Matthew presents Jesus as the authoritative interpreter of God’s law, the revealer of true heart defilement, the Messiah sent first to Israel yet extending mercy to Gentile faith, and the compassionate provider for the needy.
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Matthew 15
Tradition, the Heart, Gentile Faith, and the Compassionate Bread of the Messiah
Jesus exposes empty tradition and true heart defilement, then displays kingdom mercy that reaches humble faith, restores the broken, and provides abundantly from compassionate authority.
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Chapter Summary
Jesus exposes empty tradition and true heart defilement, then displays kingdom mercy that reaches humble faith, restores the broken, and provides abundantly from compassionate authority.
Overview
Matthew 15 argues that Jesus has authority to judge religious tradition, diagnose the heart, and extend kingdom mercy beyond expected boundaries. Human tradition becomes spiritually deadly when it cancels God’s command and masks far-away hearts with lip-service worship. True defilement is not external contact or food but evil proceeding from within. Yet the chapter does not end with diagnosis alone.
A Canaanite woman, though outside Israel’s covenant priority, demonstrates great faith by seeking mercy from Israel’s Messiah. Jesus then heals multitudes and feeds the hungry, showing that the one who exposes the heart also restores, delivers, and provides.
Context
A Jewish or Jewish-Christian audience familiar with purity practices, oral traditions, honoring father and mother, Isaiah’s critique of lip-service worship, Israel’s election, Gentile outsider status, and wilderness provision imagery.
The chapter begins with Pharisees and teachers of the law coming from Jerusalem to confront Jesus, likely in Galilee. Jesus then withdraws to the region of Tyre and Sidon, encounters a Canaanite woman, moves along the Sea of Galilee, heals crowds on a mountainside, and feeds four thousand before going to the vicinity of Magadan.
Jesus exposes empty tradition and true heart defilement, then displays kingdom mercy that reaches humble faith, restores the broken, and provides abundantly from compassionate authority.
Matthew presents Jesus as the authoritative interpreter of God’s law, the revealer of true heart defilement, the Messiah sent first to Israel yet extending mercy to Gentile faith, and the compassionate provider for the needy.
A Jewish or Jewish-Christian audience familiar with purity practices, oral traditions, honoring father and mother, Isaiah’s critique of lip-service worship, Israel’s election, Gentile outsider status, and wilderness provision imagery.
The chapter begins with Pharisees and teachers of the law coming from Jerusalem to confront Jesus, likely in Galilee. Jesus then withdraws to the region of Tyre and Sidon, encounters a Canaanite woman, moves along the Sea of Galilee, heals crowds on a mountainside, and feeds four thousand before going to the vicinity of Magadan.
Social Pressure
- The chapter addresses pressure from religious authorities, tradition-bound purity expectations, public offense at Jesus’ teaching, ethnic and covenant boundaries, demonic oppression, physical disability, crowd hunger, and the disciples’ limited vision of Jesus’ provision.
Handwashing before meals belonged to Jewish purity tradition rather than explicit Mosaic command for ordinary Israelites. The 'tradition of the elders' carried strong religious authority among Pharisaic groups. The command to honor father and mother included material care. The term 'Canaanite' evokes Israel’s ancient enemies and intensifies the woman’s outsider status. Feeding in a region associated with Gentile presence highlights the widening mercy of the Messiah while preserving Israel-first mission order.
Matthew 15 follows the confession of Jesus as Son of God in Matthew 14 and now shows His authority over tradition, purity, demonic oppression, disability, and hunger. The chapter anticipates the broader Gentile mission while maintaining Jesus’ priority to Israel during His earthly ministry.
Chapter Movement
Matthew moves from Jerusalem leaders accusing Jesus’ disciples, to Jesus accusing them of nullifying God’s command, to Jesus teaching the crowds about heart defilement, to private explanation for the disciples, to the Canaanite woman’s persistent faith, to widespread healing and praise to the God of Israel, to the feeding of four thousand, and finally to Jesus’ departure to Magadan.
