Matthew 15

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 � StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size StandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonSubSuperScriptTypervsssSuperScriptNextStyleNo Unicode Jump Size-9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabsStandardSpaceBefore SpaceAfterTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 6 3 3 8 0 0 CHAPTER XV: 1 20 ) Chapter 15:1 20 ) Theme: ) 7 1 -1 9 0 0 The Work Which Thou Gavest Him to Do) 6 1 -1 9 0 0 ) 6 2 3 8 0 0 Ceremonial versus Real Defilement ) 15:1 20 ) 7 1 -1 9 0 0 Ceremonial versus Real Defilement) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=41.7.1-41.7.23|AUTODETECT|” Cf. ) 11 1 -1 9 0 “tw://bible.?id=41.7.1-41.7.23|AUTODETECT|” Mark 7:1 23) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 15 ) 6 1 -1 9 0 0 1 Then Pharisees and scribes came to Jesus from Jerusalem and said, 2 Why do your disciples transgress the tradition of the elders? For they do not rinse their hands when they eat bread. 3 He answered and said to them, And why do you yourselves transgress God s commandment for the sake of your tradition? 4 For God said, Honor your father and your mother, and He who curses father or mother must certainly be put to death. 5 But you say, Anyone who says to his father or to his mother, It s a gift, whatever it be by which I might benefit you, 6 surely does not have to honor his father. And you have made the word of God null and void for the sake of your tradition. 7 You hypocrites, Isaiah was right when he prophesied about you: ) 6 6 3 8 0 0 8 This people honor me with their lips ) But their heart is far from me. ) 9 But in vain do they worship me, ) Teaching (as their) doctrines precepts of men. ) 10 When he had called the people to him he said to them, Hear and understand: 11 It is not what goes into the mouth that defiles a man, but it is what comes out of the mouth that defiles a man. ) 12 Then the disciples approached him and said, Do you know that the Pharisees were offended when they heard what you said? 13 He answered and said, Every growth that my heavenly Father has not planted shall be uprooted. 14 Let them go. They are blind leaders. Now if a blind man leads a blind man both shall fall into a pit. 15 Peter answered and said to him, Explain the parable to us. 16 He said, Are you also even yet without understanding? 17 Do you not know that whatever enters the mouth goes into the stomach and passes into the latrine? 18 But what comes out of the mouth issues from the heart, and that is what defiles a man. 19 For from the heart issue wicked schemes, murders, adulteries, sexual sins, thefts, false testimonies, abusive speeches. 20 These are the things that defile a man, but to eat with unrinsed hands does not defile a man. ) 8 1 3 8 0 0 1, 2. Then Pharisees and scribes came to Jesus from Jerusalem and said, Why do your disciples transgress the tradition of the elders? For they do not rinse their hands when they eat bread.) 6 1 -1 9 0 “tw://bible.?id=41.7.1|AUTODETECT|” Then is again very indefinite, meaning no more than, about this time, or on one of these days. Pharisees and scribes are mentioned together. For Pharisees see on 3:7; for scribes, on 2:4 and on 7:28, 29; for scribes and Pharisees, on 5:20. It is evident that the opposition against Jesus is increasing in intensity. No longer just the Pharisees (as in 9:11, 12:1) are attacking him but in 12:38 and here in 15:1 we have the combination of the two. Whether there is any significance in the fact that in 15:1 Matthew, contrary to his usual custom (5:20; 12:38; 23:2), mentions the Pharisees before the scribes is not clear. What is significant, however, is that these Pharisees and scribes came from Jerusalem 11 1 -1 9 0 “tw://bible.?id=41.7.1|AUTODETECT|” Mark 7:1) 6 1 -1 9 0 “tw://bible.?id=41.7.2|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=41.7.2|AUTODETECT|” 2) 6 1 -1 9 0 0 ), probably not meaning that they were local men who originally had been living in that city, but that they were citizens of Jerusalem, law experts and teachers, etc., who, perhaps at the request or suggestion of likeminded friends, had agreed to make a trip to the north, for the purpose of stopping Jesus in his tracks. ) 6 2 3 8 0 0 The attack is becoming heated and organized. These enemies of Jesus have taken notice of the fact that the latter s disciples do not follow the tradition of the elders, that is, in the present case the regulations imposed by former rabbis and handed down to the present generation regarding ritual cleansing of the hands before and during meals. ) There was a vast mass of opinions and decisions that had been handed down from the past. This tradition of the elders was regarded as being equally binding as God s law itself, since, according to the scribes and their followers, they showed what the divine law really meant, that is, how it should be applied to everyday life. The trouble was however that in many cases not in all; otherwise Jesus could not have spoken the words recorded in 23:2, 3a these judgments ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 went far beyond anything demanded by God s law, or ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 failed entirely to do justice to the real requirements of that law. For ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 see on 5:20 48. For ) 7 1 -1 9 0 0 a.,) 6 1 -1 9 0 0 on 12:1 8. Generally ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 and ) 7 1 -1 9 0 0 b) 6 1 -1 9 0 0 combine. ) 6 1 3 8 0 0 What we have here in 15:1, 2 is another instance of the tradition of the elders demanding far more than was required in the law. ) 6 1 3 8 0 “tw://bible.?id=3.19.2|AUTODETECT|” To be sure, the law of God required holiness 11 1 -1 9 0 “tw://bible.?id=3.19.2|AUTODETECT|” Lev. 19:2) 6 1 -1 9 0 0 ). That such holiness implied not only inner renewal but must also be expressed outwardly, and this not only in ethical conduct but also in a ritual sense, so that, for example, ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 “tw://bible.?id=2.19.10|AUTODETECT|” the people must wash their garments when the Lord is about to descend upon Mount Sinai 11 1 -1 9 0 “tw://bible.?id=2.19.10|AUTODETECT|” Exod. 19:10) 6 1 -1 9 0 0 ); and ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 “tw://bible.?id=3.16.26|AUTODETECT|” the priests before performing various sacred functions must bathe 11 1 -1 9 0 “tw://bible.?id=3.16.26|AUTODETECT|” Lev. 16:26) 6 1 -1 9 0 “tw://bible.?id=3.16.28|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=3.16.28|AUTODETECT|” 28) 6 1 -1 9 0 “tw://bible.?id=4.19.7|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=4.19.7|AUTODETECT|” Num. 19:7) 6 1 -1 9 0 “tw://bible.?id=4.19.8|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=4.19.8|AUTODETECT|” 8) 6 1 -1 9 0 “tw://bible.?id=4.19.19|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=4.19.19|AUTODETECT|” 19) 6 1 -1 9 0 “tw://bible.?id=2.30.17-2.30.21|AUTODETECT|” ), is true. It is even true that Aaron and his sons were ordered to cleanse their hands before performing their duties in the tabernacle 11 1 -1 9 0 “tw://bible.?id=2.30.17-2.30.21|AUTODETECT|” Exod. 30:17 21) 6 1 -1 9 0 “tw://bible.?id=3.15.11|AUTODETECT|” ), and that under certain specified conditions the law prescribed hand-rinsing for the people in general 11 1 -1 9 0 “tw://bible.?id=3.15.11|AUTODETECT|” Lev. 15:11) 6 1 -1 9 0 “tw://bible.?id=5.21.6|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=5.21.6|AUTODETECT|” Deut. 21:6) 6 1 -1 9 0 0 ). But God s law nowhere prescribes ritual hand-rinsing for ) 7 1 -1 9 0 0 everybody) 6 1 -1 9 0 0 and in connection with ) 7 1 -1 9 0 0 every) 6 1 -1 9 0 “tw://bible.?id=41.7.3|AUTODETECT|” meal. This was strictly a tradition of the elders, unsupported by any divine ordinance. But the Pharisees, whether scribes or not, made it a matter of emphasis 11 1 -1 9 0 “tw://bible.?id=41.7.3|AUTODETECT|” Mark 7:3) 6 1 -1 9 0 “tw://bible.?id=41.7.4|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=41.7.4|AUTODETECT|” 4) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 “tw://bible.?id=40.22.37-40.22.40|AUTODETECT|” The question may well be asked, How did this emphasis on matters nowhere prescribed in the law, to the neglect of stressing the essence of the law 11 1 -1 9 0 “tw://bible.?id=40.22.37-40.22.40|AUTODETECT|” Matt. 22:37 40) 6 1 -1 9 0 “tw://bible.?id=24.29.13|AUTODETECT|” ), come about? The story, in brief, is as follows. The destruction of the temple and the Babylonian captivity had violently shocked the Jews. The God-fearing people among them realized that what had befallen them was the result of departure from Jehovah their God, and that their only hope of reconciliation and restoration was by returning to him with their whole heart 11 1 -1 9 0 “tw://bible.?id=24.29.13|AUTODETECT|” Jer. 29:13) 6 1 -1 9 0 “tw://bible.?id=15.7.6|AUTODETECT|” ). God s law, as revealed in the Pentateuch, must be obeyed so that God s favor may again rest on his people. During the exile men like Ezekiel and Daniel led the way. Soon after the return of the remnant Ezra is described as a ready scribe in the law of Moses 11 1 -1 9 0 “tw://bible.?id=15.7.6|AUTODETECT|” Ezra 7:6) 6 1 -1 9 0 “tw://bible.?id=15.7.11|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=15.7.11|AUTODETECT|” 11) 6 1 -1 9 0 0 ). New conditions seemed to require new applications of this law. For a while all went well. However, gradually men arose the Pharisees, described earlier, and especially their scribes who made the promulgation of regulations, ostensibly based upon the law, their specialty. They delighted in it and made it their hobby. They began to regulate for the purpose of regulating.

