscita i morti e moltiplica le scorte di cibo.
È competente per ogni uomo sostenere che il dono di guarigione è, come il dono artistico, la speciale dotazione degli individui; e Gesù era un Uomo con un dono insolito del potere di guarigione. Nessuna spiegazione del genere può essere trovata per i miracoli dell'approvvigionamento o per i miracoli del controllo sulla natura. E torneremo sui miracoli della guarigione con idee nuove e più degne quando avremo giustamente compreso i miracoli del rifornimento. Abbiamo visto, nella precedente omelia, che l'opera di dottore di Cristo ha rivolto l'attenzione degli uomini più al "Dio d'Israele" che a se stesso, "Dio manifestato nella carne".
I. IL MIRACOLI DI ALIMENTAZIONE SET LA PERSONA DI GESÙ IN RISALTO . Illustrare l'effetto della vinificazione a Cana. Quel miracolo "manifestò la sua gloria". Anche per l'altro nutrimento delle migliaia, che metteva in risalto la Persona di Cristo in modo così prominente che il popolo voleva, lì per lì, farlo re.
I miracoli di rifornimento sono cose più strane, più difficili da spiegare e più impressionantemente legate all'individuo, dei miracoli di guarigione. Moltissimi miracoli di rifornimento fanno gli uomini, risparmiando ai loro vicini: "Cosa pensate di Cristo? Di chi è il Figlio?" Confronta la notevole direzione dei pensieri dei discepoli con la Persona e il mistero di Cristo, quando venne da loro camminando sul mare.
II. I MIRACOLI DELLA FORNITURA SET DEL SPIRITUALE DEL CARATTERE DI DEL LAVORO DI GESÙ IN RISALTO . Appartengono ad un'altra e più suggestiva regione.
La rimozione delle disabilità può essere una grande cosa, ma il rinnovamento della vita è maggiore. Il cibo, da assumere nel corpo di un uomo, e trasformato in vita, è una rivelazione della relazione più alta di Cristo con gli uomini. È cibo per l'anima; accolto dalla fede e dall'amore, si trasforma nella vita dell'anima. "Chi mi mangia vivrà per me."—RT