Mateus 15
Kenneth Wuest · Citado em PreceptAustin
Mateus 15
Wuest - Our Lord now takes the people into the discussion. He uncovers the hypocrisy of the Pharisees so that the people can see the true character of their religious leaders. The question at issue was concerning ceremonial defilement incurred by disobedience to the man-made regulations of the Pharisees. Jesus proceeds to show the fallacy of these regulations. Hear and understand - Both are in the present imperative (which is interesting as the parallel commands in Mark 7:14+ are in the aorist imperative) - continually hear and continually understand which was a common idiom that meant, “Listen carefully and pay close attention,” and it often preceded a message of great importance. What Jesus was getting ready to say was of great importance! It was not that what Jesus said would be hard to understand but that it would be hard to accept. The greatest stumbling block to salvation has always been lack of acceptance and belief of the Gospel, not lack of understanding. It is when the Gospel is presented most clearly that it is likely to be the most unacceptable! Most of us have had this experience. We engage another person talking about prayer or God, etc, but then we must come to the most important question "Who is Jesus Christ and why did He die on the Cross?" That is when I have experienced their resistance to accept the Gospel now that they fully grasp what the Gospel means and that it calls for them to make a personal decision by grace through faith. As usual, Jesus’ following illustration is simple and based on the common knowledge and everyday experiences of the people. John Broadus - It was something important, and demanded attentive consideration. The disciples presently called it a ‘parable’ (Mt 15:15), yet he was not now employing obscure expressions as a judgment (Mt 13:13), but with great desire that all (Mark 7:14) should understand. And they must not merely hear, but understand; for he will not recite decisions and opinions of the ancients, as the Scribes did, but will speak by his own authority (7:29), directly to the understanding and conscience of the people Note that even the disciples failed to hear and understand as we can see from their question in Matthew 15:15 and Jesus' response to them in Matthew 15:16. Understand (4920)(suniemi from sun/syn = with + hiemi = send; cf sunesis) literally means to send together or bring together. The idea is to put together "pieces of the puzzle" (so to speak) and to exhibit comprehension. Suniemi describes the ability to understand concepts and see relationships between the various concepts and see relationships between them. In short, this verb describes the exercise of the faculty of comprehension, intelligence, acuteness, shrewdness. The noun sunesis was originally used by Homer in the Odyssey to describe the running together or a flowing together of two rivers. Used 25x mostly in the Gospels - Mt. 13:13; Mt. 13:14; Mt. 13:15; Mt. 13:19; Mt. 13:23; Mt. 13:51; Mt. 15:10; Mt. 16:12; Mt. 17:13; Mk. 4:12; Mk. 6:52; Mk. 7:14; Mk. 8:17; Mk. 8:21; Lk. 2:50; Lk. 8:10; Lk. 18:34; Lk. 24:45; Acts 7:25; Acts 28:26; Acts 28:27; Ro. 3:11; Ro. 15:21; 2 Co. 10:12; Eph. 5:17 Matthew 15:11 "It is not what enters into the mouth that defiles the man, but what proceeds out of the mouth, this defiles the man." NET Matthew 15:11 What defiles a person is not what goes into the mouth; it is what comes out of the mouth that defiles a person." NLT Matthew 15:11 It's not what goes into your mouth that defiles you; you are defiled by the words that come out of your mouth." ESV Matthew 15:11 it is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person." NIV Matthew 15:11 What goes into a man's mouth does not make him 'unclean,' but what comes out of his mouth, that is what makes him 'unclean.' " GNT Matthew 15:11 οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον. KJV Matthew 15:11 Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. It is not what enters into the mouth: Mk 7:15 Lu 11:38-41 Ac 10:14,15 11:8,9 Ro 14:14,17,20 1Ti 4:4,5 Tit 1:15 Heb 13:9 but what proceeds out of the mouth: Mt 15:18-20 12:34-37 Ps 10:7 12:2 52:2-4 58:3,4 Isa 37:23 Isa 59:3-5,13-15 Jer 9:3-6 Ro 3:13,14 Jas 3:5-8 2Pe 2:18 Matthew 15 Resources - Multiple Sermons and Commentaries Related Passages: Acts 10:15+ Again a voice came to him a second time, “What God has cleansed, no longer consider unholy.” Matthew 15:17+ “Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated? 1 Corinthians 6:13+ Food is for the stomach and the stomach is for food, but God will do away with both of them. Yet the body is not for immorality, but for the Lord, and the Lord is for the body. Colossians 2:20-23+ If (SINCE) you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, 21 “Do not handle, do not taste, do not touch!” 