It is the folly of men that, in discharge of me duties of religion, they are satisfied to put ceremonies and confessions that cost but little, in the place of righteousness of heart and life which cost a great deal.

I. There is today an ECCLESIASTICAL ritualism, which is disastrous to piety. It starts with the assumption that its methods of worship are the best possible; and, after a little, declares they are the only ones acceptable to God. The Church usurps the place of Christ. Of any church that estimates ritual above character, that endeavours to build up form rather than shape life, Christ says, "Full well do ye reject the commandment of God that ye may keep your tradition."

II. There is today a SOCIAL ritualism, which is disastrous to true piety. Public opinion is a power; it has its theory of religion. Certain things done, and certain others left undone, are the credentials of piety. Men's actions are the only things taken into account, not the men themselves. Society has agreed that a little honesty, a little charity, and church going, shall be accepted as religion. Such reject the commandment of God that they may keep their tradition.

III. There is a ritualism of PERSONAL OPINION, which is disastrous to true piety. Every man has his own idea of the conditions on which he personally may be right with God. They forget that it is for God to decide what is satisfactory to Him. It is sometimes argued that, since there are so many opposite theories and conflicting creeds, our acceptance or rejection of what is called religion cannot be of much importance. But religion is a simple matter. Piety is the being and doing what God has commanded; just that; nothing more and nothing less. Those commandments are few, brief, intelligible. Whatever vagueness and confusion there may be in our ideas of religion, it is of our own making. Let God speak for Himself, and listen only to Him, and all is plain.

(Monday Club Sermons.)

Accepting the traditions of men as our rule, we get to be heirs of a vast deal of rubbish. Just as around the anchored rock in the ever-swinging tide, there gathers all sorts of debris, floating fragments of wrecks, drifting grass and weeds, with perhaps now and then some bright sea blossom, or shell of beauty cast up by the heave of the surge — so a church that takes as pattern of its creed and ceremonial the belief and methods of men of other times, is sure to be cumbered with a mass of outworn mistakes, the refuse and driftwood of centuries, with here and there a suggestion of world long value, but as a whole, out of date and useless.

(Monday Club Sermons.)

Each generation encumbered the divinely ordained ritual with its own comments; so after awhile men's notions overgrew and hid from sight God's thought, as some wild vine in the forest wreathes its fetters of verdure around the hearty tree, interlacing and interknotting its sprays, looping mesh on mesh of pliant growth, till the tree is smothered and hidden, and the all-encompassing vine alone is seen and seems to bare life.

(Monday Club Sermons.)

