Chapter 15

3 Christ reproveth the scribes and Pharisees for transgressing God’s commandments through their own traditions: 11 teacheth how that which goeth into the mouth doth not defile a man.21 He healeth the daughter of the woman of Canaan, 30 and other great multitudes: 32 and with seven loaves and a few little fishes feedeth four thousand men, beside women and children.

1. Then came. [Contention About Tradition and Ceremonial Defilement, Matt. 15:1–20=Mark 7:1–23. Major comment: Mark.] For comment on Matthew’s use of the word “then” see on ch. 4:1.

6. And honour not. The first sentence of v. 15:6 as it appears in the KJV actually continues and completes the thought of v. 5. Verse 6 would better begin with the words, “Thus have ye made.”

Commandment. Textual evidence favors (cf. p. 146) the reading “word.”

13. Every plant. Here meaning every tradition, every “commandment of men” (see on Mark 7:3, 13, 15).

14. Ditch. Preferably, “pit,” or “hole.”

21. Jesus went thence. [Withdrawal to Phoenicia, Matt. 15:21–28=Mark 7:24–30. Major comment: Matthew. See Retirement from Public Ministry; The Duration of Christ’s Ministry, the Opening of the Galilean Ministry, The Ministry of Our Lord; on miracles pp. 208–213.] The following incident probably occurred in the late spring of a.d. 30, possibly about the month of May. With the feeding of the 5,000 and the Sermon on the Bread of Life in the synagogue at Capernaum (see on John 6:1, 25), the Galilean ministry reached its climax. The tide of popularity began to turn against Jesus as it had the year before in Judea (see DA 393), and the majority of those who had considered themselves His followers rejected Him (see on John 6:60–66). This had been but a few days before the Passover of that year, which Jesus did not attend (see on Mark 7:1).

The Third Galilean Tour had greatly alarmed the Jewish leaders (see DA 395; see on Mark 6:14). After the Passover a delegation from Jerusalem confronted Jesus with the charge that He was breaking down the religious requirements (see Mark 7:1–23). But He silenced them by revealing their hypocrisy, and they went away in great anger and rage (see DA 398). Their attitude and threats made clear that His life was in danger (DA 398, 401). So in harmony with the counsel He had previously given the disciples He retired from Galilee for a time (see on Matt. 10:14, 23), as He had from Judea the year before when rejected by the leaders there (see on ch. 4:12).

This retirement northward marks the opening of a new period in Christ’s ministry, and the close of His ministry in Galilee, to which He had devoted approximately one year, from about the Passover of a.d. 29 to that of a.d. 30. It was now less than one year before His death.

Although the immediate circumstance that prompted Jesus’ withdrawal to the region of Phoenicia was the encounter with the scribes and Pharisees from Jerusalem, the journey had positive objectives also. Jesus had a definite purpose not only in leaving Galilee but also in going to the general region of Phoenicia. Now that He had been rejected by the Jews both in Judea and in Galilee, Jesus sought an opportunity to instruct His disciples in laboring for non-Jews. The heathen needed the gospel, and He now began a series of lessons designed to lead the disciples to realize the needs of the heathen and the fact that they too were prospective candidates for the kingdom of heaven. The withdrawal to Phoenicia provided an excellent opportunity for such instruction (see DA 400). Jesus performed but one miracle during the course of this visit to Phoenicia. This visit, however, was clearly not a missionary journey in the sense that the three tours of Galilee were, for upon arrival Jesus went into seclusion, and planned to keep His presence there a secret (see Mark 7:24).

Coasts. Gr. mereµ, “district,” “division,” or “region.” Jesus withdrew to the hills of the border country between Galilee and Phoenicia (see DA 399), whence He could see the cities of Tyre and Sidon, 23 mi. (c. 37 km.) apart, in the coastal plain below. The area belonged to the Roman province of Syria (see Vol. II, p. 69).

Tyre and Sidon. See Vol. I, p. 128; Vol. II, pp. 67, 68; see on Gen. 10:15. For centuries before the coming of the Romans the Phoenicians had been the commercial leaders of the world.

