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Commentary on Matthew 15 verses 10–20
Christ having proved that the disciples, in eating with unwashen hands, were not to be blamed, as transgressing the traditions and injunctions of the elders, comes here to show that they were not to be blamed, as having done any thing that was in itself evil. In the former part of his discourse he overturned the authority of the law, and in this the reason of it. Observe,
I. The solemn introduction to this discourse (Mat 15:10); He called the multitude. They were withdrawn while Christ discoursed with the scribes and Pharisees; probably those proud men ordered them to withdraw, as not willing to talk with Christ in their hearing; Christ must favour them at their pleasure with a discourse in private. But Christ had a regard to the multitude; he soon despatched the scribes and Pharisees, and then turned them off, invited the mob, the multitude, to be his hearers: thus the poor are evangelized; and the foolish things of the world, and things that are despised hath Christ chosen. The humble Jesus embraced those whom the proud Pharisees looked upon with disdain, and to them he designed it for a mortification. He turns from them as wilful and unteachable, and turns to the multitude, who, though weak, were humble, and willing to be taught. To them he said, Hear and understand. Note, What we hear from the mouth of Christ, we must give all diligence to understand. Not only scholars, but even the multitude, the ordinary people, must apply their minds to understand the words of Christ. He therefore calls upon them to understand, because the lesson he was now about to teach them, was contrary to the notions which they had sucked in with their milk from their teachers; and overturned many of the customs and usages which they were wedded to, and laid stress upon. Note, There is need of a great attention of mind and clearness of understanding to free men from those corrupt principles and practices which they have been bred up in and long accustomed to; for in that case the understanding is commonly bribed and biassed by prejudice.
II. The truth itself laid down (Mat 15:11), in two propositions, which were opposite to the vulgar errors of that time, and were therefore surprising.
1.Not that which goes into the mouth defileth the man. It is not the kind or quality of our food, nor the condition of our hands, that affects the soul with any moral pollution or defilement. The kingdom of God is not meat and drink, Rom 14:17. That defiles the man, by which guilt is contracted before God, and the man is rendered offensive to him, and disfitted for communion with him; now what we eat, if we do not eat unreasonably and immoderately, does not this; for to the pure all things are pure, Tit 1:15. The Pharisees carried the ceremonial pollutions, by eating such and such meats, much further than the law intended, and burdened it with additions of their own, which our Saviour witnesses against; intending hereby to pave the way to a repeal of the ceremonial law in that matter. He was now beginning to teach his followers to call nothing common or unclean; and if Peter, when he was bid to kill and eat, had remembered this word, he would not have said, Not so, Lord, Act 10:13-15, Act 10:28.
2.But that which comes out of the mouth, this defiles a man. We are polluted, not by the meat we eat with unwashen hands, but by the words we speak from an unsanctified heart; thus it is that the mouth causeth the flesh to sin, Ecc 5:6. Christ, in a former discourse, had laid a great stress upon our words (Mat 12:36, Mat 12:37); and that was intended for reproof and warning to those that cavilled at him; this here is intended for reproof and warning to those that cavilled at the disciples, and censured them. It is not the disciples that defile themselves with what they eat, but the Pharisees that defile themselves with what they speak spitefully and censoriously of them. Note, Those who charge guilt upon others for transgressing the commandments of men, many times bring greater guilt upon themselves, by transgressing the law of God against rash judging. Those most defile themselves, who are most forward to censure the defilements of others.
III. The offence that was taken at this truth and the account brought to Christ of that offence (Mat 15:12); "The disciples said unto him, Knowest thou that the Pharisees were offended, and didst thou not foresee that they would be so, at this saying, and would think the worse of thee and of thy doctrine for it, and be the more enraged at thee?"
1.It was not strange that the Pharisees should be offended at this plain truth, for they were men made up of error and enmity, mistakes and malice. Sore eyes cannot bear clear light; and nothing is more provoking to proud imposers than the undeceiving of those whom they have first blindfolded, and then enslaved. It should seem that the Pharisees, who were strict observers of the traditions, were more offended than the scribes, who were the teachers of them; and perhaps they were as much galled with the latter part of Christ's doctrine, which taught a strictness in the government of our tongue, as with the former part, which taught an indifference about washing our hands; great contenders for the formalities of religion, being commonly as great contemners of the substantials of it.
