Matthew 15
DOYLY— Have mercy on me, O Lord, &c.] This woman was under a sore calamity, and nothing sooner awakens, and more effectually disposes us to implore the mercy of God, than adversity. Sufferings make us active and ingenious in seeking out relief, and in trying every expedient, even when there is small reason to hope for success. So that in this point of view those calamities might be accounted Divine favours, which, surpassing all human relief, force us to have recourse immediately to God Himself; to God, whom we are strangely inclined to forget in the day of prosperity. Dr. Jortin.
— O Lord, thou son of David.] This woman, living on the borders of the Holy Land, had probably learnt by conversation with the Jews, and with her own citizens, that in those days an illustrious Prophet and Prince was expected to arise in Judea, and that He was to descend from the house of David; and, as many believed that Jesus was this promised Deliverer, and as He had proved Himself by His miracles to be above the ordinary condition of men, she calls Him by the titles of “Lord,” and “Son of David.” Dr. Jortin.
Matthew 15:3
3.—hypocrites.] He so calls them, because they pretended to be in want of further proof for their conviction of His being the Messiah, although in reality they did not desire it. Beausole.
—but can ye not discern &c.] Can ye not learn from the predictions of the Prophets, and from the things which ye see accordingly come to pass, the time and person of the Messiah. Dr. S. Clarke.
Matthew 15:4
- — and, He that curseth &c.] See note at Lev. xx. 9.
— let him die the death.] He shall surely be put to death, Exod. xxi. 17.
4.—there shall no sign be given &c.] It is evident that the Jews, in asking a sign, were actuated by prejudice and perverseness, which had already made them withstand the clearest evidence, and the greatest miracles; and which it was in vain to expect to conquer by working more miracles. It was therefore as reasonable to refuse to work more, as it is, not to persist in reasoning with a man who shews that he reasons only
Matthew 15:5
- — It is a gift, &c.] At Mark vii. 11, it is expressed, “It is Corban!” it means probably some person or thing declared by vow or otherwise to be given to God, and therefore so sacred as not to be applied to any other purpose. Bp. Pearce. Allusion is made to a method of rendering void the precept to relieve
That which goeth into the mouth doth not defile a man. Anno DOMINI 33. gift, by whatsoever thou mightest be profited by me;
Matthew 15:6
6.—Thus have ye made &c.] He tells them, that neither acts of charity nor of devotion can be well-timed, when they obstruct men in their duty to their parents. God will accept of nothing till this necessary duty be paid at home: and when they divert, even to sacred uses, what is required for the relief and comfort of a parent in want, the holy treasury is defiled by the offensive offering. Dr. Ogden.
Matthew 15:7
7.—well did Esaias prophesy &c.] Rather, teach concerning you; that is, use words which are applicable to you. Bp. Pearce. He means to say, You are the sort of Jewish hypocrites, of which Esaias prophesied. Dr. Hammond.
Matthew 15:10
10.—Hear, and understand:] Attend and consider, that ye may understand. Bp. Mann.
Matthew 15:11
- Not that which goeth into &c.] He says, Real purity and impurity do not consist in outward cleanliness or uncleanliness of body, but they are the inward and moral dispositions of the mind. Nothing that entereth into a man’s mouth, and goeth into his stomach,
can of itself make him appear sinful or unclean in the sight of God: those things only which come out of a man, the thoughts and desires proceeding from his heart and mind, can defile him in this sense. Dr. S. Clarke.
Matthew 15:12
12.—the Pharisees were offended.] Were scandalized; were not induced, by what our Saviour said, to reject their own doctrine, but His, and to deny Him to be the true Messiah. Dr. Whitby.
They were offended, not less at the superiority of His arguments, which silenced them, than at the diminution of their reputation with the multitude, as “blind guides” who cavilled indeed at trifles, and were zealous for external purity, while by their captious questions and calumnies they were plotting against His reputation and His life. Dr. Hales.
Matthew 15:13
13.—Every plant.] The Greek word properly means “every plantation, or nursery of plants,” thus fitly applying to a multitude of men, as here the sect of the Pharisees. Dr. Hammond. The expression implies, that both they and their doctrines, not being of God, shall be destroyed, and perish together. Dr. S. Clarke.
Matthew 15:14
14.—they be blind &c.] They are blind ignorant teachers, knowing not the truth, and refusing to be instructed in it: they shall perish therefore in their obstinacy themselves, and as many as will be led by them, preferring ignorance and superstition before knowledge and true religion, shall also perish with them. Dr. S. Clarke.
Matthew 15:15
15.—this parable.] The saying at ver. 11.
Matthew 15:21
21.—into the coasts of Tyre and Sidon.] Rather, “the parts” or inland countries belonging to the cities of Tyre and Sidon. Bp. Pearce.
Matthew 15:22
22.—a woman of Canaan] A Canaanitish woman. St. Mark (chap. vii. 26.) calls her “a Greek, (or Gentile,) a Byrophencian by nation.”