22. A woman of Canaan. The Phoenicians were of the old Canaanite race; in fact, they called themselves Canaanites (see on Gen. 10:6, 18). It was the Greeks who called them Phoenicians, apparently after the name of a purple dye (Gr. phoinix) that the former purchased from the latter during the early days of Phoenician trade in the Aegean region (see Vol. II, p. 68). The Canaanites were of Hamitic ancestry, but early during their residence in the land of Palestine they adopted the Semitic language and absorbed so much Semitic culture that it was long thought they were of Semitic origin. The Jews were Semitic, and there were great similarities in language and general cultural characteristics between the Hebrew and Canaanite peoples.

This was the fourth occasion recorded in the Gospels on which Jesus had ministered to non-Jews. The first was at Sychar in Samaria (John 4:5–42), the second at Capernaum (Luke 7:1–10), and the third, in the vicinity of Gergesa (Mark 5:1–20). The Samaritans were, of course, partly Jewish, and though Jesus’ ministry for them would not be looked upon with favor, it would not bring upon Him the censure that work for outright heathen would. The centurion was friendly to the Jews and believed that they held the true religion. The miracle Christ performed for him was in accordance with the request of the Jewish leaders themselves. The healing of the demoniacs of Gergesa could not be construed by the Jews as an intentional contact on the part of Christ with the heathen. Rather, they might consider it an emergency thrust upon Christ, in which, in a sense, He drove out the demons in self-defense. Furthermore, He refused to permit the demon-freed men to associate with Him as disciples. Even now, with the woman of Phoenicia, Jesus was not openly working for the people of the district (see Mark 7:24). She came to Him and thrust her request upon Him.

Christ’s dealings with the non-Jews of Palestine were incidental to His ministry for “the lost sheep of the house of Israel” (Matt. 15:24). If His labors for the chosen people were to meet with any measure of success, it was necessary that He should, outwardly at least, comply with custom to the extent that the Jewish leaders should have no occasion to accuse Him of breaking down the barriers they had erected against the Gentiles, wrong as those barriers were in many respects (see Vol. IV, pp. 28-33). Otherwise, He would have destroyed His influence with the very people for whom He had come to labor. Today, Christian workers are to consider all men their equals before God, and to remember that “God is no respecter of persons” (Acts 10:34).

Coasts. Gr. horia, “borders,” here a region enclosed by borders (see on v. 21). Jesus was in the region of Tyre and Sidon, the woman was of the region of Tyre and Sidon, and the incident here recorded occurred within that same region. When the woman found Jesus she “fell at his feet” (Mark 7:25), prostrating herself before Him in the usual Oriental posture assumed by one presenting a petition to a superior (see on Matt. 4:9; 8:2).

Have mercy. Gr. eleeoµ, (see on ch. 5:7).

Son of David. See on ch. 1:1. That a heathen woman should address Jesus by this title, which implied recognition of Him as the Messiah, is surprising. There were many Jews living in Phoenicia, and among them the news of the wonderful deeds of Jesus had long since been in circulation (see Mark 3:8; Luke 6:17). It was apparently through these Jews residing in Phoenicia that the woman had heard about Jesus (see DA 400).

Grievously vexed with a devil. Literally, “badly demonized,” or, more freely, “severely possessed by a demon” (see Additional Note on Mark 1).

23. Not a word. Christ’s purpose was to teach the disciples a lesson in working for non-Jews, and this He did by acting out the contrast between the usual Jewish attitude and His own (see on v. 21). The typical Jewish rabbi would have done precisely what the disciples proposed, sent her away without even making a direct reply to her request. The favor with which Jesus Himself looked upon Gentiles, as eligible to the privileges of the kingdom of heaven, is clear from what He had said about them (see Luke 4:26, 27), together with what He had done for them upon previous occasions. Jesus in no way shared the narrow exclusiveness the Jews felt toward Gentiles (see on Matt. 15:22, 26).

His disciples came. They did not appreciate the publicity occasioned by the impassioned appeals of this Gentile woman, whom they looked upon as no more worthy than a dog (see on ch. 10:5). Not only was she a stranger; she was a woman. Not only that, she was a foreigner. There was as yet no place in their concept of the gospel commission for strange foreign women.

24. I am not sent. See on v. 21. That is, Jesus was sent primarily to the Jews, though when occasion offered He did not deny the Gentiles the blessings He accorded His own people (see Vol. IV, pp. 26-30). It was not until many years after Christ had ascended to heaven that Jewish Christians fully grasped the fact that God considered all men everywhere eligible to become citizens of the kingdom of heaven (see Acts 9:9–18, 32–35; 10:1–48; 15:1–29; Rom. 1:16; 9:24; etc.).