2.The disciples thought it strange that their Master should say that which he knew would give so much offence; he did not use to do so: surely, they think, if he had considered how provoking it would be, he would not have said it. But he knew what he said, and to whom he said it, and what would be the effect of it; and would teach us, that though in indifferent things we must be tender of giving offence, yet we must not, for fear of that, evade any truth or duty. Truth must be owned, and duty done; and if any be offended, it is his own fault; it is scandal, not given, but taken.
Perhaps the disciples themselves stumbled at the word Christ said, which they thought bold, and scarcely reconcileable with the difference that was put by the law of God between clean and unclean meats; and therefore objected this to Christ, that they might themselves be better informed. They seem likewise to have a concern upon them for the Pharisees, though they had quarrelled with them; which teaches us to forgive, and seek the good, especially the spiritual good, of our enemies, persecutors, and slanderers. They would not have the Pharisees go away displeased at any thing Christ had said; and therefore, though they do not desire him to retract it, they hope he will explain, correct, and modify it. Weak hearers are sometimes more solicitous than they should be not to have wicked hearers offended. But if we please men with the concealment of truth, and the indulgence of their errors and corruptions, we are not the servants of Christ.
IV. The doom passed upon the Pharisees and their corrupt traditions; which comes in as a reason why Christ cared not though he offended them, and therefore why the disciples should not care; because they were a generation of men that hated to be reformed, and were marked out for destruction. Two things Christ here foretels concerning them.
1.The rooting out of them and their traditions (Mat 15:13); Every plant which my heavenly Father hath not planted, shall be rooted up. 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 no institutions of his, but owed their origin to pride and formality. The people of the Jews were planted a noble vine; but now that they are become the degenerate plant of a strange vine, God disowned them, as not of his planting. Note, (1.) In the visible church, it is no strange thing to find plants that our heavenly Father has not planted. It is implied, that whatever is good in the church is of God's planting, Isa 41:19. But let the husbandman be ever so careful, his ground will cast forth weeds of itself, more or less, and there is an enemy busy sowing tares. What is corrupt, though of God's permitting, is not of his planting; he sows nothing but good seed in his field. Let us not therefore be deceived, as if all must needs be right that we find in the church, and all those persons and things our Father's plants that we find in our Father's garden. Believe not every spirit, but try the spirits; see Jer 19:5; Jer 23:31, Jer 23:32. (2.) Those that are of the spirit of the Pharisees, proud, formal, and imposing, what figure soever they make, and of what denomination soever they be, God will not own them as of his planting. By their fruit you shall know them. (3.) Those plants that are not of God's planting, shall not be of his protecting, but shall undoubtedly be rooted up. What is not of God shall not stand, Act 5:38. What things are unscriptural, will wither and die of themselves, or be justly exploded by the churches; however in the great day these tares that offend will be bundled for the fire. What is become of the Pharisees and their traditions? They are long since abandoned; but the gospel of truth is great, and will remain. It cannot be rooted up.
2.The ruin of them; and their followers, who had their persons and principles in admiration, Mat 15:14. Where,
(1.)Christ bids his disciples let them alone. "Have no converse with them or concern for them; neither court their favour, nor dread their displeasure; care not though they be offended, they will take their course, and let them take the issue of it. They are wedded to their own fancies, and will have every thing their own way; let them alone. Seek not to please a generation of men that please not God (Th1 2:15), and will be pleased with nothing less than absolute dominion over your consciences. They are joined to idols, as Ephraim (Hos 4:17), the idols of their own fancy; let them alone, let them be filthy still," Rev 22:11. The case of those sinners is sad indeed, whom Christ orders his ministers to let alone.
