Mateus 15
R.C.H. Lenski · Citado em PreceptAustin
Mateus 15
Lenski comments that to honor reflects "the form love assumes towards those who are placed above us by God." All uses of timao in Matthew - Matt. 15:4; Matt. 15:6; Matt. 15:8; Matt. 19:19; Matt. 27:9. "The word translated "honor" includes the idea of supporting aged parents, as in 1 Timothy 5:3. It is not enough to give verbal respect to parents. Honoring them means providing for their physical needs where necessary." (Phillips) and, 'HE WHO SPEAKS EVIL OF FATHER OR MOTHER IS TO BE PUT TO DEATH - So not only was there a blessing for honoring parents, there was also a curse for dishonoring them! And in spite of this "double motivation" to keep this commandment, the religious leaders opted for the traditions of men! Clearly there was no fear of God before their eyes! Speaks evil is kakologeo which literally meas speak evil and thus to use unjustified, abusive, reviling, insulting language. This is not just an occasional talking back (most of us did this a few times as children!), but is in the present tense indicating this evil speaking was ongoing, habitual and habitual. See the commentary on Exodus 21:17 for a more detailed discussion of this seemingly severe punishment for speaking evil of parents. Speaks evil (2551) kakologeo from kakos = evil + lego = to speak) means literally to speak evil of, to curse (e.g., of parents in Mt 15:4, Mk 7:10). Kakologeo means tio use unjustified and abusive language against someone. Kakologeo is used in Mark 9:39 in regard to someone who was casting out demons. Louw-Nida says kakologeo means to revile or "to insult in a particularly strong and unjustified manner." The derivative word katalogos was a "slanderer." Hellenistically, kakologeo means to imprecate evil on, to curse someone (Lxx - Pr. 20:20; Ezek 22:7; Ex 22:28). Be put to death is verb teleutao “to come to an end.” plus thanatos meaning death. Thus, the Greek is literally, “Let him come to an end by death." Brian Bell points out in this section (Mt 15:3-9) we see 4 steps - (1) Replacing (Mt 15:8, heart for lips). (2) Neglecting (Mt 15:3,4 God’s commandments). (3) Rejecting (Mt 15:6, God’s commandments). (4) Invalidating (Mt 15:9, in vain you worship Me). What a false confidence man’s traditions have given to so many sincere people. Sincere, but sincerely wrong. a) As if what you do on the outside, will somehow change the inside. Now ponder this scene a moment. Jesus is quoting the writings of Moses which the Pharisees claimed to revere, so they may have even been nodding their approval. But Jesus is setting a trap for these "vipers" and proceeds to shut the trap door in the next passage! Matthew 15:5 "But you say, 'Whoever says to his father or mother, "Whatever I have that would help you has been given to God," NET Matthew 15:5 But you say, 'If someone tells his father or mother, "Whatever help you would have received from me is given to God," NLT Matthew 15:5 But you say it is all right for people to say to their parents, 'Sorry, I can't help you. For I have vowed to give to God what I would have given to you.' ESV Matthew 15:5 But you say, 'If anyone tells his father or his mother, "What you would have gained from me is given to God," NIV Matthew 15:5 But you say that if a man says to his father or mother, 'Whatever help you might otherwise have received from me is a gift devoted to God,' GNT Matthew 15:5 ὑμεῖς δὲ λέγετε, Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί, Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, KJV Matthew 15:5 But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; say: Mt 23:16-18 Am 7:15-17 Mk 7:10-13 Ac 4:19 5:29 has been given to God: Lev 27:9-34 Pr 20:25 Mk 7:11,12 Matthew 15 Resources - Multiple Sermons and Commentaries Related Passage: Mark 7:11+ but you say, ‘If a man says to his father or his mother, whatever I have that would help you is Corban (that is to say, given to God),’ 12 you no longer permit him to do anything for his father or his mother; CHRIST CONFRONTS CRUEL CON OF CORBAN But you say - Term of contrast. What is Jesus contrasting? Check the immediate context for the answer. Did you notice God said versus you say? THOUGHT - "Actually, if you ever hear yourself use the word “but” after referring to the Bible, you should hear alarms going off because whatever you say next is going to be unbiblical and therefore wrong." (Brian Bill) Whoever says to his father or mother, "Whatever I have that would help you has been given to God - How pious this sounds! Mark 7:11+ adds "whatever I have that would help you is Corban (that is to say, given to God)." And so to get out of the obligation to one's parents one could simply say "Corban" over his possessions. "That vow absolved him from the present duty of helping his parents. He had put his material possessions under a sacred umbrella, so