Matthew Chapter Fifteen
Tradition Greater Than the Commandments?
[Text parallels Mark 7:1-13]
15:1 Then Pharisees and scribes came to Jesus from Jerusalem and said, 2 “Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat.” 3 He answered them, “And why do you break the commandment of God for the sake of your tradition? 4 For God commanded, ‘Honor your father and your mother,’ and, ‘Whoever reviles father or mother must surely die.’ 5 But you say, ‘If anyone tells his father or his mother, “What you would have gained from me is given to God,” 6 he need not honor his father.’ So for the sake of your tradition you have made void the word of God. 7 You hypocrites! Well did Isaiah prophesy of you, when he said: 8 “ ‘This people honors me with their lips, but their heart is far from me; 9 in vain do they worship me, teaching as doctrines the commandments of men.’ ”
The beautiful scene of Jesus in Gennesaret healing so many hurting people gets interrupted by the Pharisees and scribes, one might even say “rudely interrupted.” However, this event may have occurred at a later date since according to John, the celebration of Passover was near and it would not have been likely that these Pharisees and scribes would have traveled that distance just before the springtime Jewish festivals began (an approximately 60-mile one-way trip, see John 6:4).
Coming all the way from Jerusalem, the Pharisees and scribes ask Jesus why His disciples don’t wash their hands before eating. In our ears that sounds like a rather petty point of contention, but this is a good example as to how ‘legalists’ think. Even though there is no reference or requirement to wash hands prior to eating in the Bible (which includes the Torah), there was a long-standing oral tradition regarding the washing of hands. One entire tractate of the Jewish Mishnah, known as Yadayim, is dedicated to hand washing regulations. Through the years a number of Jewish rabbis identified and broke down the commandments into two types. They concluded that the Torah had a count of 248 ‘positive’ commandments (those that were required to be performed) and 365 ‘negative’ commandments (those that were to be avoided). These 613 commandments, known as the Mitzvot, were highly revered since they were identified as coming from the Torah (directly from God, although not everyone agreed regarding their interpretation). Then later some rabbis added seven more commandments that were not in Scripture, one of which was the washing of hands before eating. Considering that the Pharisees thought of themselves as watchdogs for Israel’s purity[1] and revering the regulation for hand washing as being equal to one stated by God, they saw this as a major violation.
In reply to their question, Jesus asks them a question, essentially why would they break the commandment of God for the sake of a man-made tradition? He illustrates by pointing out that God commanded that they were to honor their father and mother and whoever reviles (Greek ‘kakologōn’,[2] to curse or to speak evil of) their father or mother must surely die (see Exodus 20:12; 21:17), but instead of enforcing they say, “But you say it is all right for people to say to their parents, ‘Sorry, I can’t help you. For I have vowed to give to God what I would have given to you.’ In this way, you say they don’t need to honor their parents.” (Matthew 15:5-6a, NLT) In Mark’s account, Jesus used the term ‘Corban’ (Greek ‘Korban’,[3] a transliteration of the Hebrew ‘qǒr·bān’,[4] being a gift or offering dedicated to God, see Mark 7:11). Jesus was referring to the acceptable Jewish practice of allowing the efforts of honoring of parents to be substituted as a gift to God, thereby negating any need to honor them. Again, this would sound strange to our ears, but the Jews did codify various ways to honor their parents and the list is extensive. For example, the Qiddushin Tractate of the Talmud regarding Miscellany on the Honor of Mother and Father.[5] Obviously, this substitution was not from God, as this clearly negates the intent and purpose of the commandment. Jesus then calls them hypocrites and the identifies them as the subjects of Isaiah’s prophetic words of Isaiah 29:23, “This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.”
