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| 1 And were gathered to him the Pharisees, and some of the scribes, having come from Jerusalem; |
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| 2 and seeing some of the disciples of him with common hands, that is unwashed, eating loaves; |
With unwashen, hands – We may be sure that Jesus set his followers no example of filthiness or impurity. What Jesus objected to was a ceremonial washing whether the hands were clean or unclean. R5096:5
What the Pharisees meant was a ceremonial washing whether the hands were clean or unclean--to make a formal washing a part of their religion. R5096:5
They found fault – Every sect of Christendom today seems fully persuaded that anything which would undermine the errors of their systems would be injurious to the cause of the Lord. R3786:4
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| 3 (the for Pharisees and all the Jews, if not with fist they may wash the hands, not they eat, holding the tradition of the elders; |
Wash their hands – Consuming much time, and burdensome on the poor, who had no servants to do these things for them, and not doing them, were considered unclean. R5096:6
Had become an important part of the Jewish observance though nowhere found in the Law. R2419:1
It was the making of such formal washing a part of their religion that Jesus objected to. R5096:5
Tradition of the elders – Jesus suited none of them. To the impure he was too pure; to those of hypocritical profession he was too sincere; to the worldly-wise he was too frank. R5096:3
Shaping their lives by the Talmud; so many Christians today, while recognizing the Bible have their own theory, proof-texts and catechism. R5096:2; OV260:1
The theories and opinions that had been formed and handed down from the past that were not based upon the inspired testimonies of the prophets. Q747:2
Creeds of the past. OV260:2
Protestant churches have departed from the pure Word of God and have adopted human dogmas and traditions which make void the Word of God. R1011:4*
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| 4 and from a market, if not they might dip, not they eat; and other many things is, which they received to hold, dippings of cup, and of pots, and of copper vessels, and of couches); |
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| 5 then asked him the Pharisees and the scribes: Why the disciples of thee not walk according to the tradition of the elders, but with common hands they eat the loaf? |
Pharisees and scribes – All the Higher Critics and Evolutionists occupying the pulpits of Christendom are in exactly the position of the scribes and Pharisees of old. SM301:1
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| 6 He but answering said to them: That well prophesied Esaias about you the hypocrites, as it is written: This the people with the lips me honor, the but heart of them far off is removed from me.
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With their lips – "Thou shalt not take the name of the Lord thy God in vain." (Exod. 20:7) "Let every one that nameth the name of Christ depart from iniquity." (2 Tim. 2:19) R1527:3
Heart is far from me – The Lord regards anything short of simple candor and honesty of heart with aversion. R1527:6
Christendom has hypocritically pretended to make a covenant with the Lord, pretended to be his people, while "their hearts were far from him." HG684:5
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| 7 In vain but they worship me, teaching teachings, commandments of men.
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The commandments of men – The Jews today regard the Old Testament as a sealed book; instead of endeavoring to comprehend it, they study and shape the course of their lives by the Talmud. R5096:2
So with Christendom; they read the Bible through the creed spectacles of their sect. R5096:3
Not allowing our own wisdom or the wisdom of other men to make the Word of God of none effect. HG653:3
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| 8 Leaving for the commandment of the God, you hold the tradition of the men, dippings of pots and of cups; and other similar such like many things you do.
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The tradition of men – While professing great Bible study, it is in ruts and grooves, and so hampered by creed-chains that progress or growth, or Bible-rearing is impossible. R780:5
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| 9 And he said to them: Well you set aside the commandment of the God, that the tradition of you you may keep.
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Reject the commandment – Both Jesus and the Pharisees claimed holiness and strict observance of the divine Law, but Jesus held to the Word of God and rejected the Talmud, and the Pharisees neglected the Word of God and held to the traditions. R5096:6
Comparatively few of the "common people" of Christendom realize how thoroughly the Word of God has already been rejected by the leading Doctors of theology. R3015:1
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| 10 Moses for said: Honor the father of thee and the mother of thee; and: He cursing father or mother, a death let him die.
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For Moses said – Attributing both one of the ten commandments (Exod. 20:12) and a law not in the Decalogue (Exod. 21:17) to Moses, thus showing no distinction, as Adventists claim, between the Law of Moses and the Law of God. HG583:6*
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| 11 You but say: If should say man to the father or the mother, Corban (which is, a gift), whatever out of me thou mightest be profited;
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He shall be free – The commandment had been changed by the Talmud and any man might be free from honoring his parents by consecrating himself and substance to God and religious uses. R5096:6
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| 12 and no more you suffer him any thing to do for the father of himself, or for the mother of himself
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| 13 making void the word of the God for the tradition of you, which you delivered; and similar such like many things you do.