to speak, and the claim of the fifth commandment was superseded by the vow." (Phillips) Withholding money (or any other benefit) from needy parents in order to give it to God is in direct disobedience to God and is dishonoring God's Word and substituting a man-made tradition for God's Word. Basic human needs come first with God before religious offerings. Help (profit) (5623)(opheleo from ophéllo = heap up or from ophelos = increase, profit) means to provide assistance, with emphasis upon the resulting benefit. To help, to be of benefit, to be of use, to be an advantage, to be advantageous. Opheleo is used in the sense of “bringing or gaining spiritual benefit” in Jn 6:63; 1Co. 13: 3; 14:6; Gal. 5: 2; Heb. 4: 2; 13:9. Opheleo occurs in the question “What does it profit a person … ?” in Mt 16:26; Mk 8:36; Lk 9:25. Given (1435)(doron) is that which is given or granted and stresses the gratuitous character of the gift. Anything given or bestowed. A gift is something voluntarily transferred by one person to another without compensation. Something presented as an act of worship and/or devotion (Mt 2:11). Doron is used of offerings to God except in Eph 2:8 and Rev 11:10. In classical Greek doron referred to a votive (expressing a vow, wish or desire) gift or offering to a god (little g) or a gift from the gods, as well as a present given as a tribute or even as a bribe. Of the 166+ uses of doron in the non-apocryphal Septuagint, most are used in the context of an offering to God (cf Ge 4:4, Lev 1:2, 3, 10, 2:1, Nu 5:15, Dt 12:11, 1Chr 16:29, Jer 33:11, etc). Simply by saying "Corban" over a gift, a son could be freed of the obligation of having to give the gift to their needy parents! In essence the Pharisees and their evil traditions were promoting sinful behavior by sons! Talk about being deluded by doctrines of men! These Pharisees had no concept of the truth of God nor of the true and Living God. That's the deadly effect tradition can have on a heart! The heart becomes so unbelieving, so hardened, that it thinks it is doing right when in fact it is actually doing wrong. This is exactly what happened in the horrible days of the Judges where we read "In those days there was no king in Israel; everyone did what was right in his own eyes. (NOTICE EVEN THOUGH THEY DID WRONG, THERE WERE SO DECEIVED, THEY THOUGHT THEY WERE DOING RIGHT!)" (Jdg 21:25+). R T France - “This convenient declaration apparently left the property actually still at the disposal of the one who made the vow, but deprived his parents of any right to it.” ILLUSTRATION - Actor and comedian W. C. Fields was an avowed agnostic, so he surprised his friends when they discovered him reading a Bible while on his deathbed. When asked why, Fields replied, “I'm looking for a loophole.” Corban was the loophole for the Pharisees! Brian Bill - If someone pronounced something, “Corban,” it became sacred and therefore could not be used to help care for parents. It was like a deferred gift that was pledged to the Temple but in many cases, it was never given. And since Numbers 30:2 warns against breaking a vow, once someone declared something Corban, they could never change their mind. It was actually a rather convenient and sinister way to look spiritual and yet get out of one of God’s clear commands. Chuck Smith - But you say, "Well, it"s Corban. I"ve given that to God; you can"t have that." And you could actually wipe out any obligation you had to a person by saying, "Anything I owe you is Corban. That is, it"s dedicated to God, and therefore you can"t have it." And by these traditions, they were actually negating the law of God. (Commentary) Paul gives some strong words to those who fail to help their needy parents... But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever. (1 Timothy 5:8) J
Mateus 15
Lenski points out that "The clash recorded in Matthew 12 seems to have been one with the local Pharisees in Galilee. Now, however, a delegation of Pharisees and scribes (see Mt 2:4+ and Mt 3:7+) has arrived from the capital, both to spy upon Jesus and to help in discrediting him in the eyes of the people A T Robertson on from Jerusalem - Jerusalem is the headquarters of the conspiracy against Jesus with the Pharisees as the leaders in it. Already we have seen the Herodians combining with the Pharisees in the purpose to put Jesus to death (Mark 3:6=Matt. 12:14=Luke 6:11). Soon Jesus will warn the disciples against the Sadducees also (Matt. 16:6). "“The guardians of tradition in the capital have their evil eye on Jesus....." (Bruce) E. Stanley Jones writes on they had come from Jerusalem - They came all the way from Jerusalem to meet Him, and their life attitudes were so negative and faultfinding that all they saw was unwashed hands. They couldn’t see the greatest movement of redemption that had ever touched our planet—a movement that was cleansing the minds and souls and bodies of men.