The Pulpit Commentary — Matthew — Volume 2 — Section 117

were human. " The precepts of men," not to be confounded with the " doctrines" c,f 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, 'l'he 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 tho.t takes rnrat with unwashen hands is worthy of death." (2) With these refine- ments the di.;ciples had no sympathy. They rejected the casuistry that would make void the law of the fifth commandment. They did not scruple to eat with un wash en hands. (3) But the multitude still needed enlightenment on this point. And how many nowadays scruple to communicate with unwashed hands, but scruple not tri ·communicate with unwashed consciences! (Quesnel), 2. lt distinguishe!J between t! e letter and the spirit of the Law. (1) In the letter those who ate of unclean meat wcrJ 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 m<>ral good and evil. Hence, when the ceremoni1Ll 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. Rom. vii. 18, 19; viii 1, 2; Gal. v. 16-21). (3) This was what Peter could not understand when he "answered and ,said, Declare unto us this parable" (ver. 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 Acts x. 15, 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 John iii. 4).-J. A. M. Vere. 21-28.-Greatfaith. So the faith of the Syro-Phomician woman is described by the Lord. The elements of that great faith are evident in the narrative. I. GREAT FAITH 18 CLEAR-SIGHTED. 1. In the discernment of evi.l. (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 malicions devil? (2) She saw that her daughter was" grievously vexed,n The demon, in this case, was of extraordinary malignity. Note: As in evil men, so in uevils, there are varieties and degrees of malignity. Or the demon in this case bad 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 c-ome at it by reasoning. For devils are stronger than men. (2) She saw it in the power .of God. Tha,t 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. GREAT FAITH 1s HUMBLE, 1. In conduct. (1) 'l'his woman cried for" mercy." Here was no plea of right. Her hope was in the sympathy of a merciful heart. Nothing can touch that like the cry of misery. (2) She cried "after" him (ver. 23)- followed at a distance, as unworthy to come too near. .As a daughter of Canaan, her behaviour accorded with the condition of a servaut (see Gen. ix. 26). (3) When she did come near, "she came and worshipped him, saying, Lord, help me." In her the humble attitude of worshi1i ei:presseu truly its humble spirit. 2. In temper. (1) She 120 'tiIE GOSPEL Aoc!oRDING TO ST. MATTHEW. Cott. xv. 1--39.