(2.)He gives them two reasons for it. Let them alone; for,
[1.]They are proud and ignorant; two bad qualities that often meet, and render a man incurable in his folly, Pro 26:12. They are blind leaders of the blind. They are grossly ignorant in the things of God, and strangers to the spiritual nature of the divine law; and yet so proud, that they think they see better and further than any, and therefore undertake to be leaders of others, to show others the way to heaven, when they themselves know not one step of the way; and, accordingly, they prescribe to all, and proscribe those who will not follow them. Though they were blind, if they had owned it, and come to Christ for eye-salve, they might have seen, but they disdained the intimation of such a thing (Joh 9:40); Are we blind also? They were confident that they themselves were guides of the blind (Rom 2:19, Rom 2:20), were appointed to be so, and fit to be so; that every thing they said was an oracle and a law; "Therefore let them alone, their case is desperate; do not meddle with them; you may soon provoke them, but never convince them." How miserable was the case of the Jewish Church now when their leaders were blind, so self-conceitedly foolish, as to be peremptory in their conduct, while the people were so sottishly foolish as to follow them with an implicit faith and obedience, and willingly walk after the commandment, Hos 5:11. Now the prophecy was fulfilled, Isa 29:10, Isa 29:14. And it is easy to imagine what will be in the end hereof, when the prophets prophesy falsely, and the priests bear rule by their means, and the people love to have it so, Jer 5:31.
[2.]They are posting to destruction, and will shortly be plunged into it; Both shall fall into the ditch. This must needs be the end of it, if both be so blind, and yet both so bold, venturing forward, and yet not aware of danger. Both will be involved in the general desolation coming upon the Jews, and both drowned in eternal destruction and perdition. The blind leaders and the blind followers will perish together. We find (Rev 22:15), that hell is the portion of those that make a lie, and of those that love it when it is made. The deceived and the deceiver are obnoxious to the judgment of God, Job 12:16. Note, First, Those that by their cunning craftiness draw others to sin and error, shall not, with all their craft and cunning, escape ruin themselves. If both fall together into the ditch, the blind leaders will fall undermost, and have the worst of it; see Jer 14:15, Jer 14:16. The prophets shall be consumed first, and then the people to whom they prophesy, Jer 20:6; Jer 27:15, Jer 27:16. Secondly, The sin and ruin of the deceivers will be no security to those that are deceived by them. Though the leaders of this people cause them to err, yet they that are led of them are destroyed (Isa 9:16), because they shut their eyes against the light which would have rectified their mistake. Seneca, complaining of most people's being led by common opinion and practice (Unusquisque mavult credere quam judicare - Things are taken upon trust, and never examined), concludes, Indeista tanta coacervatio aliorum super alios ruentium - Hence crowds fall upon crowds, in vast confusion. De Vit Beat. The falling of both together will aggravate the fall of both; for they that have thus mutually increased each other's sin, will mutually exasperate each other's ruin.
V. Instruction given to the disciples concerning the truth Christ had laid down, Mat 15:10. Though Christ rejects the wilfully ignorant who care not to be taught, he can have compassion on the ignorant who are willing to learn, Heb 5:2. If the Pharisees, who made void the law, be offended, let them be offended: but this great peace have they who love the law, that nothing shall offend them, but, some way or other, the offence shall be taken off, Psa 119:165.
Here is, 1. Their desire to be better instructed in this matter (Mat 15:15); in this request as in many others, Peter was their speaker; the rest, it is probable, putting him on to speak, or intimating their concurrence; Declare unto us this parable. What Christ said was plain, but, because it agreed not with the notions they had imbibed, though they would not contradict it, yet they call it a parable, and cannot understand it. Note, (1.) Weak understandings are apt to turn plain truths into parables, and to seek for a knot in a bulrush. The disciples often did so, as Joh 16:17. Even the grasshopper is a burthen to a weak stomach, and babes in understanding cannot bear and digest strong meat. (2.) Where a weak head doubts concerning any word of Christ, an upright heart and a willing mind will seek for instruction. The Pharisees were offended, but kept it to themselves; hating to be reformed, they hated to be informed; but the disciples, though offended, sought for satisfaction, imputing the offence, not to the doctrine delivered, but to the shallowness of their own capacity.
2.The reproof Christ gave them for their weakness and ignorance (Mat 15:16); Are ye also yet without understanding? As many as Christ loves and teaches, he thus rebukes. Note, They are very ignorant indeed, who understand not that moral pollutions are abundantly worse and more dangerous than ceremonial ones. Two things aggravate their dulness and darkness.
(1.)That they were the disciples of Christ; "Are ye also without understanding? Ye whom I have admitted into so great a degree of familiarity with me, are ye so unskilful in the word of righteousness?" Note, The ignorance and mistakes of those that profess religion, and enjoy the privileges of church-membership, are justly a grief to the Lord Jesus. "No wonder that the Pharisees understand not this doctrine, who know nothing of the Messiah's kingdom: but ye that have heard of it, and embraced it yourselves, and preached it to others, are ye also such strangers to the spirit and genius of it?"
