Matthew 15

Matthew 15:1

JESUS REBUKES THE SCRIBES AND V. 1-20

1. “ Then came to Jesus," (tote proserchontai to lesou) “Then there approached Jesus,” or came to confront Jesus, with ulterior intent, as they frequently came, Matthew 22:15-16; Luke 20:20.
2. “Scribes and Pharisees, which were from Jerusalem, saying,” (apo lerosolumon Pharisaiois kai grammateis legorttes) “Scribes and Pharisees from the city of Jerusalem, inquiring or repeatedly saying,” for entrapment purposes, in a critical, indicting manner. They had apparently been sent to watch Him, with sinister motives; Mark identifies them as “certain (selected) scribes,” Mark 7:1.

Matthew 15:2

1. “Why do thy disciples transgress the tradition of the elders?” (dia ti hoi mathetai sou patabainousin ten pardosin ton presbuteron) “Just why do your disciples transgress the tradition established by the order of the elders?” These self-appointed scribes and Pharisees presumed to be guardians of tradition in Jerusalem and fixed their evil eye on Jesus, Matthew 23:16-18; Colossians 2:8.
2. “For they wash not their hands when they eat bread.” (ou gar niptontai tas cheiras hotan arton estheosin) “Because they do not wash their hands whenever they eat bread.” They had planted themselves as infiltrating spies among the disciples to learn their personal habits, Matthew 7:2. Traditions of the elders had come to be recognized by Jews as oral law, afterward written in the Talmud, and considered of equal importance or authority with the written law. According to Rabbi Joses to eat with unwashed hands was as great a sin as adultery. For such, see the writings of Josephus and the Talmud; See also Mark 7:6-9.

Matthew 15:3

1. “But he answered and s aid unto them,” (ho de apokritheis eipen autois) “Then responding he said to them;” He retorted to their hand washing, ceremonial tradition criticism, with a startling or shocking indictment of their flagrant hypocrisy.
2. “Why do ye also transgress the commandment of God,” (kai tis kai humeis parabainete ten entolen tou theou) “Why do you all transgress (go beyond) or go contrary to the commandment of God,” 1 Samuel 15:22; Micah 6:8; Titus 1:14.
3. “By your tradition?” (dia ten paradoin humon) “On account of your traditions?” traditions you have established or adopted as your own, in addition to, beyond, and contradictory to the Word of God, your tradition that undermines the word of God, John 18:28 Proverbs 30:6 reads “add’ thou not unto his word, lest he reprove thee, and thou be found a liar.”

Matthew 15:4

1. “For God commanded, saying, Honor thy father and mother:” (ho gar theos eipen tima ton patera kai ten metera) “For God said (in the law) honor the father and the mother,” in family life or the family unit, Leviticus 19:3; Deuteronomy 5:15. In essence, “for” here means, take this example of your perversion of the law. This is the fifth commandment of the decalogue, concrete foundation of Moses’ Law, Exodus 20:12.
2. “And he that curseth father or mother,” (kai ho kakologon patera. e metera) “And the one repeatedly speaking evil of a father or a mother,” in the family unit, or his family life, Exodus 21:17; Leviticus 20:8-9; Deuteronomy 27:16; Proverbs 23:22. The one cursing father or mother, or loudly wishing aloud a curse upon them, was to be put to death, to teach all parental respect, Ephesians 6:2-3.
3. “Let him die the death.” (tanato teleutato) “Let him die by death,” by that death assessed under penalty of breach of this Divine fiat. The penal sanction for cursing or blaspheming one’s father or mother is expressed, Proverbs 20:20; Proverbs 30:17; Leviticus 20:9.

Matthew 15:5

1. “But ye say,” (humeis de legete) “Yet you all say,” in an almost frivolous manner. Or this in essence of truth is what you allow, endorse, and thereby teach, to set aside the real intent of God’s commandment.
2. “Whosoever shall say to his father or his mother,” (hos an eipe to patri e te metri) “Whoever should say to his father or to his mother,” or should advise his father or mother, as the result of some purported gift to God, from which it was devised that the Jewish elder administrators would get their share, a “kick-back.”
3. “It is a gift, by whatsoever thou mightest be profited by me;” (doron ho ean eks emou ophelethes) “It is a gift from me, (covering) Whatever I owed you,” in lieu of whatever, or everything I owe you; for my upbringing, is the idea. The elders had added to the Word of God by their traditional “corban” gift provision, Mark 7:11. It provided that a son might “wave,” “evade,” “avoid,” or be “released from” honor and care for his aged parents by making a special gift or offering devoted to God, to the temple, or-to religious purposes, at which time he affirmed it by use of their magic word “corban.” Thus they “added” to the Word of God, nullifying its intent, and were found to be liars, Proverbs 30:6; Mark 7:11-13.

