Garner-Howes Baptist Commentary

THE PHARISEES’ TRADITION CHIDED, (REBUKED) V. 1-23

1) "Then came together unto Him the Pharisees," (kai sunagontai prosauton hoi Pharisaioi) "And the Pharisees came in assembly to Him," a band of the Pharisees.

2) "And certain of the scribes," (kai tines grammateon) "And some of the scribes;" The term "certain" indicates picked or selected scribes, for the purpose and with the intent of, watching and entangling our Lord in error.

3) "Which came from Jerusalem." (elthontes apo lerousolumon) "Who had come or were having come down from Jerusalem," where there was much hostility among the leaders against Jesus and His followers (His church then functioning), up in Galilee, Mark 3:22. The distance of more than sixty miles that they had traveled indicates their zeal in efforts to entrap and destroy Jesus.

Comments.

1) "And when they saw some of His disciples," (kai idontes tinas ton matheton autou) "And when they observed, or detected some of His disciples," not all the disciples.

2) "Eat bread with defiled," (hoti koinais cherasin esthiousin tous artous) "That they ate bread with unclean hands," as they were eating bread with unwashed hands, in a common or profane way, Romans 14:14.

3) "That is to say, with unwashen hands," (tout estin aniptois) "That is without first washing their hands," ceremonially unclean. This did not mean that they did not wash their hands, but that they neglected to do it in the traditional Jewish ceremonial form, Matthew 5:1-9.

4) "They found fault." (added as interpolation) It was expected of the disciples of Jesus, as followers of Jesus, a religious teacher, that they would comply with the definitive ritual or ceremony of the Law of Moses, actually a tradition of the elders, Mark 7:7-9.

1) "For the Pharisees, and all the Jews," (hoi gar Pharisaioi kai pantes hoi loudaioi) "Because the Pharisees and all the Jews," including those of the Sadducee order.

2) "Except they wash their hands oft," lean me pugme nipsontai tas cheiras) "Unless they carefully wash their hands," with the fist being rubbed also, rubbing the palms firmly together, carefully diligently, to clean them before touching food to eat.

3) "Eat not," (ouk esthiousin) "They do not eat," or handle food going to their mouths.

4) "Holding the tradition of the elders." (kratountes ten paradosin ton presbuteron) "Continually holding to or practicing the tradition of the elders," called "vain deceit," Colossians 2:8; Colossians 2:20-23; Even Paul, as a Pharisee, held vainly to these traditions, rudiments of the world, Galatians 1:14; 1 Peter 1:18.

1) "And when they come from the market," (kai ap’ agoras) "And (upon coming) from marketplaces," where they may have unknowingly contacted ritual uncleanness, by touching uncooked meat, Colossians 2:8.

2) "Except they wash, they eat not." (ean me hrantisontai ouk esthiousin) "Unless they rinse or pour water over their bodies or bathe, they do not eat."

3) "And many other things there be," (kai alla polla estin) "And there are (exist) many other things," of differing kind and nature, among their traditions.

4)"Which they have received to hold, as" (ha parelabon kratein) "Which they received to hold as traditions," such as: (as yokes they could not bear, Acts 15:10).

a) "The washing of cups," (baptismous poterion) "The washing by immersion, or dipping of cups."

b) "And pots," (kai kseston) "And of utensils," holding about a pint and a half a jug.

c) "Brasen vessels," (kai chalikion) "And the washing by immersion, or dipping of bronze vessels."

d) "And of tables." (omitted from original) but interpolated as couches on which they reclined while eating.

1) "Then the Pharisees and scribes asked Him," (kai eperotosin auton hoi Pharisaioi kai hoi grammateis) "And the Pharisees and Scribes inquired of or questioned Him," as follows:

2) "Why walk not thy disciples," (kai ti ou peripatousin hoi mathetai sou) "Just why do not your disciples walk,"

3) "According to the tradition of the elders," (kata ten paradosin ton presbuteron) "According to, or in harmony with, the traditions of the elders," in this matter of eating, according to the "oral law," alleged to have been passed down from Moses, Mark 7:7-9; Matthew 15:1-3.

4) "But eat bread with unwashed hands?" (alla kainais chersin esthiousin ton arton) "But instead they eat with unwashed (or unclean) hands?" hands without ceremonial cleansing. The Pharisees and scribes, jealous guardians of the law, without quoting the law, appealing to their own adopted traditional standards of "clean and unclean," faulted Jesus and His disciples; In ignorance they did it, Romans 10:1-4.