Discourse Insight
Theological exposition and fulfillment
Matthew 15 clarifies the gospel by showing that the human problem is deeper than external uncleanness; evil comes from the heart. Religious tradition cannot cleanse the heart, and external ritual cannot replace repentance. Yet Jesus, the Son of David, gives mercy to the humble, delivers the demon-oppressed, heals the broken, and feeds the hungry. The gospel confronts hypocrisy and heart defilement while opening mercy to those who come to Christ in faith.
Structural Flow
Jesus exposes tradition that breaks God’s command and produces hypocritical worship.
Jesus teaches that true defilement comes from the heart, not from food entering the mouth.
A Canaanite woman receives mercy through humble, persistent faith in Jesus as Lord and Son of David.
Jesus heals the disabled and afflicted, causing the crowds to praise the God of Israel.
Jesus feeds four thousand, displaying compassion and abundant provision.
Chapter Outline
- 15:1-9: Jesus rebukes religious leaders for elevating tradition over God’s command and fulfilling Isaiah’s indictment of hypocritical worship.
- 15:10-20: Jesus teaches that what comes out of the heart defiles, not eating with unwashed hands.
- 15:21-28: An outsider woman humbly persists in seeking mercy from Jesus and receives healing for her daughter.
- 15:29-31: Jesus heals the lame, blind, crippled, mute, and many others, prompting praise to the God of Israel.
- 15:32-39: Jesus feeds four thousand with seven loaves and a few small fish because He has compassion on them.
Theological Argument
Matthew 15 argues that Jesus has authority to judge religious tradition, diagnose the heart, and extend kingdom mercy beyond expected boundaries. Human tradition becomes spiritually deadly when it cancels God’s command and masks far-away hearts with lip-service worship. True defilement is not external contact or food but evil proceeding from within. Yet the chapter does not end with diagnosis alone.
A Canaanite woman, though outside Israel’s covenant priority, demonstrates great faith by seeking mercy from Israel’s Messiah. Jesus then heals multitudes and feeds the hungry, showing that the one who exposes the heart also restores, delivers, and provides.
From external washing to internal defilement, from religious offense to Father-planted reality, from blind guides to outsider faith, from heart evil to messianic mercy, from hungry crowds to abundant provision.
- 1.Human tradition must submit to God’s command.
- 2.Religious loopholes can become rebellion.
- 3.Hypocrisy is worship with near lips and distant hearts.
- 4.True defilement comes from the heart.
- 5.Offended religious leaders may be blind guides.
- 6.The Father’s planting determines what endures.
- 7.Jesus’ earthly mission has Israel-first priority.
- 8.Great faith comes humbly to Jesus for mercy.
- 9.Jesus’ mercy reaches those outside expected boundaries.
- 10.Jesus restores the broken in messianic abundance.
- 11.Jesus provides because he has compassion.
Theological Focus
- Authority of Scripture
- Human tradition
- Command of God
- Hypocrisy
- True worship
- Heart defilement
- Blind guides
- Father’s planting
- Mission to Israel
- Gentile faith
- Mercy
- Son of David
- Demon oppression
- Healing
- Praise to the God of Israel
- Compassion
- Provision
- Messianic abundance
- Scripture over Tradition
- Hypocritical Worship
- Heart Defilement
- Blind Leadership
- Father-Planted Reality
- Israel-First Mission
- Great Gentile Faith
- Mercy beyond Boundaries
- Messianic Restoration
- Compassionate Provision
- Human Depravity
- Worship
- Christology
- Mission
- Faith
- Demonology
- Providence and Provision
Theological Themes
Jesus condemns tradition when it breaks God’s command and replaces divine authority with human rules.
Worship is vain when lips honor God while the heart remains far from Him.
Defilement comes from evil proceeding out of the heart, not from external food practices.
Religious leaders who resist Jesus become blind guides leading others into ruin.
Only what the heavenly Father plants will endure; what He has not planted will be uprooted.