Matthew 15:6

1. “And honour not his father or his mother, he shall be free.” (ou me timesei ton patera autou e ten metera autou) “And that he shall not by any means (thereafter) honor his father or his mother,” as pertains to the law, being free, or released from its imposed obligations, Exodus 2:12; Leviticus 19:3.
2. “Thus have ye made the commandments of God of none effect.” (kai ekutosate ton logon tou theou) “And you all annulled the Word of God,” in your own opinion; you abrogated, nullified or set aside the commandment or mandate of God, Mark 7:6-7; For caring for parents in need is a Divine admonition, until today, Ephesians 4:28; 1 Timothy 5:8.
3. “By your tradition.” (dia ten paradosin humon) “On account of or by means, instrument, or agency of your tradition,” your carnal, arbitrary, unholy mandate, Mark 7:9. Paul was once such a traditionalist, but warned against such after he was saved, Galatians 1:14; Colossians 2:8; Colossians 2:20; Colossians 2:23; 1 Peter 1:18. Their tradition had become an idol.

Matthew 15:7

1. “Ye hypocrites,” (hupokritai) “You hypocrites,” “You self-esteeming deceivers,” over judging your own wisdom, goodness, and stepping beyond bounds of authority, Matthew 6:5.
2. “Well did Esaias prophecy of you saying,” (kalos epropheteusen pen humon Esaias legon) “Isaiah prophesied well concerning you all when he said,” Isaiah 29:13.

Matthew 15:8

1. “This people draweth nigh unto me with their mouth, and honoreth me with their lips;” (ho laos houtos tois cheilesin me tima) “This common people honors me with the lips,” with empty outward sham. Isaiah may not have had the Pharisees in mind, but his description of hypocrisy exactly fit their religious character, as well as that of Eze 33:31; Mark 7:6.
2. “But their heart is far from me.” (he de kardialayton porro apechi apemou) “Yet their heart is far away, far removed, from me.” Their affections were sensual, carnal, worldly, 1 John 2:15-17; Such hypocrisy of men is also described.

Matthew 15:9

1. “But in vain they do worship me,” (de mater sebontai me) “Then they vainly worship me,” or presume to worship me, as they worship in spiritual blindness, an empty form, in supplanting God’s Word and ways with their own, 1 Corinthians 1:19; Romans 10:1-4.
2. “Teaching for doctrines the commandments of men.” (didaskontes didaskalias entalmata anthropon) “Repeatedly teaching doctrines (that are, simply exist as) Ordinances of men,” set in order by men, unsanctioned or unauthorized by Divine law, Mark 7:7; Colossians 2:8; Colossians 2:16; Colossians 2:18; Colossians 2:20; Colossians 2:23.

Matthew 15:10

1. “And he called the multitude,” (kai proskalesamenos ion ochlon) “And calling forward to or toward him the crowd,” the masses, or the multitude, to caution them further against the traditions of the Pharisee elders He had just exposed or put down, Matthew 15:3-9.
2. “And said unto them, Hear, and understand: (eipen autois akouete kai suniete) “He said directly to them, you all give attention and understand,” or be sure to understand what I am about to tell you. They were now ready to hear what He had to say. For hearing without understanding, grasping or comprehension of what is heard, is hearing in vain, Matthew 13:19; Luke 24:45; Colossians 1:9; James 1:5.

Matthew 15:11

1. “Not that which goeth into the mouth defileth a man;” (ou to eiserchomenon eis to stoma koinoi ton anthropon) “it (is) not the thing that enters into the mouth which defiles the man,” Colossians 2:20; Colossians 2:23; Not the food or unwashed hands about which the spying, faultfinding, nit-picking scribes and Pharisees had been caviling, 1 Timothy 4:4-5; Matthew 15:1-2; Acts 10:14. Food may pollute physically, but perverting God’s Word or laying it aside, like an old dirty rag, defiles morally, Romans 14:14; Proverbs 30:6.
2. “But that which cometh out of the mouth,” (alla to ekporeuomenon ek tou stomatos) “But the kind (of) thing that pours forth or continually erupts out of the mouth,” proceeding from the heart, emotions, or seat of the will of man, evil and false teaching, misapplication, distortion, and perversion of the Word and ways of God morally and ethically pollutes things holy and Divine, Mark 7:13.
3. “This defileth a man.” (touto koino ton anthropon) “This ’thing’ , kind of thing, defiles the man,” expressed even more clearly, Mark 7:15-16; it is the bad heart, affections and attitude, that putrefy man morally, Jeremiah 17:9-10; Romans 3:10-19; Titus 1:15-16. Defiance of spiritual law, not ceremonial or ethical breaches of customs, makes a man offensive to God, See? Isaiah 1:10-20; Romans 10:1-4.