22 (which all refer to things destined to perish with use)–in accordance with the commandments and teachings of men? 23 These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence. (SO WHAT IS OF VALUE AGAINST FLESHLY INDULGENCE? Read Col 3:1-4+ and then Col 3:5+ which speaks of fleshly indulgence!) KOSHER FOR PASSOVER THE PROBLEM IS NOT EXTERNAL THE PROBLEM IS INTERNAL It is not what enters into the mouth that defiles (koinoo) the man - Jesus is speaking of spiritual defilement in the context of the subject in the preceding context, which had to do with foods (eating with ceremonial washing). This is radical teaching to these Jews who had been taught by the Pharisees that they must observe external rituals (in this context related to eating) in order to attain ceremonial purity. Note that the key word in this section is defile (4x in Mark's account and 5x in Matthew's account - Mt 15:11 = twice, Mt 15:18, Mt 15:30 = twice). To defile something means to undermine its purity, to contaminate it or make it unclean. Defilement is the violation of something considered sacred (e.g., believer's body - 1Co 6:19-20+). It is not a question of hand washing, but of "heart washing!" Louis Barbieri - The Pharisees were wrong in thinking their washings kept them spiritually clean. (BKC)
Mateus 15
Wuest adds that "The Greek word for “hypocrite” was used of an actor on the Greek stage, one who played the part of another. The word means literally, “to judge under,” and was used of someone giving off his judgment from behind a screen or mask… The true identity of the person is covered up. It refers to acts of impersonation or deception. It was used of an actor on the Greek stage. Taken over into the New Testament, it referred to a person we call a hypocrite, one who assumes the mannerisms, speech, and character of someone else, thus hiding his true identity. Christianity requires that believers should be open and above-board. They should be themselves. Their lives should be like an open book, easily read." (Ibid) It is notable that all 18 uses in the NT are in the Gospels - Matt. 6:2; Matt. 6:5; Matt. 6:16; Matt. 7:5; Matt. 15:7; Matt. 22:18; Matt. 23:13; Matt. 23:14; Matt. 23:15; Matt. 23:23; Matt. 23:25; Matt. 23:27; Matt. 23:29; Matt. 24:51; Mk. 7:6; Lk. 6:42; Lk. 12:56; Lk. 13:15 Rightly did Isaiah prophesy of you - "Well did Isaiah prophesy of you." (ESV) Rightly is kalos which means "beautifully." Jesus is using a touch of sarcasm as He applies the words from Isaiah 29:13 to the religious leaders. 700 years earlier the Spirit inspired writings looked down the corridors of time and saw the evil practices of these first century Jewish religious leaders. J
Mateus 15
Wuest - When our Lord spoke of that which enters a man, He was speaking of food. That does not make a man ceremonially unclean, (does not defile - koinoo) even though he eat it with ceremonially unwashed hands. When He spoke of that which comes out of a man which defiles him, He was referring to the extra-biblical teachings of the Pharisees which defiled them in the sense that these teachers were, by their teachings which were in direct opposition to God’s Word, constituted false teachers, thus, not hallowed or set apart for God. Akin - The fruit of sin has its root in every human heart! Every human heart has the root of every human sin in it! You see, it is entirely possible to look nice on the outside while being dead on the inside. The most deadly contamination is not what I touch. The most deadly contamination is what I think! Proverbs 23:7: “As a man thinks in his heart so is he!” What the Bible Teaches - The Lord distinguished between two things: that which enters the mouth physically and that which leaves the mouth morally. The point is that food partaken without the observation of the Pharisees' ceremonial ritual of washing never harmed or poisoned a man (the Lord was not speaking of proper hygienic observations nor of such things as poisons). Under the law, some food was ceremonially unclean, but in Christ even this could not defile a man, since every creature is "good, and nothing to be refused" (1 Tim 4:3-5). Peter had to learn that lesson in Acts 10:11-16, "I have never eaten any thing that is common or unclean ... What God hath cleansed, that call not thou common". By contrast, the Lord said, what emerges from the mouth reveals the state of the inner-self, and talk leads to practice, thereby defiling the man. But the Pharisees' tradition conveniently overlooked these weightier matters of the law.