Lost sheep. See on ch. 10:6.

25. Worshipped. Literally, “prostrated herself” (see on ch. 8:2). This typical Oriental posture of supplication might be taken before objects of worship, or even before men, especially before superiors whose favor was sought (see on Esther 3:2). This woman’s use of the Messianic title “son of David” (see on Matt. 1:1; 15:22) implies that she had at least a vague realization of who Jesus really was. Whether she used the term simply because her Jewish neighbors had used it in discussing the wonderful deeds of Christ, or whether it expressed a measure of belief on her part that Jesus was the Messiah, is not clear.

26. It is not meet. That is, it is not fitting or proper or good. Here Christ expresses the characteristic Jewish attitude that the Gentiles were unworthy of the blessings of heaven.

Bread. That is, the “bread” of salvation (see John 6:32) that God had entrusted to the Jews, His “children,” for distribution among the Gentiles, but which the Jews were selfishly hoarding to themselves (see COL 291–293).

Dogs. Gr. kunaria, “little dogs,” here used as a reference to the Gentiles (see on ch. 7:6). The Jews felt the blessings of salvation would be wasted if given to the Gentiles, who, according to the opinion of the Jews, lacked the capacity to appreciate these blessings or to benefit by them. Christ’s assumed attitude of disdain for the woman might conceivably have discouraged her, but undoubtedly He had confidence that her faith would not fail (see 1 Cor. 10:13). She seemed sure that Christ could grant her heart’s desire if only He would (see on Mark 1:40). Pride and prejudice meant nothing to her, and she would not let these deter her. Her faith and perseverance are truly commendable.

27. Truth, Lord. Or, “Yes, Lord.” Back of Jesus’ simulated indifference to her earnest appeal (see on vs. 15:23, 26) she apparently detected the tender compassion that flowed in never-failing currents from His great heart of love. The very fact that He deigned to discuss the matter with her at all—instead of abruptly dismissing her, as the rabbis would have done—evidently gave her courage to believe that He would accede to her appeal. His voice carried no trace of impatience, and His countenance revealed only the serene dignity and infinite tenderness that ever marked His visage.

Crumbs. Gr. psichia, a diminutive form meaning “little morsels,” or “crumbs.” Even “little dogs” (see on v. 26) have a right to the “little morsels” their masters toss to them. This remarkable woman is ready to accept any necessary level of humanity Christ may assign her, without so much as arguing the point, if He will only comply with her request. Compare the persistence of the leper in the face of major obstacles (see on Mark 1:40–45).

28. Great is thy faith. She has met the test; her faith stands firm. She is certain that it is within the power of Christ to bestow the gift of health to her daughter. Compare Christ’s commendation of the centurion (see on Luke 7:9).

That very hour. Like the nobleman’s son (see John 4:43–54) and the centurion’s servant (see Luke 7:1–10), the daughter of the Canaanite woman was healed at a distance, not in Christ’s immediate presence, and as in each of the other cases, healing was immediate, complete.

29. Jesus departed from thence. [A Deaf mute Healed; Other Miracles in Decapolis, Matt. 15:29–31=Mark 7:31–37. Major comment: Mark.]

30. Cast them down. Not in a rough manner, but apparently as a gesture of finality. They consigned the sick and suffering to His mercy.

32. Called his disciples. [Feeding the Four Thousand, Matt. 15:32–39=Mark 8:1–10. Major comment: Matthew. See Retirement from Public Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] For events immediately preceding this see on v. 15:21. For the vicinity of this miracle, and for a previous miracle in the same locality and the relationship between the two incidents, see on Mark 5:1, 18–20. For a comparison of the two incidents see Additional Note at end of chapter. The time was probably early summer, a.d. 30, perhaps late June or early July.

Have compassion. The Saviour is ever touched by human suffering and woe (Heb. 4:15).

Multitude. Mostly if not exclusively Gentiles (DA 405). Originally prejudiced against Jesus, they now seem not only friendly but intensely interested in what He has to say.

Three days. According to Oriental reckoning this would be one full day, and any parts of the day preceding and of the day following (see pp. 248-250). The people had brought food for at least one, if not two, days, for Jesus felt no concern until the third day.

I will not. Literally, “I am not willing.”

Lest they faint. They were hungry, and Jesus was concerned about their physical well-being, as He had been about their spiritual welfare.