(2.)That they had been a great while Christ's scholars; "Are ye yet so, after ye have been so long under my teaching?" Had they been but of yesterday in Christ's school, it had been another matter, but to have been for so many months Christ's constant hearers, and yet to be without understanding, was a great reproach to them. Note, Christ expects from us some proportion of knowledge, and grace, and wisdom, according to the time and means we have had. See Joh 14:9; Heb 5:12; Ti2 3:7, Ti2 3:8.
3.The explication Christ gave them of this doctrine of pollutions. Though he chid them for their dulness, he did not cast them off, but pitied them, and taught them, as Luk 24:25-27. He here shows us,
(1.)What little danger we are in of pollution from that which entereth in at the mouth, Mat 15:17. An inordinate appetite, intemperance, and excess in eating, come out of the heart, and are defiling; but meat in itself is not so, as the Pharisees supposed. What there is of dregs and defilement in our meat, nature (or rather God of nature) has provided a way to clear us of it; it goes in at the belly, and is cast out into the draught, and nothing remains to us but pure nourishment. So fearfully and wonderfully are we made and preserved, and our souls held in life. The expulsive faculty is as necessary in the body as any other, for the discharge of that which is superfluous, or noxious; so happily is nature enabled to help itself, and shift for its own good: by this means nothing defiles; if we eat with unwashen hands, and so any thing unclean mix with our food, nature will separate it, and cast it out, and it will be no defilement to us. It may be a piece of cleanliness, but it is not point of conscience, to wash before meat; and we go upon a great mistake if we place religion in it. It is not the practice itself, but the opinion it is built upon, that Christ condemns, as if meat commended us to God (Co1 8:8); whereas Christianity stands not in such observances.
(2.)What great danger we are in of pollution from that which proceeds out of the mouth (Mat 15:18), out of the abundance of the heart: compare Mat 12:34. There is no defilement in the products of God's bounty; the defilement arises from the products of out corruption. Now here we have,
[1.]The corrupt fountain of that which proceeds out of the mouth; it comes from the heart; that is the spring and source of all sin, Jer 8:7. It is the heart that is so desperately wicked (Jer 17:9); for there is no sin in a word or deed, which was not first in the heart. There is the root of bitterness, which bears gall and wormwood. It is the inward part of a sinner, that is very wickedness, Psa 5:9. All evil speakings come forth from the heart, and are defiling; from the corrupt heart comes the corrupt communication.
[2.]Some of the corrupt streams which flow from this fountain, specified; though they do not all come out of the mouth, yet they all come out of the man, and are the fruits of that wickedness which is in the heart, and is wrought there, Psa 58:2.
First, Evil thoughts, sins against all the commandments. Therefore David puts vain thoughts in opposition to the whole law, Psa 119:113. These are the first-born of the corrupt nature, the beginning of its strength, and do most resemble it. These, as the son and heir, abide in the house, and lodge within us. There is a great deal of sin that begins and ends in the heart, and goes no further. Carnal fancies and imaginations are evil thoughts, wickedness in the contrivance (dialogismoi ponēroi), wicked plots, purposes, and devices of mischief to others, Mic 2:1.
Secondly, Murders, sins against the sixth commandment; these come from a malice in the heart against our brother's life, or a contempt of it. Hence he that hates his brother, is said to be a murderer; he is so at God's bar, Jo1 3:15. War is in the heart, Psa 55:21; Jam 4:1
Thirdly, Adulteries and fornications, sins against the seventh commandment; these come from the wanton, unclean, carnal heart; and the lust that reigns there, is conceived there, and brings forth these sins, Jam 1:15. There is adultery in the heart first, and then in the act, Mat 5:28.
Fourthly, Thefts, sins against the eighth commandment; cheats, wrongs, rapines, and all injurious contracts; the fountain of all these is in the heart, that is it that is exercised in these covetous practices (Pe2 2:14), that is set upon riches, Psa 62:10. Achan coveted, and then took, Jos 7:20, Jos 7:21.
Fifthly, False witness, against the ninth commandment; this comes from a complication of falsehood and covetousness, or falsehood and covetousness, or falsehood and malice in the heart. If truth, holiness, and love, which God requires in the inward parts, reigned as they ought, there would be no false witness bearing, Psa 64:6 : Jer 9:8.