Matthew 15:12

1. “Then came his disciples, and said unto him,” (tote proselthontes hoi mathetai legousin auto) “At that moment the disciples approached Jesus, saying to him,” anxious about his safety.
2. “Knowest thou that the Pharisees were offended,” (oidas hoti hoi Pharisaiai eskandalesthesan) “Do you know or realize that the Pharisees were offended,” scandalized, and have come to be, or were made, enemies; The disciples learned of their offence and reported it here to Jesus, Matthew 13:21; Matthew 13:57; Mark 4:17.
3. “After they heard this saying?” (akousantes, ton logon) “When they heard or realized what you said?” They had evidently sneaked away from Jesus and given vent to their feelings and perhaps made threats against Jesus to His back, not to His face, Mark 6:3; After all, these certain Scribes and Pharisees had come to see Jesus, with ulterior motives, Matthew 15:1-2; Mark 7:1-2.

Matthew 15:13

1. “But he answered and said,” (ho de apokritheis .eipen) “Then replying he said,” in explanation to the disciples.
2. “Every plant, which my heavenly Father hath not planted,” (pasa phuteia hen ouk ephutesen ho pater mou hou ouranios) “Every plant that my Father has not planted,” referring to the sects of scribes and Pharisees then nearby, who had taken offence at His rebuke of their hypocrisy. These were “teaching for doctrines,” commandments or traditions of men, that God had nothing to do with, Mark 7:7; Matthew 7:21-21.
3. “Shall be rooted up.” (ekrizothesetai) “Shall be uprooted,” pulled up, by Divine providence, by the exposure of truth, and brought to the bar of God’s judgment, Matthew 5:20; John 15:1-2; 1 Corinthians 3:12-13; Acts 15:10. a) He planted the Bible, Psalms 119:160; 2 Timothy 3:16-17. b) He planted the church, Matthew 16:18; Mark 13:34-35; Hebrews 3:1-7; 1 Timothy 3:16. c) He promised the Holy Spirit as an empowerer in the church forever, John 14:16-18; John 16:7-11; John 16:13-15; Luke 24:49; Acts 2:1-4. These cannot be rooted up. Yet, the following will be rooted up: a) All who die in unbelief, John 8:24. b) All false prophets and false teachers like the Pharisees, Sadducees, and Scribes, Matthew 5:10; Romans 10:1-4. c) All who seek salvation by good works, Matthew 7:21-23; Titus 3:5.

Matthew 15:14

1. “Let them alone:” (aphete autous) “Leave them alone,” to themselves. As false teachers, avoid them, do not listen to them or be led away by them, 1 Timothy 6:3-5.
2. “They be blind leaders of the blind.” (tuphloi eisin hodegoi tuphlon) “They be (exist as) blind leaders of blind ones,” neither seeing or knowing the truth, but blind to it, 1 Corinthians 2:14; 2 Corinthians 4:3-4; Jeremiah 5:31.
3. “And if the blind lead the blind,” (tuphlos de tuphlon ean hodege) “Then if a blind one leads a blind one,” the blind follower not knowing he is following a blind leader, Isaiah 3:12-13.4) “Both shall fall into the ditch.” (amphoteroi eis bothunon pesountai) “They will both fall into a ditch,” or a pit, a deadly entrapment, be destroyed, Isaiah 9:16; Ezekiel 3:18; Ezekiel 14:9-10.

Matthew 15:15

1. “Then answered Peter and said unto him,” (apokritheis de ho Petros eipen auto) “Then replying, Peter said to him,” as most always was the case, Peter was brash to confront Jesus, perhaps a little offended himself at the harsh tone of Jesus’ rebuke of the undercover religious saboteurs from Jerusalem, Matthew 15:1-2.
2. “Declare unto us this parable.” (phrason hemin ten parabolin) “Just explain to us the parable,” or clarify for us the meaning of the parable, speaking, or claiming to be, for all the disciples, Mark 7:17.

Matthew 15:16

1. “And Jesus said,” (ho de eipen) “Then Jesus said,” as if disappointed in them.
2. “Are ye also yet without understanding?” (akmen kai humeis asunetoi este) “Are you all also (as the Pharisees and crowd) unintelligent or dull?” Lacking comprehension of what I have said, still? Mark 7:18; Hebrews 5:12. It was not only hard for them to turn loose or let go of the law and traditions of the elders with which they were confronted in the synagogues, continually, 2 Peter 3:18; Ephesians 4:13-15; 1 Peter 3:15.

