The ruling power in exercise among the Jews had shewn itself hostile to the
testimony of God, and had put to death the one whom He had sent in the way
of righteousness. The scribes, and those who pretended to follow
righteousness, had corrupted the people by their teaching, and had broken
the law of God.
They washed cups and pots, but not their hearts; and, provided that the
priests-religion-gained by it, set aside the duties of children to their
parents. But God looked at the heart, and from the heart of man proceeded
every kind of impurity, iniquity, and violence. It was that which defiled
the man, not having his hands unwashed. Such is the judgment on
religiousness without conscience and without fear of God, and the true
discernment of what the heart of man is in the sight of God, who is of
purer eyes than to behold iniquity.
But God must also shew His own heart; and if Jesus judged that of man with
the eye of God-if He manifested His ways and His faithfulness to Israel; He
displayed nevertheless through it all, what God was to those who felt their
need of Him and came to Him in faith, owning and resting upon His pure
goodness. From the land of Tyre and Sidon comes a woman of the condemned
race, a Gentile and a Syrophenician. The Lord replies to her, on her
request that He would heal her daughter, that the children (the Jews) must
first be filled; that it was not right to take the children's bread and
cast it to the dogs: an overwhelming answer, if the sense she had of her
need and of the goodness of God had not gone beyond, and set aside, every
other thought. These two things made her humble of heart, and ready to own
the sovereign favour of God towards the people of His choice in this world.
Had He not a right to choose a people? And she was not one of them. But
that did not destroy His goodness and His love. She was but a Gentile dog,
yet such was the goodness of God that He had bread even for dogs. Christ,
the perfect expression of God, the manifestation of God Himself in the
flesh, could not deny His goodness and His grace, could not say that faith
had higher thoughts of God than were true, for He was Himself that love.
The sovereignty of God was acknowledged-no pretension made to any right
whatsoever. The poor woman rested only upon grace. Her faith, with an
intelligence given of God, laid hold of the grace which went beyond the
promises made to Israel. She penetrates into the heart of the God of love,
as He is revealed in Jesus, even as He penetrates into ours, and she enjoys
the fruit of it. For this was brought in now: God Himself directly in
presence of and connection with man, and man as he was before God-not a
rule or system for man to prepare himself for God.
In the next miracle, we see the Lord, by the same grace, bestowing hearing
and speech upon a man who was deaf and unable even to express his thoughts.
He could have received no fruit from the word, from God, and could give no
praise to Him. The Lord is returned into the place where He arose as light
on Israel; and here He deals with the remnant alone. He takes the man apart
from the multitude. It is the same grace that takes the place of all
pretensions to righteousness in man, and that manifests itself to the
destitute. Its form, though exercised now in favour of the remnant of
Israel, is suited to the condition of Jew or Gentile-it is grace. But as to
these too it is the same: He takes the man apart from the crowd, that the
work of God may be wrought: the crowd of this world had no real part
therein. We see Jesus here, His heart moved at the condition of man, and
more especially at the state of His ever-loved Israel, of which this poor
sufferer was a striking picture. He causes the deaf to hear and the dumb to
speak. So was it individually, and so will it be with the whole remnant of
Israel in the latter days. He acts Himself, and He does all things well.
The power of the enemy is destroyed, the man's deafness, his inability to
use his tongue as God gave it him, are taken away by His love who acts with
the power of God.
The miracle of the loaves bore witness to the presence of the God of
Israel, according to His promises; this, to the grace that went beyond the
limits of these promises, on the part of God, who judged the condition of
those who asserted a claim to them according to righteousness, and that of
man, evil in himself; and who delivered man and blessed him in love, withdra
wing him from the power of Satan, and enabling him to hear the voice of
God, and to praise Him.
There are yet some remarkable features in this part of the history of
Christ, which I desire to point out. They manifest the spirit in which
Jesus laboured at this moment. He departs from the Jews, having shewn the
emptiness and hypocrisy of their worship, and the iniquity of every human
heart as a source of corruption and sin.
The Lord-at this solemn moment, which displayed the rejection of
Israel-goes far away from the people to a place where there was no
opportunity for service among them, to the borders of the stranger and
Canaanite cities of Tyre and Sidon (chap. 7: 24), and (His heart oppressed)
would have no one know where He was. But God had been too plainly
manifested in His goodness and His power, to allow Him to be hidden
whenever there was need. The report of what He was had gone abroad, and the
quick eye of faith discovered that which alone could meet its need. It is
this that finds Jesus (when all, that had outwardly a right to the
promises, are deceived by this pretension itself and by their privileges).
Faith it is that knows its need, and knows that only, and that Jesus alone
can meet it. That which God is to faith is manifested to the one that needs
it, according to the grace and power that are in Jesus. Hidden from the
Jews, He is grace to the sinner. Thus, also (chap. 7: 33), when He heals
the deaf man of his deafness and of the impediment in his speech, He takes
him aside from the multitude, and looks up to heaven and sighs. Oppressed
in His heart by the unbelief of the people, He takes the object of the
exercise of His power aside, looks up to the sovereign Source of all
goodness, of all help for man, and grieves at the thought of the condition
in which man is found. This case then exemplifies more particularly, the
remnant according to the election of grace from among the Jews, who are
separated by divine grace from the mass of the nation, faith, in these few,
being in exercise. The heart of Christ is far from repulsing His (earthly)
people. His soul is overwhelmed by the sense of the unbelief that separates
them from Him and from deliverance; nevertheless He takes away from some
the deaf heart, and looses their tongue, in order that the God of Israel
may be glorified.
Thus also on the death of Lazarus, Christ grieves at the sorrow which death
brings upon the heart of man. There, however, it was a public testimony.
