Matthew 15:12

Mat 15:12-13. Then came his disciples — Namely, when he was come into the house, apart from the multitude; and said unto him, Knowest thou that the Pharisees were offended, &c. — The apostles, it seems, would gladly have conciliated the good-will of the Pharisees, thinking it might be of service to their cause; and thought it strange that their Master should say that which he knew would give them so much offence. Surely, they thought, if he had considered how provoking such a saying would be, he would not have uttered it. But he knew what he said, and to whom he said it, and what would be the effect of it; and he hereby teaches us, that though in indifferent things, we must be tender of giving offence, yet we must not, for fear of that, neglect to declare any truth, or enforce any duty. Truth must be owned, and duty must be done; and if any be offended, it is their own fault. Offence is not given, but taken. But he said, Every plant — Or rather, plantation, as φυτεια is more properly rendered. As if he had said, Be they as angry as they will, you need not be afraid of them, for they and their doctrine shall perish together, being neither of them from God. Not only the corrupt opinions and superstitious practices of the Pharisees, but their sect, and way, and constitution were plants not of God’s planting: the rules of their profession were not his institutions, but owed their original to pride and formality. And the people of the Jews in general, though planted a noble vine, were now become the degenerate plant of a strange vine. God disowned them as not of his planting.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Mat 15:12. οἶδας, knowest thou[688]) They perceived the omniscience of Jesus.—ἘΣΚΑΝΔΑΛΊΣΘΗΣΑΝ, were offended[689]) Having taken, or rather laid in wait, for offence.

[688] Rather Thou knowést; for the comment, which follows, shows that Beng. did not read these words with an interrogation.—ED.

[689] And regard Thee with aversion in consequence.—V. g

He does so, however, both in his Greek New Testament and German Version.—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_15:12. Προσελθ.] Matthew does not say where? According to Mar_7:17, this took place in the house.

τὸν λόγον] Fritzsche and many more take this as referring to Mat_15:3-9. It is to understand it, with Euth. Zigabenus, as pointing to the saying in Mat_15:11 (Paulus, de Wette, Baumgarten-Crusius, Bleek). For this, addressed as it was to the multitude, must have been peculiarly displeasing to the Pharisees; and ἀκούσαντες τὸν λόγον would, on any other supposition than the above, be deprived of its significance as stating the ground of offence.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 15:12-14 . Disciples report impression made on Pharisees by the word spoken to the people . Not in Mark.

Mat 15:12 . ἐσκανδαλίσθησαν : double offence (1) appealing to the people at all; (2) uttering such a word, revolutionary in character.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?--They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to have slunk away, but to some of the disciples, who report it to their Master.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. The Pharisees were offended] None so liable to take offence as formalists and hypocrites, when you attempt to take away the false props from the one, and question the sincerity of the other. Besides, a Pharisee must never be suspected of ignorance, for they are the men, and wisdom must die with them!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) Then came his disciples.—The sequence of events appears in Mar_7:17. The Pharisees drew back as in holy horror at the boldness with which the new Teacher set Himself, not only above their traditions, but above laws which they looked on as divine, and therefore permanent. The multitude heard in silence a teaching so unlike that with which they had been familiar from their youth. Even the disciples were half perplexed at the teaching itself, half afraid of what might be its immediate consequences. They came with their question, “Knowest thou not that the Pharisees were offended?” Had their Master calculated the consequences of thus attacking, not individual members or individual traditions of the party, but its fundamental principle, that which was, so to speak, its very raison d’être?

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. the Pharisees were offended] A proof of the influence of the Pharisees. The disciples believed that Christ would be concerned to have offended those who stood so high in popular favour.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then came his disciples, and said unto him,.... That is, after he had dismissed the people, and was come into a private house; see Mar 7:17 his disciples came to him, being alone, full of concern, for what he had said to the Pharisees, and before all the people; and not so well understanding it themselves.