Matthew 15:17

1. “Do not ye understand,” (ou nolite) “Do you all not yet grasp the fact,” or understand the physical fact; Slowness in learning in our Lord’s disciples grieves Him as surely as it concerns a father or mother that has a “dull” child, Matthew 13:11; Hebrews 5:12.
2. “That whatsoever entereth in at the mouth goeth into the belly,” (hoti pan to eisporeumenon eis to stoma eis tan koilean chorei) “That everything entering into the mouth passes or goes into the stomach,” for digestion, to sustain the whole physical, mental, and emotional person, as necessary food for life, 1 Corinthians 6:13.
3. “And is cast out into the draught?” (kai eis aphedrona ekballetai) “And is cast or thrown out into a drain?” Or goes into the privy, septic, or sewage dispenser? After it has been used by the body. The idea is from food comes no moral defilement to the soul. Such defilement as there is in food, good or bad, eaten with washed or unwashed hands, passes through the bowels to a place of disposal, not into the soul or heart to defile or pollute it. The “world order” passed away, with its defilement, but the one who does the will of God in the ways of God abides forever, 1 John 2:17.

Matthew 15:18

1. “But those things which proceed out of the mouth,” (ta de ekporeuomena ek tou stomatos) “Yet the things continually coming forth of their own will or accord out of the mouth,” testimony, teachings, and idle words such as the Scribes and Pharisees had raised, Matthew 15:1-2; Proverbs 10:19-20; James 2:10-12.
2. “Come forth from the heart;” (ek tes kardias ekserchetai) “They come out of and away from the heart,” the affections, center of the will of man, his thoughts and covetous priority desires for himself, Genesis 6:5; Proverbs 23:7; Jeremiah 17:9-10.
3. “And they defile the man.” (kakeina konoi ton anthropon) “Even those things defile the man,” as their distortion and perversion of truth, their profanity, etc., reflect the wickedness of the heart and establish the guilt of man, Matthew 12:35-37; John 3:6-7; Proverbs 15:28; 1 Corinthians 3:17.

Matthew 15:19

1. “For out of the heart proceed,” (ek gar tes kardias echerchontai) “Because out of the heart continually come forth,” from the fountainhead of desire and purpose of men, Genesis 6:5; Genesis 8:21; Proverbs 6:14; Ecclesiastes 9:3. The heart is the seat of evil thought and passions. a) “Evil thoughts,” (Dialogismoi poneroi) “Thoughts,” that are wicked in nature, which are the seeds of words and deeds, Proverbs 24:9; Jeremiah 17:9. b) “Murders,” (phonoi) “Murders,” which begin with covetousness, hate, and malice, a breach of the 6th commandment, Exodus 20:13. c) “Adulteries,” (moicheiai) “Adulteries,” repeated desires, and deeds of adultery that originate with covetous desires for lust, the seventh commandment, Exodus 20:14. d) “Fornication,” (porneiai) “Illegal and illicit sex relations between two unmarried persons,” Matthew 15:19; Mark 7:22; 1 Corinthians 6:13; 1 Corinthians 6:18. e) “Thefts,” (klopai) “Thefts,” covetous desires that lead to the wilful seizure of something belonging to another, the 8th commandment, Exodus 20:15. f) “False witness,” (pseudomarturiai) “False witnessing,” deliberate lying to injure another or make one to appear more righteous, than another, the 9th commandment, Exodus 20:16. g) “Blasphemies,” (blasphemiai) “Cursing, speaking profanely and in derision against God, holy things, or holy men, Exodus 20:7; Matthew 15:19; It means intentional expressions of indignity- toward God or sacred things. Only the foolish blaspheme, Psalms 74:18; Romans 2:24; 1 Timothy 6:1; Titus 2:5. This is a black catalog of sins that can be covered or remitted only by repentance toward God and faith in Jesus Christ, Acts 20:21; John 6:24; Romans 4:25; 1 John 1:7; Titus 2:14.

Matthew 15:20

1. “These are the things that defile a man,” (tauta estin ta koinounta ton anthropon) “These are the things (nature of things) that defile a man,” in a moral and ethical sense. This is our Lord’s final and emphatic reassertion of the doctrine of moral, ethical, and spiritual defilement, formerly set forth in the decalogue, Exodus 20:1-18.
2. “But to eat with unwashen hands,” (to de aniptois chersin phagein) “However, to eat with unwashed hands,” a final disclaimer of the necessity of the ceremonial tradition that had been invented by the elders of Israel to “set or lay aside,” the commandments of God, Matthew 15:6-9; Mark 7:6-13.
3. “Defileth not a man.” (ou koinoi ton anthropon) “Does not defile a man,” in any moral, ethical, or spiritual sense, Matthew 15:11 : Mark 7:14-15; Mark 7:18-23. The soul, not merely the body, is the true man before God, 1 Corinthians 6:19.