1) "He answered and said unto them," (ho de eipen autois) "And He (Jesus) replied to them," to their inquiry regarding His disciples who ate at times with ceremonially unclean hands.

2) "Well hath Esaias prophesied of you hypocrites," (kalos epropheteusen Esaias pen humon ton hupokriton) "Isaiah prophesied well concerning you all (as) hypocrites;- And one of their own prophets should be a greater authority than oral reports handed down by their elders, Isaiah 29:13.

3) "As it is written," (hos gegraptai hoti) "As it is written," quoted as follows:

4) "This people honoureth me with their lips," (houtos ho laos tois cheilesin me tima) "This (race of) people honors me with the lips," with their talk, also Ezekiel 33:31.

5) "But their heart is far from me." (he de kardia auton porro apechei ap’ emou) "Yet the heart or affection of them is far from me." In essence Jesus asserted that if He and His disciples regarded tradition lightly, the Pharisees and scribes regarded the word lightly, setting it aside, perverting or distorting it, for the arbitrary tradition of their backsliden elders, 1 Samuel 16:7; Proverbs 23:26; Joshua 1:7-8.

1) "Howbeit in vain do they worship me," (maten de sebontai me) "Still in vanity they worship me," calling compliance with ritualistic, traditional form, worship. They made washing of hands an object or center of worship, a means through which one had to go to worship the Redeemer. It was in conflict with the Word of Jesus, John 4:24.

2) "Teaching for doctrines," (didaskontes didaskalias) "Repeatedly teaching for or as doctrines," something He had not commanded them. In this they broke, rather than kept or fulfilled, the Law, Deuteronomy 12:32. They were teaching traditions of uninspired men as doctrine.

3) "The commandments of men.’’ (entalmata anthropon) "The commandments or mandates of men,’’ without Divine moral or ethical sanction, thereby adding to the Word of God, in violation of and contradiction of the very law of their God, Proverbs 30:6.

1) "For laying aside the commandment of God,” (aphentes ten entolen tou theou) "Leaving or deserting the commandment of God," laying it aside as a worn out garment, as a reject, disapproved.

2) "Ye hold the tradition of men," (krateite ten paradosin ton anthropon) "You all hold the tradition of men," the trodden ways or paths of worldly men who disregard the trustworthiness of the Scriptures, John 10:35; Psalms 119:160.

3) "As the washing of pots and cups” (here interpolated again) as introduced, Mark 7:4. Tradition, with ceremonies to lean on, gives one a false place to rest his conscience from the guilt of condemnation for sin, repeatedly found in the Word of God, Romans 2:4-5.

4) "And many other such like things ye do." (interpolated) to enforce the concept that their entire religious order had become a sham of empty form, much as is predicted in Christiandom, and now prevalent in these end times, 2 Timothy 3:5; Matthew 7:21-23.

Protestantism and Catholicism have followed the pious patterns of the Pharisees, Sadducees, and Scribes by adding traditions, in both offices and forms, to their worship and church government.

For instance, they have added the offices of: a) Elders, b) Stewards, c) Priests, etc. of which the New Testament says nothing, plus their substitutions of sprinkling and pouring for baptism, etc.

1) ’’And He said unto them," (kai elegen autois) "And He said directly to them," the tradition-bound Pharisees and Scribes who had come up from Jerusalem to entrap Him, Mark 7:1.

2) "Full well ye reject the commandment of God,"(kalos apeteite ten entolen tou theou) "You all full well set aside the commandment of God," brush it aside, according to your selfish, covetous whims. You "fill the bill" of Isaiah 29:13.

3) "That ye may keep your own tradition." (hina ten paraclosin humon teresete) "in order that you may keep, guard, preserve, protect, or hold on to your own tradition," indicating a lack of love for God, while worshipping their ancestor elders, John 4:24.

1) "For Moses said Honour thy father and thy mother;­(Mouses gar eipen tima ton patera sou kai ten meters sou) "Because Moses said, honor your father and your mother,’’ and Moses (like Isaiah Mark 7:6) was a greater authority than their traditional elders, Exodus 20:12; Deuteronomy 5:16.

2) "And whoso curseth father or mother,’’ (kai ho kakologon patera e metera) "And the one speaking evil of a father or a mother,’’ of him, his father or mother. God spoke to Israel and Moses, not by uninspired men or oral tradition, 2 Timothy 3:16-17; Psalms 119:160.