The Canaanitish woman’s faith. Her daughter healed.
and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.
Matthew 15:23
- But he answered her not a word.] Our Lord, who knows the hearts of men, both saw and esteemed the good disposition of this petitioner; but for a time He concealed His kind intentions, being willing to exercise her faith and submission, her patience and perseverance, to make her virtue manifest to the by-standers, and to make her also sensible of the true value of the favour which she at last obtained. Dr. Jortin.
This was the first instance in which our Lord’s aid had been invoked by a person, neither by birth an Israelite, nor by profession a worshipper of the God of Israel. The miracle, which He was presently to work for her, was to be an action of no small importance; being a prelude to the disclosure of the great mystery, that through Him the gate of mercy was opened to the Gentiles. It was fit therefore that she should be put to some previous trial of her faith, and shew herself in some sort worthy of so high a preference. Bp. Horsley.
— Send her away.] That is, give her a favourable dismissal, and an answer of peace. Doubtless they were surprised at the coldness and silence of Christ; and not presuming directly to press Him, they take another method, and ask Him to relieve them from the importunity of the petitioner. Dr. Jortin.
Matthew 15:24
24.— but unto the lost sheep &c.] Meaning the whole nation of the Jews, who being as sheep dispersed without a shepherd, are therefore called “lost sheep,” Matt. x. 6. Dr. Whitby. The benefit of His miracles and doctrines was a benefit at present intended for Jews only; not for Gentiles, such as this woman was. Dean Stanhope.
Matthew 15:26
26.— to dogs.] The Jews used to say, that the nations of the world were likened unto dogs; whereas they (the Jews) were the children of God. Our Saviour here uses the word according to the common speech of that nation. Dr. Lightfoot. See note at Mark vii. 27.
Our Lord, by this answer, intended to prove her, not to insult her; for she was recommended in His sight by her faith, her humility, and her affliction. Dr. Jortin.
Matthew 15:27
27.— Truth, Lord: yet &c.] The word, rendered “truth,” is a form of beseeching; “I beseech thee, Lord; for even the dogs” &c. Drs. Hammond and Whitby.
The woman, pursuing her request, which had been already declared by our Saviour inconsistent with the methods and design of His present mission, was answered by a proverb, upbraiding her unworthiness, seemingly chiding her presumption in conceiving any hopes of it: still she desists not, being content to be reckoned as a dog in comparison of the Jews, who had the honour of being treated as children. But from thence she forms an argument, to put in a claim for one miracle in her behalf, bearing a very small proportion to the numberless mercies of that kind vouchsafed to the Jews; for the crumbs that fall, compared to their full table. Dean Stanhope. See note at Mark vii. 28.
Matthew 15:28
28.— O woman, great is thy faith.] Thus she obtained the approbation of One whose praise could not be bestowed amiss. He admired and loved a faith so thoroughly examined and proved, and in her he beheld with pleasure the success of His ministry, and the execution of His Father’s designs in the conversion of the Gentile world. Dr. Jortin.
— be it unto thee &c.] Our Saviour, at last, not only grants her application, which he before in appearance denied, but even commends it, and does it signal honour. We hence derive an example, that God may often delay to answer the prayers of His servants, for the purpose of increasing their virtue, of making it more conspicuous, and of thus rendering them more worthy of the benefits for which they petition. Had the Canaanitish woman been gratified on her first suit, she would not have made so noble a figure in the history of our Saviour’s miracles: and the easiness of obtaining a boon, to which, as a stranger to Israel, she had no claim, would have been matter of offence to the Jews. But the frequent repulses she so bravely sustained, took away all ground of exception, justified our Lord in departing from His common method, and made her a pattern even to Christians of all future ages. In like manner does our heavenly Father deal
Christ feedeth four thousand. The Pharisees require a sign: And her daughter was made whole from that very hour.
Matthew 15:29
29.—and came nigh unto the sea &c.] St. Mark (chap. vii. 31) adds, “through the midst of the coasts of Decapolis.” Bp. Pearce.
Matthew 15:30
30.—into the coasts of Magdala.] St. Mark (chap. viii. 10.) says, “into the parts of Dalmanutha.” The country, into which Jesus came, lay between or adjoining to both of these towns, which were situated on the eastern coast of the sea of Galilee. Dr. Wells.
Chap. XVI. ver. 1. The Pharisees also with the Sadducees] Though these two sects were completely opposed to each other, yet they both agreed to tempt Him, by asking Him for what they thought it was not in His power to grant. Bp. Pearce.
—a sign from heaven.] Some miraculous sign, immediately from heaven, which might demonstrate Him to be sent by God, and to act by His power and commission. Dr. S. Clarke. They asked for some such publick sign, as when Moses brought the manna from heaven, and Elijah brought down fire, when Joshua stayed the sun in its course, and Isaiah caused its shadow to go backwards. Dr. Lightfoot.