Mateus 15
Wuest adds thelo expresses "a desire that comes from one's emotions" in this case Jesus' splanchnizomai. For Term of explanation. Explains why He does not want to send them away. They might faint on the way - NIV = "they may collapse on the way." Literally., be unstrung or relaxed. (Vincent) Faint (1590)(ekluo from ek = out or intensifier + luo = to loose) means literally to loosen out and so to be unstrung (secular use = to unstring a bow) and so ""to have one's strength relaxed" (Thayer). Even as a bowstring goes limp when unstrung, the people would also go limp.To relax effort. To be without strength, extremely weary, exhausted in strength, ready to give out. Ekluo was used to describe reapers who had been overcome by heat and toil. Used 5x in NT - Mt. 15:32; Mk. 8:3; Gal. 6:9; Heb. 12:3; Heb. 12:5 Related Resources: Alfred Edersheim - The Feeding of the Four Thousand WARNING AGAINST ERROR Matthew 15:32–39; 16:1–12 - Croft Pentz I. The feeding—Matthew 15:32–39 A. Devotion—Matthew 15:32. The people had been with Jesus for “three days.” They were hungry and had nothing to eat. Jesus loved them and couldn’t send them away hungry. B. Doubt—Matthew 15:33. The disciples had no faith that Christ could feed all these people. They forgot how he had fed the five thousand (Matt. 14:16–21). (This is a different story, as the details prove.) Do not look upon circumstances; look to God in faith. C. Demand—Matthew 15:34–35. They had seven loaves and a few fish. Jesus told the disciples to have the people sit down. D. Distribution—vv. 36–39. Jesus took the seven loaves and few fish, and fed four thousand men besides women and children. God can take little and make much from it. II. The faithless—Matthew 16:1–4 A. Seeking—Matthew 15:1–2. People wanted to see miracles before they would believe. They really wanted to be entertained. B. Sin—Matthew 15:3. The people knew the signs of the weather, but they could not understand the signs of the times. Often the more worldly knowledge a man gains as he studies, the less he depends on God, and the less he understands about God. C. Sign—Matthew 15:4. Again Christ speaks of the sign of Jonah. As Jonah was in the fish for three days, so Christ would be in the grave for three days before He would arise. The things of God are simple so that believers can understand, but educated nonbelievers stumble over them. Some try to reason with God, while others use logic. When you come to God you must accept Him by faith. You don’t have to understand all things. III. The forgetting—Matthew 16:5–12 A. The forgetting—Matthew 15:5–6. The disciples forgot to take bread with them. As these disciples forgot to take food, many forget to take spiritual food (reading the Bible and praying daily). B. The faithless—Matthew 15:7–10. They forgot how Jesus had fed the five thousand and four thousand. How easy it is to forget God’s blessings! So many pray for God’s blessings, then when God does bless them, they soon forget and seldom praise Him. C. The false followers—Matthew 15:11–12. The Pharisees and Sadducees were teaching a false religion. Jesus warns us to be careful of these groups. Matthew 15:33 The disciples said to Him, "Where would we get so many loaves in this desolate place to satisfy such a large crowd?" NET Matthew 15:33 The disciples said to him, "Where can we get enough bread in this desolate place to satisfy so great a crowd?" NLT Matthew 15:33 The disciples replied, "Where would we get enough food here in the wilderness for such a huge crowd?" ESV Matthew 15:33 And the disciples said to him, "Where are we to get enough bread in such a desolate place to feed so great a crowd?" NIV Matthew 15:33 His disciples answered, "Where could we get enough bread in this remote place to feed such a crowd?" GNT Matthew 15:33 καὶ λέγουσιν αὐτῷ οἱ μαθηταί, Πόθεν ἡμῖν ἐν ἐρημίᾳ ἄρτοι τοσοῦτοι ὥστε χορτάσαι ὄχλον τοσοῦτον; KJV Matthew 15:33 And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude? Where: Nu 11:21,22 2Ki 4:42-44 Mk 6:37 8:4,5 Joh 6:5-7 satisfy: Mt 14:15 Lu 9:13 Joh 6:8,9 Matthew 15 Resources - Multiple Sermons and Commentaries Related Passages: Mark 8:4+ And His disciples answered Him, “Where will anyone be able to find enough bread here in this desolate place to satisfy these people?” SHORT TERM MEMORY LOSS! Brian Bell - Had they forgot about the 5000? - Well, we do! Hasn’t God taken care of a bill of $200 for you, & yet we get anxious over the next one for $100? The disciples said to Him, "Where would we get so many loaves in this desolate place to satisfy such a large crowd - Desolate place is eremia describing an "uninhabited or lonely region, normally with sparse vegetation." (4x in NT - Mt 15:33; Mk 8:4; 2 Co 11:26; Heb 11:38) (BDAG) Ken Gire said, "Miracles are the common currency of heaven. The feeding of the 4000 was just a little loose change spilling from a hole in its pocket." Broadus on desolate place "or a desert place, a wild country with few inhabitants, see on Mt 14:13 and Mt 3:1. Only a region containing large towns could at short notice furnish food for such a multitude, and this wild country was a good many miles from the nearest cities of Decapolis."