Jesus’ earthly mission is directed first to the lost sheep of Israel, preserving covenant order.
The Canaanite woman’s humble persistence receives Jesus’ commendation as great faith.
Jesus extends healing mercy to a Gentile woman and her demon-oppressed daughter.
The disabled and afflicted are healed, leading the crowds to glorify the God of Israel.
Jesus feeds the hungry because He has compassion and refuses to send them away faint.
Covenant Significance
Matthew 15 clarifies covenant faithfulness by placing God’s command above human tradition, exposing heart-level defilement, and showing that Israel’s Messiah brings mercy to Gentile faith without denying Israel’s priority. Jesus upholds the command to honor father and mother, condemns worship emptied by distant hearts, and reveals the heart problem that Israel’s law always diagnosed.
The Canaanite woman’s faith anticipates Gentile inclusion through Israel’s Son of David. The healings and feeding display Israel’s God restoring and providing through His Messiah.
Old Testament Connections
- Matthew 15:3-6 - Jesus upholds God’s command against tradition that nullifies obedience.
- Matthew 15:4-6 - Jesus affirms the continuing moral force of honoring parents, including practical care.
- Matthew 15:7-9 - Jesus applies Isaiah’s critique of lip-service and distant hearts to the religious leaders.
- Matthew 15:10-20 - Jesus reveals that uncleanness is rooted in the corrupt heart, not merely external ritual category.
- Matthew 15:24 - Jesus states His mission to the lost sheep of Israel, maintaining covenant priority.
- Matthew 15:21-28 - The Canaanite woman receives mercy through faith, anticipating the Gentile mission.
- Matthew 15:31 - The healings lead crowds to praise Israel’s God, showing Jesus’ works as covenant revelation.
- Matthew 15:32-39 - Jesus feeds the crowd with abundance, echoing divine provision for God’s people.
- Exodus 20:12 - The command to honor father and mother is cited and defended by Jesus.
- Exodus 21:17 - Jesus cites the death penalty for cursing father or mother to show the seriousness of parental honor.
- Isaiah 29:13 - Jesus cites Isaiah’s critique of lip-service worship and human rules.
- Deuteronomy 4:2 - Israel is warned not to add to or subtract from God’s commands, illuminating the danger of tradition over Scripture.
- Deuteronomy 12:32 - God’s commands must be carefully obeyed without human alteration.
- Jeremiah 17:9 - The deceitful heart theme resonates with Jesus’ teaching that evil comes from the heart.
- Ezekiel 36:25-27 - The need for heart cleansing and renewal stands behind Jesus’ diagnosis of heart defilement.
- Isaiah 35:5-6 - The healing of blind, lame, mute, and disabled people evokes messianic restoration promises.
- Exodus 16:4-18 - The feeding miracle echoes God’s wilderness provision.
- Psalm 107:8-9 - The Lord satisfies the hungry and fills the needy with good things.
Canonical Connections
Jesus’ rebuke aligns with Torah warnings not to add to or subtract from God’s command.
Jesus defends the fifth commandment against religious tradition that evades practical obedience.
Jesus applies Isaiah’s critique of far-away hearts to the religious leaders.
Jesus’ teaching about evil from the heart resonates with the Old Testament diagnosis of the heart and the new covenant need for renewal.
Jesus’ Israel-first mission echoes Matthew’s earlier mission restriction and anticipates later expansion.
The Canaanite woman joins the pattern of outsider faith that receives Jesus’ commendation.
Jesus’ healings fulfill restoration hopes of the blind seeing, lame walking, and mute speaking.
Jesus’ feeding miracle echoes God’s provision of bread in the wilderness and earlier feeding by Jesus.
Cross References
Gospel Clarity
Matthew 15 clarifies the gospel by showing that the human problem is deeper than external uncleanness; evil comes from the heart. Religious tradition cannot cleanse the heart, and external ritual cannot replace repentance. Yet Jesus, the Son of David, gives mercy to the humble, delivers the demon-oppressed, heals the broken, and feeds the hungry. The gospel confronts hypocrisy and heart defilement while opening mercy to those who come to Christ in faith.