Sixthly, Blasphemies, speaking evil of God, against the third commandment; speaking evil of our neighbour, against the ninth commandment; these come from a contempt and disesteem of both in the heart; thence the blasphemy against the Holy Ghost proceeds (Mat 12:31, Mat 12:32); these are the overflowing of the gall within.
Now these are the things which defile a man, Mat 15:20. Note, Sin is defiling to the soul, renders it unlovely and abominable in the eyes of a pure and holy God; unfit for communion with him, and for the enjoyment of him in the new Jerusalem, into which nothing shall enter that defileth or worketh iniquity. The mind and conscience are defiled by sin, and that makes every thing else so, Tit 1:15. This defilement by sin was signified by the ceremonial pollutions which the Jewish doctors added to, but understood not. See Heb 9:13, Heb 9:14; Jo1 1:7.
These therefore are the things we must carefully avoid, and all approaches toward them, and not lay stress upon the washing of the hands. Christ doth not yet repeal the law of the distinction of meats (that was not done till Acts 10), but the tradition of the elders, which was tacked to that law; and therefore he concludes, To eat with unwashen hands (which was the matter now in question), this defileth not a man. If he wash, he is not the better before God; if he wash not, he is not the worse.
You therefore, who seek after their fashion, looking to those who are themselves ever seeking, a doubter to doubters, a waverer to waverers, must needs be "led, blindly by the blind, down into the ditch." But when, for the sake of deceiving us, they pretend that they are still seeking, in order that they may palm their essays upon us by the suggestion of an anxious sympathy, -when, in short (after gaining an access to us), they proceed at once to insist on the necessity of our inquiring into such points as they were in the habit of advancing, then it is high time for us in moral obligation to repel them, so that they may know that it is not Christ, but themselves, whom we disavow.
“They are blind guides of blind people.” Who are these blind guides? The Pharisees, whose minds “the god of this age has blinded” because they are “unbelieving,” since they did not believe in Jesus Christ. The god of this age has blinded them “so that the light of the gospel of the glory of God in the face of Christ would not shine on them.” We ought to avoid being guided by those blind persons. Not only should we do this, but we certainly should also listen with caution in the case of those who claim to lead in the way of healthy teaching and ought to apply healthy judgment to what they say. We should do these things so that we ourselves do not appear to be blind because we do not see the meaning of the Scriptures. We would become blind like this if we were guided by the ignorance of people who are blind and people who do not perceive the issues of healthy teaching. If we were led by such people, both the one who leads and the one who is led would fall into the pit.
What He intends then by a plant not planted of His Father, is that tradition of men under cover of which the Law had been transgressed, this He instructs them must be rooted up.
He then goes on to say, “Let them alone; they are blind guides of blind men. But if a blind man guide a blind man, both fall into a pit.” These words were intended to expose the scribes and Pharisees, who were blinded by the error of their unbelief. Not only were they unable to recognize the light of truth—not believing in Christ—but also they were attracting others into the pit of death. Nevertheless the words also apply to heretics. Denying that Christ is the “true light from true light, and God from God,” they too were steeped in blindness. Because of their perverse doctrine, they also proved to be guides and leaders to those adrift.
When therefore they had heard these things, "the Pharisees," it is said, "were offended," not the multitudes. For "His disciples," so it is said, "came and said unto Him, Knowest thou that the Pharisees were offended, when they heard the saying?" Yet surely nothing had been said unto them.
What then saith Christ? He did not remove the offense in respect of them, but reproved them, saying, "Every plant which my heavenly Father hath not planted, shall be rooted up." For He is wont both to despise offenses, and not to despise them. Elsewhere, for example, He saith, "But lest we should offend them, cast an hook into the sea:" but here He saith, "Let them alone, they be blind leaders of the blind: and if the blind lead the blind, both shall fall into the ditch."
But these things His disciples said, not as grieving for those men only, but as being themselves also slightly perplexed. But because they durst not say so in their own person, they would fain learn it by their telling Him of others. And as to its being so, hear how after this the ardent and ever-forward Peter came to Him, and saith, "Declare unto us this parable," discovering the trouble in his soul, and not indeed venturing to say openly, "I am offended," but requiring that by His interpretation he should be freed from his perplexity; wherefore also he was reproved.
