Mateus 15
Leon Morris · Citado em PreceptAustin
Mateus 15
Morris - The Lord severely rebuked the Pharisees for ignoring the clear teachings and commands of Scripture in favor of their own self-serving interpretations and traditions. This unfortunate practice is as prevalent among modern Christians as among ancient Jews, and would surely draw the same rebuke today if He were here in the flesh. In fact, we today are more culpable than they, because we have far more evidence of the inerrant authority of His Word than the Pharisees had. J
Mateus 15
Morris says "Those professing believers who reject or distort the Scriptures in order to accommodate some humanistic doctrine (evolution, uniformitarianism, abortionism) need to study this strong warning from Christ. In context, He was talking about the extra-Biblical humanistic legalism of the Pharisees, but the principle seems applicable to any displacement of Scripture by some human precept." (Note) Paul warned about the vanity and uselessness of outward "show" addressing true believers declaring Colossians 2:20-23+ If (since - assumes this is true) you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, 21 “Do not handle, do not taste, do not touch!” 22 (which all refer to things destined to perish with use)–in accordance with the commandments and teachings of men? 23 These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence. Related Resources: How should a Christian view tradition? | GotQuestions.org How much of the Bible was transmitted by oral tradition? What does the Bible say about traditionalism? Vain (3155)(maten from accusative of mate = a folly) means groundless, invalid; and in a final sense, purposeless, useless, futile; and according to circumstances it may be both idle and vain. Thayer says it is an "adverb, from Pindar, Aeschylus down, in vain, fruitlessly - Mt. 15:9 and Mk 7:7, after Isa. 29:13 the Septuagint.* Only 2x in NT - Mt 15:9, Mk 7:7+. Septuagint - 1Ki. 21:20; Ps. 35:7; Ps. 39:6; Ps. 39:11; Ps. 41:6; Ps. 63:9; Ps. 127:1 = "Unless the LORD builds the house, They labor in vain who build it" (see Paradoxical Principle of 100% Dependent and 100% Responsible); Ps. 127:2 = "It is vain for you to rise up early, To retire late." ; Prov. 3:30; Isa. 27:3; Isa. 28:17; Isa. 29:13; Isa. 30:4; Isa. 41:29; Jer. 2:30; Jer. 4:30; Jer. 8:8; Ezek. 14:23; Dan. 11:24 Gilbrant - The adverb matēn, according to Bauernfeind, may have one of three meanings: “in vain”; “groundlessly, pointlessly”; or “deceitfully” (“matēn,” Kittel, 4:523f.). Drawing from Isaiah 29:13, Matthew 15:9 and Mark 7:7 indicate that “hypocrites” worship in vain (matēn); it is a futile attempt. Despite their words, worship is pointless for those whose hearts are far from God. (Complete Biblical Library) Worship (4576)(sebomai from sébas = reverential awe <> stem seb originally = “to fall back before", sacred, awe) means to hold in high esteem, show reverence or awe (veneration) by someone who his devout. Always in the middle voice indicating personal involvement in the veneration. Sebomai stresses the outward (religious) expression of inner piety. Homer uses falling back in the sense of shrinking from. The bodily movement expressed an inner attitude of respect, of being impressed by something great and lofty. The subjects might be gods or men, the objects gods, men or things. The idea of shrinking from the gods leads to the sense of awe or reverence, first in the general form of respect, then in the more specifically religious form of veneration. Sebomai then means to live a lifestyle of godliness before others. You may say you worshiped God on Sunday. What was Monday like? Did you give in to the pagan darkness around you or did you express the fact that you are serving a higher King. First, RECOGNITION. Then, the LIFESTYLE. Finally, the WORSHIP. These religious leaders failed in all three categories! Teaching (1321) didasko from dáo= know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting. Didasko means to teach a student in such a way that the will of the student becomes conformed to the teaching taught. So the teacher teaches in such a way that as the student is taught, he/she now changes his/her mind saying in essence ''I won't do it this way, but I will do it this way because I've learned this doctrine or this