Knowest thou that the Pharisees were offended after they heard this saying?, that they set aside the commandments of God, by observing the traditions of the elders; or that they were hypocrites; and that the prophecy of Isaiah, which describes such persons, belonging to them; or that not what goes into, but what comes out of a man, defiles him: whichever it was they have respect unto, or it may be to the whole, they seem to wish Christ had not said it; because the Pharisees were, as they thought, grieved and troubled at it, as being contrary to true religion and piety; and lest they should be so stumbled, as no more to attend, and so all hopes of bringing them over to the faith of Christ be lost; and chiefly, because they perceived they were made exceeding angry, and were highly provoked; so that they might fear that both Christ, and they themselves, would feel the effects of their wrath and rage; and perhaps it was with some such view, that he would take some prudential step that he might not fall into their hands, that they acquaint him with it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?

Ver. 12. Knowest thou that the Pharisees, &c.] q.d. Why dost thou then thus call the people to thee, and exclude them? It was a commendable charity in the disciples, to desire the better information of those that had cautiously accused them, Mat 15:2, and to tender their salvation. "Be not overcome of evil, but overcome evil with good." Speciosius aliquanto iniuriae beneficiis vincuntur quam mutui odii pertinacia pensantur, saith a heathen, Val. Max. iv. 2.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Scandalized. When the Pharisees had received our Lord’s answer, they had nothing to reply. His disciples perceiving their indignation, came and asked Jesus if he observed they were scandalized, i.e. offended. It is probable the disciples were also a little hurt, or afraid lest his words were contrary to the law of Moses or the tradition of the ancients, and took this occasion of having their scruples removed. St. Hilary, St. John Chrysostom and Theophylactus understand this answer, Every plant, &c. to signify that every doctrine not proceeding from God, consequently the traditions of the Pharisees here in question, were to be eradicated by the promulgation of the gospel truths, which were not to remain unpublished on account of the scandal some interested or prejudiced persons might choose to take therefrom. (Jansenius) --- It must be here observed, that Christ was not the direct cause of scandal to the Jews, for such scandal would not be allowable; he only caused it indirectly, because it was his doctrine, at which, through their own perversity, they took scandal. (Denis the Carthusian)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The Pharisees’ offence was, without question, at his making so light a matter at their washings; not that they understood our Saviour as speaking against the distinction of meats, which was established by the ceremonial law, not as yet abrogated. There is nothing doth more offend hypocrites than pressing spiritual worship and homage to God, and the slighting of all external rites and actions, not attended with a suitable inward homage and devotion of heart.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Then came his disciples — Both the doctors and the multitude are now gone, and the talk is with the disciples. Knowest thou — The disciples meantime have been where they had chance to learn that the Pharisees were offended. They have been perhaps talking with the Pharisees themselves. They will bring intelligence of it to their Master. How liable the disciples’ minds were to be influenced by converse with Christ’s opposers!

Pharisees were offended — Very likely; they came to beat, not to be beaten. They were going to strike the disciples, and thereby hit their Lord with the traditions of the elders. Our Lord beat them down with a piece of the decalogue. This saying — Both the saying to the Pharisees and its explanation to the multitude.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Then came his disciples. Jesus had been speaking in some open spot; he now leaves the crowd, and, entering a house with his disciples, instructs them further in private. (Mar_7:17) These had been greatly alarmed at their Master"s antagonism to the popular party, and, on the first occasion that presented itself, expostulated with him on the danger incurred by this hostile attitude. This saying (togon); the word. What he had said to the multitude (ver. 11). The Pharisees had cared less for the denunciation addressed to themselves (vers. 3-9), but when he interfered with their doctrinal supremacy over the people, they were offended, they took exception to p the teaching, believing that they detected therein an insidious attack on the Law. In their view, spiritualization of any of its enactments was equivalent to its subversion. But, as St. Gregory observes, "If offence arises from the statement of the truth, it is more expedient that offence be permitted to arise than that the truth should be abandoned" ("Hom. 7. in Ezek.").