What then saith Christ? "Every plant which my heavenly Father hath not planted, shall be rooted up."
This, they that are diseased with the Manichaean pest affirm to be spoken of the law; but their mouths are stopped by what had been said before. For if He was speaking of the law, how doth He further back defend it, and fight for it, saying, "Why do ye transgress the commandments of God for your tradition?" And how doth He bring forward the prophet? But of themselves and of their traditions He so speaks. For if God said, "Honor thy father and thy mother," how is not that of God's planting, which was spoken by God?
And what follows also indicates, that of themselves it was said, and of their traditions. Thus He added, "They are blind leaders of the blind." Whereas, had He spoken it of the law, He would have said, "It is a blind leader of the blind." But not so did He speak, but, "They are blind leaders of the blind:" freeing it from the blame, and bringing it all round upon them.
Then to sever the people also from them, as being on the point of falling into a pit by their means, He saith, "If the blind lead the blind, both shall fall into the ditch."
It is a great evil merely to be blind, but to be in such a case and have none to lead him, nay, to occupy the place of a guide, is a double and triple ground of censure. For if it be a dangerous thing for the blind man not to have a guide, much more so that he should even desire to be guide to another.
When the Pharisees heard the things that went before, they made no reply to them, because He had so mightily overthrown them, not only refuting their arguments, but detecting their fraud, but they, not the multitudes, were offended at them; Then came his disciples unto him and said, Knowest thou that the Pharisees were offended after they heard this saying?
Christ does not remove the stumblingblock out of the way of the Pharisees, but rather rebukes them; as it follows, But he answered and said, Every plant which my heavenly Father has not planted shall be rooted up. This Manichæus affirmed was spoken of the Law, but what has been already said is a sufficient refutation of this. For if He had said this of the Law, how would He have above contended for the Law, saying, Why transgress ye the commandment of God through your tradition? Or would He have cited the Prophet? Or how, if God said, Honour thy father and thy mother, is not this, being spoken in the Law, a plant of God?
In one of the Lord's discourses the whole superstition of Jewish observances had been cut down. They placed their whole religion in using or abstaining from certain meats.
As this word 'scandalum' (offence or stumblingblock) is of such frequent use in ecclesiastical writings, we will shortly explain it. We might render it in Latin, 'offendiculum,' or 'ruina,' or 'impactio;' and so when we read, Whosoever shall scandalize, we understand, Whoso by word or deed has given an occasion of falling to any.
Shall that plant also be rooted up of which the Apostle says, I planted, Apollos watered? (1 Cor. 3:6.) The question is answered by what follows, but God gave the increase. He says also, Ye are God's husbandry, a building of God; and in another place, We are workers together of God. And if when Paul plants, and Apollos waters, they are in so doing workers together with God, then God plants and waters together with them. This passage is abused by some who apply it at once to two different kinds of men; they say, 'If every plant, which the Father hath not planted shall be rooted up, then that which He has planted cannot be rooted up.' But let them hear these words of Jeremiah, I had planted thee a true vine, wholly a right seed, how then art thou turned into the bitterness of a strange vine? (Jer. 2:21.) God indeed has planted it, and none may root up His planting. But since that planting was through the disposition of the will of him which was planted, none other can root it up unless its own will consents thereto.
This is also the same as that Apostolic injunction, A heretic after the first and second admonition reject, knowing that such a one is perverse. (Tit. 3:10, 11.) To the same end the Saviour commands evil teachers to be left to their own will, knowing that it is hardly that they can be brought to the truth.
(Verse 14.) Let them alone, they are blind, leaders of the blind. But if a blind man leads a blind man, both will fall into a pit. This is what the Apostle commanded: Avoid a heretical man after the first and second admonition, knowing that he is perverted and condemned by himself (Titus 3, 10). In this sense, the Savior also commanded that the worst teachers should be left to their own discretion, knowing that they are difficult to be drawn to the truth, and that they are blind and lead the blind people into error.
But if any one's faith be so strong that he understands that God's creature can in no way be defiled, let him eat what he will, after the food has been hallowed by the word of God and of prayer; yet so that this his liberty be not made an offence to the weak, as the Apostle speaks.
Every false doctrine and superstitious observance with the workers thereof cannot endure; and because it is not from God the Father, it shall be rooted up with the same. And that only shall endure which is of God.
