Matthew15
English Standard Version
1 to and ,
2 do the of the ? they do they .
3 , you the of for the sake ?
4 , your , , Whoever .
5 , If his his , What you would have me is to God,
6he need . for the of you have the of .
7You ! did , when he :
8 with , ;
9in they , as the of .
10 he the to him and to , :
11it is what the that a , what out the ; a .
12 and to , Do you the were when they this ?
13 , has will be .
14 ; they blind . the the , will a .
15 to , to .
16 , ?
17Do the the is ?
18 out the the , and a .
19 out the , , , , , , .
20 a . to with does .
21 from and the of .
22 , a and was , Have on , O , of ; is oppressed by a .
23 he did a . and , , , she is .
24 , was the of the of .
25 came and before , , , .
26 he , It to the it to the .
27 , , , the ’ .
28 , , is ! Be done for you . was .
29 on from and the of . he the and .
30 to , the , the , the , the , , they , he ,
31so the , when they the , the , , the . they the of .
32 to him and , I have the they have with to . I am to , they the .
33 the to , are to such a place so a ?
34 to , How do have? , , a .
35 the to the ,
36he the the , having he them them to the , the gave them to the .
37 they were . they took of the over.
38 who , .
39 after the , he the to the of .
Study Guide
Public-domain commentary and original-language notes for Matthew 15.
Chapter Summary
In this chapter: 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).
vv1-9
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.
vv10-20
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.
vv21-28
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.
Key Words
τότε (tóte): the when, i.e. at the time that (of the past or future, also in consecution)
Φαρισαῖος (Pharisaîos): a separatist, i.e. exclusively religious; a Pharisean, i.e. Jewish sectary
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
γραμματεύς (grammateús): scribe, town-clerk
προσέρχομαι (prosérchomai): to approach, i.e. (literally) come near, visit, or (figuratively) worship, assent to
Ἰησοῦς (Iēsoûs): Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
ἀπό (apó): "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative)
Ἱεροσόλυμα (Hierosólyma): Hierosolyma (i.e. Jerushalaim), the capitol of Palestine
λέγω (légō): properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas G2036 (ἔπω) and G5346 (φημί) generally refer to an individual expression or speech respectively; while G4483 (ῥέω) is properly to break silence merely, and G2980 (λαλέω) means an extended or random harangue)); by implication, to mean
διατί (diatí): through what cause ?, i.e. why?
Cross References
Matthew 15Jesus quotes this Mosaic law verbatim to expose the fatal consequences of the Pharisees' tradition.
Supported by Matthew Poole, JFB
The Fifth Commandment quoted by Jesus to contrast God's authority with voiding traditions.
Supported by Matthew Poole, JFB
Jesus directly quotes Isaiah 29:13 to rebuke the hypocritical, lip-service worship of the scribes and Pharisees.
Supported by Matthew Henry, Matthew Poole, JFB
The direct parallel account in Mark, detailing the Jewish ceremonial handwashing rituals and traditions.
Supported by Matthew Poole, JFB
Prophetic parallel on the deceitful nature of the human heart, out of which all evil proceeds.
Supported by Matthew Henry
Echoes Christ's teaching on the heavenly Father removing and pruning plants/branches He did not plant.
Supported by Matthew Henry
Confirms Christ was sent as a minister of the circumcision to fulfill promises made to Israel.
Supported by JFB
Identical language where Jesus instructs His disciples to go only to the lost sheep of Israel.
Supported by Matthew Henry, Matthew Poole
The previous feeding of the five thousand, showing identical actions of giving thanks, breaking, and distributing.
Supported by Matthew Henry, JFB
Paul's warning against doctrines and commandments of men regarding food, echoing Jesus' words.
Supported by Matthew Poole
Thematic parallel addressing the inclusion of the stranger/Gentile, relevant to the Canaanite woman.
Supported by JFB
Parallel text for the Canaanite woman, noting children's bread must first be offered before dogs.
Supported by JFB
Messianic prophecy of the lame leaping and the blind seeing, fulfilled in Jesus' healings.
Supported by Matthew Henry
Parallel geographical destination after feeding the four thousand, recorded there as Dalmanutha.
Supported by JFB
Parallel verse showing the disciples asking Jesus to explain the parable of defilement privately.
Supported by Matthew Poole
Jacob's persistent wrestling with God typifies the Canaanite woman's refusal to let go without a blessing.
Supported by Matthew Henry