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Of none effect – Null and void, which they had no right to do. R5096:6
Thus they had not a proper conception of the manner and object of the first advent. B241
And bringing you under a bondage that will hinder your growth in grace and knowledge. R295:5
The traditions handed down from our forefathers make void, meaningless, ungracious, the message of God's wisdom and love. OV260:2
How long will it require for people to learn that the Bible is so thoroughly one, and its story one, that a repudiation of one part means the repudiation of the whole? R3015:5
Through your tradition – The theories and opinions that had been formed and handed down from the past. Q747:2
There are true traditions (2 Thes. 2:15) and false traditions. All of those which are in harmony with the divine Word are true; and all those which are not in harmony are false and not to be accepted. Q747:2
And speculations--"vain philosophies and science falsely so-called." (1 Tim. 6:20) Q798:2
Jesus, our pattern and teacher, gave no authority for binding ourselves with creeds and traditions. R295:5
The same is true of Christians today. Each denomination has its own theory, its own proof-texts, its own catechism. R5096:2
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| 14 And having called all the crowd, he said to them: Hear me all, and be instructed.
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| 15 Nothing is outside of the man, entering into him, which is able him to make common; but the things proceeding from him, those is the things making common the man.
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| 16 If any one has ears to hear, let him hear.
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Let him hear – They must expect meekly to cast away many preconceived opinions. B16
"Let him hear what the Spirit saith unto the churches." (Rev. 2:7) B16
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| 17 And when he entered into a house from the crowd, asked him the disciples of him concerning the parable. |
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| 18 And he says to them: Thus also you without understanding are? Not know you, that all that without, entering into the man, not is able him to make common?
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He saith unto them – The special light in both harvests is for the "Israelites indeed." B27
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| 19 that not goes of it into the heart, but into the belly; and into the privy goes out, cleansing all the foods.
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| 20 He said and: That the out of the man, proceeding forth, that makes common the man.
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| 21 Within for out of the heart of the men the purposes the evil proceeds; adulteries, fornications, murders,
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| 22 thefts, covetousnesses, villianies, deceit, intemperance, eye evil, evil speaking, pride, folly;
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| 23 all these the things evil within comes forth, and makes common the man.
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| 24 And thence arising, he went into the borders of Tyre and Sidon; and entering into the house, no one he wished to know; and not he was able to be concealed. |
Arose, and went – When all Galilee awakened, the people discussing making him a king, and the realization that the time for his death had not yet come, he journeyed from the area where he was so well-known some forty-five miles toward the Mediterranean. R3786:1
Borders of Tyre and Sidon – More properly, the provinces of Tyre and Sidon, within the boundary of the land called Phoenicia, where these cities were the centers of wealth, influence and business. R3786:1, 3338:3
He was still in Israel, in Galilee, but over toward the border of Tyre and Sidon. R2280:3
Not that he went to either of these cities; apparently he merely crossed the borders of Galilee, and was thus for a time free from the authority of Herod. R3786:1
Have no man know it – With the evident design of secluding himself from general notice, and possibly to gain quiet and rest. R2653:1
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| 25 Having heard for a woman about him, of whom had the little daughter of herself a spirit unclean, having come fell down to the feet of him;
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An unclean spirit – Possessed of an evil spirit, a demon--"obsessed." R5101:2, 3786:6, 2653:1, 2280:3
So far as we have any knowledge, most of these fallen spirits, demons, are unclean, depraved, and their influence upon those possessed by them is an unclean, injurious one. R3338:3
And came – Prompted by her love for her daughter and her confidence in Jesus. R2653:2
Fell at his feet – After the custom of the East, so expressive of humility, dependence and entreaty. R2653:5
As a poor and uneducated woman who would naturally have great diffidence in approaching a learned man, especially one of whom she had no doubt heard much. R2653:2
So there are others in the world today who, if they knew our Savior as we know him, would be no less faithful than ourselves. Some heathen, perhaps, would manifest greater faith than some in Christendom today. R3787:3
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| 26 (was now the woman a Greek, a Syrophenician to the birth;) and she besought him, that the demon he would cast out of the daughter of herself. |
A Syrophenician – Canaanitish. R3338:3
Of Syrian ancestors; by education and language, a Greek. She represented quite a mixture of nationalities--a Gentile out and out. R3786:6
At that time, therefore, "without God and having no hope in the world." (Eph. 2:12) R2653:2
She besought him – Yet it must have been known that Jesus was a Jew and that his miracles and favors were confined to his own race. R2653:1
As a foreigner she had to overcome the prejudices of her own heathen ideas as well as everything akin to pride and the fear of being despised and rejected. R2653:2
Bringing her divine favor, even before it was due to come to the Gentiles. R2654:4
As no longer strangers, foreigners, dogs, but children, it would be no longer appropriate that we should cry or entreat or beseech in any wise for things which the Lord is not pleased to give us. R3338:6
Our petitions should be for holiness of heart, for the filling of his Spirit, for the spiritual food, refreshment and strength. R3338:6
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| 27 The but Jesus said to her: Let alone first to be filled the children; not for good it is, to take the bread of the children, and to cast to the dogs.