Gospel Guardrails
- Scripture over Tradition - The gospel cannot be governed by human tradition that nullifies God’s command.
- Heart Diagnosis - Jesus reveals that evil proceeds from the heart and defiles the person.
- True Worship - God rejects worship that honors Him with lips while the heart is far away.
- Mercy for Outsiders - The Canaanite woman receives mercy through humble faith in Jesus.
- Deliverance - Jesus heals the demon-oppressed daughter from a distance.
- Messianic Restoration - Jesus heals the lame, blind, crippled, mute, and many others.
- Praise to Israel’s God - Jesus’ works cause people to glorify the God of Israel.
- Compassionate Provision - Jesus feeds the hungry because He has compassion.
- Do not confuse tradition with Scripture.
- Do not treat ritual cleanliness as heart cleansing.
- Do not preach external reform without diagnosing the heart.
- Do not soften Jesus’ rebuke of hypocritical worship.
- Do not portray the Canaanite woman as entitled · her faith is humble and persistent.
- Do not deny Israel-first covenant priority in the passage.
- Do not deny the mercy that reaches beyond Israel through faith.
- Do not reduce the healings to spectacle · they lead to praise of the God of Israel.
- Do not reduce the feeding miracle to human sharing · it is Christ’s compassionate provision.
Primary Emphasis
Matthew 15 presents Jesus as the authoritative interpreter of God’s command, the discerner of the heart, the Son of David who receives outsider faith, the healer of demon oppression and disability, the one through whom the God of Israel is praised, and the compassionate provider of bread. Jesus stands over tradition, exposes hypocrisy, delivers the oppressed, restores the broken, and feeds the hungry.
Chapter Contribution
Matthew 15 argues that Jesus has authority to judge religious tradition, diagnose the heart, and extend kingdom mercy beyond expected boundaries. Human tradition becomes spiritually deadly when it cancels God’s command and masks far-away hearts with lip-service worship. True defilement is not external contact or food but evil proceeding from within. Yet the chapter does not end with diagnosis alone.
A Canaanite woman, though outside Israel’s covenant priority, demonstrates great faith by seeking mercy from Israel’s Messiah. Jesus then heals multitudes and feeds the hungry, showing that the one who exposes the heart also restores, delivers, and provides.
Doctrines in This Chapter
God's command stands above human tradition and judges every religious practice.
Jesus speaks with authority over purity, tradition, religious leadership, and the true condition of humanity.
Jesus heals with sovereign authority, revealing Himself as the promised Messiah whose kingdom brings restoration.
Jesus acts with divine sufficiency and messianic compassion, providing abundantly where human ability cannot meet the need.
The passage presents Jesus receiving the afflicted rather than avoiding them, showing mercy to embodied human suffering.
The praise of the God of Israel ties Jesus' mercy to God's covenant identity and promises rather than to vague religious wonder.
The disciples are trained to bring inadequate resources to Jesus and participate in His provision rather than be ruled by scarcity.
Great faith is not presumption but persevering dependence on Christ's mercy despite unworthiness and delay.
The woman receives help as mercy, not as a covenant claim, social right, or personal achievement.
The heart is the source of evil thoughts, words, and actions that defile a person before God.
Jesus' mission comes first to Israel, yet Matthew shows that this priority will not prevent mercy from reaching Gentiles who come to the Messiah in faith.
The kingdom is displayed as merciful, abundant, and restorative, not merely authoritative in word but compassionate in deed.
The healing of the lame, blind, crippled, and mute previews the restoration associated with God's saving reign.
The passage displays God's care for bodily need without reducing divine provision to comfort or prosperity.
Religious leadership detached from God's word becomes blind guidance that endangers both teacher and follower.
The daughter's healing demonstrates Christ's dominion over demonic power and His compassionate authority to restore the afflicted.
