Mateus 15

Thomas Constable · Citado em PreceptAustin

Mateus 15

Constable - The unbelieving multitudes were understandably ignorant, but Jesus’ believing disciples should have known better. Jesus had taught them the priority of reality over ritual before (Mt 3:9; Mt 12:1–21). KJV has "Are ye also yet" about which Broadus comments "The Greek has a strong word (yet), not elsewhere used in the New Testament, but which in later Greek has even yet as a well-established meaning; ‘even yet,’ after all the instruction you have received, comp. Mt 16:9; Heb. 5:12." Wuest (commenting on Mk 7:18) - "Are you so lacking in understanding also- The idea is, “You also, as well as the multitude?” It was a cause of disappointment to Jesus that His own chosen pupils were still under the spell of the Pharasaic theological tradition and outlook. Gould says, “They had been trained in Judaism, in which the distinction between clean and unclean is ingrained, and could not understand a statement abrogating this.” Expositors says: “The idea throughout is that ethical defilement is alone of importance, all other defilement, whether the subject of Mosaic ceremonial legislation or of scribe tradition, a trivial affair. Jesus here is a critic of Moses as well as the scribes, and introduces a religious revolution.” Lacking in understanding (801)(asunetos from a = without + sunetós = sagacious, discerning) describes the man who is a fool, who cannot learn the lesson of experience, who will not use the mind and brain that God has given to him. This person is without insight or understanding and is descriptive of unredeemed man's heart. This man has an inability to bring together facts and make sense out of them. In context this man has an inability to conclude from the creation there is a Creator. It is the man who is without insight into moral or religious things and thus is so blinded that evil is thought of as good and good as evil. All uses in NT (Mt 15:16; Mk 7:18; Ro 1:21, 31; 10:1). A T

Mateus 15

Constable says "Matthew introduced this extraordinary story with an extraordinary word, “Behold.” This is the only occasion where Jesus ventures beyond the border of Israel. And a Canaanite woman from that region came out and began to cry out, saying - Matthew's use of the designation Canaanite would draw attention to the fact that she was a descendant of Israel’s ancient enemies! This makes her approach to Jesus and Jesus' response to her all that much more radical! But then Jesus is radical! Mark tells us how she approached Jesus writing that "after hearing of Him, a woman whose little daughter had an unclean spirit immediately came and fell at His feet (cf Mt 15:25)." (Mark 7:25+) She was on her knees and began to cry out (krazo denotes loud crying) in the imperfect tense indicating again and again she appealed to Jesus - a persistent prayer! (cf persistence in pleading = Mt 7:7+, Luke 18:1-8+) She was unwilling to give up! Clearly her request implies that she had some degree of faith or belief that Jesus had the authority over the demonic world. Since casting out of demons was a miracle that Jesus had frequently carried out in Israel (Mk 1:39+), it is also likely she had heard of His power to cast out demons. "Her persistent request for help demonstrated her faith in Jesus." (Constable) "Her love for her daughter, the horror of demonic power in her home, combined with her confidence in Jesus’ power, fueled her unwavering resolve. That heartfelt persistence was matched by an attitude of humble penitence....Recognizing her own unworthiness, like the publican in Luke 18:13+, she begged for mercy on the basis of His inherent goodness, not her own." (MacArthur)