3) "Let him die the death:" (thanato teleutato) "Let his life be ended by death,’’ or let him be put to death, let him surely die, Exodus 21:17; Leviticus 20:9; Deuteronomy 21:18-21. One can not keep tradition that contradicts the Scriptures, without rejecting the Scriptures. Nothing releases one from Divine, Bible directed mandates.

1)’’But ye say, If a man shall say to his father or mother,’’ (hroneis de legete ean eipen anthropos to patri e te metri) "Yet you all say that if a man says to his father or mother,’’

2) "It is Corban, that is to say, a gift," (korban ho estin doron) -Korban, which is (exists as) a gift," a dedicated gift to a religious cause, or I have dedicated all I have to a religious cause; Tradition of the elders, had come, like pronouncements of Popes, to cause men to ignore the very Word of God.

3) "By whatsoever thou mightest be profited by me” (ho ean eks emou ophelethes) "Whatever by me you may profit," from what I own, from my properties I have accumulated, Matthew 15:5-6.

4) "He shall be free.’’ (interpolated, not in older manu­scripts) meaning "he shall be released from the obligations to his parents, as set forth in the Law," by taking a "Corban" oath or statement, before the elders of Israel, Mark 7:3. They had, by this tradition, declared that a son or daughter had no more moral or ethical obligation to look after their aging father and mother, after having made a special gift to a charitable cause.

1) "And ye suffer him no more," (ouketi aphiete auton) "You all no longer allow him," or permit him no more or further thereafter, Ephesians 4:28.

2) "To do ought for his father or his mother," (ouden poiesai to patri e te metri) "To do even one thing for the father or the mother;" You endorse and approve his lying and playing the hypocrite, to escape duty of honor, down to old age, 1 Timothy 5:8.

1) "Making the word of God none effect,’’ (akurountes ton logon tou theou) "Annulling (setting aside) or ignoring the Word of God." That which was designed to bless the home and parents in old age, and strengthen family ties had come to be a dead letter to them, meaning nothing, 1 Timothy 5:8.

2) "Through your tradition," (te paraclosei humon) "By means of your tradition;" The "your tradition" specifically referred to that form of tradition held by His accusers that day, the "certain’’ scribes and Pharisees, Mark 7:1; Mark 7:3.

3) "Which ye have delivered” (he paredokate) ’’Which you all have received or embraced,’’ which you have cultivated, espoused, and passed on to be practiced among you. The receivers became transmitters of their traditions.

4) "And many such like things do ye” (kai paromoia toiauta polla poieite) ’’And many similar things such as you all do," They were made to understand that the ’’pots and pans and handwashing" tradition, and the parental ’’Corban’’ tradition were but two of many unbiblical traditions they had unscripturally embraced to their own hurt, Proverbs 30:6.

HEART WORSHIP REQUIRED

God requires soul worship, and men give Him body worship, He asks for the heart, and they present Him with their lips, He demands their thoughts and their minds, and they give Him banners, and vestments, and candles No matter how painful may be the mortification, how rigid the penance, how severe the abstinence, no matter how much may be taken from his purse, or from the wine vat, or from the store, he will be content to Suffer anything sooner than bow before the Most High with a true confession of sin and trust in the appointed Saviour with sincere, child-like faith

- Spurgeon

1) "And when He had called all the people unto Him,’’ (kai proskalesamencis palin ton ochlon) ’’And when He had called the crowd to Him again," those who had overheard at least part of His disputation with the "certain" scribes and Pharisees from Jerusalem who espoused the law breaking traditions of the elders, Mark 7:1; Mark 7:3.

2) "He said unto them," (elegen autois) "He addressed them" as follows, enlarging upon and giving a practical lesson regarding moral, ethical, and spiritual cleansing along the line of those things about which He had been questioned, Mark 7:5.

3) "Hearken unto me every one of you," (akousate mou pantes) "You all hear me," listen to what I have to say, every one of you, listen earnestly, honestly, or diligently, Luke 14:35.

4) "And understand:’’ (kai sunete) "And you get it," understand it clearly or thoroughly, as charged Proverbs 8:5; Isaiah 6:9; Acts 8:30.

WHAT DEFILES A MAN V. 15-23

1) "There is nothing from without a man," (ouden estin eksothen tou anthropou) "There exists nothing (not one thing) from without (outside) of a man," from the outer physical man, Matthew 15:10-20; 1 Timothy 4:4; Romans 14:14.

2) "That entering into him can defile him:­(eisporeuomenon eis auton ho dunatai koinosai auton) ’’Entering into him that is able to defile,’’ that defilement that clings to a man and pollutes him, makes him unclean, is of moral and ethical, not physical character, Acts 10:15; Titus 1:15.

