1 And there are gathered together unto him the Pharisees, and certain of the scribes, who had come from Jerusalem,
Bede · AD 735 (in Marc. 2, 29) The people of the land of Gennesareth, who seemed to be unlearned men, not only come themselves, but also bring their sick to the Lord, that they may but succeed in touching the hem of His garment.
2 and had seen that some of his disciples ate their bread with defiled, that is, unwashen, hands.
Jerome · AD 420 (in Matt. 15) But common is here put for unclean; for the people of the Jews, boasting that they were the portion of God, called those meats common, which all made use of.
Theophylact of Ohrid · AD 1107 For the disciples of the Lord, who were taught only the practice of virtue, used to eat in a simple way, without washing their hands; but the Pharisees, wishing to find an occasion of blame against them, took it up; they did not indeed blame them as transgressors of the law, but for transgressing the traditions of the elders.
Pseudo-Jerome · AD 1274 Mystically, again, the disciples eating with unwashed hands signifies the future fellowship of the Gentiles with the Apostles. The cleansing and washing of the Pharisees is barren; but the fellowship of the Apostles, though without washing, has stretched out its branches as far as the sea.
3 (For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders;
4 and when they come from the marketplace, except they bathe themselves, they eat not; and many other things there are, which they have received to hold, washings of cups, and pots, and brasen vessels.)
Bede · AD 735 It is a superstitious tradition of men to wash frequently before eating bread, once washed, and not to eat unless they baptize themselves from the market.
John Damascene · AD 749 Pharisee is a name meaning "those who are set apart." They followed a way of life which they regarded as most perfect. They esteemed their way as superior to others. They affirmed the resurrection of the dead, the existence of angels, and holiness of life.
5 And the Pharisees and the scribes ask him, Why walk not thy disciples according to the tradition of the elders, but eat their bread with defiled hands?
Jerome · AD 420 (in Matt. 15) Wonderful is the folly of the Pharisees and Scribes; they accuse the Son of God, because He keeps not the traditions and precepts of men.
Bede · AD 735 And the Pharisees and the scribes questioned him: Why do your disciples not walk according to the tradition of the elders, but eat bread with common hands? The stupidity of the Pharisees and scribes is astonishing. They argue with the Son of God, why he does not observe the traditions and precepts of men.
Theophylact of Ohrid · AD 1107 Meanwhile the Pharisees, wishing to find a pretext for reproach, seize upon this occasion and accuse the apostles, though not as violators of the Law, but as violators of the tradition of the elders, for there is no commandment in the Law to wash one's hands up to the elbows before eating, but they held to this as a tradition of the elders.
6 And he said unto them, Well did Isaiah prophesy of you hypocrites, as it is written, This people honoreth me with their lips, But their heart is far from me.
Clement of Rome · AD 99 So let us devote ourselves to those at peace in their devotion to God, and not to those who seek peace through hypocrisy. For he says in one place: "This people honors me with their lips, but their heart is far from me." And again: "They blessed with their mouth, but they cursed in their heart." And again he says: "They flattered him with their mouths; they lied to him with the…
Theophylact of Ohrid · AD 1107 In order to more strongly convict the Jews, the Lord also brings forward a prophet who condemns them. They accused the disciples for transgressing the tradition of the elders, but the Lord directs against them a far stronger accusation, namely, that they transgress the Law of Moses.
Pseudo-Jerome · AD 1274 He beats back the vain words of the Pharisees with His arguments, as men drive back dogs with weapons, by interpreting Moses and Isaiah, that we too by the word of Scripture may conquer the heretics, who oppose us; wherefore it goes on: (Isa.
7 But in vain do they worship me, Teaching as their doctrines the precepts of men.
8 Ye leave the commandment of God, and hold fast the tradition of men.
Irenaeus · AD 202 For the tradition of the elders themselves, which they pretended to observe from the law, was contrary to the law given by Moses.
Pseudo-Jerome · AD 1274 But Pharisaical tradition, as to tables and vessels, is to be cut off, and cast away. For they often make the commands of God yield to the traditions of men; wherefore it continues, For laying aside the commandments of God, ye hold to the traditions of men, as the washing of pots and cups.
9 And he said unto them, Full well do ye reject the commandment of God, that ye may keep your tradition.
Cyprian · AD 258 He, among the rest of His salutary admonitions and divine precepts wherewith He counsels His people for their salvation, Himself also gave a form of praying-Himself advised and instructed us what we should pray for.
Bede · AD 735 And he said to them: Well do you make void the commandment of God, that you may keep your tradition. He refutes the false accusation with a true reply.