Highest honor was bestowed upon the most famous rabbis or teachers among them. What they said was passed on from generation to generation. Not only did the scribes, in schools connected with the synagogues, teach the children to read, using the Hebrew Scriptures as the text, but both in synagogue rooms and temple chambers they taught the older disciples or learners how the law had been interpreted by the famous rabbis of the past. ) 6 1 3 8 0 0 The method of teaching that was chiefly relied on was that of repetition. The matter to be learned was repeated ) 7 1 -1 9 0 0 to) 6 1 -1 9 0 0 the pupil by the teacher, and then to the teacher ) 7 1 -1 9 0 0 by) 6 1 -1 9 0 0 the pupil. As the regulations and opinions increased in number so also the amount of material to be memorized snowballed year by year, decade by decade, until at last it became so enormous that Rabbi Jehuda, about the year a.d. 200, committed this tradition of the elders to writing in what is called the ) 7 1 -1 9 0 0 Mishnah) 6 1 -1 9 0 0 or ) 7 1 -1 9 0 0 Mishna) 6 1 -1 9 0 0 , a word formed from a verb meaning ) 7 1 -1 9 0 0 to repeat) 6 1 -1 9 0 0 . There had been previous attempts to do this, but Jehuda s work was at once recognized as the most complete and successful. The Mishna, accordingly, embraces the entire content of that which was considered important Jewish tradition as far as it had been handed down up to the end of a.d. 200. The rabbis of Palestine during the first two centuries a.d. whose views regarding Hebrew oral tradition are recorded in the Mishna and in other works are called the ) 7 1 -1 9 0 0 tannaim) 6 1 -1 9 0 0 7 1 -1 9 0 0 ten) 6 1 -1 9 0 0 , to repeat, to teach). ) 6 1 3 8 0 0 Well known is the fact that the Mishna consists of ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 the decisions of the sages on ever so many particular cases, as well as ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 the elucidation of the basic texts of the Pentateuch. All these materials are arranged under six Orders, namely, Seeds, Set Feasts, Women, Damages (or Injuries), Hallowed Things (or Consecrations), and Cleansings (or Purifications). Each Order, in turn, is divided into several subsidiary tracts or treatises, these again into chapters, and the latter into paragraphs. So, for example, one of the tracts of the Order Cleansings has something to say about the rinsing of hands. ) 6 1 3 8 0 0 It was soon discovered, however, that the Mishna, in turn, also stood in need of elucidation and augmentation. So Commentaries first oral, later written on the Mishna were produced. The addition to the Mishna is called the ) 7 1 -1 9 0 0 Gemara) 6 1 -1 9 0 0 , a noun derived from a verb meaning ) 7 1 -1 9 0 0 to complete) 6 1 -1 9 0 0 . The rabbinical school of Jerusalem, combining the Mishna with its Gemara, produced the Jerusalem or Palestinian Talmud. This word ) 7 1 -1 9 0 0 Talmud) 6 1 -1 9 0 0 is related to a verb meaning in its simplest form ) 7 1 -1 9 0 0 to learn,) 6 1 -1 9 0 0 and in the modified (Pi`el) form which concerns us here, ) 7 1 -1 9 0 0 to teach) 6 1 -1 9 0 0 . The rabbinical school centered in Babylonia produced the much bigger (four times as long) and generally considered more authoritative Babylonian Talmud. When Talmud is mentioned without modifying adjective it is the Babylonian work that is generally meant. ) 6 1 3 8 0 0 The language of the Jerusalem Talmud is Talmudic Hebrew; that of the Babylonian Talmud has been described as a barbaric commixture of Chaldaic, Hebrew, and other dialects, jumbled together in defiance of all the rules of composition and grammar. ��) -2 1 0 0 0 0 0 0 _ftnref1 9 1 -1 9 0 “#_ftn1” 573) 6 1 -1 9 0 0 �� For English translations of Mishna and of Talmud see below. ) 6 1 3 8 0 0 The material found in Mishna and Talmud is by no means uniform in character. It is necessary to distinguish especially between ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 ) 7 1 -1 9 0 0 halakah) 6 1 -1 9 0 0 , pl. ) 7 1 -1 9 0 0 halakoth) 6 1 -1 9 0 0 , a noun derived from a verb meaning ) 7 1 -1 9 0 0 to go, to walk,) 6 1 -1 9 0 0 this noun referring therefore to the manner in which one should conduct himself; hence, to the traditional statement of law in its categorical form; and ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 ) 7 1 -1 9 0 0 haggadah) 6 1 -1 9 0 0 , ) 7 1 -1 9 0 0 pl.) 6 1 -1 9 0 0 ) 7 1 -1 9 0 0 haggadoth) 6 1 -1 9 0 0 , a noun derived from a verb which in one of its forms 7 1 -1 9 0 0 Hiph il) 6 1 -1 9 0 0 ) means ) 7 1 -1 9 0 0 to tell,) 6 1 -1 9 0 0 this noun therefore indicating whatever ) 7 1 -1 9 0 0 is told) 6 1 -1 9 0 0 by way of illustration; that is, all such material that is not halakic in character. Among the ) 7 1 -1 9 0 0 haggadoth) 6 1 -1 9 0 0 we find legends, folklore, parables, proverbs, and scattered remarks and paragraphs in such fields as philosophy, medicine, natural science, astrology, music, etc. Gems of wisdom are mixed with ideas that by many are regarded, probably correctly, as absurdities. One may find the reading of several pages of the Talmud a rather dreary task. The Talmud is one of the strangest of the Bibles of humanity.& It is drawn from the promiscuous notebooks of students of very diverse attainments and character in which they have scribbled down all the wisdom and all the unwisdom, all the sense and all the nonsense which was talked for centuries in the schools of all kinds of Rabbis 7 1 -1 9 0 0 History of Interpretation) 6 1 -1 9 0 0 , p. 91 f.). ) 6 1 3 8 0 0 Both here and in ancient Jewish literature generally many an explanation of a Bible passage is presented. Such a comment is called a ) 7 1 -1 9 0 0 midrash) 6 1 -1 9 0 0 , pl. ) 7 1 -1 9 0 0 midrashim) 6 1 -1 9 0 0 , a noun related to a verb meaning ) 7 1 -1 9 0 0 to search, to examine,) 6 1 -1 9 0 0 and thus ) 7 1 -1 9 0 0 to elucidate) 6 1 -1 9 0 0 . The ) 7 1 -1 9 0 0 midrash) 6 1 -1 9 0 0 may, however, cover an entire book. Thus we speak of a Midrash Genesis, meaning a Commentary on the book of Genesis. Such ) 7 1 -1 9 0 0 midrashim) 6 1 -1 9 0 0 are often mainly homiletical in nature. ) 6 1 3 8 0 0 Since even the Mishna itself, without Gemara, was not reduced to writing until about the year a.d. 200, it stands to reason that it is not always possible on the basis of its contents to say exactly what were the laws and customs prevailing in the days of Christ s sojourn on earth. It is true that the mention of names of famous rabbis whose opinions are disclosed and whose vital statistics are known or can be approximated, may at times help us to describe the background of the Gospel narrative; but even then, and even when it is taken for granted that the information furnished is correct, it is not always possible to decide whether and if so, in how far the information given applies to the particular time and region of Palestine to which reference is made in Scripture.��) -2 1 0 0 0 0 0 0 _ftnref2 9 1 -1 9 0 “#_ftn2” 574) 6 1 -1 9 0 “tw://bible.?id=40.15.1|AUTODETECT|” �� Nevertheless, study of this tannaitic literature is not only helpful but necessary for the understanding of the New Testament. This is true also with respect to ) 11 1 -1 9 0 “tw://bible.?id=40.15.1|AUTODETECT|” Matt. 15:1) 6 1 -1 9 0 0 ff. ) 6 3 3 8 0 0 In the light of this background literature a few points become clear: ) a. The criticism of the Pharisees and scribes, reported here in 15:1, 2, had nothing to do with hygiene. These men did not imply that Jesus was allowing his disciples to eat with physically dirty hands. The matter in dispute touched ceremonial purity, not dirt. It did not have anything to do with germs, about which neither the disciples nor their critics knew anything. ) b. The translation wash in verse 2 and unwashed in verse 20, though favored by many, is probably not the best. According to the Jewish rite the hands were not washed in a basin, but with elevated hand affused from above 7 1 -1 9 0 0 Jesus-Jeshua) 6 1 -1 9 0 0 , p. 117). What the Pharisees wanted was not the normal cleansing of the hands but the washing, or expressed more accurately, the ritual rinsing��) -2 1 0 0 0 0 0 0 _ftnref3 9 1 -1 9 0 “#_ftn3” 575) 6 1 -1 9 0 0 �� of the hands in any case, that is, even though they were clean 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 239). ) 6 3 3 8 0 0 c. The expression when they eat bread, the latter being the main dish, simply means when they partake of a meal. ) On the basis of the then still unwritten but subsequently written tradition of the elders these Pharisees and scribes were of the opinion that any contact with a Gentile, for example by brushing against him on the street or the market-place or by unwittingly touching an object belonging to him, was an impediment to worship in temple or synagogue. That explains their criticism. These men were O so concerned about the tradition of the elders, far more than about the Word of God. They substituted mere legalism for true piety, outward conformity to tradition for the attitude of heart and mind, and a torturing scrupulosity for glad obedience (Farrar). ) That this is exactly the criticism leveled against these enemies by Jesus is clear from what follows in verse ) 8 1 -1 9 0 0 3. He answered and said to them, And why do you yourselves transgress God s commandment for the sake of your tradition?) 6 1 -1 9 0 0 Note the parallel between: ) 6 4 3 8 0 0 Why do your disciples transgress the tradition & ? ) and ) Why do you yourselves transgress God s commandment & ? ) The Lord is as it were saying, therefore, ) 7 1 -1 9 0 0 You) 6 1 -1 9 0 0 should talk! Granted that my disciples are transgressing tradition, you yourselves are transgressing something infinitely more important, namely, God s holy law, which you are subordinating to your tradition, the tradition to which you erroneously attach paramount importance. See further on 5:20. Continued: ) 8 1 -1 9 0 0 4. For God said, Honor your father and your mother, and He who curses father or mother must certainly be put to death.) 6 1 -1 9 0 “tw://bible.?id=2.20.12|AUTODETECT|” As to the positive commandment to bestow honor on father and mother see ) 11 1 -1 9 0 “tw://bible.?id=2.20.12|AUTODETECT|” Exod. 20:12) 6 1 -1 9 0 “tw://bible.?id=5.5.16|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=5.5.16|AUTODETECT|” Deut. 5:16) 6 1 -1 9 0 “tw://bible.?id=20.1.8|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=20.1.8|AUTODETECT|” Prov. 1:8) 6 1 -1 9 0 “tw://bible.?id=20.6.20-20.6.22|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=20.6.20-20.6.22|AUTODETECT|” 6:20 22) 6 1 -1 9 0 “tw://bible.?id=39.1.6|AUTODETECT|” ; cf. ) 11 1 -1 9 0 “tw://bible.?id=39.1.6|AUTODETECT|” Mal. 1:6) 6 1 -1 9 0 “tw://bible.?id=40.19.19|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=40.19.19|AUTODETECT|” Matt. 19:19) 6 1 -1 9 0 “tw://bible.?id=41.7.10-41.7.13|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=41.7.10-41.7.13|AUTODETECT|” Mark 7:10 13) 6 1 -1 9 0 “tw://bible.?id=41.10.19|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=41.10.19|AUTODETECT|” 10:19) 6 1 -1 9 0 “tw://bible.?id=49.6.1|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=49.6.1|AUTODETECT|” Eph. 6:1) 6 1 -1 9 0 “tw://bible.?id=51.3.20|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=51.3.20|AUTODETECT|” Col. 3:20) 6 1 -1 9 0 0 . ) 7 1 -1 9 0 0 To honor) 6 1 -1 9 0 0 father and mother means more than ) 7 1 -1 9 0 0 to obey) 6 1 -1 9 0 0 them, especially if this obedience is interpreted in a merely outward sense. It is the inner attitude of the child toward his parents that comes to the fore in the requirement that he ) 7 1 -1 9 0 0 honor) 6 1 -1 9 0 0 them. All selfish obedience or reluctant obedience or obedience under terror is immediately ruled out. To honor implies to love, to regard highly, to show the spirit of respect and consideration. This honor is to be shown to ) 7 1 -1 9 0 0 both) 6 1 -1 9 0 0 of the parents, for as far as the child is concerned they are equal in authority. ) 6 1 3 8 0 “tw://bible.?id=2.21.17|AUTODETECT|” In ) 11 1 -1 9 0 “tw://bible.?id=2.21.17|AUTODETECT|” Exod. 21:17) 6 1 -1 9 0 “tw://bible.?id=3.20.9|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=3.20.9|AUTODETECT|” Lev. 20:9) 6 1 -1 9 0 “tw://bible.?id=2.21.15|AUTODETECT|” the death penalty is pronounced on those who curse father or mother, but see also ) 11 1 -1 9 0 “tw://bible.?id=2.21.15|AUTODETECT|” Exod. 21:15) 6 1 -1 9 0 “tw://bible.?id=5.21.18-5.21.21|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=5.21.18-5.21.21|AUTODETECT|” Deut. 21:18 21) 6 1 -1 9 0 “tw://bible.?id=20.30.17|AUTODETECT|” and ) 11 1 -1 9 0 “tw://bible.?id=20.30.17|AUTODETECT|” Prov. 30:17) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 What did these Pharisees and scribes do with this clear and definite teaching of the Word of God? The answer is given in verses ) 8 1 -1 9 0 0 5, 6. But you say, Anyone who says to his father or to his mother, It s a gift, whatever it be by which I might benefit you, surely does not have to honor his father.) 6 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref4 9 1 -1 9 0 “#_ftn4” 576) 6 1 -1 9 0 0 �� The Pharisees and scribes were telling the children that there was a way to get around the heavy burden of having to bestow honor upon their parents by supporting them. If either father or mother, noticing that a son had something which was needed by the parent, asked for it, all that was necessary was for this son to say, It s ) 7 1 -1 9 0 0 dMron) 6 1 -1 9 0 0 (a gift) or ) 7 1 -1 9 0 0 corbn) 6 1 -1 9 0 “tw://bible.?id=41.7.11|AUTODETECT|” (an offering), ) 11 1 -1 9 0 “tw://bible.?id=41.7.11|AUTODETECT|” Mark 7:11) 6 1 -1 9 0 0 . Either way, whether the son uses the Greek word ) 7 1 -1 9 0 0 dMron) 6 1 -1 9 0 0 or the Hebrew ) 7 1 -1 9 0 0 corbn) 6 1 -1 9 0 0 , he is really saying, It is consecrated to God, and by making this assertion or exclamation he, according to Pharisaic teaching based on tradition,��) -2 1 0 0 0 0 0 0 _ftnref5 9 1 -1 9 0 “#_ftn5” 577) 6 1 -1 9 0 0 �� had released himself from the obligation of honoring his parents here father as also representing the mother by helping them in their particular need. ) 6 1 3 8 0 0 It is even possible that a broader interpretation, favored by some, may be correct. If so, the son would be saying, Whatever it is by which I might benefit you, whether now or in the future, I here and now declare that it is to be considered an offering. Interpreted either way it was a wicked device to deprive parents of the honor due to them. Moreover, what was thus unjustly withdrawn from the parents was not necessarily offered to God at all. The one who shouted, It s a gift or It s an offering could simply keep it for himself! It is not surprising that Jesus adds: ) 8 1 -1 9 0 0 And you have made the word of God null and void for the sake of your tradition.) 