Mateus 15

Constable - This woman’s desperate feeling of helplessness and her confidence in Jesus’ ability to meet her need are obvious in her posture and her words. Matthew used the imperfect tense to describe her kneeling to make her action even more vivid. She did not just kneel, but she was kneeling. This was the attitude of a humble suppliant. Bow down (imperfect tense = "not only states that she did this, but describes her as so doing" - Broadus)(4352)(proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. When Jesus Christ was born into this world, He was attended and worshipped by angels. (Lu 2:13f). Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. Some believe that the root word kuneo may be related to kuon which is the Greek word for dog and which then could be picturing a dog licking his master's hand. Help (997)(boetheo from boe = a cry, exclamation + théō = to run) means to run on hearing a cry, to give assistance (especially to those in danger) or meet an urgent distress call. To supply urgently needed help. To render assistance to someone in need, furnish aid. TDNT adds it means "to hasten to the help of the oppressed," and then "to help." Boetheo is often used of the physician, e.g., Plut. Alex., 19 (I, 674e); Epict. Diss., II, 15, 15: νοσῶ, κύρλε, βοήθησόν μοι; and cf. also the healings of Jesus (Mk. 9:22, 24; Mt. 15:25). Similarly in Ac. 16:9; Rev. 12:16. Of God as the One who helps it is used only at 2 Cor. 6:2, quoting Isa. 49:8. It is used of help in religious need at Mk. 9:24; Heb. 2:18. Boethéo means to succor (KJV reads "He is able to succour them that are tempted") which is a word you may not be too familiar with, but which means literally to run to or run to support hence, to help or relieve when in difficulty, want or distress; to assist and deliver from suffering; as, to succor a besieged city; to succor prisoners. (succor is derived from Latin succurrere = to run up, run to help, from sub- = up + currere to run). MARCUS RAINSFORD Lord, help me. - There is a chain of but three links in this prayer of the poor woman of Canaan, but it reaches a long way. Some of the most beautiful prayers ever uttered are very short prayers. This is a very short prayer—any child can say it. There are three links in the chain, mark you. One link is on the throne of God; it is “Lord.” The other link is down here; it is “me.” And then there is a great link between that and this; it is “help.” “Lord, help me.” And the greater your need, the more that middle link in the chain will express. D L Moody - Christ heard the woman when she dropped the title, “Son of David” (v. 22). She was a Gentile. A prayer of three links, connecting earth with heaven: “LORD—HELP—ME.” James Smith - Handfuls of Purpose - Scripture Couplets SALVATION BEFORE HELP. "Lord, save me" (Matt. 14:30). "Lord, help me" (Matt. 15:25). Two important, earnest, and impressive prayers. But please observe their order in the sacred narrative. Peter's cry, "Lord, save me," comes before the Syro-Phoenician's plea, "Lord, help me." Before the request for his assistance comes the call for his salvation. This is highly significant, and conveys a much needed and vitally important lesson. "But I do ask God to help me," is often the reply of men and women when dealt with about their souls. There is hardly a Christian worker but has heard this statement many a time. And one cannot but feel that self-righteousness prompts that reply. No doubt it is true, for instinctively the most careless and depraved cry out for the help of the Almighty in times of distress and disaster. But it is not according to the Divine order. I must cry, "Lord, save me," before I cry, "Lord, help me." Before I have any right to ask for His assistance I must ask for His salvation. In fact, I have no claim on His willingness to help unless I have received His grace and mercy. This order is recognised in other portions of the Holy Book. For instance, the Gibeonites in a time of sore and desperate need sent an urgent message to Joshua, saying, "Save us and help us." (Joshua 10:6); and the saint in the grand old 46th Psalm boldly exclaims: "God is our refuge and strength, a very present help in trouble." Note the order—"save" then "help"; a "refuge," then a "present help"—yea, "a very present help." It is all very well to say: "I do ask God to help me," but is that prayer answered? Ah, that is another thing. The heart-moving plea of the woman of Canaan in Matthew 15 was unheeded by the Saviour; yea, though the disciples begged Him to grant it in order to get rid of her (for undoubtedly that is the full significance of their conduct as indicated in verse 23). And it was all because she had not recognised and observed the Divine order. She had, as a matter of