They are blind, that is, they want the light of God's commandments; and they are leaders of the blind, inasmuch as they draw others headlong, erring, and leading into error; whence it is added, If the blind lead the blind, they both fall into the ditch.
It is the Judaic ordinances and the traditions of the elders that He says will be rooted up, not the commandments of the law, as the Manichean heretics believe. The law is a plant of God, so it has not been rooted up. Its root, that is, the hidden Spirit, remains, but its leaves, namely, the visible letter, have fallen. For we no longer understand the law according to the letter, but according to the Spirit. As the Pharisees were hopeless and incurable, He said, "Let them be." Here we learn that it is not to our detriment to give offense to those who willingly take offense and are incorrigible. He calls them blind teachers of the blind; He says this to draw the multitudes away from them.
(interlin.) Or, the plant here spoken of may be the doctors of the Law with their followers, who had not Christ for their foundation. Why they are to be rooted up, He adds, Let them alone; they are blind, leaders of the blind.
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SUMMARY
In Matthew 15:14, Jesus issues a stark warning regarding the spiritual state and dangerous influence of the Pharisees, whom he describes as "blind leaders of the blind." This verse encapsulates a critical theological truth: those who are spiritually devoid of understanding cannot lead others into truth, and the inevitable outcome for both the misguided leader and their followers is spiritual ruin or destruction, symbolized by falling into a ditch. It serves as a profound call for discernment and a caution against following those who lack genuine spiritual insight.
CONTEXT
Literary Context: This pronouncement by Jesus comes immediately after a significant confrontation with the Pharisees and scribes from Jerusalem, who questioned why Jesus' disciples did not observe the tradition of ceremonial handwashing before eating. Jesus countered their legalistic traditions by exposing their hypocrisy, showing how their man-made rules nullified God's commandments, specifically concerning honoring parents (Matthew 15:1-9). He then taught the crowds and His disciples that defilement comes not from external things entering a person, but from the evil intentions and words that come from within the heart (Matthew 15:10-11). When Peter later asked for clarification on this parable, Jesus explained that evil thoughts, murder, adultery, sexual immorality, theft, false witness, and slander are what truly defile a person, not unwashed hands (Matthew 15:15-20). It is in response to His disciples' concern that the Pharisees were offended by His teaching that Jesus delivers the cutting indictment of Matthew 15:14, indicating His decision to no longer engage with their willful spiritual resistance.
Historical & Cultural Context: The Pharisees were a prominent Jewish religious sect in the first century, highly respected by the common people for their zealous adherence to the Mosaic Law and a vast body of oral traditions (Halakha) that they considered equally authoritative. They meticulously observed external purity rituals, dietary laws, and Sabbath regulations. However, Jesus frequently challenged their legalism, hypocrisy, and self-righteousness, arguing that they prioritized human traditions over God's commands and missed the spirit of the Law, focusing on outward appearance rather than inward transformation. Their spiritual authority was deeply entrenched in Jewish society, making Jesus' public condemnation of them as "blind leaders" a radical and provocative statement. The imagery of falling into a "ditch" (Greek: bothynos) would have been readily understood by an agrarian society, where pits or cisterns were common hazards, particularly for those who could not see.