6 1 -1 9 0 “tw://bible.?id=41.7.8|AUTODETECT|” Or, as the parallel passage 11 1 -1 9 0 “tw://bible.?id=41.7.8|AUTODETECT|” Mark 7:8) 6 1 -1 9 0 0 ) has it, You let go [ignore, neglect] the commandment of God in order to cling to the tradition of men. That this was no exaggeration is clear from the passage in the Talmud, To be against the words of the scribes is more punishable than to be against the word of the Bible. ��) -2 1 0 0 0 0 0 0 _ftnref6 9 1 -1 9 0 “#_ftn6” 578) 6 1 -1 9 0 0 �� Exactly opposite was the attitude of Jesus with respect to God s holy law (see on 5:17, 18). ) 6 1 3 8 0 0 Now when people are corrupt enough to teach the younger generation how to evade the requirements of a very important commandment of the Decalogue, and are doing this while pretending to be very pious and devout, they deserve to be called ) 7 1 -1 9 0 0 hypocrites) 6 1 -1 9 0 0 . This is exactly what Jesus does in verses ) 8 1 -1 9 0 0 7 9. You hypocrites, Isaiah was right when he prophesied about you:) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 This people honor me with their lips) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 But their heart is far from me.) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 But in vain do they worship me,) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 Teaching (as their) doctrines precepts of men.) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 In addition to what has already been said about this passage (see above, pp. 89) note the following: ) 6 1 3 8 0 “tw://bible.?id=23.29.13|AUTODETECT|” First, Matthew cannot have meant that Isaiah in writing ) 11 1 -1 9 0 “tw://bible.?id=23.29.13|AUTODETECT|” Isa. 29:13) 6 1 -1 9 0 0 was thinking of these Pharisees and scribes. He meant that what the prophet wrote concerning the people of his own day was still very relevant, for both then and now those condemned were honoring God with their lips, while their hearts were far removed from him. History, in other words, was repeating itself. ) 6 1 3 8 0 “tw://bible.?id=42.18.11|AUTODETECT|” Secondly, the description given is exact: Pharisees and scribes were constantly honoring God with their lips, that is, outwardly, as is clear from such passages as 6:5; ) 11 1 -1 9 0 “tw://bible.?id=42.18.11|AUTODETECT|” Luke 18:11) 6 1 -1 9 0 0 , while inwardly they were corrupt, their heart being far removed from the very One whom they were praising with their lips. Did not Jesus prove this very fact in the immediately preceding context, in which the manner in which these enemies taught the younger generation how to evade the requirements of the commandment regarding duties toward parents was described? ) 6 4 3 8 0 0 Thirdly, the designation hypocrites (see also 6:2, 5, 16; 7:5; 22:18; 23:28; etc.) was apt, for these enemies pretended to be what they were not: they pretended to be very pious but were actually very wicked. ) Fourthly, their worship was vain, that is futile, neither honoring God nor benefitting either themselves or other men in any way. ) Finally, when the heart is estranged from God his Word is exchanged for precepts of men, merely human traditions. ) Having rebuked the Pharisees and scribes Jesus now turns to the multitude: ) 8 1 -1 9 0 0 10. When he had called the people to him he said to them, Hear and understand.& ) 6 1 -1 9 0 0 Evidently the people had been standing at some distance away, probably out of respect for those who had come to question Jesus about the conduct of his disciples. It seems that the crowd wanted to give the men who had come from Jerusalem every opportunity to interrogate their opponent. So Jesus, turning away from the critics, asks the people to come closer. He has something of great importance to tell them, something that concerns the very essence of religion and ethics, that they may no longer allow themselves to be misled. To emphasize the significance of what he is about to say he prefixes his remarks with the solemn introduction, Hear and understand. He wants them to listen closely and to ponder thoroughly, so that they will understand properly. Continued: ) 8 1 -1 9 0 0 11. It is not what goes into the mouth that defiles a man, but it is what comes out of the mouth that defiles a man.) 6 1 -1 9 0 “tw://bible.?id=41.7.19-41.7.23|AUTODETECT|” What Jesus is saying in such a simple, terse, and axiomatic way has to do with the contemptuous question of the Pharisees and scribes (see verse 2) about the ritual rinsing of hands in connection with meals. According to the men who had come from Jerusalem to find fault with Jesus, unrinsed hands defiled the food and therefore also the eater. Unless ceremonially clean, whatever it was that came into the mouth from the outside defiled a man. Jesus shows that the very opposite is true: not what goes into but what comes out of the mouth defiles a [literally the ] man! Defilement, in other words, issues from the heart 11 1 -1 9 0 “tw://bible.?id=41.7.19-41.7.23|AUTODETECT|” Mark 7:19 23) 6 1 -1 9 0 0 ). That inner storehouse, according to the rule laid down in 12:35, employs the mouth as its instrument for the outward expression of all kinds of thoughts and sentiments that are really defiling. ) 6 2 3 8 0 0 What Jesus is doing here is placing the emphasis where it belongs, not on that which is physical but on that which is spiritual and abiding, just as he had done previously (see 5:3, 4, 6, 17; 9:13; 12:7, 50). In our own day and age, in which understandably and rightly many warnings are being issued against air pollution and water pollution, Christ s implied warning against the incalculably more ominous evil of mouth pollution and heart pollution is certainly needed. ) At this point Christ s disciples come into the picture again: ) 8 1 -1 9 0 0 12. Then the disciples approached him and said, Do you know that the Pharisees were offended when they heard what you said?) 6 1 -1 9 0 0 Are these disciples referring ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 to the immediately preceding line, It is not what goes into the mouth& , a statement which had been addressed to the people; or ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 to the entire contents of verses 3 9, addressed to the Pharisees and scribes? Some prefer the former.��) -2 1 0 0 0 0 0 0 _ftnref7 9 1 -1 9 0 “#_ftn7” 579) 6 1 -1 9 0 0 �� It is, however, very doubtful whether Christ s bitter opponents had heard this rather brief remark that had not even been directed to them. But whether or not they heard it, is it not more reasonable to believe that they took offense at, were repelled by,��) -2 1 0 0 0 0 0 0 _ftnref8 9 1 -1 9 0 “#_ftn8” 580) 6 1 -1 9 0 0 �� the very sharp reprimand to which they themselves had been exposed, and in which they had been characterized as transgressors and hypocrites ? My own preference is for ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 therefore. ) 6 3 3 8 0 0 It is implied that in the hearing of the disciples the Pharisees had given vent to their hot displeasure. Had the disciples become somewhat afraid? Were they shaken with a measure of awe for those men who by many were regarded as venerable leaders? Were they perhaps fearful of the possible consequences of the sharp rebuke their Master had administered? ) However this may have been, one fact stands out: the wrath of the religious leaders had made a deep impression upon the disciples. These Pharisees must have been very indignant, and this perhaps not only because of the fact already stated, namely, that they had been publicly stigmatized as transgressors and hypocrites, but also for a different reason: If the word of God ranked infinitely higher than the tradition of the elders (see verses 3, 6 and 9), and if that judgment as to comparative values took root among the people, these leaders knew that in that case they might as well go home. Was it not exactly this tradition which they had made their hobby, their specialty?

So they were offended and repelled, to the extent that because of their own corrupt heart they began to think and to utter wicked sentiments about Jesus. ) The disciples having taken cognizance of this bitter resentment on the part of the leaders want Jesus to know about it, so that in his future words and actions he may figure with it. As if the Lord needed their advice! ) 8 1 3 8 0 0 13, 14. He answered and said, Every growth that my heavenly Father has not planted shall be uprooted. Let them go. They are blind leaders. Now if a blind man leads a blind man both shall fall into a pit.) 6 1 -1 9 0 0 The underlying figure seems to be that of a growth or planting. The original does not here use the word commonly employed to indicate a plant. It says planting or growth, a growth of any size and found anywhere, whether in a garden, field, vineyard, grove, along a stream, or anywhere else.��) -2 1 0 0 0 0 0 0 _ftnref9 9 1 -1 9 0 “#_ftn9” 581) 6 1 -1 9 0 0 �� ) 6 1 3 8 0 “tw://bible.?id=23.58.11|AUTODETECT|” God s people may be viewed as a well-watered garden 11 1 -1 9 0 “tw://bible.?id=23.58.11|AUTODETECT|” Isa. 58:11) 6 1 -1 9 0 “tw://bible.?id=46.3.9|AUTODETECT|” ), as God s field or acreage 11 1 -1 9 0 “tw://bible.?id=46.3.9|AUTODETECT|” I Cor. 3:9) 6 1 -1 9 0 “tw://bible.?id=23.5.7|AUTODETECT|” ), as Jehovah s vineyard 11 1 -1 9 0 “tw://bible.?id=23.5.7|AUTODETECT|” Isa. 5:7) 6 1 -1 9 0 “tw://bible.?id=19.1.3|AUTODETECT|” ). The believer is at times compared to a luxuriant tree 11 1 -1 9 0 “tw://bible.?id=19.1.3|AUTODETECT|” Ps. 1:3) 6 1 -1 9 0 “tw://bible.?id=19.92.12|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.92.12|AUTODETECT|” 92:12) 6 1 -1 9 0 0 ). Under any figure the thought is emphasized that for a planting to thrive God must be the Planter. For human beings to fulfil their task to the glory of God and to enter heaven at last they must have been so firmly rooted that they have become one plant with Christ, grown together ��) -2 1 0 0 0 0 0 0 _ftnref10 9 1 -1 9 0 “#_ftn10” 582) 6 1 -1 9 0 0 �� in the likeness of his death and subsequently in the likeness of his resurrection. ) 6 1 3 8 0 “tw://bible.?id=43.5.17|AUTODETECT|” However, in the present passage Jesus speaks of growths which his heavenly Father 11 1 -1 9 0 “tw://bible.?id=43.5.17|AUTODETECT|” John 5:17) 6 1 -1 9 0 “tw://bible.?id=43.5.18|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=43.5.18|AUTODETECT|” 18) 6 1 -1 9 0 “tw://bible.?id=40.13.25|AUTODETECT|” ) has not planted. Such growths remind us of the tares which the devil planted 11 1 -1 9 0 “tw://bible.?id=40.13.25|AUTODETECT|” Matt. 13:25) 6 1 -1 9 0 “tw://bible.?id=40.13.39|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=40.13.39|AUTODETECT|” 39) 6 1 -1 9 0 “tw://bible.?id=42.17.6|AUTODETECT|” ). They were destined to be uprooted and thrown into the fire 11 1 -1 9 0 “tw://bible.?id=42.17.6|AUTODETECT|” Luke 17:6) 6 1 -1 9 0 “tw://bible.?id=43.15.5|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=43.15.5|AUTODETECT|” John 15:5) 6 1 -1 9 0 “tw://bible.?id=65.1.12|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=65.1.12|AUTODETECT|” Jude 12) 6 1 -1 9 0 0 ). That is to happen at the time of the final judgment. Christ s critics belong to this group. Those who place their confidence in them are going to be uprooted along with them. This explains Christ s exhortation to the disciples, Let them go, thus literally. One might also render his command: Ignore them, Pay no attention to them, dissociate yourselves completely from them. ) 6 1 3 8 0 0 Following these men will lead to disaster, for as leaders they are blind, says Jesus. Their blindness, moreover, is of a very tragic kind: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 It is ) 7 1 -1 9 0 0 self-inflicted,) 6 1 -1 9 0 “tw://bible.?id=43.3.19|AUTODETECT|” the result of hardness of heart 11 1 -1 9 0 “tw://bible.?id=43.3.19|AUTODETECT|” John 3:19) 6 1 -1 9 0 0 ). In that respect these Pharisees differ from people afflicted with physical blindness. ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 It is ) 7 1 -1 9 0 0 self-deluding,) 6 1 -1 9 0 0 for these would-be guides i) 7 1 -1 9 0 0 magi) 6 1 -1 9 0 “tw://bible.?id=43.9.40|AUTODETECT|” ne that they, they alone, are able to see 11 1 -1 9 0 “tw://bible.?id=43.9.40|AUTODETECT|” John 9:40) 6 1 -1 9 0 “tw://bible.?id=43.9.41|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=43.9.41|AUTODETECT|” 41) 6 1 -1 9 0 0 ). This deplorable fact points up another striking contrast between them and those who are blind in the literal sense. ) 6 2 3 8 0 0 How sad is the lot of the person who follows such a leader. The leader is blind and so is the follower. Shall not both fall into a pit? In this connection was Jesus thinking of a pit as the symbol of hell? We can say no more than that this may have been the case. ) Jesus has addressed ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 the Pharisees and scribes (verses 3 9); ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 the people in general (verses 10, 11); and ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 his disciples (verses 12 14). He now receives response: ) 8 1 -1 9 0 0 15. Peter answered and said to him, Explain the parable to us.) 6 1 -1 9 0 0 The term parable is here used in the sense of pithy saying, mashal, the aphorism of verse 11. That Peter was the spokesman for The Twelve is clear from Christ s answer: ) 8 1 -1 9 0 0 16. He said, Are you also even yet without understanding?) 6 1 -1 9 0 0 Jesus seems to be saying, That others for example, the Pharisees and scribes, the people in general do not grasp my teaching (cf. verse 11) is not strange, but that you, who have associated with me for so long a period and so closely, ) 7 1 -1 9 0 0 even yet) 6 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref11 9 1 -1 9 0 “#_ftn11” 583) 6 1 -1 9 0 “tw://bible.?id=43.14.9|AUTODETECT|” �� are without insight into its meaning is inexcusable. We find something similar in ) 11 1 -1 9 0 “tw://bible.?id=43.14.9|AUTODETECT|” John 14:9) 6 1 -1 9 0 0 , So long a time have I been with you, and yet you have not learned to recognize me, Philip? Continued: ) 8 1 -1 9 0 0 17, 18. Do you not know that whatever enters the mouth goes into the stomach and passes into the latrine? But what comes out of the mouth issues from the heart, and that is what defiles a man.) 6 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” Even the best modern science can find no fault with Christ s statement as to what happens to whatever enters the mouth. Whether rather directly, as in the case of such intake as is not assimilated by the body, that is, which does not enter into the formation of new cells, or indirectly, as is true with respect to foods that are assimilated, in view of the fact that anabolism is constantly followed by catabolism, in the end elimination is what happens to whatever enters the mouth. None of it in any way defiles the heart and thus the person. On the other hand, the words that proceed from the lips have their source in the heart, the latter being the core and center of man s being, the mainspring of his thoughts, words, and actions 11 1 -1 9 0 “tw://bible.?id=20.4.23|AUTODETECT|” Prov. 4:23) 6 1 -1 9 0 “tw://bible.?id=41.7.21|AUTODETECT|” ). All these things proceed from within 11 1 -1 9 0 “tw://bible.?id=41.7.21|AUTODETECT|” Mark 7:21) 6 1 -1 9 0 0 ). The words, if wicked, defile the man. This point is made even clearer in verse ) 8 1 -1 9 0 0 19. For from the heart issue wicked schemes, murders, adulteries, sexual sins, thefts, false testimonies, abusive speeches.) 6 1 -1 9 0 0 As to these schemes or deliberations, the word used in the original gave rise to our English word ) 7 1 -1 9 0 0 dialogue) 6 1 -1 9 0 “tw://bible.?id=42.2.35|AUTODETECT|” . Although the dialogue that a person has with himself need not be sinister see ) 11 1 -1 9 0 “tw://bible.?id=42.2.35|AUTODETECT|” Luke 2:35) 6 1 -1 9 0 “tw://bible.?id=42.5.22|AUTODETECT|” in which passage the deliberations referred to are not necessarily bad yet it is worthy of note that in nearly every passage in which the word is used the activity described is clearly of a sinful nature 11 1 -1 9 0 “tw://bible.?id=42.5.22|AUTODETECT|” Luke 5:22) 6 1 -1 9 0 “tw://bible.?id=42.6.8|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=42.6.8|AUTODETECT|” 6:8) 6 1 -1 9 0 “tw://bible.?id=42.9.46|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=42.9.46|AUTODETECT|” 9:46) 6 1 -1 9 0 “tw://bible.?id=42.9.47|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=42.9.47|AUTODETECT|” 47) 6 1 -1 9 0 “tw://bible.?id=45.1.21|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=45.1.21|AUTODETECT|” Rom. 1:21) 6 1 -1 9 0 “tw://bible.?id=45.14.1|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=45.14.1|AUTODETECT|” 14:1) 6 1 -1 9 0 “tw://bible.?id=46.3.20|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=46.3.20|AUTODETECT|” I Cor. 3:20) 6 1 -1 9 0 “tw://bible.?id=50.2.14|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=50.2.14|AUTODETECT|” Phil. 2:14) 6 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” I Tim. 2:8) 6 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” ). In ) 11 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” I Tim. 2:8) 6 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” these deliberations are associated with wrath. Here in ) 11 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” Matt. 15:19) 6 1 -1 9 0 0 they are called evil; hence evil deliberations or wicked schemes. ) 6 1 3 8 0 0 Wicked schemes reveal themselves in wicked words and deeds. Matthew mentions several of these, arranging them more or less according to their sequence in the second table of the Ten Commandments. By no means all of the items mentioned are necessarily associated with spoken words, but all of them come from within, from the heart. The action is from within outward. The manner in which Pharisees and scribes were teaching the younger generation to evade responsibility toward parents (see verses 3 9) furnishes an excellent illustration of a wicked scheme in connection with the fifth. [some would say the fourth ] commandment. The rest of the list is self-explanatory.

Mark s list (7:21, 22) is twice as long. The important point is the same in both Gospels, recorded most fully by Matthew in these words: ) 8 1 -1 9 0 0 20. These are the things that defile a man, but to eat with unrinsed hands does not defile a man) 6 1 -1 9 0 0 , which is a direct answer to the charge made by the enemies (verses 1, 2). Let them therefore pay attention to the things that really matter instead of immersing themselves in ritualistic trivialities. Let them stop making the word of God null and void for the sake of their tradition! ) 7 1 3 8 0 0 Summary of Chapter 15:1 20) 6 1 -1 9 0 0 ) 6 2 3 8 0 0 Since the fame of Jesus is spreading, having reached even the palace of the king, and since the variety of miracles is increasing, the feeding of the five thousand having now been added to the many healings, it is not surprising that the Pharisees and scribes are becoming concerned lest they should lose their hold upon the people. So they come from Jerusalem, with sinister purpose. They soon find an issue. Approaching Jesus they demand to know why it is that his disciples neglect ceremonial hand rinsing before meals. They are not talking about washing physically dirty hands, as if the disciples were neglecting this, but about rinsing the hands, whether they were physically dirty or not, rinsing them in any event since they might have touched something or someone considered unclean. They are referring to a human tradition. ) In his answer Jesus points out that these Pharisees and scribes should refrain from criticizing , since what they themselves are doing is really bad, for they are transgressing ) 7 1 -1 9 0 0 not a man-made regulation) 6 1 -1 9 0 0 but ) 7 1 -1 9 0 0 God s command) 6 1 -1 9 0 “tw://bible.?id=2.20.12|AUTODETECT|” to honor father and mother 11 1 -1 9 0 “tw://bible.?id=2.20.12|AUTODETECT|” Exod. 20:12) 6 1 -1 9 0 0 ). You are telling the children how to evade the obligation of supporting their parents. You are saying to them: If your parents want anything from you, just tell them: Whatever it is you want me to hand over to you, is ) 7 1 -1 9 0 0 a gift,) 6 1 -1 9 0 0 an offering to God. The Lord continues, You have made the word of God null and void for the sake of your tradition. He shows his critics that Isaiah s description of the hypocrites of his own day also applies to them: ) 6 9 3 8 0 0 This people honor me with their lips ) But their heart is far from me. ) But in vain do they worship me, ) Teaching (as their) doctrines precepts of men. ) Jesus then points out to them that it is not what goes into the mouth that defiles a man, but it is what comes out of the mouth that defiles him. ) When in a fearful mood the disciples say to their Master, Do you know that the Pharisees were offended when they heard what you said? he answers, Every growth that my heavenly Father has not planted shall be uprooted. Let them go. They are blind leaders, etc. Finally, in answer to Peter s request, Explain the parable to us, Jesus sheds further light on the fact that not what enters the mouth defiles the man, but the evil things that issue from the mouth and in the final analysis come out of the man s heart, constitute that which defiles him. ) CHAPTER XV: 21 39 ) Outline of Chapter 15:21 39 ) Theme: ) 7 1 -1 9 0 0 The Work Which Thou Gavest Him to Do) 6 1 -1 9 0 0 ) 6 5 3 8 0 0 B. The Retirement Plus Perean Ministries ) 15:21 28 The Faith of the Canaanite Woman Rewarded ) 15:29 31 Healing Great Multitudes ) 15:32 39 The Feeding of the Four Thousand ) 15:21 28 ) 7 1 -1 9 0 0 The Faith of the Canaanite Woman Rewarded) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=41.7.24-41.7.30|AUTODETECT|” Cf. ) 11 1 -1 9 0 “tw://bible.?id=41.7.24-41.7.30|AUTODETECT|” Mark 7:24 30) 6 1 -1 9 0 0 ) 6 2 3 8 0 0 21 Jesus went away from there and retired to the district of Tyre and Sidon. 22 Then, lo and behold, a Canaanite woman from that region came out, constantly crying, Take pity on me, O Lord, Son of David; my daughter is severely tormented by a demon. 23 But he did not answer her a word. His disciples came and kept urging him, Send her away, for she is shouting after us. 24 But he answered, Only to the lost sheep of the house of Israel was I sent. 25 She, however, came, was falling at his feet and saying, Lord, help me. 26 He answered and said, It is not proper to take the children s bread and throw it to the house dogs. 27 Right, Lord, she said but even the house dogs eat some of the scraps that drop from their masters table. 28 Then Jesus answered and said to her, O woman, great is your faith! Let it be done for you as you desire. And healed was her daughter from that very moment. ) The theme of the Synoptics, including Matthew, we may conceive to be ) 7 1 -1 9 0 0 The Work Which Thou Gavest Him to Do) 6 1 -1 9 0 0 . The first division under this theme is ) 7 1 -1 9 0 0 Its Beginning or Inauguration) 6 1 -1 9 0 0 (1:1 4:11). The second is ) 7 1 -1 9 0 0 Its Progress or Continuation) 6 1 -1 9 0 0 (4:12 20:34). The first subdivision of this second division, namely, ) 7 1 -1 9 0 0 The Great Galilean Ministry) 6 1 -1 9 0 0 (4:12 15:20) has now been completed. The second subdivision, ) 7 1 -1 9 0 0 The Retirement plus Perean Ministries) 6 1 -1 9 0 0 , begins at this point (15:21) and continues through 20:34.��) -2 1 0 0 0 0 0 0 _ftnref12 9 1 -1 9 0 “#_ftn12” 584) 6 1 -1 9 0 0 �� Justification for the name of this subdivision and also a brief characterization of its contents are found on pp. 8, 9. ) 7 1 -1 9 0 0 Tentative) 6 1 -1 9 0 0 dates (certainly is impossible) are as follows: Retirement Ministry a.d. 29, April to October; Perean Ministry a.d. 29, December to a.d. 30, April. For the intervening Later Judean Ministry, a.d. 29, October to December, see especially the Gospel according to John (7:2 10:39). ) 8 1 3 8 0 0 21. Jesus went away from there and retired to the district of Tyre and Sidon.) 6 1 -1 9 0 “tw://bible.?id=41.7.24|AUTODETECT|” This time Jesus retires or withdraws himself to definitely Gentile territory. It is clear that he leaves the land of Israel. This time it is not a case of outsiders coming to him (4:24, 25); he himself goes out to them. But this action of going out to them does not begin immediately. First he enters a house for the purpose of temporary seclusion, but he could not be hid 11 1 -1 9 0 “tw://bible.?id=41.7.24|AUTODETECT|” Mark 7:24) 6 1 -1 9 0 0 ). ) 8 1 -1 9 0 0 22. Then, lo and behold, a Canaanite woman from that region came out, constantly crying, Take pity on me, O Lord, Son of David; my daughter is severely tormented by a demon.) 6 1 -1 9 0 0 Note first of all ) 7 1 -1 9 0 0 her reverential attitude toward Jesus) 6 1 -1 9 0 0 . She calls Jesus Lord (see on 7:21 and 8:2) and adds Son of David, honoring him as being indeed the promised Messiah, as has been shown in connection with 9:27 where the same title occurs (see also on 21:9, 15, 16; 22:41 45). The great contrast between the unbelief of the Jews (see the preceding paragraph: 15:1 20) and the faith of this woman, born a Gentile, stands out. ) 6 1 3 8 0 0 Secondly, consider ) 7 1 -1 9 0 0 her agony) 6 1 -1 9 0 “tw://bible.?id=41.7.25|AUTODETECT|” . She is crying out constantly, or again and again, as the Greek tense implies. The reason for her near despair is the fact that her dear little daughter 11 1 -1 9 0 “tw://bible.?id=41.7.25|AUTODETECT|” Mark 7:25) 6 1 -1 9 0 0 ) is demon-possessed. On Demon-Possession see above, pp. 436, 437. Moreover, the child s affliction is very serious, very grievous. ) 6 1 3 8 0 0 What was Christ s immediate reaction? It is stated in verse ) 8 1 -1 9 0 0 23. But he did not answer her a word.) 6 1 -1 9 0 0 There was absolute silence on his part. He acted as if he had not even heard her. A little later more will be said about this seeming (never real!) indifference on the part of Jesus. Continued: ) 8 1 -1 9 0 0 His disciples came and kept urging him, Send her away, for she is shouting after us.) 6 1 -1 9 0 0 The theory according to which the disciples meant, Grant her request and then dismiss her, is not supported by any solid argument. These men evidently considered this woman, who was constantly crying out after them, an intolerable nuisance (see on 14:15). ) 8 1 -1 9 0 0 24. But he answered, Only to the lost sheep of the house of Israel was I sent.) 6 1 -1 9 0 0 In this connection it is important to take note not only of the fact that Jesus seems to remain adament in his refusal to help this woman, but also of the fact that neither did he heed the urgent request of his disciples. The latter is sometimes forgotten. Yet, it is very important. One might even say that the Lord s refusal to give heed is aimed at the disciples far more than at the woman. Though the words addressed to her may seem harsh, at least he continues to deal with her. He even breaks his silence and is now talking to her.

But as to the suggestion of the disciples, he does not even consider it worthy of an answer! One might also say: Granted that the words of the Lord recorded here in verse 24 were also meant for the ears of the disciples was this not the very ministry during which, in a special way, Jesus was teaching them? it remains true that Jesus by his very action as here recorded rejects their urgent request! But he does not reject the woman s request, though it seems as if he does. ) 6 1 3 8 0 0 Jesus wishes to make it perfectly clear to all concerned that the wide-opening of the doors for the influx of the Gentiles into the kingdom of heaven is a matter that pertains to the future. For the present, in total harmony with 10:5, 6 (see on that passage), his mission is to those whom he tenderly calls the lost sheep (see on 9:36; 10:6) of the house of Israel. ) 8 1 3 8 0 0 25. She, however, came, was falling at his feet and saying, Lord, help me.) 6 1 -1 9 0 0 The woman s ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 attitude of reverence and ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 bitter agony, both of which were mentioned in connection with verse 22, are clear also from verse 25. Matthew vividly pictures her in the act of worshipping Jesus, perhaps even prostrating herself at his feet again and again.��) -2 1 0 0 0 0 0 0 _ftnref13 9 1 -1 9 0 “#_ftn13” 585) 6 1 -1 9 0 0 �� A third feature is now added to those already enumerated, namely, ) 7 1 -1 9 0 0 her intense love for her little daughter) 6 1 -1 9 0 0 . In verse 22 she had spoken about her daughter. Now, here in verse 25, in the heat of her agonizing appeal she says, Help ) 7 1 -1 9 0 0 me) 6 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” . She and her daughter are inseparable. It is in that sense that we can say that she identifies herself with her child. Is not this one of the chief characteristics of effective intercessory prayer, namely, to so immerse oneself into the trials and afflictions of others that these experiences become in a sense our own? Did not Jesus teach Saul (=Paul) that by persecuting Christ s followers he was persecuting Christ himself? See ) 11 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” Acts 9:4) 6 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” 22:7) 6 1 -1 9 0 “tw://bible.?id=44.26.14|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=44.26.14|AUTODETECT|” 26:14) 6 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” . See also on ) 11 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” Matt. 8:17) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 For the moment the Lord s answer was anything but encouraging: ) 8 1 -1 9 0 0 26. He answered and said, It is not proper to take the children s bread and throw it to the house dogs.) 6 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” The word for dogs is not that used in 7:6 11 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” Phil. 3:2) 6 1 -1 9 0 0 ). Not the large, savage, and ugly dogs prowling about the garbage thrown into the streets are meant here but the dogs kept in the homes as pets. Jesus had already fixed the attention of the woman upon the fact that he had not been sent to those outside of Israel (verse 24). In the same vein he now adds that it would not be proper to give Israel s blessings the blessings that belong to the children to those who do not belong to Israel. After all, dogs, no matter how dear to the owner, are not children, and have no right to be treated like children. ) 6 1 3 8 0 0 This is probably the proper place to take up the question, Why did Jesus delay so long in giving this poor woman the help she needed so desperately? The answers that are given to this question vary rather widely. The old answer is to test her faith. Whether or not this answer satisfies depends on what is meant by testing faith. Another answer is that since only toward the end of the story (verse 28) Jesus becomes willing to grant this woman s emphatic request, he must have changed his mind at the last moment; hence the delay. This answer is unacceptable for the following reasons: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 If that had been the case why did he not heed the repeated advice of the disciples to send her away? Also, ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” No other case is recorded in which Jesus refused to heed an earnest, humble, and sincere appeal for help. For him to have intended from the very start to reject this woman s plea would have been totally unlike Jesus as he is revealed to us in Scripture. After all he is the Lord who spoke the words of 7:7, 8; 11:28 30; ) 11 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” John 7:37) 6 1 -1 9 0 0 . ) 6 1 3 8 0 “tw://bible.?id=1.21.1-1.21.5|AUTODETECT|” In order to reach the right answer to our question it is probably necessary first of all to take note of the fact that Christ s delay if we may call it that in granting this woman s request is not unique. It is one of the many instances in which requests are not immediately answered. Abraham and Sarah had to wait a long time before they finally received Isaac 11 1 -1 9 0 “tw://bible.?id=1.21.1-1.21.5|AUTODETECT|” Gen. 21:1 5) 6 1 -1 9 0 “tw://bible.?id=45.4.18-45.4.21|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=45.4.18-45.4.21|AUTODETECT|” Rom. 4:18 21) 6 1 -1 9 0 “tw://bible.?id=45.4.11|AUTODETECT|” ). When the father of all believers 11 1 -1 9 0 “tw://bible.?id=45.4.11|AUTODETECT|” Rom. 4:11) 6 1 -1 9 0 “tw://bible.?id=1.22.2|AUTODETECT|” ) was ordered to make Isaac a burnt-offering, it took what must have seemed a very long time indeed before he discovered that his son, whom he loved intensely 11 1 -1 9 0 “tw://bible.?id=1.22.2|AUTODETECT|” Gen. 22:2) 6 1 -1 9 0 “tw://bible.?id=19.22.2|AUTODETECT|” ), was not going to be literally sacrificed. Did not David express dismay because God did not immediately answer his prayers? See ) 11 1 -1 9 0 “tw://bible.?id=19.22.2|AUTODETECT|” Ps. 22:2) 6 1 -1 9 0 “tw://bible.?id=41.5.35|AUTODETECT|” . And, turning now to the New Testament and calling attention to only a few of the many instances that could be cited, did it not seem as if Jesus was going to arrive at the home of Jairus too late 11 1 -1 9 0 “tw://bible.?id=41.5.35|AUTODETECT|” Mark 5:35) 6 1 -1 9 0 “tw://bible.?id=40.9.27|AUTODETECT|” )? Did it not for the moment appear to the two blind men as if the Lord was indifferent to their cry 11 1 -1 9 0 “tw://bible.?id=40.9.27|AUTODETECT|” Matt. 9:27) 6 1 -1 9 0 “tw://bible.?id=40.9.28|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=40.9.28|AUTODETECT|” 28) 6 1 -1 9 0 “tw://bible.?id=43.6.5|AUTODETECT|” )? If Jesus knew exactly what he was going to do about feeding the hungry multitude and Scripture affirms that he did indeed know this , then why did he not immediately tell Philip all about it, instead of saying to him, How are we to buy bread-cakes that these people may eat 11 1 -1 9 0 “tw://bible.?id=43.6.5|AUTODETECT|” John 6:5) 6 1 -1 9 0 “tw://bible.?id=43.6.6|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=43.6.6|AUTODETECT|” 6) 6 1 -1 9 0 0 )? And why do we read, So when he [Jesus] heard that he [Lazarus] was ill, ) 7 1 -1 9 0 0 he then remained two days in the place where he was) 6 1 -1 9 0 “tw://bible.?id=43.11.6|AUTODETECT|” 11 1 -1 9 0 “tw://bible.?id=43.11.6|AUTODETECT|” John 11:6) 6 1 -1 9 0 0 )? ) 6 1 3 8 0 “tw://bible.?id=45.4.20|AUTODETECT|” In several cases the reason is either plainly stated or at least suggested in the context; for example, Abraham waxed strong through faith 11 1 -1 9 0 “tw://bible.?id=45.4.20|AUTODETECT|” Rom. 4:20) 6 1 -1 9 0 “tw://bible.?id=41.5.36|AUTODETECT|” ). Jairus is told, Fear not, only believe 11 1 -1 9 0 “tw://bible.?id=41.5.36|AUTODETECT|” Mark 5:36) 6 1 -1 9 0 “tw://bible.?id=43.6.6|AUTODETECT|” ). In connection with Philip we read, This he was saying to test him 11 1 -1 9 0 “tw://bible.?id=43.6.6|AUTODETECT|” John 6:6) 6 1 -1 9 0 “tw://bible.?id=43.11.15|AUTODETECT|” ). And in connection with Lazarus, the Lord says to his disciples, For your sake, that you may believe I am glad that I was not present 11 1 -1 9 0 “tw://bible.?id=43.11.15|AUTODETECT|” John 11:15) 6 1 -1 9 0 0 ). Evidently, raising a dead Lazarus would be a more effective means of strengthening faith than healing a sick Lazarus. ) 6 2 3 8 0 0 The same reasoning should, in all probability, be applied in connection with the Syrophoenician or Canaanite woman. Jesus delayed to heed her request in order to test her faith, that is, to refine it as silver is refined, purified. He wanted to give her faith an opportunity for more glorious expression. He aimed to strengthen it by means of the very answer he had given her in verses 24 and 26; for she would now begin to realize, far better than if he had immediately healed her daughter, what an extraordinary blessing she was receiving. ) The more glorious expression of the woman s faith is found in verse ) 8 1 -1 9 0 0 27. Right, Lord, she said, but even the house dogs eat some of the scraps that drop from their masters table.) 6 1 -1 9 0 0 To the three things said about her in the preceding a fourth is now added, namely, ) 7 1 -1 9 0 0 her humility) 6 1 -1 9 0 0 . She does not even resent being compared with a house dog as contrasted with a child. She accepts her inferior position. ) 6 1 3 8 0 0 Fifthly, note also ) 7 1 -1 9 0 0 her quick-wittedness) 6 1 -1 9 0 0 . She turns the very word of seeming reproach into a reason for optimism. She transforms impending defeat into jubilant victory. She is saying as it were, Am I being compared with a house dog? I accept what is implied in this comparison. I not only accept it, I rejoice because of it, for certainly good masters do not allow their pet dogs to starve to death. They permit them to eat the crumbs that fall from the table. ) 6 1 3 8 0 0 Basic to all her words and actions is, sixthly, ) 7 1 -1 9 0 0 her unswerving God-given faith in Jesus,) 6 1 -1 9 0 0 whom she has confessed as her Lord and Messiah. ) 6 1 3 8 0 0 Seventhly and finally we shall ever remember this woman because of ) 7 1 -1 9 0 0 her perseverance,) 6 1 -1 9 0 0 a quality that can be viewed either by itself or in combination with her faith (hence, her persevering faith). ) 6 1 3 8 0 “tw://bible.?id=40.15.22|AUTODETECT|” As to this perseverance the following should be noted. It has been said that Jesus is here departing from the principle that he has himself expressed. He is making an exception as if this were bad! to the rule, Only to the house of Israel was I sent. Well, in a sense, he was making an exception, a marvelous exception indeed (see p. 456), for certainly this woman was a Greek, a Gentile 11 1 -1 9 0 “tw://bible.?id=40.15.22|AUTODETECT|” Matt. 15:22) 6 1 -1 9 0 “tw://bible.?id=41.7.26|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=41.7.26|AUTODETECT|” Mark 7:26) 6 1 -1 9 0 0 ). In a different sense, however, this was no exception at all, as will become evident when we consider that she triumphed in spite of ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 the initial silence of Jesus, ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 his seeming (never real!) coldness and his words of seeming reproach, and ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 “tw://bible.?id=1.32.26|AUTODETECT|” the indifference of the disciples . Now was it not a very similar manifestation of determined perseverance in the face of opposition 11 1 -1 9 0 “tw://bible.?id=1.32.26|AUTODETECT|” Gen. 32:26) 6 1 -1 9 0 “tw://bible.?id=1.32.28|AUTODETECT|” ) that changed a Jacob into an Israel 11 1 -1 9 0 “tw://bible.?id=1.32.28|AUTODETECT|” Gen. 32:28) 6 1 -1 9 0 0 )? This woman, then, was in that sense a true Israelite! ) 8 1 3 8 0 0 28. Then Jesus answered and said to her, O woman, great is your faith! Let it be done for you as you desire. And healed was her daughter from that very moment.) 6 1 -1 9 0 0 Divine love is so infinite and marvelous that it even praises a human being for exercising a gift in this case faith with which this very divine love has endowed her, and which apart from that divine activity could not have gone into action at all. ) 6 3 3 8 0 0 The praise which this woman receives cannot fail to remind us of the eulogy with which Jesus lauded the centurion (8:10). Here as well as in 8:10, 11 is there not a prediction of the fast approaching wide-opening of the door for the reception of the Gentiles into the kingdom of heaven? ) Note also that the blessing bestowed on the woman cannot even be conceived of apart from that with which her daughter was favored. When the woman received what she desired this implied that the daughter likewise was given what she needed. The latter was healed immediately and completely! Moreover, these blessings did not rob children of their bread. ) 15:29 31 ) 7 1 -1 9 0 0 Healing Great Multitudes) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=41.7.31|AUTODETECT|” Cf. ) 11 1 -1 9 0 “tw://bible.?id=41.7.31|AUTODETECT|” Mark 7:31) 6 1 -1 9 0 “tw://bible.?id=41.7.37|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=41.7.37|AUTODETECT|” 37) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 29 Jesus left that place and went along the Sea of Galilee. He climbed a hill and was sitting there. 30 Large crowds came to him, having with them (the) lame, blind, crippled, those lacking the power of speech, and many others. They laid them down at Jesus feet, and he healed them, 31 so that the people were astonished when they saw (the) dumb speaking, (the) crippled restored, (the) lame walking, and (the) blind seeing; and they glorified the God of Israel. ) 8 1 3 8 0 0 29. Jesus left that place and went along the Sea of Galilee. He climbed a hill and was sitting there.) 6 1 -1 9 0 “tw://bible.?id=41.8.2|AUTODETECT|” Both in Matthew and in Luke there is no time indication. How long Jesus stayed in the district of Tyre and Sidon is not known. Even the place to which the Lord now wended his way is only very vaguely described. All we read is that he went along the Sea of Galilee. He spent at least three days on the eastern or southeastern, the less densely populated, shore of the sea. So much is clear from verse 32 and from ) 11 1 -1 9 0 “tw://bible.?id=41.8.2|AUTODETECT|” Mark 8:2) 6 1 -1 9 0 “tw://bible.?id=40.4.25|AUTODETECT|” . Cf. ) 11 1 -1 9 0 “tw://bible.?id=40.4.25|AUTODETECT|” Matt. 4:25) 6 1 -1 9 0 0 . Here, then, near the sea, Jesus climbed a hill,��) -2 1 0 0 0 0 0 0 _ftnref14 9 1 -1 9 0 “#_ftn14” 586) 6 1 -1 9 0 0 �� on which (not necessarily on its very top) he is pictured as sitting down. Continued: ) 8 1 -1 9 0 0 30, 31. Large crowds came to him, having with them (the) lame, blind, crippled, those lacking the power of speech, and many others.) 6 1 -1 9 0 0 Soon the news of Christ s arrival began to spread throughout the entire Decapolis (League of Ten Cities), described in connection with 4:25. As had happened before so also now, from the entire region roundabout people flocked to Jesus bringing their afflicted relatives, friends, and neighbors. The crowds knew that Jesus was able to help in every need, it mattered not whether people were merely sick (14:35, 36), sick and/or demon-possessed (4:24; 8:16), or, as catalogued here in 15:30, 31, mainly handicapped, that is, blind, crippled, etc., Jesus was willing and able to heal them all. ) 8 1 -1 9 0 0 They laid them down at Jesus feet, and he healed them.) 6 1 -1 9 0 0 The very simplicity of the account makes it all the more touching. As far as the record goes no questions were asked as to whether a person happened to be Gentile this was Gentile territory or Jew. There is nothing at all to indicate whether the handicapped individual had already accepted Jesus as his personal Lord and Savior (which seems improbable) or whether perhaps he or his sponsor believed in him only as a worker of miracles. All that mattered was that this man or woman or child needed help, and that Jesus was able and was eager to provide this help, this healing ) 8 1 -1 9 0 0 so that the people were astonished when they saw (the) dumb speaking, (the) crippled restored, (the) lame walking, and (the) blind seeing.) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 It all happened at once. This was not a case of ) 7 1 -1 9 0 0 one) 6 1 -1 9 0 0 astounding miracle; no, miracles were being performed on every side, wherever one might look. That many of the people on whom these miracles were being performed were Gentiles by birth is clearly implied in the manner in which their thanksgiving and praise is described: ) 8 1 -1 9 0 0 and they glorified the God of Israel.) 6 1 -1 9 0 0 This certainly reads as if it means that they ascribed honor to the God who originally was not theirs but the God of another people. Something truly wonderful was happening. There had been a time when many people from this region made a trek to Galilee to be healed by Jesus (4:23, 25). But now the Prophet from Galilee had actually come nearer to them. What a blessing! ) 6 1 3 8 0 0 In this connection it is certainly unnecessary to construct arguments in defense of Christ s manifestation of mercy toward those who for the most part were Gentiles by birth. For example, to say that Jesus had a right to work among these people because the Decapolis was considered part of Galilee and therefore belonged to the Jewish domain,��) -2 1 0 0 0 0 0 0 _ftnref15 9 1 -1 9 0 “#_ftn15” 587) 6 1 -1 9 0 0 �� so that in performing his ministry of mercy among them the Lord was not really violating the principle expressed in 15:24, ��) -2 1 0 0 0 0 0 0 _ftnref16 9 1 -1 9 0 “#_ftn16” 588) 6 1 -1 9 0 0 �� is, to say the least, unnecessary. To include all of these people in the group designated the lost sheep of the house of Israel, is not this stretching the meaning of that designation somewhat beyond its proper limits? ) 6 1 3 8 0 0 When during an Alpine avalanche a rescue team is sent out to save the life of a skier, the order to do this mentioning ) 7 1 -1 9 0 0 only) 6 1 -1 9 0 0 that one person; but the team, having arrived at the scene, saves not only his life but also that of three others, are not the rescuers lauded for having done this? So also the rule expressed in 15:24 must not be construed as a restriction so rigid and confining that Jesus would not have been able by word and deed to provide a foreglimpse of the entrance of the Gentiles into the kingdom of heaven. If that had been the case he could not have healed the centurion s servant (8:5 13). Or shall we say that the centurion s request was granted because he happened to be living on Jewish soil and therefore belonged to the lost sheep of the house of Israel ? This would be impossible. In fact in the very context he is viewed as a forerunner of those who shall come from east and west, and not as belonging to the children of the kingdom. Nevertheless, his prayer was answered! ) 6 1 3 8 0 0 Were the people of the Decapolis, etc., given instruction in the way of life, the mysteries of the kingdom of heaven? This is not recorded. Nevertheless, I would join Lenski in opining that we can hardly i) 7 1 -1 9 0 0 magi) 6 1 -1 9 0 0 ne that the Lord would have spent three days (verse 32) with these crowds without ever teaching them about ) 7 1 -1 9 0 0 the God of Israel) 6 1 -1 9 0 0 and his kingdom of salvation. ��) -2 1 0 0 0 0 0 0 _ftnref17 9 1 -1 9 0 “#_ftn17” 589) 6 1 -1 9 0 0 �� ) 6 18 3 8 0 0 Applicable to verses 29 31, as well as to similar passages (especially 14:34 36) are the words of E. H. Plumptre: ) Thine arm, O Lord, in days of old ) Was strong to heal and save; ) It triumphed o er disease and death, ) O er darkness and the grave. ) To thee they went: the blind, the dumb, ) The palsied, and the lame, ) The leper with his tainted life ) The sick with fevered frame. ) And lo, thy touch brought life and health, ) Gave speech and strength and sight; ) Lo, youth renewed and frenzy calmed ) Owned thee, the Lord of light. ) And now, O Lord, be near to bless, ) Almighty as of yore, ) In crowded streets, by restless couch, ) As by Gennesareth s shore. ) 15:32 39 ) 7 1 -1 9 0 0 The Feeding of the Four Thousand) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=41.8.1-41.8.10|AUTODETECT|” Cf. ) 11 1 -1 9 0 “tw://bible.?id=41.8.1-41.8.10|AUTODETECT|” Mark 8:1 10) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 32 , Then Jesus summoned his disciples and said to them, I am moved with compassion for the multitude, because already for three days they have remained with me and have nothing to eat. I do not want to send them away hungry, lest they collapse on the way. 33 And the disciples said to him, Where in this uninhabited region would we get bread enough to feed such a crowd? 34 Jesus asked them, How many bread-cakes do you have? They answered, Seven, and a few small fishes. 35 So, having ordered the people to take their places on the ground, 36 he took the seven bread-cakes and the fishes, and having given thanks he broke them and kept giving them to the disciples, and the disciples (kept giving them) to the people. 37 All ate and were filled. What was left over of the pieces they picked up, seven hampers full. 38 The number of those who ate was four thousand men, not counting women and children. 39 Now after he had sent the crowds away he stepped into the boat and came to the region of Magadan. ) 8 1 3 8 0 0 32. Then Jesus summoned his disciples and said to them, I am moved with compassion for the multitude, because already for three days they have remained with me and have nothing to eat. I do not want to send them away hungry, lest they collapse on the way.) 6 1 -1 9 0 0 A human being in need or a crowd in need always filled the heart of Christ with ) 7 1 -1 9 0 0 compassion) 6 1 -1 9 0 “tw://bible.?id=43.6.5|AUTODETECT|” (on which see footnote 425, p. 439). See, for example, 9:36; 14:14; 20:34. Also, he wants his disciples to be similarly affected 11 1 -1 9 0 “tw://bible.?id=43.6.5|AUTODETECT|” John 6:5) 6 1 -1 9 0 0 ). So he summons them and reveals to them that his heart is going out to the multitude. In this connection it must not be overlooked that, as indicated earlier, this is the very ministry during which Jesus in a special way gave instruction to his disciples. ) 6 1 3 8 0 0 A strange thing was happening in this Gentile region. The crowds would be with Jesus in the morning hours and also in the afternoon. When it became time to go home they, instead, would stay on. Evidently they did not wish to miss out on any of Christ s marvelous deeds. They were still there the next day, and even the next. Finally their food supply had dwindled down to nothing. If under these circumstances they should be dismissed they might well collapse��) -2 1 0 0 0 0 0 0 _ftnref18 9 1 -1 9 0 “#_ftn18” 590) 6 1 -1 9 0 0 �� on the way, so the Lord informs his disciples. This must not happen. Continued: ) 8 1 -1 9 0 0 33. And the disciples said to him, Where in this uninhabited region would we get bread enough to feed such a crowd?) 