Verses 1-6
Matthew 15:1-6. Then came to
Jesus scribes and Pharisees —
See notes on Mark 7:1-23, where
the facts here spoken of are
related more at large. Why do
thy disciples transgress the
tradition of the elders — That
is, of the principal doctors or
teachers among the Jews. They
wash not when they eat bread —
Food in general is termed bread
in the Hebrew: so that to eat
bread is the same as to make a
meal. But he said, Why do ye
also, &c. — As if he had said,
Nay; but I may with much greater
reason ask you why you
transgress what is infinitely
more sacred, even the
commandment of God, by your
tradition — Your vain and
superstitious doctrine,
delivered by verbal
communication, and handed down
from age to age. For God
commanded, Honour thy father and
mother — Which implies the
affording them all such relief
as they stand in need of: and,
He that curseth father or mother
— Although it be in a sudden
transport of passion; let him
die the death — Let him be put
to death without mercy, Exodus
21:17; Leviticus 20:9; where see
the note. But ye say — But what
you teach is contradictory to
this divine command; and an
ungrateful child may justify
himself in the neglect of it in
consequence of your tradition:
for your doctrine is, Whosoever
shall say to his father, It is a
gift, &c. — That is, I have
given, or at least I purpose to
give, to the treasury of the
temple, what you might otherwise
have had from me; and honour not
his father and his mother —
Namely, by relieving them in
their poverty, or supplying
their wants, he shall be free —
From all blame, or from all
obligation of giving them
relief. Thus have ye made the
commandment of God — Even a
commandment written with his own
finger on the tables of stone;
of none effect by your tradition
— Have absolutely rendered it
useless, and as it were
annihilated it.
Verses 7-9
Matthew 15:7-9. Ye hypocrites —
To substitute superstitious
observances of man’s invention,
in the place of obedience to
God’s commands, is downright
hypocrisy; it is, however, the
prerogative of Him who searches
the heart, and knows what is in
man, to pronounce who are
hypocrites. And as hypocrisy is
a sin which only his eye
discovers, so it is a sin which
above all others he abhors. Well
did Esaias prophesy of you —
That is, the words which Isaiah
addressed to your fathers are
exactly applicable to you: his
description of them is a
prophecy with regard to you.
Observe, reader, the reproofs of
sin and sinners, which we find
in the Scriptures, were designed
to be applied to similar persons
and practices to the end of the
world; for they are not of
private interpretation, 2 Peter
1:20. Threatenings directed
against others belong to us, if
we be guilty of the same sins.
This people draweth nigh unto me
with their mouths, &c. — They
make a great profession, and
pretend to much devotion and
piety; but their heart is far
from me — They do not sincerely
love and obey me. They do not
give me their hearts; and, if
the heart be not given to God,
all outward worship is no better
than a mockery of him. In vain
they do worship me — That is,
idly, unprofitably, and to no
purpose. Their worship does not
attain the end for which divine
worship was appointed. It
neither pleases God nor profits
themselves. For if it be not in
spirit, it is not in truth, and
so it is all nothing. Teaching
for doctrines the commandments
of men — As equal with, nay,
superior to, those of God. What
can be a more heinous sin?
Verse 10-11
Matthew 15:10-11. And he called
the multitude — Having shown the
hypocrisy of the Pharisees, and
condemned them for the
unwarrantable stress which they
laid on their vain and
precarious traditions, he took
this opportunity to undeceive
the people, and let them see how
insignificant that outward
strictness was on which the
Pharisees insisted. And said,
Hear and understand — From these
words, and those recorded Mark
7:16, He that hath ears to hear,
let him hear, all spoken to the
multitude, it is evident that,
in our Lord’s judgment, the
whole multitude was capable of
understanding those things which
the Pharisees did not
understand, and by which their
traditions and those of the
elders were overthrown. Not that
which goeth into the mouth
defileth a man — It is not the
kind or quality of our food, nor
the want of cleanness of hands
when we eat it, that affects the
soul with any moral pollution.