teaching.'' Doctrine determines direction of our behavior--conformed to world or to God? (cf Ro 12:1+) Teaching that Scripture finds significant is not that which gives information alone but which produces (Spirit enabled) transformation (2 Cor 3:18+), making disciples (learners) who seek to live supernaturally (enabled by the Spirit - Eph 5:18+) in loving obedience to the will of our Father Who art in Heaven. Didasko in the Gospels - Matt. 4:23; Matt. 5:2; Matt. 5:19; Matt. 7:29; Matt. 9:35; Matt. 11:1; Matt. 13:54; Matt. 15:9; Matt. 21:23; Matt. 22:16; Matt. 26:55; Matt. 28:15; Matt. 28:20; Mk. 1:21; Mk. 1:22; Mk. 2:13; Mk. 4:1; Mk. 4:2; Mk. 6:2; Mk. 6:6; Mk. 6:30; Mk. 6:34; Mk. 7:7; Mk. 8:31; Mk. 9:31; Mk. 10:1; Mk. 11:17; Mk. 12:14; Mk. 12:35; Mk. 14:49; Lk. 4:15; Lk. 4:31; Lk. 5:3; Lk. 5:17; Lk. 6:6; Lk. 11:1; Lk. 12:12; Lk. 13:10; Lk. 13:22; Lk. 13:26; Lk. 19:47; Lk. 20:1; Lk. 20:21; Lk. 21:37; Lk. 23:5; Jn. 6:59; Jn. 7:14; Jn. 7:28; Jn. 7:35; Jn. 8:2; Jn. 8:20; Jn. 8:28; Jn. 9:34; Jn. 14:26; Jn. 18:20; Doctrines (teaching, instruction) (1319) didaskalia from didasko from dáo = to know or teach) is either the act of teaching or the thing taught and in this use denotes doctrine or what is taught. Doctrine is from Latin doctrina in turn from doceo = to teach. The term doctrine in Scripture "is broader than a simple reference to information passed on from one person to another or from one generation to the next. Christianity is a religion founded on a message of good news rooted in the significance of the life of Jesus Christ. In Scripture, then, doctrine refers to the entire body of essential theological truths that define and describe that message (1Ti 1:10; 4:16; 6:3; Titus 1:9). The message includes historical facts, such as those regarding the events of the life of Jesus Christ (1Cor 11:23). But it is deeper than biographical facts alone. As J. Gresham Machen pointed out years ago, Jesus’ death is an integral historical fact but it is not doctrine. Jesus’ death for sins (1Cor 15:3) is doctrine. (Sound) Doctrine, then, is scriptural teaching on theological truths." (parenthesis added) (Elwell, W. A., & Elwell, W. A. The Evangelical Dictionary of Biblical Theology - online - an excellent resource) Didaskalia - 21v - Matt. 15:9; Mk. 7:7; Rom. 12:7; Rom. 15:4; Eph. 4:14; Col. 2:22; 1 Tim. 1:10; 1 Tim. 4:1; 1 Tim. 4:6; 1 Tim. 4:13; 1 Tim. 4:16; 1 Tim. 5:17; 1 Tim. 6:1; 1 Tim. 6:3; 2 Tim. 3:10; 2 Tim. 3:16; 2 Tim. 4:3; Tit. 1:9; Tit. 2:1; Tit. 2:7; Tit. 2:10 Precepts (1778) entalma from entellomai = to charge, command) means a command (ment), an order, a write, a decree. what has been ordered commandment, precept, ordinance as officially binding. See also related word entole. 3x in NT - Matt. 15:9; Mk. 7:7; Col. 2:22. 4x in the Septuagint - Job 23:11; Job 23:12; Isa. 29:13; Isa. 55:11 The Pharisees knew a lot about God, but they didn't know God. When we claim to honor God while our heart is far from him, our worship means nothing. It is not enough to study about religion or even to study the Bible; it is not enough to act religious. Our actions and our attitudes must be sincere. If they are not, Isaiah's words also describe us. Vance Havner - In vain do they worship me.... Matthew 15:9. Idol worship in Africa is no worse than idle worship in America. All is vain unless the Spirit Of the Holy One comes down. GEORGE ATKINS God was disgusted with idle worship in Israel. Amos ridiculed it in Bethel. Our Lord was nauseated with the lukewarmness of Laodicea. Sunday-morning Christianity is the greatest hindrance to true revival. Experience has become mere performance, "a form of godliness, but denying the power thereof..." (2 Timothy 3:5). J C
Mateus 15
