Глава XV

Matthew 15:1–2. Then the Jerusalem scribes and Pharisees come to Jesus and say: Why do your disciples transgress [or: bypass] the tradition of the elders? The foolishness of the scribes and Pharisees is amazing: they accuse the Son of God of not observing human traditions and prescriptions. Matthew 15:2. [end] For they do not wash their hands when they eat bread. Of course, hands, that is, deeds, must be washed, but not the deeds of the body, but the deeds of the soul, so that the Word of God may abide in them. Matthew 15:3. He answered and said to them: Why do you also transgress [or: circumvent] the commandment of God for the sake of your tradition? He refutes a false accusation with a completely true objection. If, he says, you neglect the commandments of God for the sake of human tradition, then why do you consider it necessary to reproach My disciples for not valuing the orders of the elders in order to preserve what has been established by God? Matthew 15:4–10. For God commanded: “honor your father and mother”; and: “He who curses his father and mother, let him die.” And you say: if someone says to his father or mother: “Whatever you use from me is a gift to God,” he may not honor his father or mother. Thus you have made void the commandment of God by your tradition. Hypocrites! Isaiah prophesied well about you, saying: “This people draws near to Me with their lips and honors Me with their lips; but their heart is far from Me” (Ex.20:12, Lev.21:17; Lev.20:9). But in vain they worship Me, teaching doctrines the commandments of men” (Is. 29:13). And calling the people, he said to them: Hear and understand. Honor in Scripture refers not so much to greetings and performance of duties, but rather to almsgiving and offering gifts (Ex. 20:21; Lev. 20). “Widows,” says the apostle, “honor true widows” (1 Tim. 5:3); here, honor means a gift. And in another place: “It is proper that we show great honor to the elders who are in charge, especially to those who labor in the word and in doctrine” (1 Tim. 5:17). By this commandment we are also commanded not to shut the mouth of the ox that is threshing ( Deut.25:4), and the worker is worthy of his reward (Luke 10:7). The Lord gave this commandment, either reminding them of the weakness, or old age, or poverty of their parents, so that sons would honor their parents, even helping them in the necessities of life. The scribes and Pharisees, wanting to pervert this most protective commandment of God, so that under the name of piety they would introduce wickedness. sons, that if someone, by vow, wanted to dedicate to God [the true Father] what should be brought to the parents, in this case, let the offering to God be preferred to the gift for the parents. Of course, it may also be that the parents themselves, seeing what was dedicated to God and fearing that they would not be condemned for a sacrilegious act, suffered poverty. But it also happened that the offering of children, under the guise of an offering to the church of God, became a profit for the priests. This most wicked tradition of the Pharisees arose [and] from another [or": such] motive. Many, having borrowed other people's money and not wanting to return what was entrusted to them, handed it over to the priests so that the money required from them could be used for serving the church and for their needs. Or maybe the saying: “The gift that is from me will help you” has the following meaning in short words. You, He says, encourage children to say to their parents: “Father, mother! The gift that I intend to bring to God, I spend 317 on your food, and it will help you,” so that they [father and mother], fearing to take what they know is intended for God, would prefer to spend a life of lack than to feed on what is dedicated. Matthew 15:11. It is not what enters the mouth that defiles a person [communicat – brings him into contact with others, brings him down to the ranks of ordinary people, humiliates, “or”: communicates something to a person]; but what comes out of the mouth defiles a person. The word communicat [in this meaning] is peculiar only to Holy Scripture and is not found in common language. The Jewish people, who boasted that they were the heritage of God, called unclean (communes - commonly used) dishes those that are enjoyed by all people. For example: pork meat, skull-skinned animals, hares and animals that do not have cloven hooves do not regurgitate cud, and from fish those that do not have scales. Therefore, in the Acts of the Apostles it is written: “What God has cleansed, do not consider unclean” (commune) (Acts 10:15). So, what is commonly used (commune) is that which is accessible to other people, and it is called unclean, as if because it is not from God’s lot. “It is not what goes into the mouth that defiles a person, but what comes out of the mouth defiles a person.” A prudent reader will object and ask: “If what goes into the mouth does not defile a person, then why do we not eat food sacrificed to idols?” And the apostle writes: “You cannot drink the cup of the Lord and the cup of demons” (1 Cor. 10:21). But with such an indication we are given to know that although food itself and every creation of God is pure in itself, nevertheless the invocation of idols and demons makes them unclean. Matthew 15:12. Then His disciples came and said to Him: Do you know that when the Pharisees heard this word, they were offended? With one [this] speech, all the superstition associated with Jewish traditions was crushed, as a result of which they believed [or: believe] that their faith lies in eating some foods and rejecting others; and since in church writings the word “temptation” (scandalum) is used very often, we will briefly explain what it means. We can express the words σκώλον and scandalum with the words: “stumbling” 318, an obstacle, or: “cliff” or: “kick of the foot” against something. So, when we say: “Whoever causes one of the least of these to stumble” (Matthew 18:6), it goes without saying that he, by word or deed, gave someone a reason to fall. Matthew 15:13. But He answered: Every plant that My heavenly Father did not plant will be uprooted. 