For the kingdom of God is not
meat and drink, Romans 14:17. A
man is defiled by that by which
guilt is contracted before God,
and the man is rendered
offensive to him, and unfitted
for communion with him. Now what
we eat, if we do not eat
unseasonably and immoderately,
does not produce this effect,
for to the pure all things are
pure, Titus 1:15. The Pharisees
carried their ideas concerning
the ceremonial pollutions which
arose from eating certain
forbidden meats much further
than the law intended, and
burdened it with additions of
their own, which our Saviour
witnesses against, intending
hereby to pave the way for a
repeal of the ceremonial law in
that matter. But that which
cometh out of the mouth, this
defileth a man — We are
polluted, not by the meat we eat
with unwashen hands, but by the
words we speak from unsanctified
hearts. Christ, in a former
discourse, had laid a great
stress upon our words, Matthew
12:36, which was intended for
reproof and warning to those
that cavilled at him. This,
here, is intended for reproof
and warning to those that
cavilled at and censured the
disciples. The latter did not
defile themselves with what they
ate, but the Pharisees defiled
themselves with what they spoke
spitefully and censoriously of
them. Observe, reader, those who
charge guilt upon others for
transgressing the commandments
of men, many times bring greater
guilt upon themselves by
transgressing the law of God
against rash judging. Those most
defile themselves who are most
forward to censure the
defilements of others.
Verse 12-13
Matthew 15:12-13. Then came his
disciples — Namely, when he was
come into the house, apart from
the multitude; and said unto
him, Knowest thou that the
Pharisees were offended, &c. —
The apostles, it seems, would
gladly have conciliated the
good-will of the Pharisees,
thinking it might be of service
to their cause; and thought it
strange that their Master should
say that which he knew would
give them so much offence.
Surely, they thought, if he had
considered how provoking such a
saying would be, he would not
have uttered it. But he knew
what he said, and to whom he
said it, and what would be the
effect of it; and he hereby
teaches us, that though in
indifferent things, we must be
tender of giving offence, yet we
must not, for fear of that,
neglect to declare any truth, or
enforce any duty. Truth must be
owned, and duty must be done;
and if any be offended, it is
their own fault. Offence is not
given, but taken. But he said,
Every plant — Or rather,
plantation, as φυτεια is more
properly rendered. As if he had
said, Be they as angry as they
will, you need not be afraid of
them, for they and their
doctrine shall perish together,
being neither of them from God.
Not only the corrupt opinions
and superstitious practices of
the Pharisees, but their sect,
and way, and constitution were
plants not of God’s planting:
the rules of their profession
were not his institutions, but
owed their original to pride and
formality. And the people of the
Jews in general, though planted
a noble vine, were now become
the degenerate plant of a
strange vine. God disowned them
as not of his planting.
Verse 14
Matthew 15:14. Let them alone —
Do not trouble or concern
yourselves about their censures:
neither court their favour nor
dread their displeasure, nor
much care though they be
offended. Seek not to please a
generation of men that please
not God, 1 Thessalonians 2:15;
and will be pleased with nothing
less than absolute dominion over
your consciences. They be blind
leaders of the blind — Teachers,
who foolishly think to lead
their disciples to heaven by the
observation of precepts wherein
there is not the smallest degree
of true piety, and will not be
convinced of the contrary, being
grossly ignorant of divine
things, and strangers to the
spiritual nature of God’s law;
and yet so proud, that they
think they see better than any
others, and therefore undertake
to be leaders of others. And if
the blind lead the blind, both
shall fall into the ditch — The
guides and the guided, the blind
leaders and the blind followers,
shall perish together. Both will
be involved in the general
desolation coming upon the Jews,
and both will fall into the
ditch of eternal destruction. We
find, Revelation 22:15, that
hell is the portion of those
that make a lie, and of those
that love it when made. The sin
and rain of the deceivers will
be no security to those that are
deceived by them. “Though the
leaders of the people cause them
to err, yet they that are led of
them are destroyed,” Isaiah
9:16; because they shut their
eyes against the light which
would have rectified their
mistake. Hence “it follows,”
says Dr. Whitby, “that sometimes
the multitude neither ought, nor
can, without their utmost peril,
follow the guidance of their
ecclesiastical superiors;” or,
as he expresses himself
afterward, believe, or comply
with their rules, “because it is
their duty never to follow them
into the ditch.” “Learn here,”
says Burkit, “1st, that
ignorant, erroneous, and
unfaithful ministers are the
heaviest judgment that can
befall a people; 2d, that the
following of such teachers and
blind guides will be no excuse
to people another day, much less
free them from the danger of
eternal destruction.”
Verses 15-20
Matthew 15:15-20. Peter said,
Declare unto us this parable —
That is, the sentence, maxim, or
proverb, mentioned Matthew
15:11. Not that which goeth into
the mouth defileth the man, &c.
— A declaration very
intelligible, and evidently
true, and yet appearing to the
disciples obscure, and needing
explanation, or doubtful, and
wanting confirmation. The reason
is evident: it did not agree
with the notions of religion
which they had formerly imbibed.
