Mateus 15
David Guzik · Citado em PreceptAustin
Mateus 15
Guzik - This is not to say that there are not defiling things that we can take into ourselves; one example of this might be pornography. But in this specific context, Jesus spoke about ceremonial cleanliness in regard to food, and He anticipated that under the New Covenant all food would be declared kosher (Acts 10:15+).
Mateus 15
Guzik - Jesus did not organize a focused “Anti-Scribe and Pharisee” committee. He knew that their efforts would fail under the weight of its own legalism. In these words of Jesus, we see the guilt of those who are blind leaders of the blind. We also see the responsibility of followers to make sure their leaders are not blind.
Mateus 15
Guzik - Many ancient Jews took this tradition of the elders very seriously. “The Jewish Rabbi Jose saith, He sinneth as much who eateth with unwashen hands, as he that lieth with a harlot.” (Poole) John
Mateus 15
Guzik - This is a humorous scene. The disciples came to Jesus, saying something like this: “Jesus—did you know that you offended those guys?” Of course Jesus knew that He offended them! He intended to offend them and the way they valued man’s tradition too highly. Knox Chamblin - A parable might "offend" a member of the crowd because its meaning stays hidden; the parable of v. 12 "offends" (or more literally "scandalizes") the Pharisees precisely because its meaning (together with the implications for their view of the Law) is all too clear. Cf. comments on 12:30-37. Such is the hardness of the Pharisees' opposition, and such is their blasphemy, that they stand under irreversible judgment (v. 13; the "plants to be uprooted" are the Pharisees themselves; apud Carson, 350). John Broadus - This (vv 12-14) is found in Matthew only. It appears that the conversation occurred after Jesus and his immediate followers had retired from the crowd into a house. (Mark 7:17.) There had thus been a little interval since the saying of v. 11 was uttered, and the disciples had heard how the Pharisees were talking about it. They felt that the opinions of these distinguished men from Jerusalem (v. 1) were very important. What the Bible Teaches - Neither the Pharisees nor the multitude were allowed to hear the explanation of the parable, in keeping with the new principles introduced by the Lord previously in Matt 13:11. So this explanation took place in "the house from the people" (Mark 7:17). The Lord deliberately left them outside in ignorance. By saying that "the Pharisees were offended", it appears that the disciples were gently rebuking the Lord, because they failed to understand the new principles under which He was directing His ministry. We must, of course, ensure that our lives and conduct do not offend unbelievers (Matt 17:27), but the truth even in parabolic form will offend or stumble if it is rejected. Offended (4624)(skandalizo from skandalon= a trap = put a snare or stumbling block in way; English = scandalize = to offend the moral sense of) means to put a snare (in the way), hence to cause to stumble, to give offense. In the present case the meaning of the disciples seems to be "made to stumble, finding an obstacle to their believing reception of Jesus’ teachings." (Broadus) Matthew 15:13 But He answered and said, "Every plant which My heavenly Father did not plant shall be uprooted. NET Matthew 15:13 And he replied, "Every plant that my heavenly Father did not plant will be uprooted. NLT Matthew 15:13 Jesus replied, "Every plant not planted by my heavenly Father will be uprooted, ESV Matthew 15:13 He answered, "Every plant that my heavenly Father has not planted will be rooted up. NIV Matthew 15:13 He replied, "Every plant that my heavenly Father has not planted will be pulled up by the roots. GNT Matthew 15:13 ὁ δὲ ἀποκριθεὶς εἶπεν, Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται. KJV Matthew 15:13 But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. Every: Mt 13:40,41 Ps 92:13 Isa 60:21 Joh 15:2,6 1Co 3:12-15 Matthew 15 Resources - Multiple Sermons and Commentaries Matthew 15:12-14 is not found in the parallel passages in Mark 7 but are unique to Matthew's account. But He answered - "Our Lord’s reply is to the effect that it matters not what such men think, whose authority is merely human, and who are as blind as the multitude they lead." (Broadus) and said, "Every plant which My heavenly Father did not plant shall be uprooted - What God plants will remain. What He does not plant will be destroyed.
Mateus 15
Guzik - This applied directly to the religious leaders and all like them. Their commandments of men will not last, because they are not rooted either in God or truth.
Mateus 15
Guzik - Jesus didn’t really speak in a parable (except for the brief illustration of the blind leading the blind). Yet because the disciples did not understand Him, they asked for an explanation Broadus adds "The reference is not to the figurative saying of v. 14, called in Luke 6:39 a parable, but to v. 11, already spoken of in v. 12 as ‘the saying.’"
