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Barnes' Notes on the New Testament

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Verse 1. See also Mark 7:1-9.

Then came to Jesus, etc. Mark says, that they saw the disciples of Jesus eating with hands unwashed.

{a} "Then came" Mark 7:1

Verse 2. Transgress the tradition of the elders, The word elders means, literally, old men. It here means the ancients, or their ancestors. Tradition means something handed down from one to another by memory: some precept or custom not commanded in the written law, but which they held themselves bound to observe. The Jews supposed that when Moses was on Mount Sinai, two sets of laws were delivered to him: one, they said, was recorded, and is that contained in the Old Testament; the other was handed down from father to son, and kept uncorrupted to their day. They believed that Moses before he died delivered this law to Joshua; he to the judges; they to the prophets; so that it was kept pure till it was recorded in the Talmuds. In these books these pretended laws are now contained. They are exceedingly numerous, and very trifling. They are, however, regarded by the Jews as more important than either Moses or the prophets. One point in which the Pharisees differed from the Sadducees was in holding to these traditions. It seems, however, that in the particular traditions here mentioned all the Jews combined.

The Pharisees, and all the Jews, except they wash their hands oft, eat not, Mark 7:3. Mark has also added, that this custom of washing extended not merely to their hands before eating, but in coming from the market; and also to pots, and cups, and brazen vessels and tables, Mark 7:3,4. They did this professedly for the sake of cleanliness. So far it was well. But they made it a matter of superstition. They regarded external purity as of much more importance than the purity of the heart. They had many foolish rules about it: as, the quantity of water that was to be used; the way in which it should be applied; the number of times it should be changed; the number of those that might wash at a time, etc. These foolish rules our Saviour did not think it proper to regard; and this was the reason why they found fault with him.

See Barnes "Matthew 15:1"

Verse 3. But he answered, etc. They accused him of violating their traditions, as though they were obligatory. In his answer he implied that they were not bound to obey their traditions. They were invented by men. He said also that those traditions could not be binding, as they violated the commandments of God. He proceeds to specify a case where their tradition made void one of the plain laws of God. And if that was their character, then they could not blame him for not regarding them.

See Barnes "Matthew 15:1" {b} "your tradition?" Colossians 2:8; 23; Titus 1:14

Verse 4. For God commanded, etc. That is, in the fifth commandment, Exodus 20:12; 21:17. To honour is to obey, to reverence, to speak kindly to, to speak and think well of. To curse is to disobey, to treat with irreverence, to swear at, to speak ill of, to think evil of in the heart, to meditate or do any evil to a parent. All this is included in the original word.

Let him die the death. This is a Hebrew phrase, the same as saying, let him surely die. The Jewish law punishes this crime with death. This duty of honouring and obeying a parent was what Christ said they had violated by their traditions. He proceeds to state the way in which it was done.

See Barnes "Matthew 15:1"

{c} "saying, Honour" Exodus 20:12; Deuteronomy 5:16
{d} "He that curseth" Exodus 21:17; Leviticus 20:9

Verse 5. It is a gift. In Mark it is corban. The word corban is a Hebrew word, denoting a gift. It here means a thing dedicated to the service of God; and, therefore, not to be appropriated to any other use. The Jews were in the habit of making such dedications. They devoted their property to him, for sacred uses, as they pleased. In doing this they used the word corban, or some similar word; saying this thing is corban, i.e., is a gift to God, or is sacred to him. The law required that when a dedication of this kind was made, it should be fulfilled. "Vow, and pay unto the Lord your God," Psalms 76:11. See Deuteronomy 23:21. The law of God required that a son should honour his parent; i.e., among other things, provide for his wants when he was old, and in distress. Yet the Jewish teachers said that it was more important for a man to dedicate his property to God than to provide for the wants of his parent. If he had once devoted his property--once said it was corban, or a gift to God --it could not be appropriated even to the support of a parent. If a parent was needy and poor, and if he should apply to a son for assistance, and the son should reply, though in anger, "It is devoted to God--- this property which you need, and by which you might be profited by me, is corban, I give to God,"--the Jews said the property could not be recalled, and the son was not under obligation to aid a parent with it. He had done a more important thing, in giving it to God. The son was free. They would not suffer him to do anything for his father after that. Thus he might in a moment free himself from the obligation to obey his father or mother. In a sense somewhat similar to this the chiefs and priests of the Sandwich Islands had the power of devoting anything to the service of the gods, by saying that it was tabu, or tabued. That is, that it became consecrated to the service of religion; and no matter who had been the owner, it could then be appropriated to no other use. In this way they had complete power over all the possessions of the people, and could appropriate them to their own use under the pretence of devoting them to religion. They thus deprived the people of their property under the plea that it was consecrated to the gods; the Jewish son deprived his parents of a support under the plea that the property was devoted to the service of religion. The principle was the same and both systems were equally a violation of the rights of others.