And Jesus said, Are ye also yet
without understanding? — Are ye
so stupid as not to see that
what a man eats or drinks, being
of a corporeal nature, cannot
defile the mind, or make a man a
sinner in the sight of God,
unless when used immoderately,
or in opposition to the
commandment of God, in which
case the pollution arises from
the man, and not from the meat;
whereas, that which proceedeth
out of a man’s mouth, coming
from his heart, really pollutes
his mind. How fair and candid
are the sacred historians! Never
concealing or excusing their own
blemishes. For out of the heart
proceed evil thoughts — Or
rather, evil reasonings, as the
words διαλογισμοι πονηρι
properly signify. The expression
includes all sinful devices,
contrivances, schemes, designs,
and purposes which arise from
the thoughts and imaginations of
the mind: murders — Including
rash anger, hatred, malice,
envy, and revenge, sins against
the sixth commandment:
adulteries, fornications — Sins
against the seventh commandment;
proceeding from unchaste
thoughts, wanton looks, immodest
expressions, lascivious actions;
thefts — All unjust or dishonest
actions, sins against the eighth
commandment; frauds, wrongs,
rapines, and all injurious
contracts: false witness — An
offence against the ninth
commandment; arising generally
from a complication of falsehood
and covetousness, or falsehood
and malice in the heart. If
truth, holiness, and love
reigned in the heart, as God
requires that they should, there
would be no bearing false
witness: blasphemies — Or
calumnies, as the original word
may be rendered, which signifies
either speaking evil of God, a
violation of the third
commandment, or calumniating our
neighbor, a breach of the ninth.
These are the things which
defile a man — And are therefore
the things which we should
carefully avoid, and guard
against all approaches to them;
and not lay an undue stress on
the washing of the hands, or on
any distinction of meats and
drinks. It is a matter of much
lamentation that our corrupted
nature should abound with such
poisonous productions as these;
let us earnestly pray that they
may be rooted out by divine
grace, and that the Holy Spirit
may create in us clean hearts,
and implant therein tempers
diametrically opposite to all
these enormities!
Verses 21-28
Matthew 15:21-28. Jesus departed
into the coasts of Tyre and
Sidon — Not to those cities
which were to have no share in
his mighty works, Matthew
11:21-22; but into that part of
the land of Israel which
bordered on their coast. And
behold a woman of Canaan — Or, a
Syrophœnician, as she is called,
Mark 7:26; Canaan being also
called Syrophœnicia, as lying
between Syria, properly so
called, and Phœnicia, by the
sea-side. Came, and cried unto
him — From afar; Have mercy on
me, thou son of David — Consider
my distressed case, and extend
thy compassion to me, though a
stranger. By addressing him as
the son of David, she shows she
had some knowledge of the
promised Messiah, and that she
believed Jesus to be that divine
person. But he answered her not
a word — He did not seem to
regard her, intending that the
greatness of her faith should be
manifested: an end highly worthy
of the wisdom of Jesus; because
it not only justified his
conduct in working a miracle for
a heathen, but was a sharp
rebuke to the Jews for their
infidelity. Our Lord often tries
the faith of his followers in a
similar way. His disciples
besought him, saying, Send her
away — The disciples, being
ignorant of our Lord’s design,
were uneasy at the woman’s
importunity, thinking, if she
were permitted to follow them,
that they would soon be
discovered. Desiring, therefore,
to get rid of her, they entreat
their Master to dismiss her as
he was wont to dismiss such
petitioners, namely, with the
grant of her request. But he
answered, I am not sent — Not
primarily; not yet; but unto the
lost sheep of the house of
Israel — By the lost sheep of
Israel we are to understand the
whole nation of the Jews, who,
being as sheep dispersed, and
having no shepherd, are
therefore called lost sheep. To
them the Messiah was first
promised; to them he came; and
to them his personal ministry
was to be almost wholly
confined: and hence he is styled
a minister of the circumcision,
Romans 15:8. Thus at the first
Jesus seemed both to refuse this
woman’s request, and the
intercession of the disciples in
her behalf. She, however, far
from being discouraged by the
repulse, drew near and
worshipped him — That is, fell
on her knees before him; saying,
Lord, help me — Her necessity
and distress were great, and she
was unwilling to take a denial.
But he said — What was still
more discouraging, and seemed to
cut her off from all hope, and
would, doubtless, have driven
her to despair, if she had not
had very strong faith indeed; It
is not meet to take the
children’s bread, and to cast it
to dogs — “The Jews gloried
greatly in the honourable title
of God’s children, because of
all nations they alone knew and
worshipped the true God. They
gave the name of dogs to the
heathen for their idolatry and
other pollutions, by which they
had degraded themselves from the
rank of reasonable creatures:
this appellation, therefore,
marked the impurity of the
Gentiles, and their odiousness
in the sight of God; at the same
time conveying an idea of the
contempt in which they were held
by the holy nation. But though,
in some respects, it was
applicable, it must have been
very offensive to the heathen.