6 1 -1 9 0 “tw://bible.?id=41.8.4|AUTODETECT|” The uninhabited region, evidently to the east or southeast of the Sea of Galilee, was a desolate place, a veritable wilderness 11 1 -1 9 0 “tw://bible.?id=41.8.4|AUTODETECT|” Mark 8:4) 6 1 -1 9 0 “tw://bible.?id=47.11.26|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=47.11.26|AUTODETECT|” II Cor. 11:26) 6 1 -1 9 0 “tw://bible.?id=58.11.38|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=58.11.38|AUTODETECT|” Heb. 11:38) 6 1 -1 9 0 0 ). To say that the disciples meant, Where would ) 7 1 -1 9 0 0 we) 6 1 -1 9 0 0 get bread enough for this crowd, but what ) 7 1 -1 9 0 0 we) 6 1 -1 9 0 0 cannot do ) 7 1 -1 9 0 0 thou) 6 1 -1 9 0 0 canst do, and that these men show that they have taken to heart the lesson of the feeding of the five thousand, and therefore deserve credit for their question, seems somewhat unnatural. The more usual interpretation, namely, that the disciples were at a loss what to do about the situation, is certainly far more in keeping with the impression which their words make upon the average reader. Besides, this second interpretation is in harmony with 16:8 10. ) 8 1 -1 9 0 0 34. Jesus asked them, How many bread-cakes do you have? They answered, Seven and a few small fishes.) 6 1 -1 9 0 0 This strongly reminds one of 14:17. To say that what the Lord is about to do is less important than the feeding of the five thousand, because this time it took more bread-cakes to feed less people, is an error. Humanly speaking it is just as impossible to cause seven bread-cakes and a few fishes to be sufficient for four thousand than to make five bread-cakes and two fishes enough for five thousand. It takes a miracle to do either. ) 6 2 3 8 0 0 The reason for Christ s question, which required a detailed answer, was probably this, that the complete and accurate knowledge of the (humanly speaking) totally inadequate supply would make the miracle stand out all the more strikingly. ) The miracle itself is now related: ) 8 1 -1 9 0 0 35, 36. So, having ordered the people to take their places on the ground, he took the seven bread-cakes and the fishes, and having given thanks he broke them and kept giving them to the disciples, and the disciples (kept giving them) to the people.) 6 1 -1 9 0 0 With a few minor exceptions this is the same as what is found in 14:19; hence, for explanation see on that passage. Exceptions: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 The phrase on the grass of 14:19 is replaced by on the ground. It is later in the season now. The grass has withered away. ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 There is no mention now of looking to heaven, but that is understood. ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 A different verb is substituted for the action of the host generally the father of the family but in this case Jesus in invoking the blessing upon the food, but, as was pointed out previously (see on 14:19), the two verbs are synonymous. ) 7 1 -1 9 0 0 d.) 6 1 -1 9 0 0 The substitution of kept giving for gave ��) -2 1 0 0 0 0 0 0 _ftnref19 9 1 -1 9 0 “#_ftn19” 591) 6 1 -1 9 0 0 �� makes the present account even more vivid than the former. ) 6 1 3 8 0 0 The greatness of the miracle is shown in the next two verses. To bring out their almost verbal resemblance to 14:20, 21 (see on that passage for explanation), the two accounts will be placed side by side: ) -60 3 2 0 2 0

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T.BorderStyle rvtbColorT.BorderVSpacingT.BorderHSpacingT.VisibleBorders.Bottom T.CellPaddingT.CellBorderStyle rvtbColorT.CellVSpacing�T.CellHSpacing�CTDc.BestWidth6c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data /+-8 1 3 2 6 1 3 8 0 0 14:20, 21) TDc.BestWidth:c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data /+-8 1 3 2 8 1 3 8 0 0 15:37, 38) TDc.BestWidth6c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data �-8 1 3 2 6 1 3 8 0 0 All ate and were filled. They picked up what was left over of the pieces: twelve baskets full. The number of men who ate was about five thousand, not counting women and children.) TDc.BestWidth:c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data -8 1 3 2 8 1 3 8 0 0 All ate and were filled. What was left over of the pieces they picked up: seven hampers full. The number of those who ate was four thousand men, not counting women and children.) 6 1 3 8 0 0 Note the twelve ) 7 1 -1 9 0 0 baskets) 6 1 -1 9 0 0 of broken pieces that were picked up in connection with the feeding of the five thousand, as compared with the seven ) 7 1 -1 9 0 0 hampers) 6 1 -1 9 0 0 filled with such pieces that were collected now.��) -2 1 0 0 0 0 0 0 _ftnref20 9 1 -1 9 0 “#_ftn20” 592) 6 1 -1 9 0 “tw://bible.?id=44.9.25|AUTODETECT|” �� There is, after all, a difference between a basket, be it ever so strong, and a large basket or hamper. One can easily carry a baby in a basket, but it took nothing less than a hamper to lower Paul from the wall 11 1 -1 9 0 “tw://bible.?id=44.9.25|AUTODETECT|” Acts 9:25) 6 1 -1 9 0 0 ). Once this point is grasped it also becomes clear that it is not at all sure that after the feeding of the four thousand less broken pieces were picked up than after that of the five thousand. The ) 7 1 -1 9 0 0 seven hampers) 6 1 -1 9 0 0 may have contained no less bread than the ) 7 1 -1 9 0 0 twelve baskets) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 Is the account of the feeding of the four thousand a near-repetition of the earlier miracle, so that had it been omitted entirely from Holy Writ we should not have been the poorer for this omission? Definitely not. Two additional points are now made clear: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 Jesus is able not only ) 7 1 -1 9 0 0 to perform) 6 1 -1 9 0 0 but also ) 7 1 -1 9 0 0 to repeat) 6 1 -1 9 0 0 his mighty works. He is always ready to help; and ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 His sympathy is shown not only to the people of the covenant but even to those outside of it. ) 6 1 3 8 0 0 The story concludes with the words: ) 8 1 -1 9 0 0 39. Now after he had sent the crowds away he stepped into the boat and came to the region of Magadan.) 6 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” Having been amply fed, the crowds are now sent home. Besides, the people must not be given an opportunity to give concrete expression to erroneous and dangerous deductions 11 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 6 1 -1 9 0 0 in connection with the feeding of the five thousand). The Lord then stepped into the boat the one in which he had arrived on the east side of the sea, though this boat was not mentioned earlier and crossed over to the region of Magadan, or, as a variant reading has it, Magdala -2 1 0 0 0 0 0 0 _ftnref21 10 1 -1 9 0 “#_ftn21” A.V.) 6 1 -1 9 0 “tw://bible.?id=41.8.10|AUTODETECT|” ). ) 11 1 -1 9 0 “tw://bible.?id=41.8.10|AUTODETECT|” Mark 8:10) 6 1 -1 9 0 “tw://bible.?id=41.8.13|AUTODETECT|” has Dalmanutha. Since the crossing must now have been from the eastern to the western shore of the Sea of Galilee, and since south of the Plain of Gennesaret a cave bearing the name Talmanutha was found, it would seem that it was at or near this spot on the western shore of the sea that Jesus landed. This interpretation also enables us, without great difficulty, to obtain an intelligible view of Christ s further travels, namely, recrossing the sea to the northeastern side (i.e., to Bethsaida Julias), and from there proceeding to the villages of Caesarea Philippi 11 1 -1 9 0 “tw://bible.?id=41.8.13|AUTODETECT|” Mark 8:13) 6 1 -1 9 0 “tw://bible.?id=41.8.22|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=41.8.22|AUTODETECT|” 22) 6 1 -1 9 0 “tw://bible.?id=41.8.27|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=41.8.27|AUTODETECT|” 27) 6 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Summary of Chapter 15:21 39) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 For a long time perhaps from December of the year 27 to April of the year 29 Jesus had labored mostly in and around Galilee. Now at last the Great Galilean Ministry is ended. Jesus retires to the district of Tyre and Sidon. The Retirement Ministry has begun. It will probably last until about October of the same year. Jesus, then, has now definitely entered Gentile territory.

Then (verses 21 28), lo and behold, a Canaanite woman from that region approaches him. She is constantly crying, Take pity on me, O Lord, Son of David; my daughter is severely tormented by a demon. From the manner in which she addresses Jesus her reverential attitude toward him is evident. She must have heard about him. She is agonizing over her daughter s dire affliction. She does not seem to resent the Master s initial silence, the constant urging of the disciples for her curt dismissal, the remark of Jesus, Only to the lost sheep of the house of Israel was I sent, nor even his ) 7 1 -1 9 0 0 seemingly) 6 1 -1 9 0 0 insulting statement, It is not proper to take the children s bread and throw it to the house dogs. Her humility must be admired. Also her intense love for her daughter, with whom she identifies herself in the most inseparable union, so that the child s suffering is her (the mother s) suffering; its needs, her needs. Note, Lord, help ) 7 1 -1 9 0 0 me) 6 1 -1 9 0 “tw://bible.?id=1.32.26|AUTODETECT|” . In spite of all obstacles she perseveres, turning the very word of seeming reproach into a reason for optimism: Even the house dogs eat some of the scraps that drop from their masters table. The end is victory, the triumph of her God-given faith. Let it be done for you as you desire, says Jesus. And healed was her daughter from that very moment. Had Jesus come to save the lost sheep of the house of Israel? Well, here was a true Israelite! See ) 11 1 -1 9 0 “tw://bible.?id=1.32.26|AUTODETECT|” Gen. 32:26) 6 1 -1 9 0 0 . ) 6 2 3 8 0 0 In the next few verses (29 31) we are shown that Jesus spent at least three days (cf. verse 32) on the eastern or southeastern shore of the Sea of Galilee. From the entire surrounding region people bring their handicapped relatives, friends, and neighbors. They lay them at Jesus feet. He heals all, regardless of whether they are men or women, young or old, Jews or Gentiles. The crowds are astonished, and they glorify the God of Israel. This very designation may indicate that a good many of them were not Israelites by race. ) The final paragraph (verses 32 39) narrates the feeding of the four thousand.

On the eastern or southeastern shore of the Sea of Galilee, Jesus, sympathizing with a huge crowd that has been with him three days and has nothing left to eat, tells his disciples, I do not want to send them away hungry, lest they collapse on the way. The disciples, at a loss what to do about the situation they evidently have not taken to heart the lesson of the feeding of the five thousand answer, Where in this uninhabited region would we get bread enough to feed such a crowd? In answer to his question they inform their Master that they have only seven bread-cakes and a few small fishes. For these hungry people Jesus then performs a miracle that is similar in many respects to that of the feeding of the five thousand. Seven hampers full of broken pieces are left after everybody has had plenty to eat. The very fact that Jesus was able to repeat his miracles shows his greatness.

The fact that, as this second miraculous feeding indicates, his sympathy goes out to Gentiles as well as to Jews, enhances its significance, proving that the love of God is broader than the measure of man s mind; and the heart of the Eternal is most wonderfully kind (F. W. Faber). ) -2 1 0 0 0 0 0 0 _ftn1 9 1 3 8 0 “#_ftnref1” 573 ) 6 1 -1 9 0 0 B. Pick, ) 7 1 -1 9 0 0 The Talmud, What It Is) 6 1 -1 9 0 0 , New York, 1887, p. 72. ) -2 1 0 0 0 0 0 0 _ftn2 9 1 3 8 0 “#_ftnref2” 574) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=40.15.1|AUTODETECT|” Helpful literature on the subject of Mishna and Talmud in general, and particularly also on the Jewish background of ) 11 1 -1 9 0 “tw://bible.?id=40.15.1|AUTODETECT|” Matt. 15:1) 6 1 -1 9 0 0 ff. is represented by the following books: ) 6 1 3 8 0 0 Bacher, W., ) 7 1 -1 9 0 0 Die Exegetische Terminologie der Judischen Traditionsliteratur) 6 1 -1 9 0 0 , Hildesheim 1965. ) 6 1 3 8 0 0 Cohen, B., ) 7 1 -1 9 0 0 Everyman s Talmud) 6 1 -1 9 0 0 , New York, 1949. ) 6 1 3 8 0 0 Dalman, G., ) 7 1 -1 9 0 0 Aram�isch-neuhebr�isches W�rterbuch zu Targum, Talmud, und Midrasch) 6 1 -1 9 0 0 , Frankfort, 1897 1901. ) 6 1 3 8 0 0 _____, ) 7 1 -1 9 0 0 Christentum und Judentum) 6 1 -1 9 0 0 , Leipsic, 1898; English translation, ) 7 1 -1 9 0 0 Christianity and Judaism) 6 1 -1 9 0 0 , Oxford, 1901. ) 6 1 3 8 0 0 _____, ) 7 1 -1 9 0 0 Jesus-Jeshua) 6 1 -1 9 0 0 , English translation, New York, 1929. ) 6 1 3 8 0 0 Edersheim, A., ) 7 1 -1 9 0 0 The Life and Times of Jesus the Messiah) 6 1 -1 9 0 “tw://bible.?id=40.15.1|AUTODETECT|” , New York, 1897, 1898. On ) 11 1 -1 9 0 “tw://bible.?id=40.15.1|AUTODETECT|” Matt. 15:1) 6 1 -1 9 0 0 ff. see especially Vol. II, pp. 207 211. ) 6 1 3 8 0 0 Farrar, F. W., ) 7 1 -1 9 0 0 The Life of Christ) 6 1 -1 9 0 0 , New York, 1875. ) 6 1 3 8 0 0 Finkelstein, L., ) 7 1 -1 9 0 0 The Jews, Their History, Culture, and Religion) 6 1 -1 9 0 0 , New York, 1949. ) 6 1 3 8 0 0 Ginzberg, L., ) 7 1 -1 9 0 0 A Commentary on the Palestinian Talmud) 6 1 -1 9 0 0 , New York, 1941, 1967. ) 6 2 3 8 0 0 Hauck, F., article �����, ������ in Th.D.N.T., Vol. IV., pp. 946 948. ) Hertzberg, A. (editor), ) 7 1 -1 9 0 0 Judaism) 6 1 -1 9 0 0 , New York, 1962. ) 7 1 3 8 0 0 Mishna, The) 6 1 -1 9 0 0 , English translation by H. Danby, London, 1933. ) 6 1 3 8 0 0 Montefiore, C. G., ) 7 1 -1 9 0 0 Rabbinic Literature and Gospel Teaching) 6 1 -1 9 0 0 , New York, 1970. ) 6 1 3 8 0 0 Moore, G. F., ) 7 1 -1 9 0 0 Judaism in the First Centuries of the Christian Era) 6 1 -1 9 0 0 , Cambridge, 1927 1930. ) 6 2 3 8 0 0 Pick, B., for title see above, footnote 573. ) Popma, K. J., ) 7 1 -1 9 0 0 Eerst De Jood Maar Ook De Griek) 6 1 -1 9 0 0 , Franeker, 1950. ) 6 1 3 8 0 0 Robertson, A. T., ) 7 1 -1 9 0 0 The Pharisees and Jesus) 6 1 -1 9 0 “tw://bible.?id=40.15.1|AUTODETECT|” , New York, 1920. For ) 11 1 -1 9 0 “tw://bible.?id=40.15.1|AUTODETECT|” Matt. 15:1) 6 1 -1 9 0 0 ff. see pp. 97 97. ) 6 1 3 8 0 0 Sch�rer, E., ) 7 1 -1 9 0 0 Geschichte des j�dischen Volkes im Zeitalter Jesu Christi) 6 1 -1 9 0 0 , Leipzig, 1886 1890; English translation: ) 7 1 -1 9 0 0 A History of the Jewish People in the Time of Jesus Christ,) 6 1 -1 9 0 0 Edinburg, 1890, 1891. ) 6 1 3 8 0 0 Strack, H. L., ) 7 1 -1 9 0 0 Introduction to the Talmud and Midrash) 6 1 -1 9 0 0 , New York and Philadelphia, 1959. ) 6 1 3 8 0 0 S.BK., for title see The List of Abbreviations, p. vii. ) 7 1 3 8 0 0 Talmud, The Babylonian) 6 1 -1 9 0 0 , English translation by M. L. Rodkinson, Boston, 1918. ) 6 1 3 8 0 0 Trattner, E. R., ) 7 1 -1 9 0 0 Understanding The Talmud) 6 1 -1 9 0 0 , New York, 1955. ) 6 1 3 8 0 0 Walker, T., ) 7 1 -1 9 0 0 Jewish Views of Jesus) 6 1 -1 9 0 0 , New York, 1931. ) 6 1 3 8 0 0 Yaffe, J., ) 7 1 -1 9 0 0 The American Jews) 6 1 -1 9 0 0 , New York, 1969. This book shows the influence of The Talmud on the life of American Jews. ) 6 1 3 8 0 “tw://bible.?id=40.15.1|AUTODETECT|” To this list should be added the remarks of various commentaries on ) 11 1 -1 9 0 “tw://bible.?id=40.15.1|AUTODETECT|” Matt. 15:1) 6 1 -1 9 0 0 ff., and the articles on Mishna and Talmud in encyclopaedias, including those in S.H.E.R.K., Vol. XI, pp. 255 264; its Twentieth Century Extension, pp. 1089, 1090; and S. Zeitlin s in Enc. Britannica, 1969 edition, Vol. 21, pp. 639 645. ) -2 1 0 0 0 0 0 0 _ftn3 9 1 3 8 0 “#_ftnref3” 575 ) 6 1 -1 9 0 0 ) 7 1 -1 9 0 0 ritueel afspoelen) 6 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn4 9 1 3 8 0 “#_ftnref4” 576 ) 6 1 -1 9 0 0 The verse division, with 6 prefixed to he shall not honor his father (A.R.V.) is confusing. A better place for this 6 would have been immediately preceding And you have made.& ) -2 1 0 0 0 0 0 0 _ftn5 9 1 3 8 0 “#_ftnref5” 577 ) 6 1 -1 9 0 0 See S.BK. Vol. I, p. 71 f. ) -2 1 0 0 0 0 0 0 _ftn6 9 1 3 8 0 “#_ftnref6” 578 ) 6 1 -1 9 0 0 Quoted from the Talmud by A. T. Robertson, ) 7 1 -1 9 0 0 The Pharisees and Jesus) 6 1 -1 9 0 0 , p. 130. ) -2 1 0 0 0 0 0 0 _ftn7 9 1 3 8 0 “#_ftnref7” 579 ) 6 1 -1 9 0 0 So, for example, R. C. H. Lenski, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 571. ) -2 1 0 0 0 0 0 0 _ftn8 9 1 3 8 0 “#_ftnref8” 580 ) 6 1 -1 9 0 0 Again a form of the verb ����������; see on 5:29, 30, especially footnote 293 on p. 303; see also on 11:6. ) -2 1 0 0 0 0 0 0 _ftn9 9 1 3 8 0 “#_ftnref9” 581 ) 6 1 -1 9 0 0 Here in 15:13 the original has ������, not �����. In the most comprehensive sense the former is broader than the latter, just as planting is broader than plant. Though neither translation can be called incorrect, both the modifier every and the figurative phraseology of Scripture, according to which God is viewed as having planted a garden, field, vineyard, etc., would seem to point to the broader connotation. So also, Ridderbos, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 281, who offers ieder gewas, i.e., every growth or planting. ) -2 1 0 0 0 0 0 0 _ftn10 9 1 3 8 0 “#_ftnref10” 582 ) 6 1 -1 9 0 “tw://bible.?id=45.6.5|AUTODETECT|” For one plant with or grown together ) 11 1 -1 9 0 “tw://bible.?id=45.6.5|AUTODETECT|” Rom. 6:5) 6 1 -1 9 0 0 uses a word, namely, ��������, from the same stem as ������ and �����. ) -2 1 0 0 0 0 0 0 _ftn11 9 1 3 8 0 “#_ftnref11” 583 ) 6 1 -1 9 0 0 Greek ���� adverbial accusative of ��� ; hence, up to this point (of time). ) -2 1 0 0 0 0 0 0 _ftn12 9 1 3 8 0 “#_ftnref12” 584 ) 6 1 -1 9 0 0 After arriving at this division independently I discovered that F. W. Grosheide, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 244, also considers 15:21 20:34 a unit. ) -2 1 0 0 0 0 0 0 _ftn13 9 1 3 8 0 “#_ftnref13” 585 ) 6 1 -1 9 0 0 Note the tense, here as in verse 22, the imperfect. ) -2 1 0 0 0 0 0 0 _ftn14 9 1 3 8 0 “#_ftnref14” 586 ) 6 1 -1 9 0 “tw://bible.?id=41.3.13|AUTODETECT|” It is true that here in 15:29, as well as in 5:1; 8:1; ) 11 1 -1 9 0 “tw://bible.?id=41.3.13|AUTODETECT|” Mark 3:13) 6 1 -1 9 0 “tw://bible.?id=40.14.0|AUTODETECT|” , the original uses the definite article and speaks of �x D���. There is a difference however. In the case of 5:1, etc. the place indication, though not precise, is far more definite than in 15:29. We know that the hill to which reference is there made was in the vicinity of Capernaum (see 8:5; cf. 7:1). Similarly we know that the hill from which Jesus saw and went forth to meet the large multitude which he fed, as recorded in ) 11 1 -1 9 0 “tw://bible.?id=40.14.0|AUTODETECT|” Matt. 14) 6 1 -1 9 0 “tw://bible.?id=41.6.0|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=41.6.0|AUTODETECT|” Mark 6) 6 1 -1 9 0 “tw://bible.?id=42.9.0|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=42.9.0|AUTODETECT|” Luke 9) 6 1 -1 9 0 “tw://bible.?id=43.6.0|AUTODETECT|” , and ) 11 1 -1 9 0 “tw://bible.?id=43.6.0|AUTODETECT|” John 6) 6 1 -1 9 0 “tw://bible.?id=42.9.10|AUTODETECT|” , was in the close vicinity of Bethsaida 11 1 -1 9 0 “tw://bible.?id=42.9.10|AUTODETECT|” Luke 9:10) 6 1 -1 9 0 0 ). Here, however, in 15:29, nothing is definite. Therefore it makes little difference whether in the present passage one wishes to retain the full force of the definite article and to translate ) 7 1 -1 9 0 0 the) 6 1 -1 9 0 0 hill or simply ) 7 1 -1 9 0 0 a) 6 1 -1 9 0 0 hill. ) -2 1 0 0 0 0 0 0 _ftn15 9 1 3 8 0 “#_ftnref15” 587 ) 6 1 -1 9 0 0 R. C. H. Lenski assigns this territory to Herod Antipas; R. V. G. Tasker 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 pp. 152, 153) to Herod (!) Philip. This combination of originally ten cities, forming a trade, commerce, and defensive alliance, seems to have been to a great extent answerable directly to the governor of Syria 7 1 -1 9 0 0 Antiquities) 6 1 -1 9 0 0 XIV.74 76). ) -2 1 0 0 0 0 0 0 _ftn16 9 1 3 8 0 “#_ftnref16” 588 ) 6 1 -1 9 0 0 Along this line Lenski, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 583. ) -2 1 0 0 0 0 0 0 _ftn17 9 1 3 8 0 “#_ftnref17” 589 ) 7 1 -1 9 0 0 Op. cit.,) 6 1 -1 9 0 0 p. 583. ) -2 1 0 0 0 0 0 0 _ftn18 9 1 3 8 0 “#_ftnref18” 590 ) 6 1 -1 9 0 0 �������, 3rd, per. pl. aor. subj. passive of ����. In the passive this means ) 7 1 -1 9 0 0 to have one s strength loosened or relaxed;) 6 1 -1 9 0 0 hence, ) 7 1 -1 9 0 0 to give out, to be weakened to the point of utter exhaustion,) 6 1 -1 9 0 0 and thus, ) 7 1 -1 9 0 0 to collapse) 6 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn19 9 1 3 8 0 “tw://bible.?id=40.14.19|AUTODETECT|” 591 ) 11 1 -1 9 0 “tw://bible.?id=40.14.19|AUTODETECT|” Matt. 14:19) 6 1 -1 9 0 0 has the aorist �����; 15:36 the imperfect �����. ) -2 1 0 0 0 0 0 0 _ftn20 9 1 3 8 0 “#_ftnref20” 592 ) 6 1 -1 9 0 “tw://bible.?id=41.6.43|AUTODETECT|” In 14:20 the Greek uses the plural of the noun �������, a wicker-basket. Cf. the parallel passages ) 11 1 -1 9 0 “tw://bible.?id=41.6.43|AUTODETECT|” Mark 6:43) 6 1 -1 9 0 “tw://bible.?id=42.9.17|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=42.9.17|AUTODETECT|” Luke 9:17) 6 1 -1 9 0 “tw://bible.?id=43.6.13|AUTODETECT|” ; and ) 11 1 -1 9 0 “tw://bible.?id=43.6.13|AUTODETECT|” John 6:13) 6 1 -1 9 0 “tw://bible.?id=40.16.9|AUTODETECT|” . The same word is also used in ) 11 1 -1 9 0 “tw://bible.?id=40.16.9|AUTODETECT|” Matt. 16:9) 6 1 -1 9 0 “tw://bible.?id=41.8.19|AUTODETECT|” and its parallel ) 11 1 -1 9 0 “tw://bible.?id=41.8.19|AUTODETECT|” Mark 8:19) 6 1 -1 9 0 “tw://bible.?id=40.15.37|AUTODETECT|” . The distinction between this word and ������ (or ������) is maintained consistently in the New Testament. Hence, both ) 11 1 -1 9 0 “tw://bible.?id=40.15.37|AUTODETECT|” Matt. 15:37) 6 1 -1 9 0 “tw://bible.?id=41.8.7|AUTODETECT|” and its parallel ) 11 1 -1 9 0 “tw://bible.?id=41.8.7|AUTODETECT|” Mark 8:7) 6 1 -1 9 0 “tw://bible.?id=40.16.9|AUTODETECT|” use the plural of the word ������, a hamper. And 11 1 -1 9 0 “tw://bible.?id=40.16.9|AUTODETECT|” Matt. 16:9) 6 1 -1 9 0 “tw://bible.?id=41.8.19|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=41.8.19|AUTODETECT|” Mark 8:19) 6 1 -1 9 0 “tw://bible.?id=40.16.10|AUTODETECT|” ) both ) 11 1 -1 9 0 “tw://bible.?id=40.16.10|AUTODETECT|” Matt. 16:10) 6 1 -1 9 0 “tw://bible.?id=41.8.20|AUTODETECT|” and ) 11 1 -1 9 0 “tw://bible.?id=41.8.20|AUTODETECT|” Mark 8:20) 6 1 -1 9 0 “tw://bible.?id=44.9.25|AUTODETECT|” refer to hampers. Hamper is also a good translation of the word as used in ) 11 1 -1 9 0 “tw://bible.?id=44.9.25|AUTODETECT|” Acts 9:25) 6 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn21 10 1 3 8 0 “#_ftnref21” A.V. ) 6 1 -1 9 0 0 Authorized Version (King James))