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But Jesus said – Matt. 15:23 says "he answered her not a word," even implying that he left the house and the woman had to importune the disciples to intercede for her. R3787:1, 3338:3, 2653:2
Let the children – The Jew occupied a place of favor represented by children. OV164:T; R2604:3
First be filled – As the children would be provided for first, before the dogs, so the Jews should be ministered unto first, before the Gentiles. R2653:5; OV164:T
It is not meet – A rebuff, calculated to dishearten one of little faith, but correspondingly to strengthen a great faith. R2653:5
Resisting her, not because he didn't understand the case, but to draw out her faith, preparatory to the giving of the blessing desired. R2653:3
The Lord may also ignore our petitions to increase our faith and appreciation of the blessing we desire. He may make a test of humility before he responds to our requests. R3787:4, 3338:4
Unto the dogs – The typically clean Jew called the outsiders "heathen" and "dogs," and would never eat, marry, nor have any dealings with them. (John 4:9) R2604:2, 5444:4
The Jews claimed to be God's people, and the Gentiles were styled "Gentile dogs," because they had never been in covenant relationship with God. R5101:2
The Gentiles, in comparison to the Jews, were as the dogs of the household. R2653:5
Not an answer of disdain, contempt or indifference to her woe; but of interest and sympathy, explaining a reason why she was not a proper subject. R2653:5
Had there been pride in the heart, this response would have been sufficient to have put the woman upon her dignity and she would have openly tiraded against the Lord and all Jews as ecclesiastical bigots. R3787:1
Our Lord used the word signifying the little pet dogs of the family. R3338:4, 2653:6
There is no excuse today for any being in the attitude of "dogs." If they will, the door of favor still stands open that they may become "sons of God without rebuke." (Phil. 2:15) R5101:4
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| 28 She but answered, and says to him: Yes, sir; even for the dogs under the table eatest from of the crumbs of the children. |
And she answered – The people of the East are known for their importunity. To one who has ever held an official position in the East, the persistency of a pleading woman is a fact that one will never forget. R3786:6
Yet the dogs – She was willing to confess herself one of the Gentile dogs, with no right to claim healing for her daughter, because not a Jew. Q601:T; R5444:4, 5101:2, 2653:6
With wonderful keenness and humility acknowledging that she was not one of the children who had a right to the Father's blessing. R2653:6
So she, as a Gentile, might be granted her request, without saying that she was as worthy as a Jew of his mercy and favors. R3787:2
We, too, should persistently hold on to the Lord for the blessings we may be sure he will be pleased to grant in his own due time and way. R2653:4
The children's crumbs – That, as an outsider, she might be granted some of the Lord's favors without in any degree working disadvantage to the Jews, to whom the Lord's ministry was specially sent and given. R3338:4
She was of the Lazarus class desiring a crumb of divine favor. (Luke 16:21) R2604:3, 5444:4
As Lazarus ate the crumbs from the rich man's table. HG428:4; OV164:T
Might she not have the crumbs of comfort and blessing which she craved--the healing of her daughter. R5101:2, 2653:6
In contrast, he has set before us "meat in due season" in great abundance. We need not importune for these; they are ours for the taking. R2653:6
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| 29 And he said to her: Through this the word go; has come out the demon from the daughter of thee.