Jesus gives thanks before distribution, framing provision as received before God rather than seized in anxiety.
God rejects worship that honors Him with lips while the heart remains far from Him.
The works of Jesus are not ends in themselves; they call forth amazement and glory to God.
Doctrinal Weight
Jesus subordinates human tradition to the command of God and condemns traditions that nullify Scripture.
Jesus teaches that evil thoughts and sinful actions proceed from the heart and defile a person.
True worship requires the heart, not merely lips or external religious performance.
The religious leaders honor God verbally while breaking God’s command through tradition.
Jesus is Lord, Son of David, authoritative teacher, healer, deliverer, and compassionate provider.
Jesus’ earthly mission is Israel-first, yet the Canaanite woman anticipates Gentile inclusion through faith.
Great faith is humble, persistent, and confident in Christ’s mercy.
The Canaanite woman’s daughter is demon-oppressed and healed by Jesus’ authority.
Jesus heals widespread physical affliction, revealing messianic restoration.
Jesus’ feeding of the crowd flows explicitly from His compassion.
Jesus provides abundant food from insufficient resources.
Reading Lenses
Theological exposition and fulfillment
- Matthew 15 clarifies the gospel by showing that the human problem is deeper than external uncleanness; evil comes from the heart. Religious tradition cannot cleanse the heart, and external ritual cannot replace repentance. Yet Jesus, the Son of David, gives mercy to the humble, delivers the demon-oppressed, heals the broken, and feeds the hungry. The gospel confronts hypocrisy and heart defilement while opening mercy to those who come to Christ in faith.
Key Greek Terms
Form in passage Nominative · Plural · Masculine What is this?
Sense Pharisees
Definition A Jewish religious group known for strict attention to law and tradition.
References Matthew 15:1
Lexicon Pharisees
Why it matters They represent tradition-based opposition to Jesus’ authority.
Cross-language bridge 1 link · View in lexicon
Form in passage Nominative · Plural · Masculine What is this?
Sense scribes, teachers of the law
Definition Experts in Scripture, law, and legal interpretation.
References Matthew 15:1
Lexicon scribes, teachers of the law
Why it matters They come from Jerusalem to question Jesus about tradition.
Form in passage Genitive · Plural · Neuter What is this?
Sense Jerusalem
Definition The central city of Jewish worship and authority.
References Matthew 15:1
Lexicon Jerusalem
Why it matters Opposition from Jerusalem leaders signals intensified official scrutiny.
Cross-language bridge 1 link · View in lexicon
Form in passage Accusative · Singular · Feminine What is this?
Sense tradition, handed-down teaching
Definition A handed-down teaching, practice, or tradition.
References Matthew 15:2-6
Lexicon tradition, handed-down teaching
Why it matters Jesus condemns tradition when it nullifies God’s command.
Form in passage Genitive · Plural · Masculine What is this?
Sense elders, older authorities
Definition Elders, senior leaders, or authoritative predecessors.
References Matthew 15:2
Lexicon elders, older authorities
Why it matters The tradition of the elders is placed in conflict with the command of God.
Form in passage Present · Middle · Indicative · 3rd Person · Plural What is this?
Sense wash
Definition To wash, especially part of the body such as hands or feet.
References Matthew 15:2
Lexicon wash
Why it matters The accusation concerns ritual handwashing tradition before eating.
Form in passage Present · Active · Indicative · 3rd Person · Plural What is this?
Sense transgress, break, violate
Definition To transgress, violate, or go beyond a command.
References Matthew 15:2-3
Lexicon transgress, break, violate
Why it matters The leaders accuse disciples of breaking tradition, while Jesus charges them with breaking God’s command.
Individual words ἐντολὴν καινὴν entolēn kainēn · βδέλυγμα ἐνώπιον τοῦ θεοῦ bdelygma enōpion tou theou
Form in passage Accusative · Singular · Feminine What is this?
Sense commandment of God
Definition A command, order, or instruction from God.
References Matthew 15:3
Lexicon commandment of God
Why it matters God’s command stands above human tradition.