319 In the Holy Scriptures, even what seems simple (plana) is filled with what raises questions 320 (plena sunt questionibus). “Every plant,” He says, “that was not planted by My heavenly Father will be uprooted.” 321 Thus, it will be as if that plant, 322 of which the Apostle says: “I planted it, Apollos watered it with moisture” (1 Cor. 3:6). 323 But this bewilderment is resolved by the fact that the Apostle follows: “But God increased” ( 1 Cor. 3:6) He also says this: “You are God’s field, God’s building.” And in another place: “We are co-workers with God” (1 Cor. 3:9). And if they are co-workers, it means that when Paul plants and waters Apollos, together with these co-workers God is planting and watering. This place is abused by those who recognize different natures [324] among people. so: “If a plant that was not planted by the Father is uprooted, then, therefore, what was planted by Him cannot be uprooted.” But let such hear the following word of Jeremiah: “I planted you as a noble vine; It is true that God planted it, and no one can uproot His plantings. But since this planting is carried out in a person’s own freedom, therefore no one else can uproot it, unless she herself expresses consent to this. Matthew 15:14. Leave them alone, they are blind leaders of the blind; and if a blind man leads a blind man, both will fall into a pit. This is the same thing that the apostle commanded: “Thou shalt turn away from the heretic after the first and second admonition, knowing that such a one has become corrupt and sins, being self-condemned” (Titus 3:10-11). In this sense, the Savior commands the most wicked teachers to leave them free, knowing that it is difficult to attract them to the truth and that they are blind and lead blind people into error. Matthew 15:15–16. Peter answered and said to Him: Explain this parable to us. Jesus said: Do you also not yet understand? What was said clearly and was completely revealed to the ear, the Apostle Peter takes as what was said in the form of a parable and in a speech that is completely understandable, he looks for the mysterious meaning. And he receives instruction from the Lord for accepting, in the meaning of an allegory, a completely intelligible instruction. From this we see that the listener who wants to either recognize the dark as clear, or understand what is clearly said in the meaning of what was said in secret, is vicious. Matthew 15:17–18. Do you still not understand that everything that goes into the mouth passes into the belly and is thrown out? And what comes from the mouth comes from the heart; this defiles a person. For heretics and corrupt people, all the Gospel passages are full of temptations. And on the basis of this idea, some people slander that the Lord, not versed in solving natural issues, thinks that all food is sent to the stomach and then thrown out, although in reality the food taken is poured through the members, veins and veins to the marrow of the bones. Therefore, many who, as a result of a stomach disease, constantly vomit, although immediately after eating a large meal they throw out what they put into the stomach, but they are full, because in reality, more liquid food and drink at the first contact [with the members] spills over them. - But this kind of interpreter, wanting to show the ignorance of another, reveals their own ignorance. In fact, even thin moisture and liquid food, after being digested and dissolved in the members and veins, is directed to the lower parts, through inconspicuous openings of the body, called by the Greeks πόρους, and thrown out into a secluded place. Matthew 15:19–20. For from the heart come evil thoughts, murder, adultery, fornication, theft, false witness, blasphemy. It defiles a person; but eating with unwashed hands does not defile a person. From the heart, He says, come evil thoughts. Thus, the main part of the soul is concentrated not in the brain, as Plato teaches, but in the heart, as Christ teaches, and therefore those who think that (evil) thoughts are inspired by the devil and are not born from their own will must be rebuked. The devil can only be an accomplice and instigator of evil thoughts, and not their creator. If he, always ready for intrigues, turns an insignificant spark of our thoughts into a flame for his flammable substance; however, we must not think that it penetrates into the recesses of the heart; No! He judges by the state of our body and by its movements what is happening inside us. For example, if he notices that we often stare at a beautiful woman, he understands that our heart is wounded by the arrow of love. Matthew 15:21–22. And leaving there, Jesus withdrew into the countries of Tire and Sidon. And behold, a Canaanite woman came out of those places and shouted to Him. Leaving the scribes and Pharisees who reproached Him, He moved to the region of the cities of Tire and Sidon to also heal the Tyrians and Sidonians. And the Canaanite woman goes beyond her previous limits in order to receive healing for her daughter with intensified cries. Pay attention to the fact that on the fifteenth the daughter of a Canaanite woman was miraculously healed. Have mercy on me, Lord, Son of David! Therefore, she learned