3) "But the things that come out of him,’’ (alla ta ek tou anthropou ekporeuomena) "But the things which come out of (from within) a man," corrupt matters, such as leprosy, blains, and putrefying sores of physical nature, that make him outwardly unclean, Isaiah 1:4-6.

4) "Those are they that defile the man." (estin ta koinounta ton anthropon) "Those are the kind of things that defile a man," a human being from without, while real defilement, uncleanness, comes out of the heart, expressed through the mouth and the whole personality of man, Isaiah 64:6; Jeremiah 17:9; Matthew 15:21; Matthew 15:28.

1) "If any man have ears to hear,’’ (interpolated, not in older manuscripts) an echo from Mark 7:14. This emphasizes personal responsibility and accountability for each to decide on moral and spiritual matters, Ecclesiastes 11:9; Ecclesiastes 12:13-14.

2) "Let him hear," (interpolated) added by transIators to clarify, meaning –“let him hear," give heed of his own accord, as a responsible accountable person, Romans 14:11-12.

1)"And when He had entered into the house," (kai hote eiselthen eis oikon) "And when He (Jesus) entered into a house, (a residence)," near Bethsaida.

2) "From the people," (apo tou ocholu) "From the crowd," that He had called together, away or apart from the crowd He had just addressed.

3) "His disciples asked Him concerning the parable." (eperoton auton hoi mathetai autou ten parabolen) "His disciples questioned Him with regards to the parable, the parable He had spoken to the masses, Mark 7:14-15. He had used an evident, apparent physical truth to teach a spiritual truth, regarding the fountain-head, heart, or source of all moral uncleanness in man, Isaiah 6:5. Peter’s undue attachment to the law ceremonies even continued until a sheet was dropped down from heaven, explaining standards of clean and unclean, Acts 10:9-35; Acts 10:43.

1) "And He saith unto them," (kai legei autois) "And He responded to them," to the disciples with whom He discussed many things in privacy.

2) "Are ye so without understanding also?" (houtos kai humeis asunetoi este) "Are you all also undiscerning?" Are you so stupid as to not know what the truth in the parable meant?

3) "Do ye not perceive," (ou noeite) "Do you all not understand or realize," making clear the need or repeated statement of often simple truths that teachers present, as in

4) "That whatsoever thing from without," (hoti pan to eksothen) -That everything from without one," the food and possible contracted physical uncleanness by eating with unwashed hands.

5) "Entereth into the man," (eisporeuomenon eis ton anthropon) "Upon entering into a man," while he eats or drinks the necessities of life.

6) "It cannot defile him” (oudunataiauton koinosai)"It is not able to defile him;" in the moral, ethical, or spiritual sense, such as was emphasized by those who taught that salvation was acquired and heaven was attained by keeping the ceremonies and rituals of the law of Moses, plus the traditions of the elders, which things were vain, Mark 7:3; Mark 7:5-9; Romans 10:1-4.

1) "Because it entereth not into his heart," (hoti ouk eisporeuetai autou eis ton kardian) "Because it does not enter into his heart," does not penetrate his heart, affections, or center of moral and ethical values, 1 Corinthians 6:13.

2) "But into his belly," (all’ eis ten koilian) "But (instead) it enters into the belly," where digestion and assimilation for physical strength occurs.

3) "And goeth out into the drought," (kai eis ton aphedrona ekporeuetai) "And it goes out into the drain," or sewage,

4) "Purging all meats?" (katharizon panta ta bromata) ’’Purging all meats," all foods. Contrasting physical digestion and assimilation of food with that of the moral and ethical values of the law of the Lord, perverted by these apostates of Israel, Proverbs 30:6.

1) "And He said, That which cometh out of the man," (elegen de hoti to ek eou anthropou ekporeumenou) "Then He said that the thing coming forth out of a man," showing what he is morally by what he says and what he does and what his attitude is toward the Word of God,

2) "That defileth the man." (ekeino koinoi ton anthropon) "That (is what) defiles a man, "when it adds to or takes from or does not harmonize with the Word of the Lord, as written or spoken, when interpreted in its contextual setting, Isaiah 29:13; Mark 7:6-13; Matthew 15:3; Matthew 15:18; Matthew 20:23; John 18:28, describe how certain Jews went not into the judgment hall lest they be defiled and miss the passover, while condemning Jesus to death.