… Their big eyes were opened wide to the little and marginal, and blind to the big. So history forgets them, the negative—forgets them except as a background for this impact of the positive Christ. They left a criticism; He left a conversion. They picked flaws, He picked followers. (Growing Spiritually) Pharisees (5330)(pharisaios) is transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras (06537) ("Peres" in Da 5:28+), signifying to separate, owing to a different manner of life from that of the general public. After the resettling of the Jewish people in Judea on their return from the Babylonian captivity, there were two religious groups among them. One party contented themselves with following only what was written in the Law of Moses and were known as Zadikim, the righteous. The other group called Chasidim or the pious added traditions of Jewish rabbis to the Law and voluntarily complied with them. Sadducees originated from the Zadikim. Pharisees and the Essenes originated from the Chasidim. The Pharisees were the separatists of their day, and considered themselves much holier than the common people (Lu 18:11, 12). even wearing special garments to distinguish themselves. Although Pharisees were in number (about 6,000 according to Josephus, Ant. 17.2.4), their theology and tradition had great influence with the common people (who, ironically, the Pharisees often viewed with proud, self-righteous contempt [cf. John 7:49])In opposition to those of the Sadducees, The Pharisees were "supernaturalists" and believed in the existence of angels and spirits and the resurrection (Lk 20:27+; Acts 23:6–9+), which the Sadducees denied (Mt 22:23; Mk 12:18; Lu 20:27). The Pharisees distinguished themselves by their zeal for the traditions of men, which held to be equal to the Word of God. With the completion of the Mishnah (written compilation of the oral law, rituals, and traditions) in about A.D. 200, and the Talmud (the combination of the Mishnah and the Gemara [three centuries of the rabbis’ commentary on the Mishnah]) in about A.D. 500, the Pharisees’ teaching became virtually synonymous with Judaism. Ironically, it was their zeal for the law that caused the Pharisees to become focused on rituals and externally keeping the law. They abandoned true religion of the heart for mere outward behavior modification and ritual (Mt. 15:3–6), leading Jesus to scathingly denounce their pseudospirituality: The complex set of man-made rules and regulations was a crushing, unbearable burden (Mt. 23:4; Acts 15:10). (See more detailed notes from William Barclay) Scribes (1122)(grammateus from grapho = to write) was one skilled in Jewish law and theology and most sources consider the lawyers (nomikos = one skilled in the Mosaic law) to be scribes. They were recognized experts in the law of Moses and in and the traditions propounded in the rabbinic writings. Not all Pharisees were scribes, but the scribes were primarily Pharisees, who were interpreters and teachers of the law of Moses and the traditional rabbinic writings. Their teaching provided the theological framework for the Pharisees’ legalistic system of works-righteousness. The scribes were the dominant force in Judaism, not only theologically, but socially because their views affected every aspect of Jewish life, social and legal. They were revered, and given the respectful title of Rabbi (Mt. 23:7). Uses in Matthew's Gospel - Matt. 2:4; Matt. 5:20; Matt. 7:29; Matt. 8:19; Matt. 9:3; Matt. 12:38; Matt. 13:52; Matt. 15:1; Matt. 16:21; Matt. 17:10; Matt. 20:18; Matt. 21:15; Matt. 23:2; Matt. 23:13; Matt. 23:14; Matt. 23:15; Matt. 23:23; Matt. 23:25; Matt. 23:27; Matt. 23:29; Matt. 23:34; Matt. 26:57; Matt. 27:41 Vance Havner - "Keep Thy Heart" Matthew 15:1-20 Mark 7:1-23 ONE is amazed at the Pharisees and scribes who could look over all the mighty works and teachings of our Lord and fasten upon such a petty matter as the fact that His disciples did not wash their hands according to traditional regulations (Matt. 15:1-20; Mark 7:1-23). Yet we still have with us those who value set customs above the inner realities, to whom sacrifice is more important than mercy. Our Lord described both classes with His quotation from Isaiah 29:13: "This people draweth nigh unto Me with their mouth, and honoreth Me with their lips; but their heart is far from Me." Jesus recognized a clean heart above clean hands. He reproved them for their "corban" custom by which they dedicated gifts to God and therefore escaped giving them to the needy. It was well to vow gifts to God, but it had degenerated into a clever excuse for not helping the ones in need—a pretext for evading responsibility. It is not what goeth into a man but what proceeds from him—his thoughts and acts, which reveal his heart, these defile him. Out of