Pseudo-Chrysostom · AD 1274 (Vict. Ant. e Cat. in Marc.) Moreover, to convict them of neglecting the reverence due to God, for the sake of the tradition of the elders, which was opposed to the Holy Scriptures, He subjoins, For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death. (Exod. 21:17.)
10 For Moses said, Honor thy father and thy mother; and, He that speaketh evil of father or mother, let him die the death:
Bede · AD 735 For Moses said: Honor your father and your mother. And he who speaks evil of father or mother, let him surely die. In Scripture, honor is not felt so much in greetings and the rendering of services as in alms and the giving of gifts. Honor (says the Apostle) widows who are truly widows (1 Tim. 5). Here honor is understood as a gift.
Theophylact of Ohrid · AD 1107 The Law, He says, teaches: "Honor your father and your mother" (Exodus 20:12); but you teach children to say to their parents: that which you want from me is corban, that is, dedicated to God.
11 but ye say, If a man shall say to his father or his mother, That wherewith thou mightest have been profited by me is Corban, that is to say, Given to God;
Jerome · AD 420 The Lord himself discussed that commandment of the law which says: "Honor thy father and thy mother." He made it clear that it is to be interpreted not as mere words, which, while offering an empty show of honor to parents, might still leave them poor and their necessities unrelieved. Instead the honor of parents should focus on the actual provision of the necessities of life.
Bede · AD 735 But you say: If a man says to his father or mother, "Corban" (which means offering), whatever benefit you might have received from me, you no longer permit him to do anything for his father or mother. The Lord had commanded, considering the weaknesses, ages, or needs of parents, that children should honor their parents even by providing life's necessities.
Pseudo-Chrysostom · AD 1274 (Vict. Ant. e Cat. in Marc.) Notwithstanding the existence of such a divine law, and the threats against such as break it, ye lightly transgress the commandment of God, observing the traditions of the Elders.
12 ye no longer suffer him to do aught for his father or his mother;
Basil of Caesarea · AD 379 The condemnation of those who have knowledge yet do not put their knowledge into practice is more severe. Even sin committed in ignorance is not without risk.
John Chrysostom · AD 407 Christ says, "Spare the poor"; Mammon says, "Even from the naked strip off the things they have." Christ says, "Empty thyself of what thou hast"; Mammon says, "Take also what thou hast not." Seest thou the opposition, seest thou the strife?
13 making void the word of God by your tradition, which ye have delivered: and many such like things ye do.
Cyprian · AD 258 But if it is evident that subsequently heresies became more numerous and worse; and if, in time past, it was never at all prescribed nor written that only hands should be laid upon a heretic for repentance, and that so he might be communicated with; and if there is only one baptism, which is with us, and is within, and is granted of the divine condescension to the Church alone,…
Jerome · AD 420 Hier. in Matt., 15: Wonderful is the folly of the Pharisees and Scribes; they accuse the Son of God, because He keeps not the traditions and precepts of men. But "common" is here put for unclean; for the people of the Jews, boasting that they were the portion of God, called those meats common, which all made use of.
14 And he called to him the multitude again, and said unto them, Hear me all of you, and understand:
Theophylact of Ohrid · AD 1107 Teaching people to understand the dietary prescriptions of the Law not in a carnal manner, the Lord begins here to gradually reveal the meaning of the Law and says that nothing entering from outside defiles anyone, but what comes from the heart defiles.
Pseudo-Chrysostom · AD 1274 (Vict. Ant. e Cat. in Marc.) The Jews regard and murmur about only the bodily purification of the law; our Lord wishes to bring in the contrary.
15 there is nothing from without the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man.
Tertullian · AD 220 Meantime they huff in our teeth the fact that Isaiah withal has authoritatively declared, "Not such a fast hath the Lord elected," that is, not abstinence from food, but the works of righteousness, which he there appends: and that the Lord Himself in the Gospel has given a compendious answer to every kind of scrupulousness in regard to food; "that not by such things as are intr…
Bede · AD 735 And calling the crowd again, he said to them: Listen to me, all of you, and understand: There is nothing outside a man that entering into him can defile him. But the things that come out of a man, those are what defile a man. The word "defile" properly belongs to the Scriptures, and is used in ordinary speech.
17 And when he was entered into the house from the multitude, his disciples asked of him the parable.
Bede · AD 735 (ubi sup.) For that man is a faulty hearer who considers what is obscure to be a clear speech, or what is clear to be obscurely spoken.
Theophylact of Ohrid · AD 1107 As for the apostles, who understood the Lord's speech more deeply and approached to ask Him about the "parable," that is, about this veiled speech (a parable is a veiled speech), the Lord first rebuked them, saying: "Are even you so lacking in understanding?" but then resolved for them what had been difficult to comprehend.
