Matt. 15 Matt. 15:1–9 Christ reproveth the scribes and Pharisees for setting their own traditions above the commandments of God. Matt. 15:10–20 He teacheth that not that which goeth into the mouth, but that which cometh out of it, defileth a man. Matt.

Mark relates this piece of history more largely, Mark 7:1–5, Then came together unto him the Pharisees, and certain, of the scribes, which came from Jerusalem. And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.

Mark hath the same, Mark 7:9, though a little out of the order in which Matthew hath it: Full well ye reject the commandment of God, that ye may keep your own tradition.

Mark hath much the same, Mark 7:10–13. Mark saith Moses said, which is the same with God commanded: God commanded by Moses. Mark saith, It is Corban, that is to say, a gift.

The Greek is, διδασκοντες διδασκαλίας, teaching doctrines, the commandments of men. Ye hypocrites, who put on an outward vizard or appearance of holiness, but have nothing in your hearts of true and severe piety, well did Isaiah prophesy of you: Isaiah spake to the Jews that were then in being, but…

Mark hath the same, Mark 7:15. Our Saviour turns off his discourse from the Pharisees and scribes, who he saw were indocible, to the multitude, in whom he discerned a more teachable temper: he useth the preface, Hear, and understand, as well knowing how they had been taught, and what an advantage…

The Pharisees’ offence was, without question, at his making so light a matter at their washings; not that they understood our Saviour as speaking against the distinction of meats, which was established by the ceremonial law, not as yet abrogated.

Every plant may be understood of doctrines, practices, or persons. These scribes and Pharisees are a wretched generation, that are got into the sheepfold not at the door; my Father never sent them, they are crept in at the windows, they are plants got into my garden, which my Father never planted…

Mark saith, his disciples asked him concerning the parable. Peter probably began, the rest followed. Or Peter speaks in the name of the rest, for our Saviour in his answer doth not say, Art thou, but, Are ye.

Mark hath this, with very small difference in words, Mark 7:18–23; only he specifies some more sins than Matthew enumerates. The sum of what our Saviour saith is this: That all sin proceedeth from lust, some desires in the heart of man after things forbidden in the law of God.

Mark addeth, Mark 7:24, and entered into an house, and would have no man know it; but he could not be hid. Some here make a question, whether our Saviour did go into Phoenicia, (of which Tyre and Sidon were the principal cities), or only into the coasts of Palestine, next to it: those that think he…

Mark saith, A certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: the woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.

Our Lord by these words doth not deny but that he was sent as a Redeemer to more, but not as a minister, or as an apostle, as he is called, Heb. 3:1. The apostle, Rom.

She here acknowledgeth his Divine power, and implores his help; thus showing that she believed him to be the Son of God, and a rewarder of those that sought him; and continues her request after two repulses.

Mark saith, Mark 7:27, Jesus said unto her, Let the children first be filled; for it is not meet, &c. By the children here he means the Jews, by the dogs he means the heathen. The Jews are called the children of the kingdom. Israel is called God’s son, his firstborn, Ex. 4:22. The apostle, Rom.

Mark reports it to the same sense, Mark 7:28. She goeth on after three repulses, the last of which was not without a reproach, for our Lord had implicitly called her a dog.

Mark saith, Mark 7:29, And he said unto her. For this saying go thy way; the devil is gone out of thy daughter. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

Mark gives us an account of this motion of our Saviour’s, Mark 7:31–37, and mentions a particular miracle which our Lord wrought, either in the way, or when he came to the place where he rested; which not being mentioned by our evangelist, I shall consider when I come to that chapter in Mark.

Mark gives us an account of this miracle, Mark 8:1–10. There is very little difference in their relations, only Mark saith, our Saviour went into the parts of Dalmanutha; Matthew saith, into the coasts of Magdala: most think that it was the same place, which had two names: some think one was the…