fact, taken up an entirely false position, making a claim on Jesus as the "Son of David," a title she as a Gentile had no right to plead. It was only when she had taken her rightful place at His feet that her request for His help was granted. Oh, the blessedness of lying low at His feet in penitence and confession! Then, having become my Divine refuge from sin, He becomes my daily helper and strengthener. Having cried, Lord, save me," I have a humble right to cry daily, "Lord, help me." I. "Lord, save me"—It was the Prayer of Sinking Peter for Himself, after attempting to do as Jesus did. Impetuous Peter asked the Lord for His invitation, and the Son of God could not do otherwise than invite him. And for a moment or two all seemed well. Peter, too, began to do the impossible, as all who trust the Saviour accomplish; but taking his eyes off the Master, he began to sink, and cried, "Lord, save me." This was a perfect prayer. It was short, direct, definite, earnest, and received an immediate reply. It does not take the Lord long to save us. Let the cry of penitence rise from a broken and a contrite heart and immediately He saves. Oh, sinking, soul, why do you not cry out to Him? II. "Lord, help me." It was the Prayer of One for Another, the clamorous cry of a mother for her child, the expression of a desperate need that would not take "No" for an answer, the request of one prepared to take any lowly position provided she could secure the boon she coveted. And that prayer, too, was ultimately granted. What else could the Lord do? The Kingdom of Heaven suffereth violence, and the violent take it by force. What a rebuke this mother's desperate plea is to many of our prayers for others! We will stir ourselves up, and lay hold on God, and then He will not deny the help we crave. P G Matthew - The woman came and knelt before him. “Lord, help me!” she said. —Matthew 15:25 What does authentic, saving faith look like? In Matthew 15, the Canaanite woman gives us a beautiful portrait. She came through the trial of her faith successfully. No one could get her to stop asking Jesus for help. She kept on crying out and worshiping. Despite the initial “No,” she believed Jesus would help her. First, then, faith’s mouth cannot be stopped; it ever cries out to the Lord. Second, authentic faith agrees with the word of God that says we are sinners dead in trespasses and sin. In other words, it wholeheartedly embraces the declaration that we are dogs, Canaanites, unrighteous, filthy, lost, miserable, and wretched. Real faith says, “That’s exactly right. That’s a description of me.” Those who are pretenders will be offended, get angry, and go away. If we will not acknowledge that we are totally lost and depraved sinners in our minds, emotions, and wills, then Jesus cannot help us. Why? He is in the business of raising only the dead. He saves only sinners. The man who proudly clothes himself with his own righteousness will never receive any blessing from Jesus Christ. Third, faith argues and reasons. But we must make sure our arguments are biblically sound. In Mark 7, we learn that Jesus had said to the woman, “The children must first be fed.” And this woman reasoned by faith that “first” means there will be a second. Jesus did not say, “I will never help you.” There was hope. The woman agreed that she was a dog, but pointed out that even a dog must be fed. And she must have noticed that Jesus did not use the Greek word for wild dogs, but the word for pet dogs who lived in the house and played with the children. While their owners ate their meal, these pet dogs were allowed to lick up what was spilled under the table. So she said in all humility, “I don’t need a whole loaf. All I need is a crumb.” A crumb from the hand of Christ is more than sufficient to meet our every need. Yet he never gives us just a crumb. In response to our living, saving faith, he gives us himself. This woman had such faith, and Jesus healed her daughter. Oswald Chambers - IN THE DAYS OF HIS flesh, our Lord worked nearly exclusively with Jews. But occasionally a Gentile burst through the crowd; and when that happened, Jesus Christ dealt with that person in a totally different manner. In every case of our Lord’s dealings with a religious Jew, there is a sort of serious solemnity about the Jew and about our Lord. But when He came in contact with a Greek, He seems to embrace the sharp wit of the Greek and deals with that person accordingly. The account of the Syrophoenician woman in Matthew 15 is a good example. As the incident begins, the Lord wanted to be alone. He had a lot of publicity, and He was trying to get His disciples away when this Gentile woman burst through the crowd with a request. Jesus paid no attention to her. The reason was quite obvious—He