The Bullet Point Bible

Matthew 15

Tradition Versus God's Command

1 Then Pharisees and experts in the law came from Jerusalem to Jesus and said,2 "Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat."3 He answered them, "And why do you disobey the commandment of God because of your tradition?4 For God said, ' Honor your father and mother ' and ' Whoever insults his father or mother must be put to death .'5 But you say, 'If someone tells his father or mother, "Whatever help you would have received from me is given to God,"6 he does not need to honor his father.' You have nullified the word of God on account of your tradition.7 Hypocrites! Isaiah prophesied correctly about you when he said,8 ' This people honors me with their lips,8 but their heartis far from me,9 and they worship me in vain,9 teaching as doctrines the commandments of men .'"

  • Religious leaders from Jerusalem challenge Jesus regarding the disciples' failure to observe the "tradition of the elders," specifically ritual handwashing before meals.
  • This tradition was an oral interpretation and expansion of the Law, highly valued by the Pharisees, but not explicitly commanded in the Torah for non-priests before meals.
  • Jesus counters by accusing them of prioritizing their human traditions over God's direct commandments, thus committing a more serious transgression.
  • He cites the commandment to honor parents (Exodus 20:12; Deuteronomy 5:16) and the penalty for cursing them (Exodus 21:17; Leviticus 20:9).
  • Jesus exposes the "Corban" loophole: a practice where dedicating resources to God (making them "Corban" or a gift) could be used to avoid financially supporting one's parents, directly violating the spirit and letter of the commandment.
  • By allowing this practice, the religious leaders effectively "nullify the word of God" for the sake of their tradition (Matthew 15:6).
  • Jesus calls them "hypocrites," actors whose outward piety masks inner disobedience.
  • He applies Isaiah 29:13 to them, highlighting the difference between outward religious observance (lips) and genuine heart devotion. Worship based on human rules rather than God's commands is "in vain."
  • This confrontation establishes a key theme: the conflict between divine authority (Scripture) and human religious authority (tradition).
The Source of True Defilement

10 Then he called the crowd to him and said, "Listen and understand.11 What defiles a person is not what goes into the mouth; it is what comes out of the mouth that defiles a person."12 Then the disciples came to him and said, "Do you know that when the Pharisees heard this saying they were offended?"13 And he replied, "Every plant that my heavenly Father did not plant will be uprooted.14 Leave them! They are blind guides. If someone who is blind leads another who is blind, both will fall into a pit."15 But Peter said to him, "Explain this parable to us."16 Jesus said, "Even after all this, are you still so foolish?17 Don't you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer?18 But the things that come out of the mouth come from the heart, and these things defile a person.19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person."

  • Jesus shifts from confronting the leaders to teaching the crowd, emphasizing the importance of understanding spiritual truth.
  • He declares a radical principle: true defilement is internal, originating from the heart, not external, like eating with unwashed hands or consuming certain foods (Matthew 15:11). This challenges the foundation of many Jewish purity laws as commonly understood.
  • The disciples report the Pharisees' offense, indicating the controversial nature of Jesus' teaching.
  • Jesus dismisses the Pharisees' authority, comparing them to plants not planted by God (destined for judgment) and "blind guides" leading others to destruction (Matthew 15:13-14). This echoes warnings about false teachers.
  • Peter, speaking for the disciples, asks for clarification, showing they also struggled to grasp the spiritual meaning beyond the literal.
  • Jesus expresses frustration at their lack of understanding ("Are you still so dull?" - Matthew 15:16), highlighting the difficulty even his closest followers had in moving beyond physical interpretations.
  • He explains that food passes through the body physically, but sinful actions and words originate from the "heart" – the center of thought, will, and emotion.
  • Jesus lists specific sins stemming from the heart (Matthew 15:19), showing that moral corruption, not ritual impurity, is what truly defiles a person before God. Compare this list to Galatians 5:19-21.
  • He concludes by reiterating that external actions like eating with unwashed hands do not cause spiritual defilement. This prioritizes moral purity over ritual observance.
The Faith of a Canaanite Woman

21 After going out from there, Jesus went to the region of Tyre and Sidon.22 A Canaanite woman from that area came and cried out, "Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!"23 But he did not answer her a word. Then his disciples came and begged him, "Send her away, because she keeps on crying out after us."24 So he answered, "I was sent only to the lost sheep of the house of Israel."25 But she came and bowed down before him and said, "Lord, help me!"26 "It is not right to take the children's bread and throw it to the dogs," he said.27 "Yes, Lord," she replied, but even the dogs eat the crumbs that fall from their masters' table.28 Then Jesus answered her, "Woman, your faith is great! Let what you want be done for you." And her daughter was healed from that hour.