18 And he saith unto them, Are ye so without understanding also? Perceive ye not, that whatsoever from without goeth into the man, it cannot defile him;
19 because it goeth not into his heart, but into his belly, and goeth out into the draught? This he said, making all meats clean.
Origen of Alexandria · AD 253 When we read in Leviticus and Deuteronomy of the laws about food as clean and unclean (for the transgression of which we are censured by the legalists and by the Ebionites, who differ from them very little), we are not to think that the scope of the Scripture is found in any superficial understanding of them.
Bede · AD 735 Do you not understand that everything entering from outside into a man cannot defile him because it does not enter his heart but his stomach, and is expelled into the latrine, purging all foods? All the passages of the Gospels among heretics and the perverse are full of scandals.
Glossa Ordinaria · AD 1274 GLOSS.a It says therefore into his heart, that is, into his mind, which is the principal part of his soul, on which his whole life depends; wherefore it is necessary, that according to the state of his heart a man should be called clean or unclean, and thus whatsoever does not reach the soul, cannot bring pollution to the man.
20 And he said, That which proceedeth out of the man, that defileth the man.
Bede · AD 735 Thus then it is not meat that makes men unclean, but wickedness, which works in us the passions which come from within; wherefore it goes on: And he said, That which cometh out of a man, that defileth a man.
21 For from within, out of the heart of men, evil thoughts proceed, fornications, thefts, murders, adulteries,
Bede · AD 735 (ubi sup.) From this passage are condemned those men who suppose that thoughts are put into them by the devil, and do not arise from their own evil will. The devil may excite and help on evil thoughts, he cannot be their author.
Theophylact of Ohrid · AD 1107 An evil eye, that is, hatred and flattery, for he who hates turns an evil and envious eye on him whom he hates, and a flatterer, looking askance at his neighbour's goods, leads him into evil; blasphemies, that is, faults committed against God; pride, that is, contempt of God, when a man ascribes the good, which he does, not to God, but to his own virtue; foolishness, that is, a…
Glossa Ordinaria · AD 1274 (non in Gloss. sed v. de Lyra in loc.) From evil thoughts, however, evil actions proceed to greater lengths, concerning which it is added, adulteries, that is, acts which consist in the violation of another man's bed; fornications, which are unlawful connections between persons, not bound by marriage; murders, by which hurt is inflicted on the person of one's neighbour; thefts,…
22 covetings, wickednesses, deceit, lasciviousness, an evil eye, railing, pride, foolishness:
Apostolic Constitutions · AD 380 I mean blasphemies, evil-speaking, and if there be any other thing of the like nature.
Glossa Ordinaria · AD 1274 (non occ. sed v. Summa 2, 2. Qu. 46. 1. et 1, 2. Qu. 1, 1) Or, foolishness consists in wrong thoughts concerning God; for it is opposed to wisdom, which is the knowledge of divine things. It goes on, All these evil things come from within, and defile the man.
23 all these evil things proceed from within, and defile the man.
24 And from thence he arose, and went away into the borders of Tyre and Sidon. And he entered into a house, and would have no man know it; and he could not be hid.
Origen of Alexandria · AD 253 He withdrew, perhaps because the Pharisees were offended when they heard that "What comes out of the mouth proceeds from the heart, and this is what defiles." … It is probable that he sought to avoid the Pharisees, who were offended at his teaching, while he was waiting for the time of his impending suffering—a time suitably and duly appointed.
John Damascene · AD 749 Wherefore the same flesh was mortal by reason of its own nature and life-giving through its union with the Word in subsistence. And we hold that it is just the same with the deification of the will; for its natural activity was not changed but united with His divine and omnipotent will, and became the will of God, made man.
Pseudo-Chrysostom · AD 1274 (Vict. Ant. e Cat. in Marc.) Tyre and Sidon were places of the Canaanites, therefore the Lord comes to them, not as to His own, but as to men, who had nothing in common with the fathers to whom the promise was made. And therefore He comes in such a way, that His coming should not be known to the Tyrians and Sidonians.
25 But straightway a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet.
Theophylact of Ohrid · AD 1107 The aforementioned woman, having heard about Him, displays a fervent faith. Therefore the Lord does not immediately consent to her request, but delays the gift in order to show that the woman's faith is firm and that she waits patiently despite the refusal.
Pseudo-Augustine · AD 1274 (ubi sup.) Lastly, the Canaanitish woman came in to Him, on hearing of Him; if she had not first submitted herself to the God of the Jews, she would not have obtained their benefit. Concerning her it continues: For a woman, whose daughter had an unclean spirit, as soon as she had heard of him, came in and fell at his feet.