wanted to be quiet. Watch how our Lord dealt with her. He gave her a proverb and she gave Him a proverb back: “It is not meet to fling the meat to very little dogs.” The woman replied, “But it is quite legitimate for the dogs to catch the crumbs that fall from the master’s table.” We Christian workers wonder how we are to get these irreligious, yet healthy-minded people to the place where they will want Jesus as their Lord and Savior. Many people seem to be happy without Him. They are moral and upright. But our Lord describes them as lost. Matthew 15:26 And He answered and said, "It is not good to take the children's bread and throw it to the dogs." NET Matthew 15:26 "It is not right to take the children's bread and throw it to the dogs," he said. NLT Matthew 15:26 Jesus responded, "It isn't right to take food from the children and throw it to the dogs." ESV Matthew 15:26 And he answered, "It is not right to take the children's bread and throw it to the dogs." NIV Matthew 15:26 He replied, "It is not right to take the children's bread and toss it to their dogs." GNT Matthew 15:26 ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐκ ἔστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ βαλεῖν τοῖς κυναρίοις. KJV Matthew 15:26 But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. It is not: Mt 7:6 Mk 7:27,28 Ac 22:21,22 Ro 9:4 Ga 2:15 Eph 2:12 Php 3:2 Rev 22:15 Matthew 15 Resources - Multiple Sermons and Commentaries Related Passages: Mark 7:27+ And He was saying to her, “Let the children be satisfied first, for it is not good to take the children’s bread and throw it to the dogs.” 28 But she answered and *said to Him, “Yes, Lord, but even the dogs under the table feed on the children’s crumbs.” 29 And He said to her, “Because of this answer go; the demon has gone out of your daughter.” 30 And going back to her home, she found the child lying on the bed, the demon having left. JESUS' THIRD "NEGATIVE" REPLY The first of course was no response in Mt 15:23, the second in Mt 15:24 and the third here. And yet she did not give up. As someone has said... Triumph is just umph added to try! Samuel Rutherford (the saintly Scottish minister) who suffered greatly for Christ, once wrote to a friend, It is faith’s work to claim and challenge lovingkindness out of all the roughest strokes of God." And that’s what this woman did. (Brian Bell) And He answered and said, "It is not good to take the children's bread and throw it to the dogs - Mark 7:27+ begins "And He was saying to her, “Let the children be satisfied first." If you literally take the children's bread and throw to the dogs, the children will go physically hungry. And yet this is almost a parabolic statement, for Jesus uses "children" to speak of the Jews. And while not specifically stated, the "bread" could easily be viewed as a veiled reference to Himself as the "Bread of Life." (Jn 6:35, 48+) He was to go first to "feed" the Jews the Gospel of Jesus Christ (Mk 1:1+), but sadly "He came to His own (JEWS ~ "THE CHILDREN"), and those who were His own did not receive (BUT IN FACT LARGELY REJECTED) Him. 12 But as many as received Him, to them He gave the right to become children of God (JEWS AND GENTILES NOW IN ONE FAMILY), even to those who believe in His name, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God (Jn 3:3-7+). (Jn 1:11-13+) Brian Bell - Does this bristle you the way Jesus treats her? Let it. - But what 1st appears to be rudeness...let’s remember His delays are not His denials. Broadus - Jesus puts before her the same idea he had just stated to the disciples, that the Messianic benefits were designed for the Jews, and purposely employs harsh expressions which will develop her faith and humility. He had produced a similar effect in the centurion by an opposite course. (Mt 8:7.)

Mateus 15

Constable writes "In her reply the woman said, “for even,” not “but even” (Gr. kai gar). This is an important distinction because she did not challenge what Jesus had said but acquiesced to His truthfulness in saying it. Her words reveal great faith and spiritual wisdom. She did not ask for help because her case made her an exception or because she believed she had a right to Jesus’ help. She did not argue about God’s justice in seeking the Jews first. She simply threw herself on Jesus’ mercy without pleading any merit. Spurgeon -- “Dear friend, possibly someone has whispered in your ear, ‘Suppose you are not one of the elect.’ Well, that was very much what our Lord’s expression meant to her … Notice that this woman does not battle with that truth at all, she does not raise any question about it; she wisely waives it, and she just goes on praying, ‘Lord, help me! Lord, have mercy upon me!’ I invite you, dear friend, to do just the same.”