Morris - Matthew 16:6-12 confirms that this was a second miraculous feeding of a multitude, and not an inadvertent repetition of the first, as some have charged. The word "thanks" occurs for the first time in the New Testament in Matthew 15:36, and significantly, it is on the lips of the Lord Jesus. Alfred Edersheim observed that “the Lord ended each phase of His ministry with a feeding. He ended the ministry in Galilee with the feeding of the five thousand. He ended the ministry in the Gentile area with the feeding of the four thousand. And He ended the Judean ministry before His death on the cross with the feeding of His own in the upper room.” Broadus - This miracle is recorded both by Matthew and Mark, and the former miraculous feeding by all four of the Evangelists. And shortly after (16:9), we find it recorded both by Matt. and Mark that our Lord referred to the two miracles as separately teaching the same lesson. This conclusively shows that strikingly similar events did occur in our Lord’s history, a thing to be remembered with reference to the two visits to Nazareth, the two instances of cleansing the temple, the two women who anointed Jesus, the parable of the pounds and that of the talents, etc, where it happens that the two events or discourses are recorded only by different Evangelists; and some expositors jump to the conclusion that they are nothing but varying and conflicting accounts of the same matter. If the feeding of five thousand with five loaves had been recorded only by one Gospel, and that of seven thousand with four loaves only by one or two others, it would have been most confidently asserted that these were the same miracle. Let us neither be nervous harmonizers, nor eager to assume that harmonizing is impossible. It is worth observing how natural in these two miracles are the points of agreement, and how striking are some of the differences. It was natural that the situation should in both cases be the wild country, where sufficient food could not be obtained from ordinary sources; that the kind of food multiplied should be that which was common on the shores of the lake; that Jesus should ‘bless’ or ‘give thanks’ before breaking the bread, according to custom, and should distribute the food by the help of the disciples, a matter of obvious convenience and propriety. On the other hand, the precise locality in the wild country is different in the two cases; there is now, in the parched summer, no mention of reclining on the grass, as Matthew, Mark, and John, all mention in the former case, when it was spring; the supply of food is here greater than before, while the number of persons is smaller; the people here have remained three days; in the other case only one day. There is also a slight, but quite remarkable difference as to the word rendered ‘basket.’ This is kophinos in all four Gospels in the first miracle, and spuris (or sphuris) in both Gospels here; and in the subsequent mention of these miracles (Mt 16:9 f.; Mark 8:19 f.) it is again in both Gospels kophinos with reference to the first, and spuris with reference to the second miracle. We do not know the precise difference between the two words, but the careful observance of the distinction throughout, strikingly shows how entirely distinct the two miracles were. Origen and Chrys. suppose that the spuris was somewhat large, and this seems confirmed by its use in lowering Paul from the wall of Damascus (Acts 9:25), while the kophinos appears to have been a small provision basket, such as a Jew on a journey commonly carried with him (see on Mt 14:20). The disciples may have now had these large baskets because they had been making a long journey. The strange thing about this second miracle is the fact that the apostles do not refer (Mt 15:33) to the former miraculous feeding, which took place but a short time before. Many critics have thought this utterly inexplicable, and on this ground have denied the reality of the second miracle, though explicitly and repeatedly affirmed. But let us remember. Our Lord had sternly rebuked the crowd who shared in the previous feeding for following him the next day with the hope of being fed again (John 6:26), and had been much displeased at the popular determination produced by that miracle to make him a king. Nay, he had hurried the disciples themselves unwillingly away, partly, it is probable, because they sympathized with this popular design. (See on Mt 14:22.) In this state of things the disciples might naturally doubt whether he would repeat a miracle which had been formerly attended by such undesirable results, and might at any rate feel great delicacy about suggesting the idea that he should do so. (Comp. Mark 9:32, “were afraid to ask him.”) But as soon as he intimates such an intention, by asking how many loaves they have, they express no surprise nor doubt, but go on to carry out the details. Comparing and Contrasting