Pseudo-Jerome · AD 1274 Mystically however the Gentile woman, who prays for her daughter, is our mother the Church of Rome. Her daughter afflicted with a devil, is the barbarian western race, which by faith hath been turned from a dog into a sheep. She desires to take the crumbs of spiritual understanding, not the unbroken bread of the letter.
26 Now the woman was a Greek, a Syrophoenician by race. And she besought him that he would cast forth the demon out of her daughter.
Tertullian · AD 220 For you, as women, have the very same angelic nature promised as your reward, the very same sexual respect as men. You have the same dignity in making moral judgments. This the Lord promises to women.
Bede · AD 735 And she asked, he said, him to cast out the demon from her daughter. He said to her: Let the children be filled first. As if he was speaking more clearly: It remains that even you who are of the Gentiles will attain salvation; but first it is necessary that the Jews, who by merit of the ancient election are accustomed to be called by the name of the children of God, be filled w…
Pseudo-Chrysostom · AD 1274 (Vict. Ant. e Cat. in Marc.) Now by this the Lord wished to show His disciples that He opened the door of faith even to the Gentiles, wherefore also the nation of the woman is described when it is added, The woman was a Gentile, a Syrophenician by nation, that is, from Syria of Phænice. It goes on: And she besought him that he would cast forth the devil out of her daughter.
27 And he said unto her, Let the children first be filled: for it is not meet to take the children’s bread and cast it to the dogs.
Clement of Alexandria · AD 215 Those who possess the Holy Spirit search out "the deep places of God"—in other words, they attain the hidden secrets that surround prophecy. But it is forbidden to share holy things with dogs, as long as they remain wild.
Bede · AD 735 (ubi sup.) The time will come when even you who are Gentiles will obtain salvation; but it is right that first the Jews who deservedly are wont to be called by the name of children of God's ancient election, should be refreshed with heavenly bread, and that so at length, the food of life should be ministered to the Gentiles.
Pseudo-Chrysostom · AD 1274 (Vict. Ant. e Cat. in Marc.) These words He uttered not that there is in Him a deficiency of virtue, to prevent His ministering to all, but because His benefit, if ministered to both Jews and Gentiles who had no communication with each other, might be a cause of jealousy. (Vict. Ant. e Cat.
28 But she answered and saith unto him, Yea, Lord; even the dogs under the table eat of the children’s crumbs.
Augustine of Hippo · AD 430 Some people, intent on severe disciplinary precepts, admonish us to rebuke the restless and not to give what is holy to dogs, to consider a despiser of the church as a heathen, to cut off from the unified structure of the body the member who causes scandal.
Theophylact of Ohrid · AD 1107 As if she had said, The Jews have the whole of that bread which comes down from heaven, and Thy benefits also; I ask for the crumbs, that is, a small portion of the benefit.
Pseudo-Chrysostom · AD 1274 (Vict. Ant. e Cat. in Marc.) For the woman did not take it ill, but with much reverence assented to what the Lord had said. Wherefore it goes on, And she answered and said unto him, Truth, Lord, but the dogs under the table eat of the children's crumbs. (Vict. Ant. e Cat.
29 And he said unto her, For this saying go thy way; the demon is gone out of thy daughter.
Ephrem the Syrian · AD 373 She was crying out [as] she was following after him, "Have mercy on me." But he did not reply to her. The silence of our Lord elicited an even deeper cry by the Canaanite woman. He who was spurned by Israel spurned her by his silence, but she did not give up. Though neglected, she did not hold back.
Bede · AD 735 And he said to her: For this saying, go. The demon has gone out of your daughter. Because of the humble and faithful saying of the mother, the demon left her daughter.
Theophylact of Ohrid · AD 1107 But see how the Lord also acts! He did not say: My power has saved you, but what did He say? "For this word," that is, for your faith, "go," your daughter has been healed. Draw from this a useful lesson for yourself as well. Every one of us, when he commits sin, is a "woman," that is, a weak soul.
30 And she went away unto her house, and found the child laid upon the bed, and the demon gone out.
31 And again he went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the borders of Decapolis.
Bede · AD 735 And again, leaving the borders of Tyre, he came through Sidon to the Sea of Galilee, through the midst of the borders of Decapolis. Decapolis is (as the name itself proves) a region of ten cities across the Jordan to the East around Hippos and Pella and Gadara, opposite Galilee.