Form in passage Present · Active · Imperative · 2nd Person · Singular What is this?
Sense honor, value, respect
Definition To honor, value, respect, or treat as weighty.
References Matthew 15:4
Lexicon honor, value, respect
Why it matters Jesus defends the command to honor father and mother.
Individual words τὸ πνεῦμα τοῦ πατρὸς ὑμῶν to pneuma tou patros hymōn · ἀδελφός / ἀδελφή / μήτηρ adelphos / adelphē / mētēr
Form in passage Accusative · Singular · Masculine What is this?
Sense father and mother
Definition Parents, father and mother.
References Matthew 15:4-6
Lexicon father and mother
Why it matters The leaders’ tradition undermines practical obedience to parents.
Form in passage Present · Active · Participle · Singular What is this?
Sense revile, curse, speak evil of
Definition To speak evil of, revile, or curse.
References Matthew 15:4
Lexicon revile, curse, speak evil of
Why it matters Jesus cites the seriousness of dishonoring parents.
Form in passage Nominative · Singular · Neuter What is this?
Sense gift, offering
Definition A gift, offering, or devoted thing.
References Matthew 15:5
Lexicon gift, offering
Why it matters Religious gifting is used as an excuse to avoid parental care.
Form in passage Aorist · Active · Indicative · 2nd Person · Plural What is this?
Sense nullify, invalidate, cancel
Definition To invalidate, nullify, or make void.
References Matthew 15:6
Lexicon nullify, invalidate, cancel
Why it matters Human tradition can functionally cancel God’s word.
Individual words ἀποδίδωμι λόγον apodidōmi logon · βδέλυγμα ἐνώπιον τοῦ θεοῦ bdelygma enōpion tou theou
Form in passage Accusative · Singular · Masculine What is this?
Sense word of God
Definition God’s word, message, or command.
References Matthew 15:6
Lexicon word of God
Why it matters Jesus contrasts God’s word with human tradition.
Form in passage Vocative · Plural · Masculine What is this?
Sense hypocrites, actors
Definition Those who perform a role outwardly while inwardly false.
References Matthew 15:7
Lexicon hypocrites, actors
Why it matters Jesus names the leaders’ tradition-based religion as hypocrisy.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense prophesied
Definition To speak by prophetic revelation.
References Matthew 15:7
Lexicon prophesied
Why it matters Jesus says Isaiah rightly prophesied about the hypocritical leaders.
Form in passage Present · Active · Indicative · 3rd Person · Singular What is this?
Sense honors
Definition To honor, value, or regard highly.
References Matthew 15:8
Lexicon honors
Why it matters The people honor God with lips while hearts are far away.
Form in passage Dative · Plural · Neuter What is this?
Sense lips
Definition Lips, organ of speech.
References Matthew 15:8
Lexicon lips
Why it matters Lip-honor without heart-nearness is exposed as hypocrisy.
Form in passage Nominative · Singular · Feminine What is this?
Sense heart, inner person
Definition The inner person, including thoughts, desires, will, and moral center.
References Matthew 15:8, 15:18-19
Lexicon heart, inner person
Why it matters The heart is far from God in hypocrisy and is the source of defilement.
Sense far, distant
Definition Far away or distant.
References Matthew 15:8
Lexicon far, distant
Why it matters The leaders’ hearts are far from God despite religious speech.
Form in passage Present · Middle · Indicative · 3rd Person · Plural What is this?
Sense worship, revere
Definition To worship, revere, or show religious devotion.
References Matthew 15:9
Lexicon worship, revere
Why it matters Worship is vain when governed by human rules rather than God’s word.
Sense in vain, uselessly
Definition In vain, fruitlessly, without true effect.
References Matthew 15:9
Lexicon in vain, uselessly
Why it matters Worship can be religiously active yet spiritually empty.
Form in passage Accusative · Plural · Feminine What is this?
Sense teachings, doctrines
Definition Teachings, doctrines, or instructions.