the abundance of the heart the mouth speaketh. Therefore, "keep thy heart with all diligence; for out of it are the issues of life." Such teaching offended the Pharisees, but Jesus said, "Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch." It reminds us of the Old Testament statement: "Ephraim is joined to idols: let him alone" (Hos. 4:17). Our Lord made no effort to rescue these Pharisees; He regarded them as hopelessly set against Him. They had committed the sin against the Holy Ghost. Well does formal and religious America need to ponder our Lord's position as to outward ritual and inward reality. Throughout the Word, God cries against it: through Isaiah 1:11-17, Hosea 6:6, Amos 5:21-24. Jesus followed the prophets with their own words, hurling them against an entrenched religiousness that could become excited over a slight disregard for precedent but could not see the truth of the Son of God. Today, sticklers for the niceties of tradition still strain out the gnat and swallow the camel, are careful to observe seasons and ordinances and minute church restrictions; but their heart is far from God. Jesus, however, would break a precedent and smash a tradition anytime to get at a needy life. Sabbath regulations were less important than a withered hand. There are even Christians who have bordered on medieval asceticism by denying themselves wholesome and normal enjoyment and regulating each detail with meticulous care until they have fallen into the error of the Colossians, "Touch not, taste note, handle not." One is not more holy by being less human. It is the state of the heart that matters most, for evil comes from within. It does no good to cleanse the hands with water if the heart has not been cleansed by the blood. Matthew 15:2 "Why do Your disciples break the tradition of the elders? For they do not wash their hands when they eat bread." NET Matthew 15:2 "Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat." NLT Matthew 15:2 "Why do your disciples disobey our age-old tradition?" they demanded. "They ignore our tradition of ceremonial hand washing before they eat." ESV Matthew 15:2 "Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat." NIV Matthew 15:2 "Why do your disciples break the tradition of the elders? They don't wash their hands before they eat!" GNT Matthew 15:2 Διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας [αὐτῶν] ὅταν ἄρτον ἐσθίωσιν. KJV Matthew 15:2 Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. break: Mk 7:2,5 Ge 1:14 Col 2:8,20-23 1Pe 1:18 Matthew 15 Resources - Multiple Sermons and Commentaries Related Passages: Mk 7:2+ and had seen that some of His disciples were eating their bread with impure hands, that is, unwashed. Mk 7:5+ The Pharisees and the scribes *asked Him, “Why do Your disciples not walk according to the tradition of the elders, but eat their bread with impure hands?” Diligently Studying the Talmud
Mateus 15
Lenski - When Jesus says that nothing that is outside of a man can, by entering into him, defile him (see Mark 7:15) he refers to eating with unwashed hands. The Pharisees claimed that such hands defiled the food they touched and thus defiled the man who ate that food. Jesus says that the principle is wrong on which this specific case is based; in fact, it turns the entire principle upside down. For not what enters into but what comes out of the mouth defiles the man. Defilement is not physical but moral and spiritual. It never comes into the mouth but is in the heart, so that the mouth lets it come out.
Mateus 15
Lenski notes that "Yet the idea that in themselves certain foods produced defilement merely by being eaten, apart from the condition of the heart (whether it intended to disobey God or not), still confused Peter and the others for whom he spoke." We know that Peter was not able to accept fully the idea that all foods were clean until his experience in (Acts 10:14ff+). Matthew 15:17 "Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated? NET Matthew 15:17 Don't you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? NLT Matthew 15:17 "Anything you eat passes through the stomach and then goes into the sewer. ESV Matthew 15:17 Do you not see that whatever goes into the mouth passes into the stomach and is expelled? NIV Matthew 15:17 "Don't you see that whatever enters the mouth goes into the stomach and then out of the body? GNT Matthew 15:17 οὐ νοεῖτε ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται; KJV Matthew 15:17 Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? that: Mt 7:19,20 Lu 6:45 1Co 6:13 Col 2:21,22 Jas 3:6 and is: 2Ki 10:27 Matthew 15 Resources - Multiple Sermons and Commentaries Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated - "In Mark’s account, Jesus’ adds, “because it does not go into his heart” (7:19). Because food is only physical, it can only affect the physical. It cannot defile the inner person, represented by the heart, because the physical and the spiritual are of two different orders. Physical pollution, no matter how corrupt, cannot cause spiritual or moral pollution. Ceremonies, rituals, and other external practices cannot cleanse a person spiritually, and failure to observe them cannot defile a person spiritually. Ceremonial cleansing, even under the Old Covenant, never did more than picture spiritual cleansing." (MacArthur) A T