It is a subtle artifice of the Great Enemy of mankind, to make the real Word of God of none effect by means of a pretended Word. When he cannot prevail with men to go contrary to what they know to be the Word which came from God, then he deals with them as he taught his lying prophet to deal at Bethel with the prophet of God who came from Judah. When Jeroboam "said to the Man of God, Come home with me, and refresh thyself, and I will give thee a reward," the prophet resolutely repelled the invitation: "If thou wilt give me half thy house, I will not go in with thee, neither will I eat bread nor drink water in this place; for so was it charged me by the Word of the Lord, saying, Eat no bread, nor drink water." An old prophet, however, followed the man of God, and gave him a like invitation, and received a like refusal. But, when the great deceiver put a falsehood into the mouth of the wicked old man: "I am a prophet also, as thou art, and an angel spake unto me by the Word of the Lord, saying, 'Bring him back with thee into thy house, that he may eat bread and drink water,' but he lied unto him" — the lie proved fatal! "He went back with him, and did eat bread in his house, and drank water" (1 Kings 13). The Man of God was greatly to be pitied, yet he was greatly to be blamed. He had received it explicitly from God that he should neither eat nor drink in idolatrous Bethel; and it was his plain duty to adhere to that command, unless God repealed it in the same way in which he gave it, or with equal evidence that such was His will; whereas he believes an old man of whom he knows nothing, on his own word, under suspicious circumstances, and in opposition to what had been the Word of God to himself. While a direct and palpable temptation to go contrary to God's command was offered, he resisted and repelled the temptation; but when a temptation was offered, which came as a repeal of the command and in relief of his necessities, though on no sufficient authority, then his weakness prevailed. Why, think you, were lying prophets permitted? Why are lying teachers still suffered? Why, even lying wonders? To try the state of men's hearts. Is your heart, by the grace of God, made humble and teachable? then will you be taught of the Spirit "to discern the things which differ" — to detect the fallacies and delusions practised upon it — and "to approve the things which are more excellent." Is your heart self-sufficient, careless, carnal? then will it be deceived and led astray by plausible and flattering pretences. In contending that the Scriptures are the sole rule of faith, we give them exclusive authority over the judgment and the conscience. This authority lies in the real sense, and the just application of that sense, not in any sense or application contrary to that which is just and true, and which man may seek to impose. This sense is to be ascertained, and the right application of it is to be learnt by humble, teachable, diligent, and devout study, with the use of all needful helps thereto. The influence of the Scriptures on the heart is the special work of Him who dictated them. The blessing of God is needful to our success in endeavouring to ascertain the sense and right application of them; but so great are the obstacles to our "receiving with meekness the engrafted Word," that "God, who commanded the light to shine out of darkness, must shine into our hearts" by the special grace of the Holy Spirit, in order to our feeling the transforming influence of the light of the knowledge of His glory, as seen in the face of Jesus Christ. No consent of man in any interpretation or application of Scripture is of binding authority on others. Consent is often contagious — not enlightened. The influence of leaders, the supposed interests of party, early associations, and prejudices, often bias the judgment. But the unerring standard remains. And the deviations of churches, and councils, and nations, from this standard, and the continuance of those deviations for ages, cannot deflect this standard one jot or tittle from its rectitude. But while no consent of men can bind of authority to any interpretation or application of Scripture, yet those views of truth which are commended to us by the consent in them of varied bodies of enlightened and devout men, come to us under a just and commanding influence.

(J. Pratt, B. D.)

I. CEREMONIALISM SUBSTITUTES WASHING WITH WATER FOR PURITY OF HEART.

II. CEREMONIALISM SUBSTITUTES THE TRADITIONS OF THE ELDERS FOR THE COMMANDS OF GOD.

III. CEREMONIALISM SUBSTITUTES THE WORSHIP OF THE LIPS FOR THE WORSHIP OF THE HEART.

IV. CEREMONIALISM SUBSTITUTES A SUBTLE EVASION FOR FILIAL DUTY.

V. CEREMONIALISM SUBSTITUTES AVOIDANCE OF UNCLEAN FOOD FOR AVOIDANCE OF IMPURE AND MALICIOUS THOUGHTS. Application: It is possible to be, in a sense, religious, and yet, in a deeper sense, sinful, and out of harmony with the mind and will of God. None is wholly free from the temptation to substitute the external, formal, apparent, for the faith, love, and loyalty of heart required by God. Hence the need of a good heart, which must be a new heart — the gift and creation of God by His Spirit.

(J. R. Thomson, M. A.)

In the conflict between the Church and the sacred relationships of common life, to the latter must be assigned the preeminence. The necessities of the temple, of its services or its servants, must not be met at the expense of filial faithfulness. The sin of the Pharisees and scribes was —

I. A GROSS PERVERSION OF THE RELATIVE CLAIMS OF THE PARENT AND THE CHURCH.

II. A WICKED INTERFERENCE WITH THE FIRST COMMANDMENT WITH PROMISE.

III. A CRUEL UNDERMINING OF FILIAL AFFECTION AND FIDELITY AND AS CRUEL AN EXPOSURE OF THE AGED AND ENFEEBLED PARENTS TO A FALSELY JUSTIFIED NEGLECT.

IV. AN UNWARRANTED USURPATION OF AUTHORITY TO WEAKEN THE OBLIGATION OF A DIVINE LAW.

(R. Green.)