Mateus 15
Guzik has an interesting thought - It is likely that the disciples meant, “Send her away by giving her what she wants.” It is entirely possible that they just wanted her to go away, and the easiest way was for Jesus to fix her problem. (He adds that R T France says) “The same verb in Luke 2:29+ applies to a dismissal with desire satisfied.”
Mateus 15
Guzik - It was as if she said, “Jesus, I understand that the focus of Your ministry is to the Jews—that they have a special place in God’s redemptive plan. Yet I also understand that Your ministry extends beyond the Jewish people, and I want to be part of that extended blessing.”. Her response is especially meaningful in light of the increasing rejection of Jesus by the Jewish religious leaders. It was as if the woman said, “I’m not asking for the portion that belongs to the children, just the crumbs that they don’t want.” In the flow of Matthew’s gospel, there was more and more that the Jewish religious establishment did not want to receive. But - Now she turns Jesus' argument to her advantage. Notice this Gentile acknowledges that the Jews had the first claim on Jesus' ministry by referring to the children's crumbs. That is to say the Jews got the first piece of bread (AKA "THE GOSPEL") so to speak, but she would be happy to take the crumbs. And so secondly, she accepted her low place before Jesus by not debating the reference to little dogs. Thirdly, notice that she picks up on Jesus' parabolic statement about dogs and children. She had ears to hear what He was saying. And so she made the point that if literal little dogs (she also uses kunarion = little dogs, pets) eating under the table had a right to the literal crumbs, then she, like a "little Gentile dog," had a right to a Gospel "crumb" that would fall from Jesus' "table." And without going too far, sadly when Jesus had given the "bread" of the Gospel to the "children" for the most part they discarded it, so that what was "on the floor" so to speak was hardly just a few crumbs, but a "full meal of Gospel bread!" Whereas most of the "children" did not receive, she did receive what Jesus offered.
Mateus 15
Guzik - We need to see the power of coming to God as we are, and letting Him make true His promises to those weak and unclean. If the woman had responded, “Who are you calling a dog?” she would not have received from Jesus what her daughter needed. Her humble, faith-filled submission to Jesus brought the victory. “Nothing appealed to our blessed Lord more than faith coupled with humility.” (Ironside) A T
Mateus 15
Guzik adds "Jesus never said this to another person. He complimented the great faith of the Roman centurion who asked Jesus to heal his servant (Matthew 8:10), but He said it to the crowd, not to the centurion directly. This Gentile woman heard it from Jesus directly.. Significantly, the only two people to receive this compliment from Jesus were these Gentiles. This shows us that (1) Great faith may be found in unexpected places—not merely Gentiles, but a centurion and a woman! (2) Great faith is sometimes measured from its disadvantages. Their faith was great because it did not have the advantage of being nourished by the institutions of Judaism. (3) Faith is often greatest when it is expressed on behalf of someone else’s need. It shall be done for you as you wish - NLT - "Your request is granted." "let it come to pass for thee." Trench on as you wish - “He who at first seemed as though he would have denied her the smallest boon, now opens to her the full treasure-house of his grace, and bids her to help herself, to carry away what she will. He had shown to her for awhile, like Joseph to his brethren, the aspect of severity; but, like Joseph, he could not maintain it long—or rather he would not maintain it an instant longer than was needful, and after that word of hers, that mighty word of an undoubting faith, it was needful no more.” Broadus - Our Lord does not speak of her humility, though so remarkable, for that was a result of her faith. Perhaps the earliest offspring of unbelief is pride (1 Tim. 3:6), while faith at once gives birth to humility; and in both cases, the progeny reinforces the parent. So, too, her faith had led to perseverance—a perseverance which may be compared with that of Jacob, in wrestling with the same Eternal Word (Gen. 32:24), who was now permanently incarnate as Jesus. And her daughter was healed at once (cf Mt 8:13+; Mt 9:22+) - Healed is iaomai which meant she was made whole, restored to bodily health as when Jesus healed the demon possessed boy in Luke 9:42+ Luke recording "While he was still approaching, the demon slammed him to the ground and threw him into a convulsion. But Jesus rebuked the unclean spirit, and healed (iaomai) the boy and gave him back to his father." Here the healed daughter would be restored to her mother.