1) "For from within, out of the heart of men, proceed,’’ (esothen gar ek tes kardias ton anthropon ekporeuontai) "Because from within, out of the heart (emotions) of men come forth,’’ or go forth:

a) ’’Evil thoughts,’’ (hoi dialogismoi hoi kakoi) "Thoughts (intentions, purposes) of evil," evil nature, inclinations, dispositions, or evil attitudes - - such as hate, malice, envy, jealousy, inflaming old grudges, Proverbs 24:9; Psalms 45:1; Psalms 94:11; Isaiah 55:7; Genesis 6:5; Matthew 12:34-35; James 3:10-12.

b) ’’Adulteries,’’ (moicheiai) "Adulteries," sexual breaches of marital vows with another party. Note that all kinds of evil thoughts, intentions, or purposes of evil originate in the degenerate heart and deranged mind of responsible men, Genesis 6:4; Jeremiah 17:9.

c) "Fornications," (porneiai) "Fornications," sexual moral infidelities outside marriage vows. Unsanctioned moral liberties taken in inter-sexual relations before or outside of marriage.

d) "Murders,’’ (phonoi) "Murders,’’ the premeditated taking of life of another with malice aforethought, Genesis 9:6.

e) "Thefts,’’ (klopai) ’’Thefts," Exodus 20:15

f) ’’Covetousness,’’ (pleonekstaij ’’Greediness,’’ Exodus 20:17; Luke 12:15.

g) ’’Wickedness," (poneriai) "Wicked deeds,’’ iniquities, Genesis 6:5.

h) ’’Deceit," (dolos) ’’Deceit,’’ Romans 1:29; Romans 3:13

i) ’’Laciviousness,’’ (aselgeia) ’’Lewdness,’’ Galatians 5:19; 1 Peter 4:3.

j) "An evil eye,’’ (ophthalmos) "’A bad or wicked eye,’’ Prv 4:25; 6:25; Job 11:20; Isaiah 3:16; 2 Peter 2:14; 1 John 2:16

k) "Blasphemy,’’ (blaspemia) "Blasphemy,’’ Ex 20 7.

l) ’’Pride,’’ (huperephania) ’’Arrogance,’’ Proverbs 16:18; Proverbs 29:13; 1 John 2:16.

m) ’’Foolishness” (aphrosune) "Foolishness," the thought of which is sin, Proverbs 15:2; Proverbs 15:14; Proverbs 24:9; 1 Corinthians 1:18

Note that the first six sins of the heart are plural, while the latter six are in the singular. These show what man is morally.

1) "All these evil things,’’ (panta tauta ta ponera) "All these wicked things,’’ these twelve kind of wicked things, deeds, dispositions and attitudes, Genesis 6:5. These things, being wicked, are the fruit of moral character.

2) "Come from within,’’ (esothen ekporeuetai) "They come forth from within," from the totally depraved. degenerated heart and nature of every man from birth, Psalms 51:1; Psalms 58:3; Jeremiah 17:9; Matthew 12:34-35; Ephesians 2:3.

3) "And defile a man." (kai koinoi ton anthropon) ’’And they defile a man," cause him to be unclean by choice, of thought, intent, purpose and deed of immoral and unethical kind, in the light of the Word of God, Man is first defiled by natural, inherent nature, and second, by voluntary choice to disobey God and His holy Word relating to moral, ethical, and spiritual standards of right and wrong, good and evil, Romans 3:19; Romans 3:23. This is in strong contrast with mere physical uncleanness with which the elders of Israel were so concerned, Mark 7:3; Mark 7:5-9.

JESUS AND THE SYROPHENICIAN WOMAN, V. 24-30

1) "And from thence He arose," (ekeithen de anastas) "Then rising up from (out of) that p lace," from the house or home where He had explained the parable to His disciples, Mark 7:17.

2) "And went into the borders of Tyre and Sidon," (apelthen eis ta horia turou) "He went away into the frontiers of Tyre," to the far Northwest of Galilee, toward the Mediterranean Sea, near the cities of Tyre and Sidon, Matthew 15:21-28. This is the only recorded account of our Lord’s ministry outside of the land of Israel.

3) "And entered into an house," (kai eiselthon eis oikian) ’’And entering into a residence (a house)," for some privacy and rest alone, with the twelve, if possible. He was not "weary of well doing,’’ but He had become weary from the physical strain in well doing, Galatians 6:9.

4) ’’And would have no man know it” (oudena ethelen gnonai) "He did not wish any one to know where He was," to avoid any social or political insurrection from the Roman Government or Religious Judaism, out of jealousy or fear of their positions.