33. His disciples say. Compare on Mark 6:35–37.

34. How many loaves? For comment on the parallel question at the time of the feeding of the 5,000, and for the “loaves,” see on Mark 6:38.

A few little fishes. There were not many, and, in the eyes of the disciples, they were so small as to be hardly worth noticing.

35. Ground. On the significant fact that no grass is mentioned, as in the narrative of the feeding of the 5,000, see Additional Note at end of chapter.

36. Gave thanks. See on Mark 6:41.

37. They did all eat. See on Mark 6:42.

Broken meat. The word “meat” is supplied. For the word translated “broken” see on Mark 6:43.

Baskets. Gr. spurides, large baskets made of grass rope or of wickerwork (see on Mark 6:43).

38. Four thousand men. At the feeding of the 5,000 there were altogether more than 10,000 persons present, including women and children (see DA 809). If the proportion was about the same now, there would have been more than 8,000 persons, including men, women, and children.

39. Magdala. Textual evidence favors (cf. p. 146) the reading Magadan. Mark has Dalmanutha (ch. 8:10). It may be there were several variant names. Most modern authorities favor the spelling Magdala, and tentatively identify it with Mejdel, on the western shore, between Capernaum and Tiberias. The ruins of Mejdel lie near the southern boundary of the Plain of Gennesaret.

additional note on chapter 15

Critics have often charged that the feeding of the 4,000 is not a separate event from the feeding of the 5,000. They point to the many similar details and, particularly, to the attitude of the disciples when Christ proposed feeding so large a throng in a sparsely settled region. However, numerous other details indicate two similar incidents, as the gospel writers affirm, rather than two versions of one original incident, as the critics claim.

Points of similarity may be listed as follows: (1) the region where the miracle occurred, the eastern or northeastern shore of Galilee; (2) a large throng of people gathered on a hillside in the open country to listen to Jesus; (3) the lack of food and Jesus’ sympathy for them in view of that situation; (4) Jesus counseling with His disciples, implying that they should take the initiative in providing food; (5) the incredulous reply of the disciples and Jesus’ inquiry as to the supplies available; (6) the crowd seated on the ground; (7) the blessing, breaking, and distribution of the loaves and the fishes; (8) the quantity of food left over; (9) dismissal of the multitude; (10) return to the western shore of the lake.

Points of dissimilarity are these: (1) the one, arrival by sea; the other, by land, as the context implies; (2) the one, near Bethsaida Julias; the other, probably farther south, near Gergesa; (3) the one, Jews on the way to attend the Passover (DA 364); the other, Gentiles living in the region (DA 404); (4) the one, teaching of one day’s duration; the other, teaching of three day’s duration; (5) circumstances that led Jesus to the region: the one, to be alone with His disciples; the other, Jesus already in the region and healing people; (6) time: the one, immediately following the Third Galilean Tour; the other, following a trip into Phoenicia; (7) the one, the crowd had assembled on the spur of the moment and had not brought provisions; the other, the crowd apparently had provisions for a day or two, and had therefore assembled according to a prearranged plan; (8) the one, 5,000; the other, 4,000; (9) the one, the disciples introduce the problem and propose sending the crowds home; the other, Jesus introduces the problem, implying that it is the duty of the disciples to do something about it; (10) the one, the grass was green; the other, no mention of grass; (11) the one, orderly seating arrangement described; the other, no mention how the people sat; (12) kind of baskets used to gather the surplus: the one kophinoi; the other, spurides; (13) the quantity gathered: the one, 12 kophinoi; the other, 7 spurides; (14) the one, Jesus sends the disciples on ahead across the lake and retires to the hills to pray; the other, He accompanies them; (15) destination: the one, Capernaum or Gennesaret; the other, Magdala; (16) the one, followed by a storm on the lake; the other, no mention of a stormy crossing; (17) the one, the incentive that brought the multitude together was that some had seen Jesus depart; the other, some were from a great distance and would not have known about the gathering or been able to reach it, except by previous plan.