The interference of the Pharisees and scribes served to bring out their religion. Consider some of its features. The religion here depicted and condemned —

I. CONSISTED MAINLY OF EXTERNAL OBSERVANCES (vers. 2-4).

1. By this feature the same system of religion may be detected in the present day.

2. Religion in this sense is upheld by many strong principles in the nature of man-awakened conscience, self-righteousness, vanity.

3. This system is exceedingly dangerous. Misleads the awakened sinner; produces a deep and fatal slumber.

II. RESTS ON HUMAN AUTHORITY AS ITS WARRANT (vers. 3, 5, 7).

1. By this feature we may detect it in the present day. Among those who take away the right — duty and exercise of private judgment. Among those who derive their religious belief from man — in whatever way.

2. This form of false religion is exceedingly dangerous. It dishonours Christ as a prophet, etc. It gives despotic power to man, which he is not qualified to wield. It degrades the soul to be a servant of servants, etc.

3. Call no man mawr.

III. PUTS DISHONOUR UPON THE SACRED SCRIPTURES.

1. By this feature we detect its existence now. In the Church of Rome, etc., the Scriptures are wholly concealed — made to speak according to tradition and the Church. Amongst ourselves: opinions are not surrendered to them, and they are neglected.

2. This form of religion stands opposed to those Scriptures which it dishonours (John 5:39, and others).

3. Know the Scriptures and revere them.

IV. MADE LIGHT OF THE MORAL LAW (vers. 8-12).

1. May be seen in our own day — in the Church of Rome. May be seen, amongst ourselves, in those who put religious ceremonies in the place of moral duties.

2. This form has its origin in the love of sin, and is accommodated to an unsanctified heart.

3. It has no tendency to purify, but the reverse.

4. Beware of Antinomianism.

V. CONSISTED IN HYPOCRISY, putting on appearances.

VI. WAS VIGILANT AND JEALOUS OF CHRIST AND CENSURED HIS DISCIPLES (vers. 1, 2).

(Expository Discourses.)

It was laid down that the hands were first to be washed clean. The tips of the ten fingers were then joined and lifted up, so that the water ran down to the elbows, then turned down, so that it might run off to the ground. Fresh water was poured on them as they were lifted up and twice again as they hung down. The washing itself was to be done by rubbing the fist of one hand in the hollow of the other. When the hands were washed before eating, they must be held upwards, when after it downwards, but so that the water should not run beyond the knuckles. The vessel used must be held first in the right, then in the left hand; the water was to be poured first on the right, then on the left hand; and at every third time the words repeated, "Blessed art thou who bast given us the command to wash the hands." It was keenly disputed whether the cup of blessing or the handwashing should come first; whether the towel used should be laid on the table or on the couch; and whether the table was to be cleared before the final washing or after it.

(Geikie's Life of Christ.)

The excess to which these regulations were carried is well illustrated by what is told of one Rabbi Akaba, who, in his dungeon, being driven by a pittance of water to the alternative of neglecting ablution or dying with thirst, preferred death to failing in ceremonious observance.

But it was always in connection with some very definite cause; being required either

(1)because of physical pollution which had been gathered, or

(2)in connection with moral consecration which was purposed.The priests at consecration were washed. So was the leper after his recovery, and so were all after defilement or contact with those defiled. But the tradition of the elders had come to require as many washings in a day as Moses would have required in a month. The secret of this development lay in the adoption of the principle of "The Hedge," i.e., something which guarded the Law by prohibiting not only actions forbidden, but all actions which might by any possibility lead to them. Accordingly, because Moses said that he who was defiled by contact with a corpse should wash, they held it was well to wash always after being out of doors, as you might have touched someone who might have touched some one or something dead...Thus life became a very slavery. Of course "the common people," as they were contemptuously styled, could not afford either time, or thought, or money, to practise such scruples. But a great number associated themselves together, calling themselves "Haberim," or "Comrades," to observe these scruples. The Pharisees belonged to this society, of course, to a man.

(R. Glover.)