Besides, the law said that a man should die that cursed his father; i.e., that refused to obey him, or to provide for him, or spoke in anger to him. Yet the Jews said, that though in anger, and in real spite and hatred, a son said to his father, "All that I have which could profit you, I have given to God," he should be free from blame. Thus the whole law was made void, or of no use, by what appeared to have the appearance of piety. No man, according to their views, was bound to obey the fifth commandment, and support an aged and needy parent, if either from superstition or spite he chose to give his property to God, that is, to some religious use.

Our Saviour did not mean to condemn the practice of giving to God, or to religious and charitable duties. This the law and the gospel equally required. He commended even a poor widow that gave all her living, Mark 12:44. But he meant to condemn the practice of giving to God, where it interfered with our duty to parents and relations: where it was done to get rid of the duty of aiding them; and where it was done out of a malignant and rebellious spirit, with the semblance of piety, to get clear of doing to them what God required.

See Barnes "Matthew 15:1"

Verse 6. No Barnes text on this verse.

See Barnes "Matthew 15:1"

{e} "honour not" Deuteronomy 27:16

Verse 7. Ye hypocrites. See Barnes "Matthew 7:5". Hypocrisy is the concealment of some base principle under the pretence of religion. Never was there a clearer instance of it than this--an attempt to get rid of the duty of providing for needy parents under an appearance of piety towards God.

Esaias, That is, Isaiah. This prophecy is found in Isaiah 29:13.

Prophesy of you. That is, he spoke of the people of his day--of the Jews, as Jews--in terms that apply to the whole people. He properly characterized the nation in calling them hypocrites. The words are applicable to the nation at all times, and they apply, therefore, to you. He did not mean particularly to speak of the nation in the time of Christ; but he spoke of them as having a national character of hypocrisy. See also Isaiah 1:4.

See Barnes "Matthew 15:1"

Verse 8. Draweth nigh unto me with their mouth, etc. That is, they are regular in the forms of worship. They are strict in ceremonial observances, and keep the law outwardly; but God requires the heart, and that they have not rendered.

See Barnes "Matthew 15:1" {f} "This people" Isaiah 29:13

Verse 9. In vain they do worship me. That is, their attempts to worship are vain, or are not real worship--they are mere forms.

Teaching for doctrines, etc. The word doctrines, here, means the requirements of religion--things to be believed and practised in religion. God only has a right to declare what shall be done in his service; but they held their traditions to be superior to the written word of God, and taught them as doctrines binding the conscience.

See Barnes "Matthew 15:1"

{g} "for doctrines" Colossians 2:22

Verses 10-14. See also Mark 7:15-17. And he called the multitude. In opposition to the doctrines of the Pharisees, the Saviour took occasion to show them that the great source of pollution was the heart. They supposed that external things chiefly defiled a man. On this all their doctrines about purification were founded. This opinion of the Jews it was of great importance to correct, he took occasion, therefore, to direct the people to the true source of defilement--their own hearts. He particularly directed them to it as of importance:--Hear and understand!

Verse 11. Not that which goeth into the mouth, The disciples were charged with being sinners for transgressing the tradition of the elders, in eating with unwashed hands. Christ replies, that what they should eat could not render them sinners. The man, the moral agent, the soul, could not be polluted by anything that was eaten. What proceeds from the man himself, from his heart, would defile him.

Defileth. To pollute, corrupt, to render sinful.

See Barnes "Matthew 15:10"

{h} "Not that" Acts 10:15; Romans 14:14,20; 1 Timothy 4:4; Titus 1:15

Verse 12. The Pharisees were offended. They were so zealous of their traditions that they could not endure that their absurdities should be exposed.