Considerations
Prophetic Text Overview No. 13
Instead of a prophecy that relates to Jesus being the Messiah, this reference to an Old Testament prophecy is offered by Jesus regarding the people of Israel’s lack of desire to know and serve God. Isaiah wrote: “And the Lord said: “Because this people draw near with their mouth and honor me with their lips, while their hearts are far from me, and their fear of me is a commandment taught by men,” (Isaiah 29:13). Religion has its lure, with its strict protocol and procedures at times it can be reduced to a simple ‘formula’ of, do ‘this’, get ‘that’, and repeat. As long as the ritual is maintained, it is thought to be compliant to God’s wishes, being essentially the definition of ‘legalism’. But that is not what God truly desires (see Hosea 6:6; Micah 6:6-8; Matthew 9:13; 12:7-8)[6] Most ritual protocols, like those given to the people of Israel in the Torah, had a purpose, but when they become tradition, something done in rote, much of the purpose was forgotten. Those that follow these protocols may say and think they are serving God, as Isaiah wrote and Jesus pointed out, but their hearts do not desire God. Instead of worshiping God, they end up adoring and worshiping the tradition. This continues to be an issue with some churches and Christians today, especially those raised from an early age in a church. If a protocol was taught without understanding, it may result in being a strict priority instead of a loving relationship.
It is interesting to note that Isaiah follows with, “therefore, behold, I will again do wonderful things with this people, with wonder upon wonder; and the wisdom of their wise men shall perish, and the discernment of their discerning men shall be hidden.” (Isaiah 29:14) A promise and a warning, a promise like many other prophecies in Scripture, that God will do many wondrous things with the people of Israel (including the arrival of the Messiah), but warns that the wisdom of their wise men will no longer be wise and the discernment of their otherwise discerning men will be hidden, just as it was demonstrated here with the Pharisees and scribes.
What Defiles a Person
[Text parallels Mark 7:14-23]
15:10 And he called the people to him and said to them, “Hear and understand: 11 it is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person.” 12 Then the disciples came and said to him, “Do you know that the Pharisees were offended when they heard this saying?” 13 He answered, “Every plant that my heavenly Father has not planted will be rooted up. 14 Let them alone; they are blind guides. And if the blind lead the blind, both will fall into a pit.” 15 But Peter said to him, “Explain the parable to us.” 16 And he said, “Are you also still without understanding? 17 Do you not see that whatever goes into the mouth passes into the stomach and is expelled? 18 But what comes out of the mouth proceeds from the heart, and this defiles a person. 19 For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander. 20 These are what defile a person. But to eat with unwashed hands does not defile anyone.”
Jesus then turns toward the other people gathered around Him, telling them to listen and to comprehend that it is not what goes into a person’s mouth that defiles (Greek ‘koinoi’,[7] to make common, unclean, pollute) them, but what is said out of their mouth that defiles a person. Since His statement is essentially the opposite of their basic teachings, it should not be surprising that the Pharisees took offense to that statement. Apparently they felt more comfortable in justifying their beliefs with His disciples than to openly debate Jesus directly. “Jesus replied, “Every plant not planted by my heavenly Father will be uprooted, so ignore them. They are blind guides leading the blind, and if one blind person guides another, they will both fall into a ditch.” (verses 13-14, NLT) In the Old Testament the reference to being planted by God lead to becoming righteous (see Isaiah 60:21; 61:3), those that were not planted by Him will be up rooted, removed. Those that thought they were going to be saved, will not enter heaven. Jesus said to not pay attention to them as they are blind guides, leading the blind, both of which will fall into a pit.
Peter was probably not alone wondering how something that comes out of a person can defile them instead of what is consumed by them, but he is often the first to speak up. He asks Jesus to explain what He said. Jesus gently rebukes Peter, asking him, “Do you not see that whatever goes into the mouth passes into the stomach and is expelled? But what comes out of the mouth proceeds from the heart, and this defiles a person.” Jesus is saying that what people say will reflect what is on their heart. If the heart produces evil thoughts, such as, murder, adultery, sexual immorality, theft, false witness, or slander, their words will expose what defiles them, they are not defiled be eating with unwashed hands.