to call [Him] the son of David, because she had already left her borders, and through a change of place and beliefs, she left the error of the Tyrians and Sidonians. My daughter is furious. By the daughter of a Canaanite woman, I understand the souls of those believers who are greatly tormented by the demon, not knowing the Creator and worshiping stone as God. Matthew 15:23. But He did not answer her a word. This is not out of the pride characteristic of the Pharisees, and not because of the exaltation that was among the scribes, but in order not to seem to contradict His own advice: “Do not go into the way of the Gentiles, and do not enter the city of the Samaritans” (Matthew 10:5). He did not want to give a reason to those who slandered and postponed the final salvation of the pagans until after suffering and resurrection. And His disciples came up and asked Him: let her go, because she is screaming after us. The disciples, who at that time did not yet know the mysteries of the Lord, asked Him for the Canaanite woman - whom another evangelist calls a Syrophoenician (Mark 7:26) - either moved by mercy, or due to the desire to free themselves from her inappropriate insistence, because she cried out more and more, not as to a merciful, but as if to an unyielding doctor. Matthew 15:24. He answered and said: I was sent only to the lost sheep of the house of Israel. This is not because He was not sent to the Gentiles also; but because He was originally sent to Israel, so that when they [the sons of Israel] did not receive the Gospel, it would be a just thing to turn to the Gentiles. And He significantly says: “To the lost sheep of the house of Israel,” so that from this place we can understand another parable - about the lost sheep. Matthew 15:25–26. And she, coming up, bowed to Him and said: Lord! help me. He answered and said, “It is not good to take the children’s bread and throw it to the dogs.” The Canaanite woman represents the amazing faith, patience and humility of the Church: the faith with which she is convinced of the possibility of healing her daughter; patience, with which she constantly remains in prayer, although she has been rejected so many times; humility - in which she compares herself not even with dogs, but with puppies (catulis, catellis). But the pagans are called dogs because of their idolatry; carried away by blood drinking and the corpses of the dead, they fall into a frenzy. Note at the same time that the Canaanite woman 325 in question persistently calls Him first the Son of David, then the Lord, and finally bows 326 to Him as God. Matthew 15:27–28. And she said: Yes, Lord; but even puppies eat from the crumbs that fall from their masters’ tables. Then Jesus answered and said to her: O woman! great is your faith; let it be done to you as you wish. And her daughter was healed at that hour. I know,” she says, “that I do not deserve the children’s bread and cannot receive a whole 327 bread, just as I cannot sit at the table with my father; but I am content with the leftovers that fall to the puppies, 328 so that through the humble eating of the crumbs I can achieve the greatness of the whole loaf. And wonderful things! Israel was once [the Father's] son, and we were dogs; [but] due to differences in faith, the order of names changes. Regarding them, it is subsequently said: “Dogs have surrounded me” (Ps. 21:17), and: “Beware of dogs, beware of evil workers, beware of circumcision” (Phil. 3:2); and we, together with the Syrophoenician and the bleeding woman, hear: “Great is your faith; “Let it be done to you as you wish” and: “Be of good cheer, daughter! your faith has saved you” (Matthew 9:22). Matthew 15:29–31. And when Jesus had passed from there, He came to the Sea of ​​Galilee; and large crowds of people came to Him; having with them the dumb, the blind, the lame, the infirm and many others, and they cast them at His feet. 329 In the place where the Latin translator used the word “debiles” (infirm), in Greek there is: κυλλούς, which serves as the name not for the weak in general, but only for one defect (infirmitatis); just as one who is lame on one leg is called lame (claudus), so is one who has one weak arm called κυλλος; we don't have a corresponding word for it. Therefore, in further words, the evangelist pointed to the healing of other infirmities. In fact, in the following words: And He healed them, so that the multitudes were amazed to see the dumb speaking, the lame walking, the blind seeing: and they glorified the God of Israel 330 [in these words] it does not speak of the previously named κυλλούς, because he did not have a word with which to express the opposite concept. This [our remark refers] to one word [of the text]. But let us pay attention to the fact that after healing the daughter of a Canaanite woman, He returns to Judea and to the Sea of ​​Galilee and ascends the mountain, and, like a bird, calls the tender chicks to fly; He sits there, and crowds of people flock to Him, leading or carrying with them those susceptible to various ailments. After healing them, He gave them food, and, having completed this act, entered the ship 331 and arrived at the borders of Magedan; and going up to the mountain, He sat down there, and the crowds approached Him. Notice that the dumb, lame and blind are led to the mountain to receive healing from the Lord. Matthew 15:32. Jesus, calling His disciples, said to them: I feel sorry for the crowd, because for three days now they have been continuously spending time with Me, and have not had anything to eat. Letting them go without tasting their food, I don’t want them to become weak on the way. 332 He wants to feed those whom He healed: first He removes their infirmities, so that He can then give food to the healthy. He also calls His disciples and tells them what He has to do 333. This is either in order to set an example for mentors to hold council with inferiors (minoribus) and disciples, or so that from this conversation they learn the greatness of the sign, answering Him that they have no bread in the desert. “I feel sorry for the crowd,” He says, “because they have been continuously spending time with Me for three days.” 334 He shows pity in relation to the crowd, because during the number of “three” days they discovered faith in the Father, Son and Holy Spirit; “and they have nothing to eat.” The crowd always feels hungry and needs food if it is not satisfied with the Lord. “I don’t want to let them go hungry.” After great illnesses they felt hunger and patiently awaited the future meal. Jesus does not want to let them go in hunger, so that they do not weaken on the way. Thus, the one who hastens to reach the desired destination without heavenly bread is in danger. Therefore, the angel says to Elijah: “Get up and eat; for a long road is before you” (1 Kings 19:7). Matthew 15:33–39. And His disciples said to Him: where can we get so much bread in the desert to feed so many people? Jesus said to them: How many loaves have you? They said: seven, and a few fish. Then he ordered the people to lie down on the ground. And taking the seven loaves and fishes, he gave thanks, broke [them] and gave them to his disciples, and the disciples to the people. And they all ate and were filled; and they took up the remaining pieces into seven baskets full; and those who ate were four thousand people, besides women and children. And, having dismissed the people, He entered the boat and arrived in the region of Magdalene. 335 (Μαγδαλά) - We have already spoken about this sign before, and it would be an idle matter to repeat the same thing; Therefore, we will dwell only on what is disagreeable in these two events. Above we read: “When evening came, His disciples came to Him and said, “This is a deserted place” (Matthew 14:15) and so on. Here the Lord Himself, having called the disciples, says: “I feel sorry for the crowd, because for three days now they have been continuously spending time with Me.” 336 There were five loaves and two fish, here seven loaves and a few fish, there they sat on the grass, here on the ground; Those who ate there were five thousand, according to the number of loaves they ate; here - four thousand. There, from the remaining pieces, twelve baskets were filled, here - seven. So, in the sign depicted above, it is not the Lord Himself who reminds, but the disciples, because they were still close and akin to the five senses [external] [i.e. e. have not freed themselves from external feelings]; and they remind you in the evening at sunset, as night approaches. Here the Lord Himself reminds and says that He regrets the crowd 337 and explains the reason for His mercy: “Because for three days now it has been continuously spending time with Me 338 [or: “with Him” or: “with Himself”]; and He does not want to let the people go who have not tasted the food, so that the people do not become weak on the way. Those who ate from the “seven” loaves, that is, from the number of the sanctified and perfect, were not five thousand, but four. The last number is always used in a meaning worthy of praise. So, the quadrangular stone does not shake and is not unstable; for the same reason the Gospels are recognized as sacred - in the same [i.e., fourfold] quantity. In the translation: The Gospel of Matthew - ed. In the lane: I’m spending – ed. In the lane: stumbling - ed. According to the new Synodal Russian translation: “He answered and said: Every plant that My heavenly Father has not planted will be uprooted - ed. In the lane: bewilderment - ed. According to the new Synodal Russian translation: “Every plant that My heavenly Father has not planted will be uprooted” - ed. In the lane: planting - ed. According to the new Synodal Russian translation: “I planted, Apollos watered” - ed. In the lane: different natures - ed. In the lane: Khanyanite - ed. In the lane: bows - ed. In the lane: in its entirety, ed. In the lane: the remains of puppies - ed. According to the new Synodal Russian translation: “Jesus went from there and came to the Sea of ​​Galilee, and going up to the mountain, he sat down there. And a great multitude came to Him, having with them the lame, the blind, the dumb, the crippled, and many others, and they cast them down at Jesus’ feet - ed. According to the new Synodal Russian translation: “And He healed them; so that the people marveled, seeing the dumb speaking, the maimed healthy, the lame walking, and the blind seeing; and glorified the God of Israel” - ed. According to the new Synodal Russian translation: boat - ed. According to the new Synodal Russian translation: “Jesus, calling His disciples, said to them: I feel sorry for the people, because they have been with Me for three days now, and they have nothing to eat; I don’t want to let them go dumb, so that they don’t weaken on the road - ed. According to the new Synodal Russian translation: “I feel sorry for the people,” He says, “who have been with Me for three days already” - ed. According to the old Synodal Russian translation: “the limits of Magedan” - ed. According to the new Synodal Russian translation: “I feel sorry for the people who have been with Me for three days already” - ed. According to the new Synodal Russian translation: to the people - ed. According to the new Synodal Russian translation: “Because he has been with Me for three days” - ed. You might be interested in: