[And He Walks With Me] Matthew 15
1-9 The following discussion highlights an issue that is often overlooked: the interplay between human tradition and divine precept. It is tempting to elevate human tradition (e.g., biblical interpretation, methods, styles) to the level of divine precept (i.e., explicit commands of God), or even higher, but this must be avoided at all cost. The Pharisees and scribes from Jerusalem, as keepers of the expanded rabbinical tradition, insisted on faithful adherence to both. The problem was that two inevitably came into conflict from time to time, compelling them to choose between them. Human tradition can be extremely helpful in interpreting and applying divine precept, but it becomes problematic when tradition becomes an excuse to avoid divine precept.
2 The Pharisees and scribes from Jerusalem recognized the importance of ritual washing in consecrating priests and offerings. This divine mandate, however, was expanded over the years to include washing prior to eating and many other activities. While there was nothing inherently wrong with this human tradition, it was certainly impractical for carpenters, fishermen, farmers, and many others like Jesus and his disciples.
3-6 Instead of answering their question, Jesus responded to the Pharisees and scribes from Jerusalem with a question of his own: Why do you break God’s commandment because of your tradition? In the following vss, he provided an example wherein an explicit command from God – Honor your father and your mother (Exodus 20:12; Deuteronomy 5:16) – was regularly overridden by human tradition of making vows to dedicate assets to the temple. These vows were then used to prevent other uses of the resources, even if they were honorable and necessary uses.[202]
7-9 It is easy to honor God with our lips. It is another matter entirely to have a heart that is after him. Godliness is not founded only in conformity to human commands and outward expressions of faith designed to manipulate God. Rather, it is founded in an earnest desire to please God.
10 After rebuking the Pharisees and scribes, Jesus finally returned to answer their question, but for the crowd. In plain language, he explained that defilement is much less about what we consume than what we produce. This is further explained in vss 16-20.
12-14 The disciples were deeply concerned about the Pharisees’ and scribes’ reaction to Jesus’ rebuke. No doubt, this was informed by the fact that the Pharisees and scribes came from Jerusalem (1), suggesting they were sent by the Sanhedrin to investigate Jesus. These were considered by most Jews to be the ultimate authorities on Scripture and righteousness, and accordingly, their influence was vast.[203] Therefore, offending them could have significant repercussions. Namely, if they were to reject Jesus, all Jews everywhere would reject Jesus, and his ministry would be over. Yet, Jesus doubled down, indicating that they were not established by God and could not lead anyone to him. Thus, he exhorted his disciples to Leave them alone! That is, they should not pay any attention to what the Pharisees and scribes thought or said. Indeed, this world has many “authorities” who should be ignored because they are not of God.
15 Sometimes, Jesus’ teachings are so contrary to the accepted paradigm that we have a hard time wrapping our brains around them, let alone implementing them.
16-20 Jesus here expanded on vss 10-11 and, in doing so, exposed the ridiculousness of the assumption underlying the Pharisees’ question and tradition. Namely, they were afraid that consuming something unclean would make them unclean. Jesus, however, pointed out that what goes into the mouth passes into the stomach and is eliminated. No doubt, this was common knowledge even in the first century, but Jesus as Creator had a deeper understanding of all the mechanisms of the immune system which protect the human body from potentially harmful things we ingest. Far more concerning, then, are the things which come out of the mouth, for these are indicative of what is in a person’s heart.
21 The area of Tyre and Sidon was northwest of the traditional Promised Land along the coast of the Mediterranean Sea. Both cities were renowned commercial centers, sending fleets of trading ships around the Mediterranean basin. They were also historical religious, economic, and political rivals to Israel. As such, they became representative of pagan peoples.[204] Now, Jesus withdrew to the area to escape the crowds that had swarmed him for months and focus exclusively on the Twelve.
22 Once again, Jesus’ plan to focus exclusively on the Twelve is frustrated when a Canaanite woman from that region came and kept crying out. It is interesting to note that Jesus’ reputation as a miracle worker who delivered people from demon oppression preceded him even among pagan people. Given the ancient animosity between Canaanites and Jews (the Jews drove the Canaanites from the Promised Land in Joshua), it is surprising that a Canaanite woman would approach Jesus, a Jewish man, at all. Yet, desperation causes people to do desperate things. With no other hope, she risked the rejection and derision that characterized the typical interaction between Jew and Canaanite to save her daughter.
The woman’s plea is remarkable for several reasons. First, her persistence is noteworthy: she kept crying out. Jesus’ lack of an immediate response did not deter her. In fact, it made her cry out more and louder. Second, she begged for mercy. Essentially, this was to ask to not receive the bad things she deserved. Thus, she recognized herself as a sinner who was rightfully condemned. Yet, she dared hope that Jesus would treat her better than this. She hailed him as Lord, Son of David. The first of these was used of earthly rulers and such, but it was also a divine title. This suggests the possibility that this Canaanite woman recognized Jesus as divine. The second was a messianic title, indicating that she knew Jesus was the messiah even before it really clicked for his disciples.
23-28 At first glance this exchange is confusing. However, it is important to follow the conversation and to whom Jesus is directing his remarks.
23 Initially, Jesus did not respond to the woman. This, however, only made her cry out louder until she was on the disciples’ nerves. Their irritation was no doubt caused by the unwanted attention. Jesus brought them to Tyre and Sidon to escape crowds and focus on them, and they were jealous of his attention. It was also caused by the fact that she was a pagan woman. Jews associated with pagan men only when it was absolutely necessary. Associating with pagan women was absolutely taboo. Thus, her cries were a nuisance, as a fly buzzing around one’s head.
24 Notice that Jesus’ initial response is directed to his disciples, and it repeated the cultural norm: I was sent only to the lost sheep of the house of Israel. This was their expectation, that Jesus’ mission was exclusively for Jews. However, it is important to notice that this was already their assumption. Thus, there was no reason to teach them, or even to reinforce it. Therefore, the modern reader must consider why Jesus said this. One may imagine Jesus using a blatantly sarcastic tone as he sought to highlight this cultural norm. The disciples likely nodded that, yes, this was right. He was theirs, and theirs alone.
25 Something made the woman think she had an opportunity, and so she rushed to kneel at Jesus’ feet and plead for help. One can imagine how she raced toward Jesus even as his disciples urged him to send her away (23) and threw herself down just as he finished speaking in vs 24.
26 Again, Jesus responds to the woman by speaking what his disciples were thinking: It isn’t right to take the children’s bread and throw it to the dogs. Of course, the disciples thought of themselves as the children of God, and they thought of this woman as a Gentile dog. But again, something about this response – perhaps it was his tone – invited her to continue.
27 While the woman agreed that priority should be given to God’s children, her answer suggests tremendous forethought. She knew what the Jews thought of her people and her, and yet, she was hopeful to glean some blessing from Jesus just as dogs eat the crumbs that fall from their masters’ table. That is, she dared to hope that, even though she was a pagan with no right to expect God’s blessing, she might still pick up some of the leftover blessings.
28 Jesus commended the woman’s great faith. The Gk word here is megale (μεγάλη), which is the root of the English word “mega.” Her faith was not a leftover. Why should her blessing be a leftover? Indeed, Jesus proceeded to grant her wish, and to do so from a distance. That is, this miracle was of a greater caliber than the vast majority of healings he did among the Jews.
29-31 Upon returning from the region of Tyre and Sidon, Jesus resumed his ministry along the Sea of Galilee. The large crowds returned, once again eager for healing. It is, however, important to recognize that they gave glory to the God of Israel. Christians may do many wonderful things in the world, and they may rightly receive tremendous accolades for those accomplishments. Yet, they should direct people’s attention and praise to God.
32 Three days likely does not mean what the modern reader thinks. Zero was first recognized as a number in the seventh century CE. Prior to this, people were obviously familiar with having none of something, but no one thought to begin counting with zero. Counting days, therefore, was akin to playing a board game with a small child. Most small children will roll the dice and then count the space where their marker begins as “one.” Consequently, they stop moving a space earlier than they should because they did not begin counting with zero. In first century Palestine, this was how everyone counted. Thus, day one was the day Jesus arrived, even if he did not arrive until late in the afternoon. Day two was the first full day he was present, and day three was what modern readers would call the second day. Thus, Jesus may have made this observation as little as 36 hours after arriving in the area. This will become much more pertinent during the resurrection.
