MARK 7. 7.
THe Text is part of an historical Narration, wherein is manifestly deciphered the envious and malicious disposition of superstitious persons and hypocrites against the pure and upright, for here we have the Scribes and Pharisees, that were reputed the only Saints of the world, because of their outward devotion, quarrelling and contesting with Christ, about the neglect of a superstitious custome. So that you have their impeachment in the 5th verse, Why walk not thy Disciples according to the tradition of the Elders, that eat bread with unwashen hands? They do not say, Why is Gods Law, or Moses his Law transgressed? but the tradition of the Elders. The Elders among the Jews had brought in under a specious pretext of piety and religion, many devout customs and religious usages, which they called Sepimenta legis, hedges to the Law of God, but they were indeed Impedimenta, for hereby Gods commands were frustrated. Now among other traditions, this was introduced by them, that they did before they went to meals, or when they came home from businesse abroad, wash themselves. The ground was, lest they should touch any thing unclean, and so be defiled unawares; hereupon also it was, that they used frequent washings, as of themselves; so also of Cups, Pots, Vessels and Tables: where by the way we may observe […] and […], to signifie in the general any washing, and not dipping onely, as some contend. If you ask, Why our Saviour would not conform to such a tradition, seeing there was no visible appearance of evil in it, neither was it a sinne to do so? Chrysostom giveth this reason, because those that are intent to the most necessary and serious matters of Religion, use to neglect, what is superfluous: but we may say, This tradition was used not upon civil respects, for so to wash their hands was comely and decent before they eat bread, but upon religious considerations, hereby worshipping God, and thinking thereby to approve themselves more acceptably to him.
To this Accusation of the Pharisees our Saviour answereth two waies:
First, By Recrimination, and then by Positive Information, vers. 14, 15. My Text is part of the Recrimination, which consists partly in application of Isaiahs Prophecie to them, This people honoureth me with their lips, but their heart is farre from me. This was spoke to the Jews living in the Prophets time, but because they were guilty of the same sinne, he extendeth the Prophets speech to all that are guilty of hypocrisie in the like kinde.
Again, Christs upbraiding is partly in the manifestation of the vanity and unprofitablenesse of such false worship, In vain do they worship me. The Hebrew word is Fear in the Prophet; but because that is many times used for the whole worship of God, therefore it is expounded so here. And although the word in vain is not used by the Prophet Isaiah, yet the Septuagint hath it, and this sense is necessarily implied by consequence.
Observ. That it is a vain and unprofitable sign to support and comfort our selves by, that we are diligent in the worship of God, if not commanded by him.
The Pharisees made their observation of religious traditions to be the eminent ground of all their happinesse. In this they placed all their Religion and Sanctity; whosoever concurred not with them herein, was accounted prophane and cursed; but how light and empty is all this found, when weighed in the balance of the Sanctuary? And it is wonderfull to consider, how in all the ages of the Church, this Pharisaical leaven, hath leavened most persons. Insomuch that Gods Commandments have been wholly laid aside, while mens traditions have been admired; So that it is a true Assertion of Augustines, Sincerus Dei cultus apud paucos est, The sincere and pure worship of God, is but among few. So that the discussion of this Point, will much clear the true Nature of the service of God.
Therefore to be informed herein, consider,1
First, That it lieth as a necessary duty upon all to worship and serve God. The Hebrew words and Greek are several and observable, that expresse this worship, which are exactly handled among the learned; The ground of this worship is, Because he is the Jehovah, who giveth us our being, and all other mercies: It is therefore most natural, and a most indispensable debt to acknowledge him for his supream excellency herein, and to give him a peculiar and proper worship. Now this worship and service is either internal, or external, or mixt, compounded of2 both; internal consists in our love of God above all things, Faith and Hope in him, Obedience to his commands, which the Scripture preferreth before all external worship; External is that of adoration and inclination of the body, kissing the hand, bowing the knee, dedicating Temples, Altars, and Offering of Sacrifices; Mixt is compounded of both these, such as calling upon Gods name by Petition and Thanksgiving.