  • Jesus withdraws to Gentile territory (Tyre and Sidon), perhaps seeking respite or extending his mission implicitly.
  • A Canaanite (Syrophoenician in Mark 7:26) woman, a Gentile descendant of Israel's ancient enemies, approaches Jesus.
  • She addresses Jesus with messianic titles ("Lord, Son of David"), showing remarkable insight and faith despite her background.
  • Jesus initially ignores her, and the disciples want her dismissed, reflecting common Jewish attitudes towards Gentiles.
  • Jesus states his primary mission focus: "{{I was sent only to the lost sheep of the house of Israel}}" (Matthew 15:24), affirming the covenant priority of Israel in God's plan at that time (see Romans 1:16).
  • The woman persists, worshiping him and pleading for help.
  • Jesus tests her faith further with a challenging metaphor: Israel are the "children," and Gentiles are the "dogs" (a common derogatory term used by Jews for Gentiles, though Jesus uses a diminutive form, perhaps softening it slightly to "household dogs"). The "bread" represents the blessings of the kingdom.
  • The woman demonstrates extraordinary humility and wit, accepting the analogy but turning it to her advantage: even dogs receive scraps from the master's provision (Matthew 15:27). She doesn't dispute Israel's priority but appeals for mercy based on God's abundant grace.
  • Jesus commends her "great faith" – persistence, humility, and understanding of his identity and mercy – and grants her request immediately.
  • This encounter highlights that saving faith is not limited by ethnicity and foreshadows the future Gentile mission. It contrasts the persistent faith of a Gentile woman with the unbelief of the Jewish leaders.
Jesus Heals Many

29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down.30 Then large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They laid them at his feet, and he healed them.31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

  • Jesus returns to the region near the Sea of Galilee, likely the Decapolis area on the eastern (more Gentile) side.
  • He goes up a mountain, a common setting for significant teaching and revelation in Matthew's Gospel (cf. Matthew 5:1; Matthew 17:1; Matthew 28:16).
  • Large crowds, likely including many Gentiles, flock to him, bringing people with various severe ailments.
  • Jesus performs numerous healings, demonstrating his divine power and compassion. The list of ailments (lame, blind, crippled, mute) echoes messianic prophecies like Isaiah 35:5-6.
  • The crowd's reaction is amazement, leading them to praise "the God of Israel" (Matthew 15:31). This specific phrasing suggests that many in the crowd were Gentiles recognizing the power of Israel's God manifested in Jesus.
  • This section serves as a powerful demonstration of Jesus' authority over sickness and suffering, fulfilling prophetic expectation and drawing praise to God.
Feeding the Four Thousand

32 Then Jesus called his disciples and said, "I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don't want to send them away hungry since they may faint on the way."33 The disciples said to him, "Where can we get enough bread in this desolate place to satisfy so great a crowd?"34 Jesus said to them, "How many loaves do you have?" They replied, Seven-and a few small fish.35 After instructing the crowd to sit down on the ground,36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds.37 They all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full.38 Not counting children and women, there were 4,000 men who ate.39 After sending away the crowd, he got into the boat and went to the region of Magadan.

  • Jesus expresses deep compassion for the crowd's physical needs after they stayed with him for three days. His concern extends beyond spiritual teaching to their physical well-being (Matthew 15:32).
  • Despite having witnessed the feeding of the 5,000 (Matthew 14:13-21), the disciples again express doubt about providing food in a desolate place (Matthew 15:33). This highlights their recurring struggle with faith and understanding Jesus' power.
  • Jesus works with the resources available: seven loaves and a few small fish.
  • The sequence of actions (taking, giving thanks, breaking, distributing) parallels the feeding of the 5,000 and anticipates the Last Supper (Matthew 26:26).
  • Everyone ate and was satisfied, demonstrating the abundance provided by Jesus.
  • Seven large baskets (Greek: *spyridas*, different from the *kophinoi* in the feeding of the 5,000) of leftovers were collected, signifying completeness and divine sufficiency.
  • The number fed was 4,000 men, plus women and children. This miracle likely occurred in a predominantly Gentile area (Decapolis), contrasting with the feeding of the 5,000 in Jewish territory.
  • The distinctions between the two feeding miracles (location, numbers fed, number of loaves/fish, type/number of baskets) suggest they are separate events, possibly symbolizing Jesus' provision for both Jews (5,000) and Gentiles (4,000).
  • Jesus dismisses the crowd and travels to Magadan (possibly another name for Magdala or a nearby area on the western shore of Galilee).

The Scriptures quoted are from the NET Bible® https://netbible.org copyright ©1996, 2019 used with permission from Biblical Studies Press, L.L.C. All rights reserved

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