Jesus was not content to heal scores of people of their acute needs. These needs were obvious, but after being with him at least thirty-six hours another need was beginning to manifest. In their rush to be with Jesus, many of them arrived with little or nothing to eat. It should also be noted that Jesus fed five thousand not long ago, and many may have assumed he would provide. Perhaps they packed enough for one day. Now, however, it was the third day, and the food was running out. Some had likely eaten nothing for thirty-six hours, and Jesus realized that some may not be able to walk home without collapsing from hunger. Instead of chastising the people for their irresponsibility or lack of foresight, though, he had compassion on the crowd and resolved to feed them.
33-34 The disciples’ response to Jesus’ compassionate desire to feed the crowd is curious. They are again doubtful that they can get enough bread in this desolate place to feed such a crowd. Their response highlights several things. First, notice their use of the first-person plural we. Even after the feeding of the 5,000, the disciples still assumed that, when Jesus suggested they should feed this crowd, it would be solely their responsibility to obtain and distribute bread. They did not account for Jesus. Nowhere does the Bible promise that people will be given only what they can handle themselves. Rather, the Bible regularly demonstrates that God intends for his people to rely upon him, and he will take an active role in fulfilling whatever he asks or commands. Christians should count on this. Second, they assumed they would need to get enough bread. That is, they expected that the need would be met through purely natural means and, in doing so, utterly overlooked the possibility of divine supernatural provision. Too many Christians fail to realize God’s plan because they aim only for what is possible through natural means. How much grander would our plans be if we expected God to provide supernaturally! Third, they remained focused on what they did not have. Namely, they were in this desolate place, where there was no food and no way to prepare food for such a crowd. Humans are naturally inclined to focus on what they are missing, but Jesus asked the disciples, How many loaves do you have? That is, he challenged them to shift their focus onto what they had. Christians and churches today would do well to do the same! Fourth, the disciples’ response here must be considered in light of its proximity to Matthew 14:13-21. There, Jesus fed 5,000 men, plus women and children, with just five loaves and two fish. That situation, then, began with a bigger crowd and fewer supplies but ended with the disciples picking up twelve baskets of leftovers. Even so, just a chapter later, the disciples could not fathom how Jesus could feed this crowd. People are slow to learn key lessons. Even after they have personally seen the principles demonstrated, they fail to connect the dots of how the principles discovered in one situation should apply in another. Christians, therefore, must regularly revisit lessons and be patient with people who have not yet grasped things! Finally, the juxtaposition of these two mass feedings highlights the importance of real, ongoing thanksgiving. That is, we must regularly remember and celebrate what God has done in the past as a way to bolster our faith in the present and future.
36 Jesus took the seven loaves and the fish, knowing full well that this was not nearly enough food for the crowd before him, and gave thanks. Even when there is clearly not enough, God’s people should be thankful for what they have.
We see here a beautiful illustration of what ministry is supposed to look like. Jesus gives to the disciples the grace and truth they need, and they are expected to give to the crowds who are not yet followers.
37 The feeding of the four thousand ends the same as the feeding of the five thousand in Matthew 14:13-21. First, They all ate and were satisfied (compare to 14:20). That is, no one was gorged, but they all had enough. This is what we should expect from Jesus: not necessarily a surplus, but always enough. Second, the disciples collected the leftover pieces (compare to 14:20). The difference here is that there were only seven large baskets full rather than twelve baskets full. Again, this is what we should expect from Jesus: more than we ask or imagine (see Ephesians 3:20). No one could have asked or imagined seven loaves and a few small fish could feed four thousand men, plus women and children. Yet, the disciples collected more leftovers than they started with.
39 Magadan (other manuscripts read Magdala) may have been the home of Mary Magdalene, that woman disciple who was instrumental in the Easter story. This thriving fishing village was located on the western shore of the Sea of Galilee and was known for its strong economy.
[202] Keener and Walton 2016, Matthew 15:5-6
[203] Arnold 2011, Matthew 15:12
[204] Arnold 2011, Matthew 15:21-31