5) ’’But He could not be hid." (kai oulk edunasthe lathein) ’’And it was not possible for Him to be hidden," as also recounted Mark 2:1-2; John 4:4-7.

1) ’’For a certain woman," (all’ euthus gune) ’’But immediately a woman,’’ as soon as she heard of Jesus.

2) "Whose young daughter had an unclean spirit,’’ (hes eichen to thugatrion autes pneuma akatharton) "Whose young daughter was possessed of an unclean spirit,’’ emotionally and mentally deranged, or had an imbalance, caused by a demon spirit, Mark 7:26. Except for Jesus her whole life would have been lived in torments.

3) "Heard of Him," (akousasa peri autou) "Upon hearing about Him," concerning His whereabouts, and who He was and what He was able to do,

4) "And came and fell at His feet:" (elthousa proespesen pros tous podas autou) "Came of her own choice and fell prone at His feet," on behalf of both her personal need, and more specifically that need of her daughter, whose body was inhabited or the constant habitat of an unclean (demon) spirit, Mark 7:26; Matthew 15:22. This is another example of parental love.

1) "The woman was a Greek," (he de gune en Hellenis) "Yet the woman was a Greek," of a different race from our Lord who was a Jew, Matthew 15:21. She was a Gentile.

2) "A Syrophenician by nation," (Surophoinikissa to genei) "A Syrophenician by nationality." For the first time it appears that our Lord ministered to a Gentile. She was a Greek by race and religion, a Syrian by tongue or language, and a Phoenecian by nationality.

3) "And she besought Him," (kai erota auton) "And she asked (petitioned) him," strongly, emotionally appealed to Him - - It is called "cried to Him," Matthew 15:22. She also addressed and recognized Him as "Lord" and "Son of David," as confirmed above and Matthew 11:1-30.

4) "That He would cast forth the devil," (hina to daimonion ekbale) "In order that He might expel the demon," also referred to as an unclean spirit, Mark 7:25. It is believed that these demons are fallen angels, under chains or restraints in their wicked deeds and incitations of evil until the judgment day, 2 Peter 2:4; Judges 1:6.

5) ’’Out of her daughter.’’ (ek tes thugatros autes) ’’Out of control over her young daughter," She continued this appeal until the disciples complained and requested Him to send her away, Matthew 15:22-23. They themselves had a racial pride, stained by prejudice, which continued in Peter until after Pentecost, when sent by a vision to the house of Cornelius, Acts 10:1-43. She called upon Jesus, though she was an heathen, to do for her daughter what she could not do for her,

1) "But Jesus said unto her," (kai elegen aute) "And (Jesus) replied to her appeal;" He always hears the prayers of the earnest, the sincere of all races, to help and to save, Psalms 145:18-19; John 6:37.

2) "Let the children first be filled” (ephes proton chortasthenai ta tekna) "Permit the children to be filled or satisfied first," first in priority, referring to "the Jew first," Romans 1:16; Romans 10:10-13. The phrase seems to indicate, your time as a Gentile, will come later, to hear the Word without restraint, John 1:11-12.

3) "For it is not meet to take the children’s bread," (ou gar etin kalon labein ton arton ton teknon) "Because it is not proper to take the children’s bread," referring to the gospel first sent to the children of Israel, though many will be lost, cast out at the hour of judgment, Matthew 8:11-12; Matthew 10:5-6; John 4:22.

4) "And to cast it unto the dogs." (kai tois kunariois balein) "And to throw in to the dogs," the canines, referring to the Gentiles who were considered unclean, as dogs, outside the covenant race of holy people, Acts 13:46-49; Colossians 1:27. Jesus was a Jew, this woman was a Gentile, referred to as a dog, an unclean person or thing.

1) "And she answered and said unto Him," (he de aperkrithe kai legei auto) "Then she replied and said to him," in a personal confrontation appeal, and He heard her prayer, Matthew 15:25-28.

2) "Yes, Lord: yet the dogs under the table," (nai Kurie kai ta kunaria hupokato tes trapezes) "Indeed Lord yet the little dogs beneath the table," Romans 15:8-9; Ephesians 2:12-14, the lap-dogs that stay near their masters, waiting for little morsels, not accidentally, but purposefully passed down to them. These little dogs were really apart of the family, he care of the master, she understood.

3) "Eat of the children’s crumbs.’’ (esthiousin apo ton psichion ton paidion) "They eat from the crumbs or morsels of the children," Matthew 7:6; Matthew 10:5-6. The crumbs that fall under the table, to satisfy their hunger and their need for survival. This woman only asked for a morsel of help for herself and her afflicted girl,

1) ’’And He said unto her," (kai eipen aute) ’’And He replied to her," to her simple, yet forceful emotional and personal cry and prayer for help. For this is why He came, Luke 19:10.