These Pharisees found fault because Christ's disciples did not obey man's law, the quoted "tradition," the authority of their Church. It was not until the great (seventh) Earl of Shaftesbury was twenty-five years of age that he supposed that anyone outside the Church of England was worth listening to, or ever wrote anything worth reading. "As to their having any views of their own worthy of consideration," he says, "it never crossed my mind until one day I got hold of a copy of some Commentary, and, after reading for awhile with great interest, it suddenly struck me, 'The writer must have been a rank Dissenter!' and I instantly shut up the book, recoiling from it as I would from poison. One of the first things that opened my eyes was reading of Doddridge being condemned as a Dissenter, and I remember exclaiming, 'Good heavens! how will he stand in the day of judgment at the bar of God, as compared with Pope Alexander VI?' It was not till I was twenty-five years old, or thereabouts, that I got hold of Scott's Commentary on the Bible, and, struck with the enormous difference between his views and those to which I had been accustomed, I began to think for myself."

A hypocrite has been likened to one who should go into a shop to buy a pennyworth, and should steal a pound's worth; or to one who is punctual in paying a small debt, that he may get deeper into our books and cheat us of a greater sum.

(T. Manton.)

Hypocrites make much ado about small things that they may be more easy in their consciences while living in great sins. They pay the tithe of mint to a fraction, but rob God of His glory by their self-righteousness. They give God the shells, and steal the kernels for their own pride and self-will.

(C. H. Spurgeon.)

God requires soul worship, and men give Him body worship; He asks for the heart, and they present Him with their lips; He demands their thoughts and their minds, and they give him banners, and vestments, and candies.

(C. H. Spurgeon.)

No matter how painful may be the mortification, how rigid the penance, how severe the abstinence; no matter how much may be taken from his purse, or from the wine vat, or from the store, he will be content to suffer anything sooner than bow before the Most High with a true confession of sin, and trust in the appointed Saviour with sincere, child-like faith.

(C. H. Spurgeon.)

Some time ago a lady showed me a small seedling acacia, remarking, "I cannot make this plant out; it doesn't do well at all; it doesn't grow a bit, though I water it well, and attend to it carefully." I looked at the plant, and soon discovered the cause. The little plant had a tap root, as all seedlings have, and this tap root should have been inserted in the soil, where it would soon have struck out its lateral rootlets; but, instead of this, the plant was upside down, the leading root being in the soil, and the tap root exposed to the sun and air. It was impossible that the plant could grow or even live. It is thus with some people's religion.

(Sword and Trowel.)

The duties of worship ought to be voluntary, as voluntary is opposed to constrained; but they must not be voluntary, as voluntary is opposed to instituted or appointed. God doth no more approve of that worship we give Him according to our will, than He doth approve of our neglect of that which is according to His own will.

(Burkitt.)

The experience is a universal one, that God's commandments suffer from the competition of human rules. The great precepts of God have only an unseen God behind them, but behind the human rules there is generally a class whose pride is gratified by their observance and incensed by their neglect. Accordingly, whenever small rules of outward conduct begin to flourish, the great principles of religion — faith, love, honour — fall into the background. It is so today. The Thug in India who confessed to having killed 320 people had no pangs of conscience for killing them, but was somewhat distressed on account of having killed a few of them after a hare had crossed his path or a bird whistled in a certain direction. Murder was no crime in his opinion, but the neglect of an omen from Bowany was a grave one. In Hinduism, which is ceremonial throughout, a man may be a most religious man, and yet very wicked. Many in our own country would unscrupulously commit great crimes, and yet be very careful to avoid eating flesh on Good Friday. It seems as if we only had a certain amount of power of attention in us, and, if it goes to little rules, there is none left for great principles.

(R. Glover.)

As with the man who attempts to serve two masters, so with him who thinks to walk by two lights: if he would keep in the straight loath he must put out one of the two, and guide himself by the other.

(Dr. Wylie.)

A philosopher at Florence could not be persuaded to look through one of Galileo's telescopes, lest he should see something in the heavens that would disturb him in his belief of Aristotle's philosophy. Thus it is with many who are afraid of examining God's Word, lest they should find themselves condemned.