Key Themes: This verse contributes significantly to several major themes present in the Gospels and the broader New Testament. Foremost is the theme of Spiritual Blindness, highlighting a profound inability to perceive divine truth, not due to lack of intellect, but due to spiritual hardened hearts and adherence to human traditions over God's revelation. The Pharisees, despite their religious fervor and knowledge of the Law, failed to recognize Jesus as the Messiah, demonstrating a profound spiritual incapacity to see God's kingdom breaking into the world (John 9:39-41). Another critical theme is the Danger of Misguided Leadership. Jesus' warning underscores the severe consequences for both leaders who are spiritually blind and for those who follow them. It emphasizes the immense responsibility of those who teach and guide others, as well as the critical need for discernment among those who are led. This ties into the Importance of Discernment, urging individuals to critically evaluate the spiritual guidance they receive, ensuring it aligns with God's truth rather than human authority or tradition. Believers are called to test all teachings against the truth of Scripture (1 John 4:1).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 15:14 is rich with literary devices that amplify its message. The most prominent is Metaphor, where Jesus likens the Pharisees to "blind leaders" and their followers to "the blind." This isn't a literal physical condition but a powerful spiritual analogy, illustrating their inability to perceive divine truth and their dangerous influence. The "ditch" is also a Metaphor for spiritual ruin or destruction, vividly portraying the inevitable outcome of following such misguided leadership. There is an element of Irony in Jesus' statement, as the Pharisees prided themselves on their spiritual insight and knowledge of the Law, yet Jesus exposes them as utterly lacking in true spiritual vision. The repetition of "blind" also serves as a form of Anaphora or Repetition, emphasizing the pervasive nature of this spiritual condition among both leaders and followers, driving home the severity of the situation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 15:14 is a profound theological statement on the nature of spiritual authority, discernment, and the consequences of rejecting divine truth. It underscores the critical importance of true spiritual sight, which comes from God alone, contrasting it with the superficiality of human traditions and self-righteousness. Jesus, as the ultimate source of truth, exposes the spiritual bankruptcy of those who claim to lead but are themselves lost. The verse warns against the dangers of uncritical adherence to human authority in spiritual matters and emphasizes individual responsibility for discerning truth. It highlights that genuine spiritual leadership must be rooted in divine revelation and a deep understanding of God's heart, not merely human intellect or tradition.
REFLECTION AND APPLICATION
Matthew 15:14 remains powerfully relevant for believers today, serving as both a warning and a call to action. It compels us to critically examine the spiritual guidance we receive, ensuring that it is firmly rooted in the unadulterated Word of God rather than human traditions, popular opinions, or charismatic personalities. This verse challenges us to cultivate a personal, discerning faith, recognizing that each believer is responsible for their own spiritual understanding and growth. We are not to blindly follow any leader, but rather to diligently study Scripture, pray for the Holy Spirit's guidance, and test all teachings against the truth revealed in God's Word. Furthermore, it serves as a sobering reminder for those in leadership positions of the immense responsibility they bear, emphasizing the critical need for genuine spiritual insight and humility, lest they lead themselves and their followers astray.
Questions for Reflection
FAQ
What does Jesus mean by "blind leaders of the blind"?
Answer: Jesus uses this vivid metaphor to describe the Pharisees, who were religious leaders of His day. By "blind," He means they lacked true spiritual understanding and insight into God's will and the nature of His kingdom. They were so focused on external rituals and man-made traditions that they missed the heart of God's law and failed to recognize Jesus as the Messiah. Therefore, as "leaders of the blind," they were guiding others who were also spiritually ignorant, leading them away from genuine truth and into error. The phrase highlights their profound spiritual incapacity and the danger of following those who themselves cannot see the way. This concept is echoed in Luke 6:39, where Jesus asks, "Can the blind lead the blind? Will they not both fall into a pit?"
What is the "ditch" that both will fall into?
Answer: The "ditch" (Greek: bothynos) is a metaphor for spiritual ruin, error, or destruction. It symbolizes the inevitable and dire consequence for both the spiritually blind leader and their followers. It's not necessarily a physical pit, but a state of spiritual failure, judgment, and separation from God's truth and salvation. It implies that following misguided spiritual leadership leads to a shared fate of spiritual disaster, missing the path to eternal life and true righteousness. It underscores the severity of spiritual deception and the ultimate futility of a faith based on human tradition rather than divine revelation.
CHRIST-CENTERED FULFILLMENT
Matthew 15:14 finds its ultimate fulfillment and counterpoint in the person of Jesus Christ, who is the antithesis of the "blind leader." While the Pharisees, in their spiritual darkness, led others to a ditch of legalism and condemnation, Jesus declares Himself to be the "light of the world" (John 8:12). He is the true and perfect Guide, the one who possesses perfect spiritual vision and leads His followers not into a ditch, but into eternal life. He is "the way, the truth, and the life" (John 14:6), the only one capable of leading humanity out of spiritual blindness and into the light of God's presence. Those who follow Him will "never walk in darkness, but will have the light of life" (John 8:12). Our focus must be on "looking unto Jesus, the author and finisher of our faith" (Hebrews 12:2), for He alone is the trustworthy leader who perfectly illuminates the path to God. Through His sacrifice, He opens the eyes of the spiritually blind, transforming us from children of darkness into "light in the Lord" (Ephesians 5:8), empowering us to walk in truth and righteousness.