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Pharisees take offense:

v. 12. Then came His disciples and said unto Him, Knowest Thou that the Pharisees were offended after they heard this saying?

v. 13. But He answered and said, Every plant which My heavenly Father hath not planted shall be rooted up.

v. 14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

The disciples reported to the Lord the impression which His parable to the people had made on the Pharisees. The latter were highly scandalized and horrified, partly by the direct appeal to the multitude, partly by the point of the story, which they felt was directed against them. Jesus feels little concern about the state of their mind. All plants which God Himself has not planted, which are not growing in accordance with His will, with their roots in Him and living by faith in Him, are superfluous. They sink from the rank of cultivated plants to that of weeds that must be eradicated. God is most closely associated with them that are His own, but with them only. Every doctrine invented by man will not stand in His judgment. And every promoter of false doctrine will share in the uprooting and destroying of his false production. There is no compromise. Stay away from them, therefore, from the Pharisees and elders that attempt to force their man-made doctrines upon their hearers. They themselves are blind in spiritual matters. And they have blinded the majority of the people and will cause spiritual blindness in the case of all that follow their teaching. Thus the end of both will be destruction, moral, spiritual death.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. How the disciples wonder that our Saviour did so little regard the displeasure of the Pharisees: Knowest thou not that the Pharisees were offended? Although nothing vexed the Pharisees more than the discovery of their false doctrine before the multitude, yet our Saviour did not stick to detect their errors, and to declare the truth, let the effects of their displeasure be what they would: sinful man-pleasing is fruitless and endless.

2. Observe, our Lord’s answer, which shews a double reason why he thus slighted the offence taken by the Pharisees.

1. He compares the Pharisees’ doctrine and tradition to noisome weeds in the church, planted there, not by God, but themselves; and consequently shall certainly be rooted up. In matters of religion, if men will act according to the dictates of their own fancies, and not walk by the rule of God’s word, they may please themselves, perhaps, but they can never please their Maker. Divine institution is the only sure rule of religious worship.

2. Christ compares the Pharisees themselves to blind guides; They are blind leaders of the blind; leaders and followers both blind, who will certainly and suddenly fall into the ditch of temporal and eternal destruction.

Learn, 1. That ignorant, erroneous and unfaithful ministers, are the heaviest judgments that can befall a people.

2. That the following of such teachers and blind guides will be no excuse to people another day, much less free them from the danger of eternal destruction.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

12. The Pharisees were offended. Found fault. They would insist that he set aside the law, whereas it was tradition that he rejected.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

the Pharisees were offended when they heard this statement

This can be stated in active form. AT: "this statement made the Pharisees angry" or "this statement offended the Pharisees" (See: Active or Passive)

Every plant that my heavenly Father has not planted will be rooted up

This is a metaphor. Jesus means that the Pharisees do not actually belong to God, so God will remove them. (See: Metaphor)

my heavenly Father

This is an important title for God that describes the relationship between God and Jesus. (See: Translating Son and Father)

will be rooted up

This can be stated in active form. AT: "my Father will uproot" or "he will take out of the ground" or "he will remove" (See: Active or Passive)

Let them alone

The word "them" refers to the Pharisees.

blind guides ... both will fall into a pit

Jesus uses another metaphor to describe the Pharisees. Jesus means that the Pharisees do not understand God's commands or how to please him. Therefore, they cannot teach others how to please God. (See: Metaphor)

translationWords

disciple

Jesus

Pharisee

God the Father

pit

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

12. οἱ Φαρισαῖοι ἐσκανδαλίσθησαν. A proof of the influence of the Pharisees. The disciples believed that Christ would be concerned to have offended those who stood so high in popular favour.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12.] This took place after our Lord had entered the house and was apart from the multitude: see Mark ver. 17.

τὸν λόγον] the saying addressed to the multitude in ver. 11.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.