Theophylact of Ohrid · AD 1107 The Lord did not wish to stay in the parts of the Gentiles, lest He should give the Jews occasion to say, that they esteemed Him a transgressor of the law, because He held communion with the Gentiles, and therefore He immediately returns; wherefore it is said, And again departing from the coasts of Tyre, he came through Sidon, to the sea of Galilee, through the midst of the bor…
Pseudo-Jerome · AD 1274 Mystically, Tyre is interpreted narrowness, and signifies Judæa, to which the Lord said, (v. Isa. 28:20) "For the bed is grown too narrow," and from which he turns himself to the Gentiles. Sidon means 'hunting,' for our race is like an untamed beast, and 'sea,' which means a wavering inconstancy.
32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to lay his hand upon him.
Bede · AD 735 (ubi sup.) Or he is deaf and dumb, who neither has ears to hear the words of God, nor opens his mouth to speak them, and such must be presented to the Lord for healing, by men who have already learned to hear and speak the divine oracles.
33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue;
Ephrem the Syrian · AD 373 That Power Which may not be handled came down and clothed itself in members that may be touched; that the needy may draw near to Him, that in touching His manhood they may discern His Godhead.
Bede · AD 735 And taking him aside from the crowd, He put His fingers into his ears. The first door of salvation is for the infirm man to be taken aside from the crowd by the Lord.
Pseudo-Jerome · AD 1274 Further, he who obtains healing is always drawn aside from turbulent thoughts, disorderly actions, and incoherent speeches. And the fingers which are put into the ears are the words and the gifts of the Holy Ghost, of whom it is said, This is the finger of God. (Exod.
34 and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.
Ambrose of Milan · AD 397 Every sabbath we witness the "opening up" of a mystery. It is in outline form the type of that liturgical opening when the minister once touched your ears and nostrils. What does this mean?
Theophylact of Ohrid · AD 1107 Looking up to heaven, the Lord "sighed," on the one hand, prayerfully to the Father, that He might have mercy on the man, and as an example to us, that when we intend to do any good deed, we should look to God and ask His help for its accomplishment; and on the other hand, He sighs also out of compassion for human nature, how it has been so given over to the devil that it suffe…
Pseudo-Jerome · AD 1274 And looking up to heaven, he groaned, (Cf. Mat. 12:20. Luke 11:20) that is, He taught us to groan, and to raise up the treasures of our hearts to the heavens; because by the groaning of hearty compunction, the silly joy of the flesh is purged away.
35 And his ears were opened, and the bond of his tongue was loosed, and he spake plain.
Lucius Caecilius Firmianus Lactantius · AD 325 He thereby declared that it would shortly come to pass, that those who were destitute of the revealed truth would both hear and understand the majestic words of God. Accordingly you may truly call those deaf who do not hear the heavenly things which are true, and worthy of being performed. He loosed the tongues of the dumb.
Bede · AD 735 And immediately his ears were opened, and the bond of his tongue was loosed, and he began to speak correctly. Here, both natures of the one and same mediator between God and humans are clearly distinct. For, ascending into heaven as a man, he sighed to pray to God, but soon with one word, as divinely powerful in majesty, he healed.
Pseudo-Jerome · AD 1274 But the ears are opened to hymns, and songs, and psalms; and He looses the tongue, that it may pour forth the good word, which neither threats nor stripes can restrain.
36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it.
Prudentius · AD 410 Deafened ears, of sound unconscious, every passage blocked and closed, At the word of Christ responding, all the portals open wide, Hear with joy friendly voices and the softly whispered speech.
Theophylact of Ohrid · AD 1107 For this reason, when the Lord healed, those who were healed proclaim Him, despite the fact that He forbade them this and commanded them to say nothing. From this let us also learn, when we do good to others, not to accept praise from them, but when we receive good deeds, to glorify our benefactors and spread word of them, even if they do not wish it.
Pseudo-Jerome · AD 1274 A city, however, placed on a hill cannot be hid, and lowliness always comes before glory. Wherefore it goes on, But the more he charged them, so much the more a great deal they published it.
37 And they were beyond measure astonished, saying, He hath done all things well; he maketh even the deaf to hear, and the dumb to speak.
Lucius Caecilius Firmianus Lactantius · AD 325 He loosed the tongues of the dumb, so that they spake plainly. A power worthy of admiration, even when it was in operation: but there was contained in this display of power another meaning, which showed that it would shortly come to pass that those who were lately ignorant of heavenly things, having received the instruction of wisdom, might speak respecting God and the truth.
Glossa Ordinaria · AD 1274 (non occ.) From the preaching however of those who were healed by Christ, the wonder of the multitude, and their praise of the benefits of Christ, increased. Wherefore it goes on, And they were beyond measure astonished, saying, He hath done all things well; he maketh the deaf to hear, and the dumb to speak.