2) "For this saying go thy way” (dia touton ton logon hupage) "Because of this word, go your way," on account of this lesson my disciples have heard from you, go on your way, Luke 18:14.

3) "The devil is gone out of thy daughter.’’ (ekseleluthen ek tes thugatros sou to daimonion) "The demon has gone out of your young daughter.’’ She is free from his dominion, now and hereafter, John 8:32; John 8:36; Matthew 15:25; Matthew 15:28; Romans 10:13.

1) ’’And when she was come to her house," (kai apelthousa eis ton oikon autes) ’’And when she had gone away and come to her house," when she arrived home, where she had left her demon possessed, unclean young daughter, Mark 7:25.

2) "She found the devil gone out," (heuren to daimonion ekseleluthos) ’’That the demon had gone out and away," as Jesus had told her, Mark 7:29; For this is the very purpose for which Jesus came, 1 John 3:8.

3) ’’And her daughter laid upon the bed.’’ (kai to paidion beblemenon epi ten klinen) ’’And the young child was lying or having been laid quietly upon the couch," asleep, the reclining chair was also used as a bed, She was healed, delivered or liberated from the control of the demon, even as that man of Gadara had been healed, Mark 5:37; Matthew asserts that 1) Because of the mother’s faith, 2) Because of her persevering prayer and desire to see her daughter healed, 3) Our Lord gave her assurance that the daughter was made whole, from that very hour, Matthew 15:28. Thru such miracles of our Lord, men were convinced that He was the Savior, with power to forgive sins, Mark 2:10-11; John 3:2.

FAITH AND LOVE

Some naturalists desired to obtain the wildflowers that grew on the side of a dangerous gorge in the Scotch Highlands. They offered a boy a liberal sum to descend by a rope, and get them. He looked at the money, thought of the danger, and replied, "I will, if my father will hold the rope." With unshrinking nerves he suffered his father to put the rope around him, lower him into that abyss, and to suspend him there while he filled his little basket with the coveted flowers.

A DEAF AND DUMB MAN HEALED, V. 31-37

1) "And again, departing the coast of Tyre and Sidon," (kai palinekselthonekton horion Turou) "And again going forth out of the district of Tyre," traveling Southeast through Sidon, across the Lebanese range of mountains in upper Galilee.

2) "He came unto the Sea of Galilee," (elthen dia Sidonos eis ten thalassan tes Galilaias) "He went through Sidon unto the Sea of Galilee,’’ returning to the Sea of Galilee, near the geographical center of His Galilean ministry, Matthew 15:29.

3) "Through the midst of the coasts of Decapolis.” (ana mesa horion Dekapoleos) "Through the upper midst of Decapolis," through the mountains, across the highlands of the midst of Decapolis, the province of ten cities, on the East of the Sea of Galilee, Matthew 4:23.

1) "And they bring unto Him one that was deaf," (kai pherousin auto kophon) "And they brought a deaf man to Him," a prospect for healing that too had been prophesied of the Lord, Isaiah 19:18.

2) "And had an impediment in his speech” (kai mogilalon) "And who was impaired in speech, who was speaking with difficulty, who had a speech impediment," was tongue-tied, that the miraculous healing power of Jesus might be demonstrated, even as it shall in an even greater way in the Millennial era, Isaiah 35:5-6.

3) "And they beseech Him," (kai parakalousin auton) "And they besought Him," or appealed to Him, (to Jesus).

4) "To put His hand upon him." (hina epithe auto ten cheira) "in order that (for the purpose that) He would lay His hand on him," on the deaf and speech impaired man. They had likely heard of His laying hands on others to heal them and thought personal contact was necessary, though it was not, as He had recently healed the Syrophoenician’s daughter, though not even present, Mark 7:29-30.

1) "And He took him aside from the multitude," (kai apolabomenos auton apo tou ochlou kat’ idiou) "And He took him out of and away from the crowd, privately,’’ perhaps because He did not want to be drawn into a large­-scale healing ministry in that area of Galilee again.

2) "And put His fingers into his ears," (ebalen tous daktulous autou eis ta hota autou) "Then put His fingers into his ears," one finger of the right hand into one ear and one finger of the left hand into the other ear to touch the inner ear, hearing faculty that was impaired, first dealing with the deafness, his primary problem.