(Buck.)

We make it of none effect when we —

I. Fail to read and study it and to appropriate its blessings.

II. When we give precedence to any human authority or law.

III. When by our lives we misrepresent it before the world.

IV. When we fail to urge its truths upon the anxious inquirer or careless sinner.

(J. Gordon.)

This rule must needs be of very great importance to Christians. For our Great Master

(1)calls all the people unto Him on purpose to tell them only this.

(2)He requires of them a particular attention.

(3)He requires it of every one of them without exception.

(4)He exhorts them to endeavour thoroughly to understand it.

(5)He lets them know that in order, to do it they have need of a singular grace and a particular gift of understanding.It was for want of understanding this rule that the Jews still remained Jews, adhering to a mere external way of worship. It is for the very same reason that numbers of Christians, even to this day, serve God more like Jews than Christians.

(Quesnel.)

Esaias, Isaiah, JesusDecapolis, Galilee, Jerusalem, Sea of Galilee, Sidon, TyreAside, Delivered, Effect, God's, Handed, Invalidating, Kind, Making, None, Nullify, Nullifying, Precept, Rule, Setting, Teaching, Thus, Tradition, Traditional, Traditions, Void1. The Pharisees find fault with the disciples for eating with unwashed hands.
8. They break the commandment of God by the traditions of men.
14. Food defiles not the man.
24. He heals the Syrophenician woman's daughter of an unclean spirit;
31. and one that was deaf, and stammered in his speech.

Mark 7:13

     1690   word of God
     6231   rejection of God

Mark 7:1-13

     5381   law, letter and spirit
     7540   Judaism

Mark 7:1-23

     7342   cleanliness
     8720   double-mindedness

Mark 7:5-13

     8444   honouring God

Mark 7:6-13

     8774   legalism

Mark 7:9-13

     5325   gifts
     7402   offerings

Mark 7:10-13

     2333   Christ, attitude to OT
     5685   fathers, responsibilities
     8471   respect, for human beings

Mark 7:11-13

     5741   vows

The Pattern of Service
'He touched his tongue; and looking up to heaven, He sighed, and saith Ephphatha, that is, Be opened.'--Mark vii 33, 34. For what reason was there this unwonted slowness in Christ's healing works? For what reason was there this unusual emotion ere He spoke the word which cleansed? As to the former question, a partial answer may perhaps be that our Lord is here on half-heathen ground, where aids to faith were much needed, and His power had to be veiled that it might be beheld. Hence the miracle is …
Alexander Maclaren—Expositions of Holy Scripture

Children and Little Dogs
'And from thence He arose, and went into the borders of Tyre and Sidon, and entered Into an house, and would have no man know it: but He could not be hid. 25. For a certain woman, whose young daughter had an unclean spirit, heard of Him, and came and fell at His feet: 26. The woman was a Greek, a Syrophenician by nation; and she besought Him that He would cast forth the devil out of her daughter. 87. But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's …
Alexander Maclaren—Expositions of Holy Scripture

The Influence of Tradition.
"Making the word of God of none effect through your traditions: and many such like things ye do."--ST. MARK vii. 13. Such was our Lord's word to the Pharisees; and if we turn to our own life it is difficult if not impossible for us fully to estimate the influence which traditions exercise upon it. They are so woven into the web of thought and opinion, and daily habits and practices, that none of us can claim to escape them. Moreover, as any institution or society grows older, this influence of the …
John Percival—Sermons at Rugby