The Faith of a Canaanite Woman
[Text parallels Mark 7:24-30]
15:21 And Jesus went away from there and withdrew to the district of Tyre and Sidon. 22 And behold, a Canaanite woman from that region came out and was crying, “Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.” 23 But he did not answer her a word. And his disciples came and begged him, saying, “Send her away, for she is crying out after us.” 24 He answered, “I was sent only to the lost sheep of the house of Israel.” 25 But she came and knelt before him, saying, “Lord, help me.” 26 And he answered, “It is not right to take the children’s bread and throw it to the dogs.” 27 She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” 28 Then Jesus answered her, “O woman, great is your faith! Be it done for you as you desire.” And her daughter was healed instantly.
Jesus leaves the region around the Sea of Galilee and heads northwest to the district of Tyre and Sidon. This is the first time since the beginning of His ministry that Jesus left the area where the people of Israel lived at that time. After Jesus and His disciples arrive, they encounter a woman from that region (Mark identifies her as a Syrophoenician woman, believed to be half Syrian and half Phoenician, see Mark 7:26), undoubtedly once was or still is a worshiper of pagan gods. But here she is calling out to Jesus to have mercy on her, as she identifies Him as the Son of David,[8] a reference to Him being Israel’s Messiah.
She tells Jesus that her daughter is being severely oppressed by a demon.[9] But Jesus did not respond. The disciples were probably a little perplexed as to why they were in this region. Earlier, when they were sent out to proclaim the Kingdom of Heaven was at hand, they were not allowed to go to the Gentiles or Samaritans (see Matthew 10:5-7). Now that they were outside the house of Israel, and seeing that Jesus is seemingly ignoring this woman crying out for help, the question as to why they were there was inevitably on their minds. As the woman continued to call out for help, the disciples became annoyed and asked Jesus to send her away. He responded to the disciples by saying He was sent only to the lost sheep of the house of Israel. Since the disciples had seen Jesus heal and help others that were not in the lineage of Israel, that statement probably added to their confusion. The woman now comes before Jesus and kneels and pleaded for His help. It is interesting to note that the Greek word translated here as ‘knelt’ is ‘prosekynei’,[10] which is most often translated as ‘worship’. Jesus, now talking to the woman, says that, “It is not right to take the children’s bread and throw it to the dogs.” While it is true that Jesus did primarily come to save the lost sheep of Israel, and that Gentiles were often referred to as dogs by the Jews (due to their impurities and abominations), Jesus’ response to this woman appears to be uncharacteristically negative and unlike Him. The woman immediately answered, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Jesus then told her that her faith was great and that what she asked for was done, her daughter was instantly healed from demonic oppression.
Considerations
Odd Behavior?
So why did Jesus answer the disciples and the woman the way He did, especially since He would have known her faith prior to their encounter? There are a number of potential answers. First, she needed to recognize who He was and ask for help, just as someone seeking salvation today needs to hear about Jesus and ask for that salvation through repentance in order to be saved. Second, her faith in Jesus was being tested, she accepted the truth in what He was saying but continued to pursue regardless of the apparent roadblocks. Her faith in Him being able and willing to help was unshakable. Third, it was an important lesson for both the disciples then and for readers today, that Jesus came for all people. And fourth, it may have served as a “wake up call” for the Jews, as her faith in Jesus exceeded most of the people of Israel at that time.
Jesus Heals Many
[Text parallels Mark 7:31-37]
15:29 Jesus went on from there and walked beside the Sea of Galilee. And he went up on the mountain and sat down there. 30 And great crowds came to him, bringing with them the lame, the blind, the crippled, the mute, and many others, and they put them at his feet, and he healed them, 31 so that the crowd wondered, when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing. And they glorified the God of Israel.
Jesus returned to and walked beside the Sea of Galilee (Mark places Him in the Decapolis[11] region on the southeast side of the lake, see Mark 7:31). He went up on the mountain and sat down, soon many people came to Him for healing. Matthew’s list is extensive, they brought to Jesus the lame (Greek ‘chōlous’,[12] maimed, can also be lame in a spiritual sense), blind, crippled (Greek ‘kyllous’,[13] bent, crooked), mute, and many others. They were brought before Him and He healed them. When the crowd saw the mute speaking, the crippled healthy, the lame walking, and the blind able to see, they wondered (Greek ‘thaumasai’,[14] struck with awe, previously translated as ‘marveled’, see Matthew 8:10, 27; 9:33, often translated as amazed or astonish). They glorified (Greek ‘edoxasan’,[15] to ascribe honor, praise, to celebrate) the God of Israel.