See Barnes "Matthew 15:10"

Verse 13. Every plant, etc. Religious doctrine is not unaptly compared to a plant. See 1 Corinthians 3:6-8. It is planted in the mind for the purpose of producing fruit in the life, or conduct. Jesus here says that all those doctrines, of which his Father was not the Author, must be rooted up, or corrected. The false doctrines of the Pharisees, therefore, must be attacked; and it was no wonder if they were indignant. It could not be helped. It was his duty to attack them. lie was not surprised that they were enraged. But, notwithstanding their opposition, their doctrines should be destroyed.

See Barnes "Matthew 15:10"

{i} "Every plant" John 15:2,6

Verse 14. Let them alone. That is, do not be troubled at their rage. Be not anxious about it. The thing was to be expected. They were blind; they were in some respects sincere. They are greatly attached to their traditions, and you are not to wonder or interfere when they are indignant. They lead also the blind. They have a vast influence over the multitude, and it is to be expected that they will be enraged at any doctrines that go to lessen their authority or influence. By commanding them to let them alone, he does not mean to suffer them to remain in error, without any attempt to refute or correct them--for this he was doing then; but he meant to charge his disciples not to mind them, or to regard their opposition. It was to be expected.

If the blind lead the blind, etc. This was a plain proposition. A blind man, attempting to conduct blind men, would fall into every ditch that was in the way. So with religious teachers. If these Pharisees, themselves ignorant and blind, should be suffered to lead the ignorant multitude, both would be destroyed. This was another reason for confuting their errors, or for rooting up the plants which God had not planted. He wished, by doing it, to save the deluded multitude.

God often suffers one man to lead many to ruin. A rich and profligate man, an infidel, a man of learning, a politician, or a teacher, is allowed to sweep multitudes to ruin. This is not unjust, for those who are led are not compelled to follow such men. They are free in choosing such leaders, and they are answerable for being led to ruin.

See Barnes "Matthew 15:10"

{k} "they be blind" Matthew 23:16; Luke 6:39

Verses 15-20. See also Mark 7:17-23. Then answered Peter--declare this parable. See Barnes "Matthew 13:3". The word parable sometimes means a dark or obscure saying, Psalms 78:2. Peter meant, Explain to us more fully this obscure and somewhat novel doctrine. To us, now, it is plain: to the disciples, just coming out of Judaism, taught by the Jewish teachers, the doctrine of Jesus was obscure. Mark says that the disciples asked him. There is no contradiction. The question was put by Peter in the name of the disciples; or several of them put the question, though Matthew has mentioned only one. An omission is not a contradiction.

Verse 16. Are ye also yet without understanding? He appeals, in explaining this, to their common sense; and he wonders that they had not yet learned to judge the foolish traditions of the Jews by the decisions of common sense, and by his own instructions.

See Barnes "Matthew 15:15"

Verse 17. Do not ye yet understand, etc. The meaning of this may be thus expressed: The food which is eaten does not affect the mind, and therefore cannot pollute it. The doctrine of the Pharisees, that neglect of washing and of similar observances defiles a man, cannot be true. Those things pertain to the body as much as food does, and they cannot affect the soul. That must be purified by something else than external washing; and it is polluted by other things than a neglect of mere outward ceremonies. The seat of corruption is within. It is the heart itself; and if men would be made pure, this must be cleansed. If that is corrupt, the whole man is corrupt.

{l} "mouth goeth" Luke 6:45; James 3:6

Verses 18-20. Christ proceeds to state what does defile the man, or render him a sinner:

(1.) Evil thoughts. These are the first things. These are the fountains of all others. Thought precedes action. Thought, or purpose, or motive, gives its character to conduct. All evil thoughts are here intended. Though we labour to suppress them, yet they defile us. They leave pollution behind them.

(2.) Murders. Taking the life of others with malice. The malice has its seat in the heart, and the murder therefore proceeds from the heart, 1 John 3:15.

(3.) Adulteries, fornications. See Matthew 5:28.

(4.) Thefts. Theft is the taking and carrying away the goods of others without their knowledge or consent. They are produced by coveting the property of others. They proceed, therefore, from the heart, and violate at the same time two commandments--the tenth in thought, and the eighth in act.

(5.) False witness. Giving wrong testimony. Concealing the truth, or stating what we know to be false, contrary to the ninth commandment. It proceeds from a desire to injure others, to take away their character or property, or to do them injustice. It proceeds thus from the heart.

(6.) Blasphemies. See Barnes "Matthew 9:3". Blasphemy proceeds from opposition to God, hatred of his character, Romans 8:7 and from a desire that there should be no God. It proceeds from the heart. See Psalms 14:1. Mark adds,

(7.) Covetousness, always proceeding from the heart--the unlawful desire of what others possess.

(8.) Wickedness. The original here means malice, or a desire of injuring others, Romans 1:29.

(9.) Deceit; i.e. fraud, concealment, cheating, in trade. This proceeds from a desire to benefit ourselves by doing injustice to others, and thus proceeds from the heart.

(10.) Lasciviousness. Lust, obscenity, unbridled passion--a strong, evil desire of the heart.

(11.) An evil eye. That is, an eye sour, malignant, proud, devising or purposing evil. See Matthew 5:28; 20:15; 2 Peter 2:14, "Having eyes full of adultery, and that cannot cease from sin."

(12.) Pride. An improper estimate of our own importance--thinking that we are of much more consequence than we really are--always the work of an evil heart.

(13.) Foolishness. Not want of intellect. Man is not to blame for that. But moral folly, consisting in choosing bad ends, and bad means of gaining them; or, in other words, sin and wickedness. All sin is folly. It is foolish for a man to disobey God; and foolish for any one to go to hell.

These are the things which defile a man. What an array of crimes to proceed from the heart of man! What a proof of guilt! What strictness is there in the law of God! How universal is depravity!

Verse 19. No Barnes text on this verse. See Barnes "Matthew 15:18"

{m} "out of the heart" Genesis 6:5; 8:21; Proverbs 6:14; 24:9; Jeremiah 17:9; Romans 3:10-19
Galatians 5:19-21; Ephesians 2:3; Titus 3:3

Verse 20. No Barnes text on this verse. See Barnes "Matthew 15:18"

Verses 21-28. This narrative is also found in Mark 7:24-30.

The coasts of Tyre and Sidon. These cities were on the sea-coast or shore of the Mediterranean. See Barnes "Matthew 11:21". He went there for the purpose of concealment, Mark 7:24 perhaps still to avoid Herod.

{n} "Then Jesus" Mark 7:24

Verse 22. A woman of Canaan. This woman is called also a Greek, a Syro-Phoenician by birth, Mark 7:26. Anciently the whole land, including Tyre and Sidon, was in the possession of the Canaanites, and called Canaan. The Phoenicians were descended from the Canaanites. The country, including Tyre and Sidon, was called Phoenicia, or Syro-Phoenicia. That country was taken by the Greeks under Alexander the Great, and those cities, in the time of Christ, were Greek cities. This woman was therefore a Gentile, living under the Greek government, and probably speaking the Greek language. She was by birth a Syro-Phoenician, born in that country, and descended, therefore, from the ancient Canaanites. All these names might with propriety be given to her.

Coasts. Regions, or countries.

Thou Son of David. Descendant of David. See Barnes "Matthew 1:1". Meaning the Messiah.

Is grievously vexed with a devil. See Barnes "Matthew 4:24". The woman showed great earnestness. She cried unto him, and fell at his feet, Mark 7:25.

{o} "Son of God" Luke 18:38,39

Verse 23. But he answered her not a word. This was done to test her faith, and that there might be exhibited to the apostles an example of the effect of persevering supplication. The result shows that it was not unwillingness to aid her, or neglect of her. It was proper that the strength of her faith should be fully tried.

{p} "not a word" Psalms 28:1; Lamentations 3:8

Verse 24. But he answered---I am not sent, etc. This answer was made to the woman, not to the disciples. The lost sheep of the house of Israel were the Jews. He came first to them. He came as their expected Messiah. He came to preach the gospel himself to the Jews only. Afterwards it was preached to the Gentiles; but the ministry of Jesus was confined almost entirely to the Jews.

{q} "I am not sent" Matthew 10:5,6; Acts 3:26

Verse 25. She came and worshipped. That is, bowed down to him, did him reverence. See Barnes "Matthew 8:2".

Lord, help me. A proper cry for a poor sinner, who needs the help of the Lord Jesus.

Verse 26. But he answered and said, It is not meet, etc. That is, it is not fit or proper.

Children's bread. The Jews considered themselves as the peculiar children of God. To all other nations they were accustomed to apply terms of contempt, of which dogs was the most common. The Mohammedans still apply the term dogs to Christians, and Christians and Jews to each other. It is designed as an expression of the highest contempt. The Saviour means to say that he was sent to the Jews. The woman was a Gentile. He meant, that it did not comport with the design of his personal ministry to apply benefits intended for the Jews to others.

Our Saviour did not intend to justify or sanction the use of such terms, or calling names. He meant to try her faith. As if he had said,

"You are a Gentile. I am a Jew. The Jews call themselves children of God. You they vilify, and abuse, calling you a dog. Are you willing to receive of a Jew, then, a favour? Are you willing to submit to these appellations, to receive a favour of one of that nation, and to acknowledge your dependence on a people that so despise you?"

It was a trial of her faith, and not lending his sanction to the propriety of the abusive term. He regarded her with a different feeling.

{r} "to dogs" Matthew 7:6; Revelation 22:15

Verse 27. And she said, Truth, Lord, etc: "What you say is true. Let it be that the best food should he given to the children. Let the Jews have the chief benefit of thy ministry. But the dogs, beneath the table, eat the crumbs. So let me be regarded as a dog, a heathen, as unworthy of everything. Yet grant one exertion of that almighty power, displayed so signally among the Jews, and heal the despised daughter of a despised heathen mother."

Verse 28. Great is thy faith. That is, thy trust, confidence. The word here seems to include, also, the humility and perseverance manifested in pressing her suit. The daughter was healed then. Going home, she found her well and composed, Mark 7:30.

{s} "Then Jesus" Job 13:15; 23:10; Lamentations 3:32
{t} "be it" Psalms 145:19

Verses 29-31. Sea of Galilee. That is, the lake of Gennesaret. For an account of the principal diseases mentioned here, See Barnes "Matthew 4:24".

Maimed. Those to whom a hand or foot was wanting. See Matthew 18:8. To cure them--that is, to restore a hand or foot-- was a direct act of creative power. It is no wonder, therefore, that the people wondered.

And they glorified the God of Israel. To glorify, here means to praise, to acknowledge his power and goodness. The God of Israel was the God that the Israelites or Jews worshipped.

{v} "And Jesus" Mark 7:31

Verse 30. No Barnes text on this verse. See Barnes "Matthew 15:29"

{w} "he healed them" Psalms 103:3; Isaiah 35:5,6

Verse 31. No Barnes text on this verse. See Barnes "Matthew 15:29"

Verses 32-39. The miracle recorded here, the feeding of the four thousand, took place on a mountain, near the sea of Galilee. The same account is recorded in Mark 8:1-10. The circumstances of the miracle are so similar to the one recorded in Matthew 14:14-21, as to need no particular explanation.

Verse 32. Three days and have nothing to eat. This is not, perhaps, to be taken literally, but only that during that time they had been deprived of their ordinary, regular food. They had had only a very scanty supply, and on the third day even that began to fail.

{x} "Then Jesus" Mark 7:1

Verse 33. No Barnes text on this verse. See Barnes "Matthew 15:32"

{y} "his disciples" 2 Kings 4:43,44

Verse 34. No Barnes text on this verse. See Barnes "Matthew 15:32"

Verse 35. No Barnes text on this verse. See Barnes "Matthew 15:32"

{z} "And he commanded" Matthew 14:19

Verse 36. No Barnes text on this verse. See Barnes "Matthew 15:32"

{a} "and gave thanks" 1 Samuel 9:13; Luke 22:19; 24:30

Verse 37. No Barnes text on this verse. See Barnes "Matthew 15:32"

Verse 38. No Barnes text on this verse. See Barnes "Matthew 15:32"

Verse 39. Coasts of Magdala. Mark says, "The parts of Dalmanutha"." These were probably small towns on the east side of the sea of Galilee, and near to each other. The evangelists do not say that he went to either of those towns, but only to the coasts, or parts, where they were situated.

{b} "and came into the coasts" Mark 8:10


We learn from this chapter,

(1.) That men are often far more attached to traditions, and the commandments of men, than the law of God, Matthew 15:1-6.

(2.) That men are strongly disposed to explain away the law of God, if possible. It is too strict for them, and too spiritual. They dare not often attack it directly, but they will explain it and dilute it so as to make it mean nothing. Wicked men do not love God's law, Matthew 15:4-6.

(3.) Men are prone to introduce foolish rites into religion. They do not love what God has commanded, and they attempt to compensate for not loving his doctrines by being great sticklers for their own, Matthew 15:2; Mark 7:3,4.

(4.) All addition to the law of God is evil, Matthew 15:3. All ceremonies in religion, which are not authorized by the New Testament, are wrong. Man has no right to ordain rites to bind the conscience, where God has commanded none, 2:23. Men come the nearest to that which is right when they live nearest to just what God has commanded in the Bible.