Second Sermon for the Twelfth Sunday after Trinity
(From the Gospel for the day) This sermon tells us how a man who truly loves God, whose ears have been opened to receive the sevenfold gifts of the Holy Spirit, is neither lifted up in joy nor cast down in sorrow. Mark vii. 37.--"He hath done all things well: He maketh both the deaf to hear and the dumb to speak." WE read in the Gospel for this day, that as our blessed Lord was going from one place to another, they brought unto Him a man who was born deaf and dumb; as must needs be; for he who is …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Deaf Ears and Stammering Tongues.
(Twelfth Sunday after Trinity.) S. MARK vii. 37. "He hath done all things well. He maketh both the deaf to hear, and the dumb to speak." Such was the verdict of the people who saw one of our Lord's miracles. How far more strongly may we say the same, having seen the work of Christ in the life of the Church at large, and in each of our individual souls! We cannot look on the world of nature without echoing the words of the text. No thoughtful man can mark the spring-time coming to the woods and …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Perfection to be Sought.
12th Sunday after Trinity. S. Mark vii., 37. "He hath done all things well." INTRODUCTION.--It was said by an old heathen writer that God cares for Adverbs rather than for Substantives. That is to say, God had rather have things done well, than that the things should be merely done. He had rather have you pray earnestly than pray, communicate piously than merely communicate, forgive your enemies heartily than say you forgive, work diligently than spend so many hours at work, do your duty thoroughly …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Sighs of Christ
(Twelfth Sunday after Trinity.) Mark vii. 34, 35. And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. Why did the Lord Jesus look up to heaven? And why, too, did he sigh? He looked up to heaven, we may believe, because he looked to God the Father; to God, of whom the glorious collect tells us, that he is more ready to hear than we to pray, and is wont to give more …
Charles Kingsley—Town and Country Sermons

The Deaf and Dumb.
ST MARK VII. 32-37. And they bring unto Jesus one that was deaf, and had an impediment in his speech; and they beseech Him to put His hand upon him. And He took him aside from the multitude, and put His fingers into his ears, and He spit, and touched his tongue; and looking up to heaven, He sighed, and said, Ephphatha, that is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. . . . And they were beyond measure astonished, saying, He hath …
Charles Kingsley—Westminster Sermons

Things which Defile
"And He called to Him the multitude again, and said unto them, Hear Me all of you, and understand: there is nothing from without the man, that going into him can defile him: but the things which proceed out of the man are those that defile the man. And when He was entered into the house from the multitude, His disciples asked of Him the parable. And He saith unto them, Are ye so without understanding also? Perceive ye not, that whatsoever from without goeth into the man, it cannot defile him; because …
G. A. Chadwick—The Gospel of St. Mark

The Children and the Dogs
"And from thence He arose, and went away into the borders of Tyre and Sidon. And He entered into a house, and would have no man know it; and He could not be hid. But straightway a woman, whose little daughter had an unclean spirit, having heard of Him, came and fell down at His feet. Now the woman was a Greek, a Syrophoenician by race. And she besought Him that He would cast forth the devil out of her daughter. And He said unto her, Let the children first be filled: for it is not meet to take the …
G. A. Chadwick—The Gospel of St. Mark

The Deaf and Dumb Man
"And again He went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the borders of Decapolis. And they bring unto Him one that was deaf, and had an impediment in his speech; and they beseech Him to lay His hand upon him. And He took him aside from the multitude privately, and put His fingers into his ears, and He spat, and touched his tongue; and looking up to heaven, He sighed, and saith unto him, Ephphatha, that is, Be opened. And his ears were …
G. A. Chadwick—The Gospel of St. Mark

The Law.
ITS NATURE AND EFFECTS. THE law is the chief and most pure resemblance of the justice and holiness of the heavenly Majesty, and doth hold forth to all men the sharpness and keenness of his wrath. This is the rule and line and plummet whereby every act of every man shall be measured; and he whose righteousness is not found every way answerable to this law, which all will fall short of but they that have the righteousness of God by faith in Jesus Christ, he must perish. The law is spiritual, I am carnal. …
John Bunyan—The Riches of Bunyan

Protesting Our Innocence?
We have all become so used to condemning the proud self-righteous attitude of the Pharisee in the parable of the Pharisee and the Publican,[footnote1:Luke 18:9-14] that we can hardly believe that the picture of him there is meant to apply to us--which only shows how much like him we really are. The Sunday School teacher was never so much a Pharisee, as when she finished her lesson on this parable with the words, "And now, children, we can thank God that we are not as this Pharisee!" In particular …
Roy Hession and Revel Hession—The Calvary Road