3) "And He spit, and touched his tongue” (kai ptusas hepsato tes glosses autou) and (first) spitting, He touched his tongue," the tongue of the dumb man, as on the eyes of the blind man, recounted Mark 8:23. It is indicated that Jesus may have first spat on or moistened His own finger then touched the tongue of the man, probably to rouse interest and aid faith in the soul of the afflicted, John 9:6. By His touch the deaf and dumb man could see, that Jesus knew, what and where his ailments and his faith were, that likely increased assurance that he would be healed.

1) "And looking up to heaven, He sighed,’’ (kai anablepsas eis ton ouranon estenaksen) "And having looked up into heaven He groaned," in sympathy and compassion, and with great mental and emotional exhaustion, as also expressed, Luke 19:41; John 11:33; John 11:35; John 11:38. He looked up. into heaven to signify that His power to heal was from His Father, Mark 6:41; John 11:41; John 17:1.

2) "And saith unto him," (Ephphatha kai legei auto ephphatha) "And said to him Ephphatha," an Aramaic word in which our Lord actually spoke, meaning ’’be opened," addressing or speaking to the ears of the deaf one, as also used Mark 5:41-43.

3) "That is, be opened." (ho estin eianoichtheti) ’’Which means (is) you be opened, be thou, or come thou, to be opened," which also resulted in the loosing of the tongue impediment, Mark 7:35.

1) ’’And straightway his ears were opened," (kai enoigesan autou hai akoni) "And his ears were opened," he was caused to hear, his deafness was gone, as declared Job 33:16; Job 36:10; Job 36:13-15.

2) "And the string of his tongue was loosed," (kai euthus eluthe ho desmos tes glosses autou) ’’And instantly the bond (impediment) of his tongue was loosened or released,’’ his tongue affliction became healed, or taken away, without any surgery, any operation.

3) "And he spake plain." (kai elalei orthos) ’’And he spoke in a correct manner," correctly, without an impediment, obstruction, impairment or a problem, emotionally or physically. This implies that he had formerly been able to make only inarticulate sounds, sounds without clear meaning or speech understanding, Isaiah 35:5-6.

1) "And He charged them,’’ (kai diesteilato autois) ’’And He ordered them or directed them,’’ those who had brought the deaf and dumb man to Him to be healed, Mark 7:32. Gentiles were not refused when they came to Jesus, but Jesus did not want to promote their coming, since He had come to fulfill not offend the law of Moses, Matthew 5:17-18.

2) "That they should tell no man” (hina medeni legosin) "In order (for the purpose) that they should tell no one," not scatter the report of His healing to incite the jealous religious ire or passions of the Pharisees, Sadducees, and Scribes, Mark 7:2.

3) ’’But the more He charged them,” (hoson de autois diestelleto) "Yet the more He directed or charged them,’’ to be cautious about or to avoid giving wide publicity to His miracle ministry more than His redemption message.

4) ’’So much the more a great deal," (autoi mallon perissoteron) "The more exceedingly," a double comparative meaning that they just increased much more their reporting the mighty miracles and deeds of Jesus. They "could but speak the things they had seen and heard,’’ Acts 4:20.

5) "They published it.’’ (ekerusson) "They heralded or proclaimed it," told it, witnessed it, John 20:30-31; Acts 1:8; Jeremiah 10:9; 2 Corinthians 5:14.

1)’’And were beyond measure astonished, saying," (kai huperperissos ekseplessonto legontes) "And they were most exceedingly astonished or astounded, repeatedly saying,’’ giving out, circulating the report or testimony about Him, Luke 5:26

2) "He hath done all things well," (kolos panta pepoieken) "He (Jesus) has done all things well," without sham, a show, or pretence - - without faking it, thereby glorifying God in their testimony of Jesus, Luke 7:16. These exhibited a better attitude than those in Gadara when the demon man was healed, Mark 5:17; Acts 14:11.

3) ’’He maketh both the deaf to hear,’’ (kai tous kophous poiei akouein) "He makes (causes) both the deaf to hear,’’ as He had just done, Mark 7:35; He who had made man can repair his faculties, Exodus 4:10-11.

4) ’’And the dumb to speak.’’ (kai alalous lalein) "And the dumb (the incoherent in speech) to speak clearly," Mark 7:35. Yes, the Lord always does ’’all things well," Romans 8:28. Men may now speak His praises, only as by faith they trust in Him and as He gives them His spirit and enabling grace, Psalms 107:2; 2 Corinthians 3:3-4; Acts 1:8.