Jesus Feeds the Four Thousand
[Text parallels Mark 8:1-10]
15:32 Then Jesus called his disciples to him and said, “I have compassion on the crowd because they have been with me now three days and have nothing to eat. And I am unwilling to send them away hungry, lest they faint on the way.” 33 And the disciples said to him, “Where are we to get enough bread in such a desolate place to feed so great a crowd?” 34 And Jesus said to them, “How many loaves do you have?” They said, “Seven, and a few small fish.” 35 And directing the crowd to sit down on the ground, 36 he took the seven loaves and the fish, and having given thanks he broke them and gave them to the disciples, and the disciples gave them to the crowds. 37 And they all ate and were satisfied. And they took up seven baskets full of the broken pieces left over. 38 Those who ate were four thousand men, besides women and children. 39 And after sending away the crowds, he got into the boat and went to the region of Magadan.
The need for healing was so great that several days had gone by, some had been there for three days without food. Jesus said He was unwilling to send them away hungry, as they might faint on the way home. When His disciples heard this, they asked where will they get enough food to feed such a large crowd. Since this is essentially the same question the disciples asked before the first mass feeding event (see Matthew 14:15-21), many commentators believe that Matthew erroneously recorded the same feeding twice. Due to a significant number of variations in the details, it is clear that this is a second mass-feeding event. So why would the disciples not expect another miracle? They undoubtedly did expect Jesus to provide the meal, their question was more of an admission that they, the disciples, would not be able to provide any food.
Jesus asked what food they had available, He was told seven loaves of bread and a few fish. He told the crowd to sit on the ground and then took the bread and fish and after giving thanks, He broke the bread and gave them to the disciples to distribute to the people. There was enough for everyone to eat to their satisfaction, plus seven baskets full of broken pieces of bread left over. These baskets were large coiled wicker baskets typically used to store grain (Greek ’spyridas’[16]), much larger than the twelve ‘kophinous’[17] personal travel-sized wicker baskets used to collect the bread at the first mass-feeding event (see Matthew 14:20). The number of people fed were four thousand men, not including the women and children. After sending the people away, Jesus got into a boat snd went to Magadan (from the Hebrew ‘Magdala’, a town three miles north of Tiberias, located on the shore of the Sea of Galilee, believed to be the birthplace of Mary Magdalene, Mark identifies the location as Dalmanutha, a village near Magdala, see Mark 8:10).
It is interesting to note that the word translated in verse 36 as ‘thanks’ is the Greek word, ‘eucharistēsas’,[18] which shares the same root word as the word ‘Eucharist’ (a term used by many denominations for communion or the Last Supper), meaning ‘thanksgiving’.
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[1] See Considerations under Matthew 9:10-13 regarding “Stalking Jesus.”
[2] Strong’s Greek 2551.
[3] Strong’s Greek 2878.
[4] Strong’s Hebrew 7133.
[5] Neusner, J. (2011). The Babylonian Talmud: A Translation and Commentary (Vol. 12, pp. 138–142. Peabody, MA: Hendrickson Publishers.
[6] See also Considerations under Matthew 9:10-13 regarding “Legalism.”
[7] Strong’s Greek 2840.
[8] See commentary under Matthew 9:27-31 regarding the title “Son of David.”
[9] See commentary and Considerations under Matthew 8:28-34 regarding "Demons."
[10] Strong’s Greek 4352.
[11] See Matthew 4:25.
[12] Strong’s Greek 5560.
[13] Strong’s Greek 2948.
[14] Strong’s Greek 2296.
[15] Strong’s Greek 1392.
[16] Strong’s Greek 4711.
[17] Strong’s Greek 2894.
[18] Strong’s Greek 2168.