Second Withdrawal from Herod's Territory.
^A Matt. XV. 21; ^B Mark VII. 24. ^b 24 And from thence ^a Jesus ^b arose, and went ^a out ^b away ^a and withdrew into the parts { ^b borders} of Tyre and Sidon. [The journey here is indicated in marked terms because it differs from any previously recorded, for it was the first time that Jesus ever entered a foreign or heathen country. Some commentators contend from the use of the word "borders" by Mark that Jesus did not cross over the boundary, but the point is not well taken, for Mark vii. 31 …
J. W. McGarvey—The Four-Fold Gospel

Another Avoiding of Herod's Territory.
^A Matt. XV. 29; ^B Mark VII. 31. ^b 31 And ^a Jesus ^b again went out. ^a And departed thence, ^b from the borders of Tyre, and came through Sidon, ^a and came nigh unto the sea of Galilee; ^b through the midst of the borders of Decapolis. ^a and he went up into a mountain, and sat down there. [From Tyre Jesus proceeded northward to Sidon and thence eastward across the mountains and the headwaters of the Jordan to the neighborhood of Damascus. Here he turned southward and approached the Sea of Galilee …
J. W. McGarvey—The Four-Fold Gospel

Jesus Fails to Attend the Third Passover.
Scribes Reproach Him for Disregarding Tradition. (Galilee, Probably Capernaum, Spring a.d. 29.) ^A Matt. XV. 1-20; ^B Mark VII. 1-23; ^D John VII. 1. ^d 1 And after these things Jesus walked in Galilee: for he would not walk in Judæa, because the Jews sought to kill him. [John told us in his last chapter that the passover was near at hand. He here makes a general statement which shows that Jesus did not attend this passover. The reason for his absence is given at John v. 18.] ^a 1 Then there …
J. W. McGarvey—The Four-Fold Gospel

Healing a Phoenician Woman's Daughter.
(Region of Tyre and Sidon.) ^A Matt. XV. 22-28; ^B Mark VII. 24-30. ^b And he entered into a house, and would have no man know it [Jesus sought concealment for the purposes noted in the last section. He also, no doubt, desired an opportunity to impact private instruction to the twelve]; and he could not be hid. [The fame of Jesus had spread far and wide, and he and his disciples were too well known to escape the notice of any who had seen them or heard them described.] 25 But { ^a 22 And} behold, …
J. W. McGarvey—The Four-Fold Gospel

The Deaf Stammerer Healed and Four Thousand Fed.
^A Matt. XV. 30-39; ^B Mark VII. 32-VIII. 9. ^b 32 And they bring unto him one that was deaf, and had an impediment in his speech [The man had evidently learned to speak before he lost his hearing. Some think that defective hearing had caused the impediment in his speech, but verse 35 suggests that he was tongue-tied]; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue [He separated …
J. W. McGarvey—The Four-Fold Gospel

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus and the Syro-Phoenician Woman
THE purpose of Christ to withdraw His disciples from the excitement of Galilee, and from what might follow the execution of the Baptist, had been interrupted by the events at Bethsaida-Julias, but it was not changed. On the contrary, it must have been intensified. That wild, popular outburst, which had almost forced upon Him a Jewish Messiah-Kingship; the discussion with the Jerusalem Scribes about the washing of hands on the following day; the Discourses of the Sabbath, and the spreading disaffection, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

A Group of Miracles among a Semi-Heathen Population
If even the brief stay of Jesus in that friendly Jewish home by the borders of Tyre could not remain unknown, the fame of the healing of the Syro-Phoenician maiden would soon have rendered impossible that privacy and retirement, which had been the chief object of His leaving Capernaum. Accordingly, when the two Paschal days were ended, He resumed His journey, extending it far beyond any previously undertaken, perhaps beyond what had been originally intended. The borders of Palestine proper, though …
Alfred Edersheim—The Life and Times of Jesus the Messiah

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