Matthew 15

Human Traditions and God’s Commandments

1 Then Pharisees and scribes came to Jesus from Jerusalem, saying,
2 "Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat {a meal}."
3 So he answered [and] said to them, "Why do you also break the commandment of God because of your tradition?
4 For God said, 'Honor your father and your mother,' and 'The one who speaks evil of father or mother {must certainly die}.'
5 But you say, 'Whoever says to his father or his mother, "Whatever {benefit you would have received} from me [is] a gift [to God],"
6 need not honor his father,' and you make void the word of God for the sake of your tradition.
7 Hypocrites! Isaiah correctly prophesied about you saying,
8 'This people honors me with their lips, but their heart is far, far away from me,
9 and they worship me in vain, teaching [as] doctrines the commandments of men.'"

Defilement from Within

10 And summoning the crowd, he said to them, "Hear and understand:
11 It is not what goes into the mouth that defiles a person, but what comes out of the mouth--this defiles a person."
12 Then the disciples came [and] said to him, "Do you know that the Pharisees were offended [when they] heard this saying?"
13 And he answered [and] said, "Every plant that my heavenly Father did not plant will be uprooted.
14 Let them! They are blind guides of the blind. And if the blind guide the blind, both will fall into a pit."
15 But Peter answered [and] said to him, "Explain this parable to us."
16 But he said, "Are you also still without understanding?
17 Do you not understand that everything that enters into the mouth goes into the stomach and is evacuated into the latrine?
18 But the things that come out of the mouth come from the heart, and these defile the person.
19 For from the heart come evil plans, murder, adultery, sexual immorality, theft, false witness, abusive speech.
20 These are the things that defile a person. But eating with unwashed hands does not defile a person!"

A Canaanite Woman’s Great Faith

21 And departing from there, Jesus went away to the region of Tyre and Sidon.
22 And behold, a Canaanite woman from that district came [and] cried out, saying, "Have mercy on me, Lord, Son of David! My daughter [is] severely possessed by a demon!"
23 But he did not answer her a word. And his disciples came up [and] asked him, saying, "Send her away, because she is crying out after us!"
24 But he answered [and] said, "I was not sent except to the lost sheep of the house of Israel."
25 But she came [and] knelt down before him, saying, "Lord, help me!"
26 And he answered [and] said, "It is not right to take the children's bread and throw [it] to the dogs!"
27 So she said, "Yes, Lord, for even the dogs eat the crumbs that fall from their master's table."
28 Then Jesus answered [and] said to her, "O woman, your faith [is] great! Let it be done for you as you want." And her daughter was healed from that hour.

Many Others Healed in Galilee

29 And departing from there, Jesus went along the Sea of Galilee, and he went up on the mountain [and] was sitting there.
30 And large crowds came to him, having with them [the] mute, blind, lame, crippled, and many others, and they put them down at his feet, and he healed them.
31 So then the crowd was astonished [when they] saw the mute speaking, the crippled healthy, and the lame walking, and the blind seeing, and they praised the God of Israel.

The Feeding of Four Thousand

32 And Jesus summoned his disciples [and] said, "I have compassion on the crowd, because they have remained with me three days already and do not have anything to eat, and I do not want to send them away hungry lest they give out on the way."
33 And the disciples said to him, "Where in [this] desolate place {can we get} so much bread that such a great crowd could be satisfied?"
34 And Jesus said to them, "How many loaves do you have?" So they said, "Seven, and a few little fish."
35 And commanding the crowd to recline for a meal on the ground,
36 he took the seven loaves and the fish and [after he] had given thanks, he broke [them] and began giving [them] to the disciples, and the disciples [gave them] to the crowds.
37 And they all ate and were satisfied, and they picked up what was left over of the broken pieces, seven baskets full.
38 Now those who ate were four thousand men, in addition to women and children.
39 And [after he] sent away the crowds, he got into the boat and went to the region of Magadan.

Matthew 15 Commentary

Chapter 15

Jesus discourses about human traditions. (1-9) He warns against things which really defile. (10-20) He heals the daughter of a Syrophenician woman. (21-28) Jesus heals the sick, and miraculously feeds four thousand. (29-39)

Verses 1-9 Additions to God's laws reflect upon his wisdom, as if he had left out something which was needed, and which man could supply; in one way or other they always lead men to disobey God. How thankful ought we to be for the written word of God! Never let us think that the religion of the Bible can be improved by any human addition, either in doctrine or practice. Our blessed Lord spoke of their traditions as inventions of their own, and pointed out one instance in which this was very clear, that of their transgressing the fifth commandment. When a parent's wants called for assistance, they pleaded, that they had devoted to the temple all they could spare, even though they did not part with it, and therefore their parents must expect nothing from them. This was making the command of God of no effect. The doom of hypocrites is put in a little compass; "In vain do they worship me." It will neither please God, nor profit themselves; they trust in vanity, and vanity will be their recompence.