Matthew 15:21

JESUS HEALS WOMAN’S DEMON V. 21-28

1. “Then Jesus went thence,” (kai ekselthon ekeithen) “And upon going out and away from there,” from that place, for rest and quiet, immediately following His encounter with the certain Scribes and Pharisees over tradition and the law or physical, ceremonial cleanliness, and cleaning and/or defilement from the heart, Matthew 15:1-20. 2).“And departed into the coasts of Tyre and Sidon.” (ho lesous anechoresen eis ta mera Turon kai Sidonos) “Jesus departed into the territory or region of Tyre and Sidon,” Matthew 11:21, to minister to a Gentile for the first time, as alluded to, Matthew 12:18; Mark 7:24. These were two ancient Phoenecian seaport cities among the heathen or predominantly Gentile people. Jesus appears to have resorted there to avoid the heated wrath of the Pharisees that resulted from His withering public exposure of their hypocritical fault finding against the Lord’s disciples. This excursion to the Northwest of Galilee was an expression of a passionate longing of our Lord to escape the -fervor of a popularity that had gathered around Him. Mark 7:24-30 describes it in even more detail.

Matthew 15:22

1. “And, behold a woman of Canaan came out of the same coasts,” (kai idou gune chananaia apo ton horion ekeinon ekselthousa) “And behold a Canaanite woman came forth from those borders,” of Tyre and Sidon where He was going, from the parts or frontiers of the area, or outer part of the city limits, suburbs of the two great cities. It is uncertain whether He really crossed the borders and went into the area. But the woman had been drawn by His I fame that had reached her, though she was a Canaanite, Numbers 13:29.
2. “And cried unto him, saying” (ekrazen legousa) “Cried out repeatedly saying,” prayerfully appealing, audibly crying out. The Phoenicians had descended from a colony of the ancient Canaanites, Genesis 10-15.
3. “Have mercy on me, O Lord, thou son of David;” (eleeson me, kurie hurie huois David) “Pity me, Lord, Heir of David,” Psalms 132:11; Matthew 1:1; Matthew 22:41-42; Isaiah 23:11. Addressing Him as, and acknowledging Him as, Son of David, though He was, she did not receive her request But she later did while crying, “Lord,” Matthew 15:25.
4. “My daughter is grievously vexed with a devil.” (he thugater mou kakos daimonizetai) “The daughter of me is badly demon-possessed.” A child’s suffering and anguish is always a mother’s trial and grief. The child was grievously harassed by the demon spirit, as they, like their master, the devil, “seek whom they may devour.”

Matthew 15:23

1. “But he answered her not a word.” (ho de ouk apekrithe aute logon) “Yet he replied not a word to her,” that is He did not answer or respond at all, at first to her cry of grief, for pity, when she addressed Him, as Son of David, herself being a Gentile.
2. “And his disciples came and besought him, saying,” (kai proselthontes hoi mathetai autou eroton auton legontes) “And his disciples, while approaching Him, kept saying,” appealing to Him for an active response as follows:
3. “Send her away; for she crieth after us.” (apoluson auten hoti krazei opisthen hemon) “Dismiss her because she is crying out behind us,” causing a disturbance, trailing along, intently crying. Attracting a crowd by her crying. The disciples seem to have feared a mob in a foreign territory, as well as a disturbance of their privacy for rest, Mark 6:31. They seem to appeal to Him to go on and grant her request, get rid of her. They were less moved by pity for her than by fear of a sensation she was causing.

Matthew 15:24

1. “But he answered and said,” (ho de apokritheis) “Then he replying said,” to His disciples in the presence of this Canaanite woman, a Greek, also called a Syrophoenecian – by nation, Mark 7:26.
2. “I am not sent,” (ouk apestalen) “I was not sent,” commissioned, or mandated from my Father, in priority, John 1:11-12. He seemed constrained to explain His actions toward this persistent woman, John 9:35-38.
3. “But unto the lost sheep of the house of Israel.” (el me eis ta peobata ta apolota oikou Israel) “Except unto the lost sheep “ of the house of Israel,” first; This reminded the woman who overheard it of her hateful ancestry, her hopeless case of Jewish unconcern, Psalms 79:13; Matthew 10:5-6; Acts 13:46; Romans 9:4; Romans 15:8.

Matthew 15:25

1. “Then came she and worshipped him, saying,” (he de elthousa prosekunei auto legousa) “Then she coming to him of her own accord or choosing, worshipped him saying,” appealing repeatedly, in humility and perseverance, while prostrate before Him, Genesis 32:6; Luke 18:1; James 1:3.
2. “Lord, help me.” (kurie bothei moi) “Lord, do help me.” The cry was so much like that of the Publican. “Son of David,” belonged to Israel; while Lord (Gk. kurie) is a universal term including her also, thus His continued conversation with her, Luke 19:10; John 3:16; John 6:37. This cry of “Lord help me,” was a salvation, a distress, a rescue appeal to which our Lord always responds, Psalms 40:1-3; Psalms 145:18-19; Romans 10:10-13.