The incidental nature of several of the points of difference precludes a common origin for the two narratives or any intention on the part of the gospel writers to make two stories from one original. It should be noted also that the points of similarity are for the most part general in nature, whereas the points of dissimilarity are largely concerned with specific details. Also, the points of difference are more in number that the points of similarity. A few of the more significant points of difference are particularly worthy of note:

1.   At the feeding of the 5,000 there was much green grass (Matt. 14:19; Mark 6:39; John 6:10), whereas with the 4,000 neither gospel writer mentions grass. The first miracle occurred a few days before the Passover, and thus probably the latter part of March or the early part of April, a.d. 30 (see on Mark 6:30). In Palestine the last appreciable rains fall in March, and, generally speaking, the grass withers with the coming of the dry season a few weeks later (see Vol. II, p. 110). Both Matthew and Mark also record incidents that, taken in their context, require the lapse of at least several weeks’ time between the two miracles (see on Mark 7:1; Matt. 15:21). The grass would be brown and dry by the time of the second miracle. These two unrelated and incidental points in the two narratives tend to confirm each other, whereas, had the reverse been true—had green grass been mentioned in the second instance but not in the first—there would seem to be a discrepancy.

2.   The baskets on the first occasion were kophinoi, small hand baskets, and those of the second occasion, spurides, large, hamperlike baskets (see on Mark 6:43). With the 5,000 the disciples carried kophinoi, or small hand baskets such as Jews used on short journeys, and the first occasion involved a journey of less than 10 mi. (16 km.) in less than 24 hours. The second occasion was preceded by a journey of 50 to 75 mi. (80 to 120 km.) through predominantly Gentile territory, which took several weeks. On such a journey through Gentile territory, where Jews would avoid purchasing food from Gentiles, the disciples would carry the largerspurides (see on Mark 6:43). Had the large baskets been used with the 5,000, on a very short journey, and the smaller baskets on a longer journey, there would seem to be a discrepancy. The fact that Jesus later referred to both occasion and differentiated between the kophinoi and the spurides again testifies to the distinction between the two miracles (Matt. 16:9, 10; Mark 8:19, 20). Some have proposed that the difference between the two kinds of baskets was one of kind rather than size. However this may be, the gospel writers consistently maintain the distinction.

3.   The fact that the crowd remained with Jesus for three days on the second occasion, and apparently did not run out of food till the third day, raises the strong presumption that they came prepared to remain for at least one or two days. They knew, in other words, that they would find Jesus, and apparently expected to spend some time with Him. The additional fact that some of them came from a great distance (Mark 8:3) points to a planned gathering, which the first was not. But the Gospel narrative unintentionally provides a completely satisfactory explanation of how the people happened to assemble as they did, though this is not given in connection with the story itself. The two cured demoniacs had told their story throughout Decapolis (Mark 5:20; Luke 8:39). They had been earnest and zealous in their work, and throughout the region there was a great desire to see Jesus (see Luke 8:40; DA 404). When He returned, many months later, the two cured demoniacs, and no doubt others, joined in spreading the news, and, possibly with Jesus’ prior consent, summoned the people from far and near.

The major reason critics deny two separate miracles is the fact that the disciples were as unprepared for this manifestation of Christ’s power as upon the former occasion (Matt. 15:33; cf. Mark 6:35–37). Further, there had been, at most, not more than three months, possibly four, since the former miracle, and it seems difficult to believe that the disciples would have been as slow-witted as they appear to have been upon this occasion. However, the former throng was composed exclusively of Jews, who were presumably eligible for “bread from heaven,” whereas this time the crowd was made up exclusively of Gentiles (see DA 404, 405). Had Jesus Himself not recently affirmed that “it is not meet to take the children’s bread, and to cast it to dogs” (Matt. 15:26)? To be sure, this statement did not apply literally any more than it did figuratively, but in their dullness of mind (cf. ch. 16:6–11) the disciples evidently took it literally. Not 24 hours later Jesus again chided them for being so slow to grasp the meaning of His words (vs. 15:9–12). To the disciples the amazing and unexpected thing was not that Jesus could supply the bread, but rather that He would do so for Gentiles.

Ellen G. White comments

1–39DA 395–405

2–4DA 396

6     COL 276

7–9DA 397

8     1T 188

8, 9 PK 50; 6T 249

9     COL 276; DA 398; Ev 214, 589, 590; FE 438, 448; PP 166; TM 229; 5T 81; 8T 120

11   DA 397

12, 13  DA 398

14   EW 68; TM 394; 3T 467, 554; 6T 166

18   TM 409

19   DA 172

22   DA 399, 608; 7T 190

23, 24  DA 400

24   DA 402

25–28DA 401

29–32DA 404

31   PK 69

33–39DA 405