(5.) Hypocrites should be unmasked and detected, Matthew 15:7. He does a great service to men who detects their hypocrisy. That close and faithful preaching which lays open the heart, and shows men what they are, is that which comes nearest to the example of Christ. It may pain them, but the wounds of a friend are faithful, Proverbs 27:6 and we should honour and love the man that, by the grace of God, can show us our heart. We always honour most the physician of the body that is most skilled in detecting and curing disease; and so should we the physician of the soul.

(6.) We should be exceedingly cautious of formality in worship, Matthew 15:8,9. It is hypocrisy. God requires the heart. To render to him only the service of the lips is to mock him. Nothing can be acceptable but true piety, genuine love, and hearty obedience. Nothing more hateful than an appearance of worshipping God, while the heart is in sin and the world.

(7.) The duty of honouring parents, Matthew 15:4-6. Nothing can explain away this duty. It is binding on all. Parents should be obeyed, loved, respected. God requires it, and we cannot be free from the duty. Under age, a child is bound always to obey a parent, where the parent does not command anything contrary to the Bible. But when the parent commands anything contrary to the Bible, the child is not bound to obey, Acts 5:29. After the child is of age he is to respect, love, and honour the parent; and if poor and needy, to provide for his wants till he dies. It is certainly proper that we do all we can to comfort those in old age, who did so much for us in childhood. A child can never repay a parent for his kindness to him.

(8.) We are not at liberty to give to anything else--not even to religious uses--what is necessary to render our parents comfortable, Matthew 15:4-6. They have the first claim on us. And though it is our duty to do much in the cause of benevolence, yet our first duty should be to see that our parents do not suffer.

(9.) Men easily take offence when they are faithfully reproved, and especially when their hypocrisy is exposed; and especially if this exposure is about some small matter, on which they have greatly set their hearts--some ceremony in worship, or some foolish rite, Matthew 5:12.

(10.) Every false doctrine is to be opposed, and shall be rooted up, Matthew 15:13. It is to be opposed by arguments and candid investigation, and not by abuse and misrepresentation. Christ never misrepresented any man's doctrine. He always stated it just as it was, just as they held it; and then, by argument and the word of God, he showed it was wrong. This is the proper way to manage all controversies.

(11.) It is of great importance to search the heart, Matthew 15:19,20. It is a fountain of evil. It is the source of all crime. External conduct is comparatively of little importance. In the sight of God the heart is of more importance; and if that were pure, all would be well.

(12.) The doctrine of man's depravity is true, Matthew 15:19. If the heart produces all these things, it cannot be pure. And yet who is there from whose heart, at some time, these things have not proceeded? Alas! the world is full of instances where the heart produces evil thoughts, etc.

(13.) In our distress, and the distress of our children and friends, we should go to Jesus. We should, indeed, use all proper means to restore our friends; but we should feel that God only can grant returning health and life, Matthew 15:22.

(14.) We should not be discouraged that our prayers are not immediately answered. God knows the proper time to answer them, and it may be of great importance to us that the answer should be deferred, Matthew 15:23.

(15.) We should still persevere, Matthew 15:24-27. We should not be discouraged. We should not be disheartened, even by the appearance of neglect or unkind treatment.

(16). Our prayers will be answered if we persevere, Matthew 15:28. They that seek shall find. In due time--in the best and most proper time --a gracious God will lend an ear to our request, and grant the thing we need.

(17.) We should come with humility and faith, Matthew 15:27. We can never think too little of ourselves, or too much of the mercy and faithfulness of Christ. Prayers of humility and faith only are answered.

(18.) Christ will take care of his poor and needy followers. We may be assured that he has power to give us all we need; and that in times of necessity he will supply our wants, Matthew 15:32-38.

(19.) The great number of poor in the world is no reason why he should not supply them, Matthew 15:38. He daily supplies the wants of nine hundred millions of human beings, besides countless numbers of the beasts of the field, of the fowls of heaven, and the fishes of the sea. It is a small thing to supply the wants of the few poor on the earth; and He who feeds the world will take care of us in the time of want.

(20.) We should be grateful to God for our daily food. We should render to him proper thanksgiving, Matthew 15:36

Copyright Statement
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.

Bibliography Information
Barnes, Albert. "Commentary on Matthew 15". "Barnes' Notes on the New Testament". <>.  


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