Matthew 15:26

1. “But he answered and said,” (ho de apokritheis eipen) “Then replying he said,” directly in response to her courageous, humble, persevering appeal.
2. “It is not meet to take the children’s bread,” (ouk estin kalon labein ton arton ton teknon) “it is not good or the ideal thing to do to take the children’s bread,” that first offered in priority to Israel, the Jews, God’s firstborn, Exodus 4:23; Matthew 8:12; Romans 1:16.
3. “And to cast it to dogs.” (kai balein tois kunariois) “And to throw it down to the canines, the dogs,” meaning, Gentiles or heathens, separated from the covenant of promise to Abraham, Matthew 7:6; John 4:22; Ephesians 2:12. This opened the door for disputation, a dialogue.

Matthew 15:27

1. “And she said, Truth, Lord:” (he de eipen nai kurie) “Then she said, that is certainly true Lord,” conceding priority of Jewish first claim upon the Lord, John 1:11-12.
2. “Yet the dogs eat of the crumbs,” (kai gar ta kunaria esthiei apo ton psichion) “But even the little dogs, lap dogs, eat from the crumbs;” She seized upon the unclean canine term to acknowledge her moral uncleanness, yet that she and her daughter had a need that only He could satisfy.
3. “Which fall from the master’s table.” (ton piptonton apo tes prapezes ton kurion auton) “Which continually or repeatedly fall from their master’s table,” the morsels that purposely fall for the family pet, the table of Lord over all, Luke 19:10; Matthew 7:28; Romans 11:24; Ephesians 2:11-22. These were not wilderness or street dogs, but housedogs, nearby dogs, service dogs that asked a crumb, see?

Matthew 15:28

1. “Then Jesus answered and said unto her,” (tote apokritheis ho lesous eipen aute) “Then Jesus replying said directly to her,” acknowledging her earnestness, with immediate delight. What a different attitude from that of the scribes and Pharisees He had just left behind in Galilee, Matthew 15:1-4. This was much like the faith of the Gentile centurion, Matthew 8:10.
2. “0 woman, great is thy faith:” (ho gunai megale sou he pistis) “0 woman, great is your faith,” that was demonstrated both by her words and her importunity, Mark 2:5; Romans 10:17; Luke 7:50; Luke 8:48; Romans 4:5.
3. “Be it unto thee even as thou wilt.” (genethete soi hos theleis) “Let it be or become to you as you so strongly desire for yourself and your demon-possessed daughter come to be, to exist. He then heard, heeded her cry, Psalms 40:1-3.
4. “And her daughter was made whole from that very hour.” (kai lathe he thugater autes apo tes horas ekeines) “And her daughter was healed from that (same) hour,” made completely well from the emotional and mental bondage in which she had been held by demon power, Psalms 145:18-19; When Christ liberates, sets free, one is “free indeed.” See John 8:32; John 8:36; Luke 4:18.

Matthew 15:29

HEALED V. 29-31

1. “And Jesus departed from thence,” (kai metabas ekeithen ho lesous) “And Jesus left that place,” the area or the borders of the frontier of Tyre and Sidon, Matthew 15:21-22.

2. “And come unto the see of Galilee;” (eithen para ten thalassan tes Galilaias) “And came by (alongside) the sea of Galilee,” Mark 7:31. At the Southeast of the Sea, from which area He later took a ship back across to Magdala, Matthew 15:39.

3. “And went up into a mountain and sat down there.” (kai anabas eis to horos ekatheto ekei) “And when he had gone up into the mountain he sat down there,” in a mountainous or hilly area Southeast of the Sea, still to avoid the mingled hate of Jewish leaders and popularity of the masses in that area of Capernaum where He had done so much healing and performed so many other miracles.