Verses 10-20 Christ shows that the defilement they ought to fear, was not from what entered their mouths as food, but from what came out of their mouths, which showed the wickedness of their hearts. Nothing will last in the soul but the regenerating graces of the Holy Spirit; and nothing should be admitted into the church but what is from above; therefore, whoever is offended by a plain, seasonable declaration of the truth, we should not be troubled at it. The disciples ask to be better taught as to this matter. Where a weak head doubts concerning any word of Christ, an upright heart and a willing mind seek for instruction. It is the heart that is desperately wicked, Jer. 17:9 , for there is no sin in word or deed, which was not first in the heart. They all come out of the man, and are fruits of that wickedness which is in the heart, and is wrought there. When Christ teaches, he will show men the deceitfulness and wickedness of their own hearts; he will teach them to humble themselves, and to seek to be cleansed in the Fountain opened for sin and uncleanness.

Verses 21-28 The dark corners of the country, the most remote, shall share Christ's influences; afterwards the ends of the earth shall see his salvation. The distress and trouble of her family brought a woman to Christ; and though it is need that drives us to Christ, yet we shall not therefore be driven from him. She did not limit Christ to any particular instance of mercy, but mercy, mercy, is what she begged for: she pleads not merit, but depends upon mercy. It is the duty of parents to pray for their children, and to be earnest in prayer for them, especially for their souls. Have you a son, a daughter, grievously vexed with a proud devil, an unclean devil, a malicious devil, led captive by him at his will? this is a case more deplorable than that of bodily possession, and you must bring them by faith and prayer to Christ, who alone is able to heal them. Many methods of Christ's providence, especially of his grace, in dealing with his people, which are dark and perplexing, may be explained by this story, which teaches that there may be love in Christ's heart while there are frowns in his face; and it encourages us, though he seems ready to slay us, yet to trust in him. Those whom Christ intends most to honour, he humbles to feel their own unworthiness. A proud, unhumbled heart would not have borne this; but she turned it into an argument to support her request. The state of this woman is an emblem of the state of a sinner, deeply conscious of the misery of his soul. The least of Christ is precious to a believer, even the very crumbs of the Bread of life. Of all graces, faith honours Christ most; therefore of all graces Christ honours faith most. He cured her daughter. He spake, and it was done. From hence let such as seek help from the Lord, and receive no gracious answer, learn to turn even their unworthiness and discouragements into pleas for mercy.

Verses 29-39 Whatever our case is, the only way to find ease and relief, is to lay it at Christ's feet, to submit it to him, and refer it to his disposal. Those who would have spiritual healing from Christ, must be ruled as he pleases. See what work sin has made; what various diseases human bodies are subject to. Here were such diseases as fancy could neither guess the cause nor the cure of, yet these were subject to the command of Christ. The spiritual cures that Christ works are wonderful. When blind souls are made to see by faith, the dumb to speak in prayer, the maimed and the lame to walk in holy obedience, it is to be wondered at. His power was also shown to the multitude, in the plentiful provision he made for them: the manner is much the same as before. All did eat, and were filled. Those whom Christ feeds, he fills. With Christ there is bread enough, and to spare; supplies of grace for more than seek it, and for those that seek for more. Christ sent away the people. Though he had fed them twice, they must not look for miracles to find their daily bread. Let them go home to their callings and their own tables. Lord, increase our faith, and pardon our unbelief, teaching us to live upon thy fulness and bounty, for all things pertaining to this life, and that which is to come.

Footnotes 33

  • [a]. Literally "bread"
  • [b]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
  • [c]. *Literally "the"; the Greek article is used here as a possessive pronoun
  • [d]. *Literally "the"; the Greek article is used here as a possessive pronoun
  • [e]. A quotation from Exod 20:12; Deut 5:16
  • [f]. Literally "let him die the death"
  • [g]. A quotation from Exod 21:17; Lev 20:9
  • [h]. *Literally "the"; the Greek article is used here as a possessive pronoun
  • [i]. *Literally "the"; the Greek article is used here as a possessive pronoun
  • [j]. Literally "you would have been benefited"
  • [k]. Most later manuscripts add "or his mother"
  • [l]. *Literally "the"; the Greek article is used here as a possessive pronoun
  • [m]. A quotation from Isa 29:13
  • [n]. *Here "[and]" is supplied because the previous participle ("came") has been translated as a finite verb
  • [o]. *Here "[when]" is supplied as a component of the participle ("heard") which is understood as temporal
  • [p]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
  • [q]. Or "Depart from"
  • [r]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
  • [s]. *Here "[and]" is supplied because the previous participle ("came up") has been translated as a finite verb
  • [t]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
  • [u]. *Here "[and]" is supplied because the previous participle ("came") has been translated as a finite verb
  • [v]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
  • [w]. *Here the direct object is supplied from context in the English translation
  • [x]. *Here "[and]" is supplied because the previous participle ("went up") has been translated as a finite verb
  • [y]. Some manuscripts have "[the] lame, blind, crippled, mute"
  • [z]. *Here "[when]" is supplied as a component of the participle ("saw") which is understood as temporal
  • [aa]. *Here "[and]" is supplied because the previous participle ("summoned") has been translated as a finite verb
  • [ab]. Literally "for us"
  • [ac]. *Here "[after]" is supplied as a component of the participle ("had given thanks") which is understood as temporal
  • [ad]. *Here the direct object is supplied from context in the English translation
  • [ae]. The imperfect tense has been translated as ingressive here ("began giving")
  • [af]. *Here the direct object is supplied from context in the English translation
  • [ag]. *Here "[after]" is supplied as a component of the participle ("had given thanks") which is understood as temporal

Matthew 15 Commentaries

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