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For this saying – The woman triumphed over the obstacle of the Lord's argument with wonderful keenness and humility. R2653:6, 3787:2
God greatly appreciates faith and, so far as possible, answers petitions offered in an importunity of faith. R3788:4
The faith manifested in her saying was sufficient. R3339:1
Jesus rewarded her faith by giving her a crumb of favor, the healing of her daughter. OV164:T; R5101:2, 3787:2, 2653:6
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| 30 And having gone into the house of her, she found the demon having gone out, and the daughter having been laid upon the bed. |
Come to her house – Showing her further faith, in accepting the Master's word and going to her house. R3787:2, 3339:1, 2653:6
Many today hear the Lord's word assuring them their sins are forgiven, yet Little Faith bids them doubt and keep on bemoaning their sins and requesting forgiveness. R3339:1
Upon the bed – The demon was gone out and in leaving had thrown the child in a fit upon the bed. R3787:2
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| 31 And again coming out from the borders of Tyre and Sidon, he came to the sea of the Galilee, through midst of the borders of Decapolis. |
And again, departing – So far as the record goes, our Lord did nothing else in that quarter except for the poor Syrophenician woman. R3339:1
He came – Taking an easterly course along the northern borders of Palestine and, crossing the river Jordan, coming southward to the Sea of Galilee. R3339:1
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| 32 And they bring to him a deaf man a stammerer, and they entreat him that he might place to him the hand. |
They bring unto him – Matthew says they stopped in a mountain where the multitude brought their sick unto him. R3339:2
Willingly or unwillingly, the power of healing was associated with the exercise of faith, either on the part of the sick, or for him by his friends. R5103:3
Put his hand – Evidently most of the miracles were performed by the laying on of hands, although the record also is that some were healed by touching Jesus or touching his garments. R5103:3
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| 33 And having taken him from the crowd privately, he put the fingers of himself into the ears of him, and spitting he touched the tongue of him; |
Took him aside – Perhaps to impress upon him the lesson. R3339:2
A peculiarity in this miracle, that he healed him privately. R5103:3
Put his fingers – These methods were used to attract the deaf man's attention and assist his faith. R5103:3
As he could not hear, nothing said to him could explain the situation; he could see the spitting, feel the touch and thus understand what was going on. R5103:3, 3339:2
Into his ears – As though to start some life current through them. R5103:3
Touched his tongue – These matters meant the submission of his mind, or the exercise of a degree of faith. R5103:6
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| 34 and looking up to the heaven, he groaned, and says to him: Ephphatha,
that is, be opened. |
Looking up to heaven – Giving the man a lesson that the power for his cure was expected from God. R5103:6
As indicating that the sympathy of heaven was moved for the man's assistance. R3339:2
He sighed – Indicating his deep sympathy with the man before him and with the groaning creation in general. "He was touched with a feeling of man's infirmities." (Heb. 4:15) R5103:6
The fact that he was perfect did not make him cold and unsympathetic, rather the reverse. His perfect mind would make all his sensibilities more active than ours, his sympathy would be stronger, his sense of pain keener. R5103:6
Perhaps an evidence of physical weakness, the result of the bestowing of his vitality and energy in the cure of the patient. R5104:1
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| 35 And immediately were opened of him the ears; and was loosed the bond of the tongue of him, and he spoke plainly. |
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| 36 And he charged them, that no one they should tell; what but he to them charged, more abundantly they published. |
Tell no man – Seemingly understood, not as a command, but rather as a suggestion that he was not seeking publicity. R3339:4
They published it – This may have been the first miracle in that region, and possibly the multitude coming, as Matthew records, were attracted by it. R3339:2
With us, the message is too good to keep; we love to tell the story, it did so much for us. R3339:4
As the Master would not reprove this one, neither does he reprove us if, in our zeal, we go sometimes to the extreme of trying to tell the good tidings to those who have no ear to hear. R3339:5
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| 37 And beyond measure they were astonished, saying: Well all (things) he has done; and the deaf ones he makes to hear, and the dumb ones to speak. |
Done all things well – When faith was manifested and the poor afflicted ones were before him, the Lord never refused to give the blessing; teaching that, in due time, the Lord will not withhold a blessing from any. R3339:4
Not merely this one healing, but many. (Matt. 15:29-31) R5104:2
The deaf to hear – His mission was not to heal the sick, but "to give his life a ransom for all"; secondarily to call his footstep followers, and only incidentally, as an illustration of his kingdom, to do miracles and cures. R5104:2
It would have been a still greater work for Jesus to have expounded the divine plan and open the eyes of their understanding, but this was not possible at that time. Jesus said to his disciples, "Greater works than these shall ye do, because I go to my Father." (John 14:12) R5104:4
As new creatures we already have had our eyes opened, our ears unstopped and our tongues loosed, that we may speak of his goodness and love to others. R3339:4
In the kingdom "all the blind eyes shall be opened and all the deaf ears be unstopped." (Isa. 35:5) R5104:4
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