Matthew 15:30

1. “And great multitudes came unto him,” (kai proselthon auto ochloi polio!) “And there approached him many crowds,” many waves of large groups of people, having heard of His fame in Galilee, Matthew 11:5-6, reminding them of Isa 35:5-6.
2. “Having with them those that were:” (echontes meth heauton) “Having (brought along) with themselves,” in each of the wave of crowds, from many villages, those kind that Jesus had been healing over in Galilee, a foreshadow of His complete healing in the millennial kingdom age, Isaiah 65:17-25. a) “Lame,” (cholous) “Lame ones,” b) “Blind,” (tuphlous) “Blind ones,” c) “Dumb,” (kophous) “Dumb ones,” d) “Maimed,”’ (kullous) “Maimed or crippled ones,” that had lost use of hands or feet, cripple. e) “And many others,” (kai heterous pollous) “And (in addition to these) many other kinds of physically and mentally ill people,” of all ages, such as Jesus had healed even while John was in prison, to convince men of His redemptive purpose and power, Mark 2:10-11; Luke 7:22; John 3:2; John 20:30-31.
3. “And cast them down at Jesus’ feet;” (kai herripsan autous para podas autou) “And dropped them or put them down alongside or near the feet of Jesus,” eagerly, right before Him, where He sat, to confront Him with their need, as in Mark 7:25; Luke 7:38; Luke 8:41; Luke 10:39.
4. “And he healed them.” (kai etherapeusen autous) “And he healed or made them to be well,” as usual free from every malady or affliction with which they were seized when they were brought to Him.

Matthew 15:31

1. “Insomuch that the multitude wondered,” (hoste ton ochlon thaumasai) “So that the crowd was caused to and did marvel,” reflect with gratitude. Their territorial heathen gods could do no such deeds, Mark 7:36.
2. “When they saw the dumb to speak,” (blepontas kophous laloutas) “Upon seeing dumb men conversing,” or the formerly dumb then speaking freely, without a stutter or any hesitant obstruction. One such healing is described in detail Mark 7:31-35.
3. “The maimed to be whole,” (kullous hugieis) “Maimed or crippled ones now caused to be whole,” healed or made completely well, as well as the dumb to speak, Mark 7:37.
4. “The lame to walk,” (kai cholous peripatoountas) “And the lame ones continually up and walking around,” among them.
5. “And the blind to see:” (kai tuphious blephontas) “And those who were formerly blind were seeing,” looking around and giving evidence that they had been caused to see.
6. “And they glorified the God of Israel.” (kai edoksasan ton theon Israel) “And they (the crowds) glorified the God of Israel,” that is both those who were made well and the crowds, gave credit of glory and gratitude to the God of Israel, as also was recounted Matthew 11:20-24; Luke 5:25-26; Luke 19:37-38. The gods of their region were heathen gods who had no such power, had not done or could not do such mighty, curative deeds, Psalms 115:1-9.

Matthew 15:32

FEEDING OF THE FOUR V. 32-39

1. “Then Jesus called his disciples unto him, and said,” (ho de lesous proskalesamenos tous mathetas autou elpen) “And Jesus upon calling to him, intimately, his disciples, said to them,” earnestly and confidentially, as also recounted, Mark 8:1.

2. " I have compassion on the multitude,” (splagchnizomai eip top ochlon) “I am filled with tenderness over the crowd,” emotionally moved, stirred from His soul, because of the evident hunger of the huge crowd, Mark 8:2.

3. “Because they continue with me now three days,” (hoti ede heimerai treis prosmenousin moi) “Because they, at this moment, Up to this hour, have stayed here, lingered here, or remained for three days,” Mark 8:2.

4. “And have nothing to eat:” (kai ouk echousin ti phagosin) “And they have not a thing to eat,” Mark 8:2. They had exhausted all the food that they had brought.

5. “And I will not send them away fasting,” (kai apolusai autous nesteis ou thelo) “And I am not at all willing (disposed) to dismiss them (request that they leave) without food,” or go away hungering, Mark 8:3.

6. “Lest they faint in the way.” (mepote ekluthosin en to hodo) “Lest they fall out in travel,” as they return, exhausted to their homes, because of exhaustion for want of food, Mark 8:3; Psalms 107:4-5; Matthew 9:36; Galatians 6:9. He expressed thoughtful care for them when they should be gone from Him.

Matthew 15:33

1. “And his disciples say unto him,” (kai legousin auto hoi mathetai) “And the disciples responded to him,” to His emotional expression of care for them, for the hungering crowds, as if they had already forgotten His former miracles, Matthew 14:14-21.
2. “Whence should we have so much bread in the wilderness,” (pothen hemin en eremia artoi tosoutoi) “From what source should we have, or even secure, so many loaves in a desert or uninhabited area,” Mark 8:4, neither did they have on a former occasion when He had fed a similarly hungering throng of five thousand men, plus their wives and children, Matthew 14:21; Mark 6:44.
3. “As to fill so great a multitude?” (hoste chortasai ochlon tosouton) “So as to satisfy (the hunger) of so great a Proud?” The number of people was “four thousand men, beside women and children,” Matthew 15:38; Mark 8:9.