References Matthew 15:9
Lexicon teachings, doctrines
Why it matters Human commands are being taught as doctrines.
Individual words ἐντάλματα ἀνθρώπων entalmata anthrōpōn · φορτίζετε τοὺς ἀνθρώπους phortizete tous anthrōpous
Form in passage Accusative · Plural · Neuter What is this?
Sense commandments of humans
Definition Human commands, precepts, or rules.
References Matthew 15:9
Lexicon commandments of humans
Why it matters Human rules are wrongly elevated to divine authority.
Form in passage Present · Active · Imperative · 2nd Person · Plural What is this?
Sense hear and understand
Definition To listen and comprehend.
References Matthew 15:10
Lexicon hear and understand
Why it matters Jesus calls the crowd to grasp the true nature of defilement.
Form in passage Present · Active · Indicative · 3rd Person · Singular What is this?
Sense defile, make common/unclean
Definition To make common, profane, or ritually/morally defiled.
References Matthew 15:11, 15:18, 15:20
Lexicon defile, make common/unclean
Why it matters Jesus redefines defilement around what proceeds from the heart.
Form in passage Aorist · Passive · Indicative · 3rd Person · Plural What is this?
Sense offended, caused to stumble
Definition To stumble, take offense, or be scandalized.
References Matthew 15:12
Lexicon offended, caused to stumble
Why it matters The Pharisees are offended by Jesus’ truth because it exposes their system.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense planted
Definition To plant or establish.
References Matthew 15:13
Lexicon planted
Why it matters Only what the Father plants will endure.
Form in passage Future · Passive · Indicative · 3rd Person · Singular What is this?
Sense uprooted, pulled up by roots
Definition To uproot or remove completely.
References Matthew 15:13
Lexicon uprooted, pulled up by roots
Why it matters Religious systems not planted by the Father will be removed.
Individual words τυφλοί εἰσιν ὁδηγοί typhloi eisin hodēgoi · τυφλοί εἰσιν ὁδηγοί typhloi eisin hodēgoi
Form in passage Nominative · Singular · Masculine What is this?
Sense blind guides
Definition Guides who themselves cannot see.
References Matthew 15:14
Lexicon blind guides
Why it matters Jesus warns that spiritually blind leaders endanger their followers.
Form in passage Accusative · Singular · Masculine What is this?
Sense pit, ditch
Definition A pit, ditch, or hole.
References Matthew 15:14
Lexicon pit, ditch
Why it matters Blind leaders and followers fall into ruin together.
Form in passage Accusative · Singular · Feminine What is this?
Sense parable, figurative saying
Definition A comparison, parable, or figurative saying.
References Matthew 15:15
Lexicon parable, figurative saying
Why it matters Peter asks Jesus to explain the defilement saying.
Form in passage Nominative · Plural · Masculine What is this?
Sense evil thoughts, wicked reasonings
Definition Reasonings, thoughts, deliberations that are evil.
References Matthew 15:19
Lexicon evil thoughts, wicked reasonings
Why it matters Jesus begins the list of defiling sins with the heart’s internal reasonings.
Form in passage Nominative · Plural · Masculine What is this?
Sense murders
Definition Murders or acts of killing.
References Matthew 15:19
Lexicon murders
Why it matters Murder proceeds from the heart and defiles.
Form in passage Nominative · Plural · Feminine What is this?
Sense adulteries
Definition Acts of adultery or marital unfaithfulness.
References Matthew 15:19
Lexicon adulteries
Why it matters Sexual sin proceeds from the heart and defiles.
Form in passage Nominative · Plural · Feminine What is this?
Sense sexual immoralities
Definition Sexual immorality broadly.
References Matthew 15:19
Lexicon sexual immoralities
Why it matters Jesus locates sexual immorality in heart corruption.
Form in passage Nominative · Plural · Feminine What is this?
Sense thefts
Definition Acts of stealing.
References Matthew 15:19
Lexicon thefts
Why it matters Theft proceeds from the heart and defiles.
