The Pulpit Commentary — Mark — Volume 1 — Section 304

to~day th~ customs and obeervanc~s of nations. aT?ongst w~om civilization ~as long existed might equally serve as a foil for the Chnst1an moralist ; and all casuistrie• or secondary, customa'l'y moralities. 2. The objectors were the leaders and representativea of the religious life of the time. "Pharisees, and ce1tain of the scribes, which had come from Jerusalem." '!'hey were the leaders and teachers of metropolitan fanatical ritual- ism. It is well when Christianity is judged that such men appear on the bench; there can then be no question as to the representative and authoritative character of the criticism. It would be a splendid thing if the representatives of modern political social, and ecclesiastical life could be convened for such a purpose. 3. What, then, i:; the objection th'IJ,S raised P It concerned an observance of daily life. Christians are now judged on the same arena. In small things as in large the difference will reveal itsel!. It depended upon an abstract distinction: the hand might be actually clean when it was not ceremonially so. It was, in the eyes of those who made it, the worst accusation they had it in their power to make. The moral life of the disciples was irreproachable; they "had wronged no man, corrupted no man, taken advantage of no man." The Christians of to-day ought to emulate this blamelessness; infiaels can then fire only blank cartridge. II. TBE TABLEB TURNED. (Vers. 6-23.) The critics are themselves reviewed. Trifling captiousness must be summarily dealt with, especially when it wears the garb of authority. The character of the objectors is of the first consequence in judging of Christ's tone. Grave issues were at stake. The groond of the fault-finding was.superficial and untrustworthy, and a truer criterion must be discovered. "Deceivers may be denounced, that the deceived may be delivered" (Godwin). The essential nature of rectitude-the grand moral foundations must be laid bare. 1. Christ begins with an appeal to Scripture. He is careful to show that the distinction between righteousness and ritualism is a scriptural one, and not of his own invention. At the same time, he gives the reference a satirical or ironical turn by making a prophetic identification! We don't know how much is lost in ignoring the written Word of God. It is" profit- able for doctrine, for reproof, for correction, and for instruction in righteousness." 2. He next pointed out the opposition that existed between their traditions and the Law. The instance selected is a crucial one, viz. that of the fifth commandment-" the first commandment with promise." Others might have been given, but that would be sufficient. Family obligations are the inner circle in which religion most intensely operates; if a man is wrong there, he is not likely to be very righteous elsewhere. To prove their opposition to the Law was to strip them of all pretence to religion. 3. Lastly, common sense and conscience were appealed to as regarded rites and ceremonies. The" multitude" is here addressed; it is a point which the common man is supposed able to decide. There are many weapons that may thus be supplied to the evangelical armoury. If philosophy was rescued from barrenness by this method in the hands of a Socrates or a Reid, may we not hope for greater things with regard to a common-sense religion ? The great foundation of all religious definitions aud obligations is the true naturB of man. The essential being of man is spiritual; the body is only the garment or case in which he dwells. Purity or its opposite must therefore be judged of from that stand- point. If the soul, will, spirit, inner thought of a man is pure, he is wholly pure. Spiritual and ceremonial cleanness must not be confounded. Religion is not a matter of forms, ceremonies, or anything merely outside; but of the heart. Yet the thought and will must influence the outward action, habit, and life. 'l'he spiritual is the only eternal religion (John iv, 23, 24). The private question of the disciples is worthy of notice. A "parable" seems to have been their common name for a difficult saying of Christ's. Their incapacity was not intellectual but spiritual. Professed Christians themselves often require to be more fully instructed. The progressive life of the true Christian will itself solve many problems. "Had our Saviour been speaking as a physiologist, he would have admitted and contended that many things from without, if allowed to enter within, will corrupt the functions of physical life, and carry disorder and detriment into the whole fabric of the frame. But he was speaking as a moralist, and hence the antithetic statement of the next clause (cf. ver. 15)" (Morison).-M. Vere. 24-30.-The prayer of the Syro-phamician woman. An atmosphere of publicity about Christ: crowds follow him wherever they hear of his presence, and  :302 THE GOSPEL ACCORDING TO ST. MARK. [cu. vu. 1-37.