Matthew 15:34

1. “And Jesus saith unto them,” (kai legei autois ho lesous) “And Jesus said to them,” an inquiry, not because He did not know, but to help them later realize the kind of miracle He was about to perform.
2. “How many loaves have ye?” (posous artous echete) “Just how many loaves do you all have?” that you and we may share with these hungry of the multitude, Mark 8:5.
3. “And they said, Seven,” (hoi de eipan hepta) “Then they replied, seven,” the number of completion, of sufficiency, Mark 8:5. The disciples had a larger supply this time than the last on such an occasion, Matthew 14:17.
4. “And a few little fishes.” (kai oliga ichthudia) “And a few little fish,” a palatable, staple; high protein food for the masses and the ages, whether taken from salt or fresh water, Mark 8:7.

Matthew 15:35

1. “And he commanded the multitude,” (kai parangeilas to ochlo) “And when he had requested, called out to the crowd,” gone along and enjoined the mass of people, given them orderly directions.
2. “To sit down on the grown.” (anapesein epi ten gen) “To recline or sit down upon the ground,” in some orderly, settled manner, that they might all be served, have our Lord and His disciples share their food with them, Mark 8:6 Note, to have a need met by another, one must consider and comply with instructions of the giver or helper, Luke 14:35; John 2:5.

Matthew 15:36

1. “And he took the seven loaves and the fishes,” (elaben tous hepta artous kai, tous ichthuas) “Then he took the seven loaves and the fishes,” just what He and the disciples had, and all that: they had, and proceeded to share it with the hungry and needy of that place, that hour, Mark 8:6.
2. “And gave thanks, and brake them,” (kai eucharistesas eklasen) “And when he had given thanks he broke,” or divided the loaves and fishes, just what He had, as Moses did with Aaron’s rod, as Sampson did in battle with the jawbone of an ass, and as Mary did with the bottle of spikenard, Exodus 4:2; John 12:31; Matthew 12:7; Matthew 12:13.
3. “And gave to his disciples,” (kai edidou tois mathetais) “And he doled out (the pieces) to the disciples,” the small amount, which the disciples at first had disparagingly called “few,” and “little.” Yet nothing is small or little when wholly given to God, Luke 6:38.
4. “And the disciples to the multitude.” (hoi de mathetai tois ochlois) “Then the disciples (distributed) to the masses of people.” Mark 8:7; orderly seated upon the ground, 1 John 3:16-17. For such sharing in matters of either physical or spiritual needs, men of God will be blessed in this life, and rewarded hereafter, Ecclesiastes 11:1-6.

Matthew 15:37

1. “And they did all eat, and were filled-”’ (kai ephagon pantes kai echortasthesan) “And they all ate and their hunger was satisfied,” Matthew 8:33. When the Master feeds, He feeds well, meeting both physical and emotional needs, as well as spiritual needs of the soul, for those who seek His help, John 6:37; Romans 10:13; Psalms 107:9.
2. “And they took up of the broken meat that was left,” (kai to perisseuon ton kalasmaton eran) “And the excess or balance of the fragments that they took up,” to show economy, thrift, and good management or stewardship of what Jesus had provided for them that day, Mark 8:7; For it is required of stewards that a man be found faithful, 1 Corinthians 4:2.
3. “Seven baskets full.” (hepta spuridas plereis) “Amounted to seven baskets full,” large baskets of the kind Paul was let down in from the city wall of Damascus, Acts 9:25. It was a store-basket (Gk. spuris) as also used in Matthew 16:10; Mark 8:8; Mark 8:20. The basket used on the former occasion, when twelve baskets of fragments were taken up, was the (Gk. korphinos) meaning “traveling basket,” used by the Jews, a smaller container, Matthew 14:14.

Matthew 15:38

1. “And they that did eat were four thousand men,” (hoi de esthiontes esan tetrakischilioi andres) “Those then eating (or having eaten) were four thousand adult men,” the only ones reported by Mr, Mark 8:9.
2. “Beside women and children.” (choris gunaikon kai paidion) “Apart from or not including women and children,” who were also a part of the “so great a multitude,” Matthew 15:33. The Lord cared for all who were hungry and famishing, away from home, as on the similar previous occasions, Matthew 14:21. Whatever is needed by any soul who contritely comes to Jesus will be given, Matthew 11:28; John 6:37.

Matthew 15:39

1. “And he sent away the multitude,” (kai apolusas tous ochlous) “And He dismissed the crowds,” bid them farewell, to go to their homes.
2. “And took ship,” (enebe eis to ploion) “He entered or boarded the ship,” provided for His frequent transportation across the sea of Galilee.
3. “And came into the coasts of Magdala” . (kai elthen eis ta oria Magadan) “And came of His own choosing or accord into the area of Magdala,” also known as Dalmanutha, Mark 8:10. It is the traditional home of Mary Magdalene out of whom Jesus cast seven demons or unclean spirits. The place is now considered to be the little town of MeIjel on the West side of the Sea of Galilee, some five miles South of Ancient Capernaum, Mark 16:9; Luke 8:2.