Mateus 15
Wuest - He uses the illustration of the children of the household at the table, and their little pets under the table. It is seemly, proper, (kalon (καλον)), He says, to see that the children are fed first, then the little dogs, their pets. Chuck Smith on dogs - wild scavenger dogs that were hated by everybody. They would run in packs; they would attack sheep, they would attack children. And they were ferocious, vicious, hated animals. And it was very common for the Jews to call the Gentile Gentile dogs. And the word is equivalent to our English word bitch where it is a derogatory term. And so, they would use it, the word dog like a person would use the other word today, in a very derisive, derogatory way....There is another Greek word for dog, which is the word that Jesus used. It is that little household pet that"s always under the table, that little pet of the family. And most of the Jewish homes had their little pet dogs, which were domesticated and lovable little animals under the table. Henry Morris The "dogs" under the table (Mark 7:28) were understood to be small household pets. On the reasons for the seeming harshness of Jesus' reply to this Gentile woman, note that the Lord Jesus had come into the world to die for the sin of the whole world, but He had also come as Israel's promised Messiah. His seeming harshness to the Canaanite woman is best understood as not only a test of her faith in the God of Israel, but also as a means to show His disciples that Gentiles also were included in God's plan, and that they too could have saving faith.
Mateus 15
Wuest - How adroit was this woman’s plea. Love sharpens the sensibilities and reason (AND I WOULD ADD A SENSE OF DESPERATION REGARDING HER DAUGHTER WITH THE "SOLUTION" STANDING RIGHT IN FRONT OF HER! A MOTHER'S LOVE IS A POWERFUL FORCE!). Even the dogs (the little puppies) feed on the crumbs (little crumbs) which fall from their masters' table." - With wit, logic and faith she offered an wonderful response to Jesus. As Plummer says “The metaphor which Christ had used as a reason for rejecting her petition she turns into a reason for granting it." And so in her reply she uses the diminutive for dogs and crumbs, the latter speaking of small crumbs that in a sense "expressed her unworthiness to receive a large blessing." (Constable) Brian Bell - Yes, dog I am, but you have come all the way here to Sidon. a) I am not like the scavenger dog out in the street; I am a little puppy under your table awaiting some Christ-Crumbs! ...She could not call him Father. She could not claim the privilege of a child. But she could call Him Master. And Masters feed their dogs (at least crumbs). b) The woman, being a Gentile, had no covenant right to come to Jesus and call Him Son of David (22); but she could call Him Lord and have her prayer answered. (1) Jesus was not rude to her; He was only testing & strengthening her faith 2. Like the prodigal that came back content with just being one of his fathers hired servants. a) She spied out a dog’s relation to his master & made the most of it. b) She is the only one we know of that ever answered Jesus’ mini-parables back with a mini-parable. Broadus - The Jewish people, she is aware, have a special mission in the world, and special privileges; and of these they need not be deprived by her request, for a despised Gentile also may have an humble share of Messianic blessing. He is not now healing any in Israel, and the chosen people will lose no Messianic good by this one act of pity for her. In Mark, what our Lord had said to her is introduced by the words, ‘Let the children first be filled (Mk 7:27+);’ implying that afterwards the dogs might get something. Guzik on but even - These were two faith-filled words: Yet even. She accepted Jesus’ description and asked for mercy despite it—or perhaps because of it. “She would not give over, though he gave her three repulses. So as she said, like Jacob, I will not thee go, until thou bless me. And as he, like a prince, so she, like a princess, prevailed with God and obtained the thing which she desired.” (Poole) On the other hand