Nevertheless, this woman neither
refused it, nor grudged the Jews
the honourable title of
children. She acknowledged the
justness of what Christ said,
and by a strong exercise of
faith drew an argument from it,
which the candour and
benevolence of his disposition
could not resist.” She said,
Truth, Lord — It would not be
fit to put the dogs and the
children on a level; Yet the
dogs eat of the crumbs, &c. —
“Let me have such kindness as
the dogs of any family enjoy:
from the plenty of miraculous
cures which thou bestowest on
the Jews, drop the offal of this
one to me who am a poor
distressed heathen; for by it
they will suffer no greater loss
than do the children of a family
by the crumbs which are cast to
the dogs.” — Macknight. Then
Jesus answered, O woman, great
is thy faith — There were
several other graces that shone
bright in her; wisdom, humility,
meekness, patience, perseverance
in prayer, but these were the
product of her faith, and
therefore Christ particularly
commends that: because of all
graces faith honours Christ
most, therefore of all graces
Christ honours faith most. This
woman’s faith was great indeed,
considering that she had no
promise to rely on, and had
suffered so many repulses,
joined with such seeming
contempt, and yet still she
retained a confidence in the
mercy, kindness, and power of
Jesus. Be it unto thee even as
thou wilt — Thy request is
granted in all its extent. And
her daughter was made whole from
that very hour — Thus the
mother’s faith prevailed for the
daughter’s cure, and the
patient’s being at a distance
was no hinderance to the
efficacy of Christ’s word, He
spake, and it was done. We learn
two important lessons from the
success which the suit of this
Canaanitish woman met with: 1st,
that God is no respecter of
persons, but always accepts
sincere faith and fervent
prayer, proceeding from an
humble, penitent heart. 2d, That
it is our duty to continue in
prayer with earnestness,
although the answer thereof
should be long deferred.
Verses 29-31
Matthew 15:29-31. Jesus came
unto the sea of Galilee — The
Jews gave the name of seas to
all large lakes. This was one
hundred furlongs long, and forty
broad. It was called also the
sea of Tiberias. It lay on the
borders of Galilee, and the city
of Tiberias stood on its western
shore. It was likewise styled
the lake of Gennesaret; perhaps
a corruption of Cinnereth, the
name by which it was anciently
called. See notes on Numbers
34:11, and Matthew 4:15-16. And
went up into a mountain and sat
down — Not only to rest himself,
but also, and especially, to
teach the people, who resorted
to him in great multitudes;
having with them those that were
lame, blind, dumb, maimed, &c. —
The dumb were probably deaf
also, and the maimed, such as
had lost one or more limbs, as
the word κυλλους
properly signifies. It is true,
it is sometimes applied to those
who were only disabled in those
parts; we may “reasonably
suppose, however, that among the
many maimed who were brought on
such occasions, there were, at
least, some whose limbs had been
cut off; and I thinks,” says Dr.
Doddridge, “hardly any of the
miracles of our Lord were more
illustrious and amazing than the
recovery of such.” And many
others — Who had different
complaints; and cast them down
at Jesus’s feet — Entreating his
compassion, which was so moved
at the sight of so many people
in distress, that he graciously
healed them all. On these
miracles, Dr. Macknight remarks
as follows: “On the dumb, who
are commonly deaf also, he not
only conferred the faculty of
hearing and pronouncing
articulate sounds, but conveyed
into their minds at once the
whole language of their country,
making them perfectly acquainted
with all the words in it, their
significations, and their uses,
so as to comprehend the whole
distinctly in their memories,
and, at the same time, he gave
them the habit of speaking it
both fluently and copiously.
This was a kind of miracle
vastly astonishing. The change
that was produced in the bodies
of the men was but the least
part of it; what passed in their
minds was the principal thing,
being an effect so extensive
that nothing inferior to
infinite power could produce it.
With respect to the maimed, that
is, persons who had lost their
legs and arms, Jesus gave them
new members in their stead. But
when he thus created such parts
of their bodies as were wanting,
without having any thing at all,
as a subject, to work upon, the
spectators could not have been
more surprised had they seen him
make a whole human body out of
the dust of the earth.”
Accordingly, on the sight of
these miracles, it is here said,
They wondered and glorified the
God of Israel. See also Matthew
9:33; and Matthew 12:22-23; Mark
7:37.
Verses 32-39
Matthew 15:32-39. Jesus called
his disciples, and said, I have
compassion, &c. — For some
observations on the contents of
these verses, see the notes on
Mark 8:1-9. |