Read & Study the Bible Online - Bible Portal
John Darby

Darby's Synopsis of the New Testament - Matthew 15:27

15:27 Yea, (l-4) Or else we may say 'Yet' here, as admitting the truth, but pleading; nai is used for affirming what is said, but also for beseeching, as, indeed, in English we say, 'Yes, do it.' 'Yet' seems perhaps to express this more clearly, as the admission of what Christ said is thus evident; the 'but' is wanting if we say 'yea.' The Authorized Version avoids the difficulty discussed by all the critics by translating freely, but the 'for even' of the original is lost. 'Yet' thus used... read more

John Dummelow

John Dummelow's Commentary on the Bible - Matthew 15:1-39

The Traditions of the Elders. The Canaanitish Woman. Feeding the Four Thousand1-20. Unwashed hands and the traditions of the elders (Mark 7:1). In this important controversy Jesus defined His position, (1) towards rabbinical traditions about the Law; (2) towards the Law itself. The first part of our Lord’s discourse (Matthew 15:3-9) is addressed to the Pharisees. In it He admits (or at least does not dispute) the binding character of the Law itself, but denies the authority of rabbinical... read more

Charles John Ellicott

Ellicott's Commentary for English Readers - Matthew 15:15

(15) Declare unto us this parable.—The answer shows that Peter’s question referred not to the proverb that immediately preceded, but to what seemed to him the strange, startling utterance of Matthew 15:11. It was significant that he could not as yet take in the thought that it was a truth to be received literally. To him it seemed a dark enigmatic saying, which required an explanation, like that which had been given of the parable of the Sower, to make its meaning clear. read more

Charles John Ellicott

Ellicott's Commentary for English Readers - Matthew 15:16

(16) Are ye also yet without understanding?—The pronoun is emphatic: “Ye, My disciples, who have heard from My lips the spiritual nature of My kingdom, are ye too, like the Pharisees, still such backward scholars?” read more

Charles John Ellicott

Ellicott's Commentary for English Readers - Matthew 15:17

(17) Is cast out into the draught.—The word is used in its old English meaning, as equivalent to drain, sewer, cesspool (see 2 Kings 10:27). St. Mark (Mark 7:19) adds the somewhat perplexing words, “purging all meats,” on which see Note on that verse. The principle implied is that a process purely physical from first to last cannot in itself bring any moral defilement. It was possible, of course, that the appetites connected with that process might bring the taint of moral evil; but then these... read more

Charles John Ellicott

Ellicott's Commentary for English Readers - Matthew 15:19

(19) Evil thoughts, . . . blasphemies.—The plural form points to the manifold variety of the forms of guilt under each several head. The order is in some measure an ascending one, beginning with the “thoughts,” or rather trains of thought, which are the first suggestions of evil, and ending in the “blasphemies” or revilings which, directly or indirectly, have God and not man for their object. In this beginning and end we may trace a reference to those “evil surmises” which had led the... read more

Charles John Ellicott

Ellicott's Commentary for English Readers - Matthew 15:21

(21) Into the coasts of Tyre and Sidon.—St. Mark (Mark 7:31) says (in the best MSS.) our Lord passed, after the miracle, “through Sidon,” and so we have the one recorded exception to that self-imposed law of His ministry which kept Him within the limits of the land of Israel. To the disciples it might seem that He was simply withdrawing from conflict with the excited hostility of His Pharisee opponents. We may see a relation between the two acts not unlike that which afterwards connected the... read more

Charles John Ellicott

Ellicott's Commentary for English Readers - Matthew 15:22

(22) A woman of Canaan.—The terms Canaanite and Canaan, which in the earlier books of the Old Testament were often applied in a wider sense to all the original inhabitants of what was afterwards the land of Israel (Genesis 10:18; Genesis 12:6; Judges 1:10), were used more specifically of Phœnicia and its inhabitants (Exodus 3:8; Exodus 3:17; Ezra 9:1, and elsewhere), and are employed here with that meaning. St. Mark describes her more definitely as “a Greek” (i.e., a heathen, the name “Greek”... read more

Charles John Ellicott

Ellicott's Commentary for English Readers - Matthew 15:23

(23) He answered her not a word.—Two alternative views present themselves as to our Lord’s action in this matter. That which has found favour with nearly all ancient and most modern interpreters assumes that from the first He had purposed to comply with her request, and spoke as He did only to test and manifest her faith. Men have been unwilling to recognise the possibility of a change of purpose in the human nature of our Lord which they, unconsciously heretical, confused with the divine, and... read more

Charles John Ellicott

Ellicott's Commentary for English Readers - Matthew 15:24

(24) I am not sent (better, I was not sent) but unto the lost sheep of the house of Israel.—This, then, was what had restrained Him. Those wandering sheep, without a shepherd, were the appointed objects of His care. Were He to go beyond that limit in a single case, it might be followed by a thousand, and then, becoming, as it were, before the time, the Apostle of the Gentiles, He would cease to draw to Himself the hearts of Israel as their Redeemer. We call to mind the case of the centurion’s... read more

Grupo de marcas