Feeding of the Multitudes Feeding 5000 was recorded in all 4 Gospels, but the feeding of 4000 was recorded only in Mark and Matthew. Similarities: • Both miracles involved huge crowds who were hungry • Jesus used a small amount of bread and fish to feed a lot of people • The disciples doubted the Lord’s ability to provide but were also involved in distributing the food • In both miracles, Jesus took the little they had, gave thanks, and multiplied it • The crowds ate and were completely satisfied and a large amount of food was left over Differences: • The first miracle involved feeding 5,000 compared to 4,000 here • The amount of bread is different – 5 loaves versus 7 loaves • The leftovers from the first miracle go in 12 small baskets and in the second, 7 large baskets are used • There are two different Greek words - smaller baskets = kophinos and larger baskets = spuris • The first meal came after a day of teaching and this one follows three days of teaching • One prayer in the feeding of 5000, two prayers in feeding of 4000 • The first miracle took place among Jewish people and this one happens in the Decapolis, a Gentile community Below is a chart adapted from Warren Wiersbe showing the differences; Feeding 5,000 Feeding 4,000 Primarily Jews Primarily Gentiles Galilee, near Bethsaida The Decapolis 5 loaves, 2 fish 7 loaves, “a few fish” 12 baskets over 7 baskets over Crowd with Him 1 day Crowd with Him 3 days Spring of year (green grass) Summer season Tried to make Him King No popular response NET Note - Many commentators, on the basis of similarities between this account of the feeding of the multitude (Mk 8:1–10) and that in Mk 6:30–44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in Mk 8:18–20 settles the issue; this passage represents another very similar incident to that recorded in 6:30–44. Hiebert - Nineham asserts, “It is now generally accepted that we are dealing with alternative, and somewhat divergent accounts of a single incident.” This critical conclusion of the liberal scholars is urged from the general similarities of the two accounts but especially from the dullness of the disciples as seen in Mk 8:4. The latter argument has some weight but is not insuperable. The obvious similarities are more than outweighed by the striking differences between the two events....The critical assumption is the concomitant of a low view of inspiration. Brooks quips, “One might think that Mark and Matthew were in a better position than modern interpreters to know whether there was one or two. (PNTC-Mk) Matthew 15:39 And sending away the crowds, Jesus got into the boat and came to the region of Magadan. NET Matthew 15:39 After sending away the crowd, he got into the boat and went to the region of Magadan. NLT Matthew 15:39 Then Jesus sent the people home, and he got into a boat and crossed over to the region of Magadan. ESV Matthew 15:39 And after sending away the crowds, he got into the boat and went to the region of Magadan. NIV Matthew 15:39 After Jesus had sent the crowd away, he got into the boat and went to the vicinity of Magadan. GNT Matthew 15:39 Καὶ ἀπολύσας τοὺς ὄχλους ἐνέβη εἰς τὸ πλοῖον καὶ ἦλθεν εἰς τὰ ὅρια Μαγαδάν. KJV Matthew 15:39 And he sent away the multitude, and took ship, and came into the coasts of Magdala. sending away the crowds Mt 14:22 Mk 8:10 Matthew 15 Resources - Multiple Sermons and Commentaries Related Passages: Mark 8:9-10+ About four thousand were there; and He sent them away. 10 And immediately He entered the boat with His disciples and came to the district of Dalmanutha. Magadan on Western Side of Sea of Galilee And sending away (apoluo) the crowds, Jesus got into the boat (ploion) and came to the region of Magadan - Mark has "came to the district of Dalmanutha," which is thought to be in the vicinity of Magadan. Robertson on region of Magadan - On the eastern side of the Sea of Galilee and so in Galilee again. Mark terms it Dalmanutha (8:10). Perhaps after all the same place as Magdala, as most manuscripts have it. Broadus adds "The position of Magadan is unknown, as is that of Dalmanutha. (Mark 8:10.) They appear to have been on the western side of the lake, being reached by boat from the other side, and especially because from them the party crossed to the northeastern side. (16:5; Mark 8:13.)" John