Mateus 15
Lenski - She plainly reveals that she has knowledge of the Messianic hopes of Israel and had heard that they were being connected with Jesus as the promised great descendant of King David.” Broadus - She believed him to be the Messiah, as shown by her calling him Son of David. (Comp. on 9:27.) Though a heathen, and living in a heathen country, she was yet near the land of Israel, familiar with the true religion, and like the woman of Zarephath, a worshiper of the true God. Have mercy (1653)(eleeo from eleos) means “to feel sympathy with the misery of another, especially such sympathy which manifests itself in action, less frequently in word.” Describes the general sense of one who has compassion or person on someone in need. It indicates being moved to pity and compassion by tragedy and includes the fear that this could happen to me. To see someone in dire need (including one who may not deserve the misfortune), to have compassion on them, and to give help to remove the need. Uses of eleeo in Matthew Matt. 5:7; Matt. 9:27; Matt. 15:22; Matt. 17:15; Matt. 18:33; Matt. 20:30; Matt. 20:31 Son of David - Only 25 verses in the Bible but especially in Matthew - 2 Sam. 13:1; 1 Chr. 29:22; 2 Chr. 1:1; 2 Chr. 11:18; 2 Chr. 13:6; 2 Chr. 30:26; 2 Chr. 35:3; Prov. 1:1; Eccl. 1:1; Matt. 1:1; Matt. 1:20; Matt. 9:27; Matt. 12:23; Matt. 15:22; Matt. 20:30; Matt. 20:31; Matt. 21:9; Matt. 21:15; Matt. 22:42; Mk. 10:47; Mk. 10:48; Mk. 12:35; Lk. 3:31; Lk. 18:38; Lk. 18:39 Carson on Son of David - "Son of David" is an important designation in Matthew. Not only does David become a turning point in the genealogy (Mt 1:6, 17), but the title recurs throughout the Gospel (9:27; 12:23; 15:22; 20:30-31; 21:9, 15; 22:42, 45)....In Jesus' day at least some branches of popular Judaism understood "son of David" to be messianic.....The theme was important in early Christianity (cf. Luke 1:32, 69; John 7:42; Acts 13:23; Rom 1:3; Rev 22:16). God's promises, though long delayed, had not been forgotten; Jesus and his ministry were perceived as God's fulfillment of covenantal promises now centuries old. The tree of David, hacked off so that only a stump remained, was sprouting a new branch (Isa 11:1). (EBC) Disciple's Study Bible - The foreigner correctly identified Jesus as Messiah, but she gained healing for her daughter through persistent faith, not proper identification. The first messianic title applied to Jesus in the New Testament is Son of David. This title for Jesus provides a major link between the Old Testament and the New. Both Matthew's and Luke's genealogies are at pains to establish that Jesus is descended from David (Mt 1:6+; Lk 3:31+). This enabled early believers to claim the Old Testament promise that there would always be an heir to David's throne (2 Sa 7; Ps 132:11-12+). Compare Ro 1:3+. The crowds and individuals in need often used this title for Jesus (Mt 9:27+; Mt 15:22; 20:31; Lk 18:38+). Jesus did not use the title for Himself, possibly because it was so open to political interpretation. Jesus had to show He fulfilled Old Testament expectations. He did so by fulfilling the role of the Suffering Servant and letting all other titles be understood in that light. Thus He fulfilled the role of the true kings of Israel, that of servant (2 Sa 7:19) and shepherd (2 Sa 7:7). See note on 1 Ch 17:23-27. My daughter is cruelly demon-possessed - Not just demon-possessed which would be bad enough, but cruelly (kakos) which means severely, badly, harmfully, although she does not specify how the demon was harmful to her daughter. Mark 7:25+ uses a diminutive term (thugatrion) for daughter, meaning ‘little daughter,’ which shows that she was a child. Demon-possessed (1139)(daimonizomai from daimonion = demon) means to be possessed by a demon, to be under the power of a demon, to act under the control of a demon. In Lk 8:36+ note the striking contrast between Jesus a Man under the control of the Spirit, empowered by the Spirit (Lk 4:14+, Acts 10:37-38+), exerting authority over those souls who were under the control of evil spirits. The daimonizómenoi, those violently possessed by demons, are distinguished from other sick folk in Matt. 4:24; Mark 1:32. A man who is "mad," in the modern sense of being out of his mind, is said to have a demon, this being an accusation against John the Baptist (Matt. 11:18) and Christ (John 10:20).