Form in passage Nominative · Plural · Feminine What is this?
Sense false witness, false testimony
Definition False testimony or lying witness.
References Matthew 15:19
Lexicon false witness, false testimony
Why it matters False witness is a heart-born defiling sin.
Form in passage Nominative · Plural · Feminine What is this?
Sense slander, blasphemy, reviling
Definition Slanderous, abusive, or blasphemous speech.
References Matthew 15:19
Lexicon slander, blasphemy, reviling
Why it matters Slander proceeds from the heart and defiles.
Sense Canaanite woman
Definition A woman identified with the ancient Canaanite peoples.
References Matthew 15:22
Lexicon Canaanite woman
Why it matters Her outsider identity intensifies the surprising commendation of her great faith.
Sense have mercy
Definition To show mercy, compassion, or pity.
References Matthew 15:22
Lexicon have mercy
Why it matters The Canaanite woman approaches Jesus through mercy, not entitlement.
Form in passage Vocative · Singular · Masculine What is this?
Sense Lord, master
Definition Lord, master, or authority-holder.
References Matthew 15:22, 15:25, 15:27
Lexicon Lord, master
Why it matters The woman repeatedly confesses Jesus as Lord.
Sense Son of David
Definition Davidic messianic title.
References Matthew 15:22
Lexicon Son of David
Why it matters A Canaanite woman recognizes Jesus’ messianic identity.
Form in passage Present · Middle · Indicative · 3rd Person · Singular What is this?
Sense demon-oppressed, demon-possessed
Definition Afflicted or oppressed by a demon.
References Matthew 15:22
Lexicon demon-oppressed, demon-possessed
Why it matters The woman’s daughter suffers demonic oppression and is healed by Jesus.
Form in passage Aorist · Passive · Indicative · 1st Person · Singular What is this?
Sense sent, commissioned
Definition To send, commission, or dispatch.
References Matthew 15:24
Lexicon sent, commissioned
Why it matters Jesus states His mission priority to Israel.
Form in passage Accusative · Plural · Neuter What is this?
Sense lost sheep
Definition Sheep that are lost, ruined, or straying.
References Matthew 15:24
Lexicon lost sheep
Why it matters Jesus describes Israel as lost sheep, emphasizing covenant priority and need.
Form in passage Genitive · Singular · Masculine What is this?
Sense Israel
Definition The people of Israel, covenant descendants of Jacob.
References Matthew 15:24, 15:31
Lexicon Israel
Why it matters Jesus’ mission priority and the crowd’s praise are tied to the God of Israel.
Cross-language bridge 1 link · View in lexicon
Form in passage Present · Active · Imperative · 2nd Person · Singular What is this?
Sense help, come to aid
Definition To help, aid, or come to the rescue.
References Matthew 15:25
Lexicon help, come to aid
Why it matters The woman’s prayer is simple, desperate, and faith-filled: 'Lord, help me.'
Form in passage Genitive · Plural · Neuter What is this?
Sense children
Definition Children or offspring.
References Matthew 15:26
Lexicon children
Why it matters The household metaphor communicates Israel’s priority in Jesus’ mission.
Form in passage Dative · Plural · Neuter What is this?
Sense little dogs, household dogs
Definition Small dogs or household dogs.
References Matthew 15:26-27
Lexicon little dogs, household dogs
Why it matters The woman humbly accepts the metaphor and appeals to crumbs from the table.
Sense crumbs, small scraps
Definition Small crumbs or scraps.
References Matthew 15:27
Lexicon crumbs, small scraps
Why it matters The woman trusts that even crumbs of Jesus’ mercy are enough.
Form in passage Nominative · Singular · Feminine What is this?
Sense great
Definition Great, large, remarkable, or significant.
References Matthew 15:28
Lexicon great
Why it matters Jesus commends the woman’s faith as great.
Form in passage Nominative · Singular · Feminine What is this?
Sense faith, trust, confidence
Definition Faith, trust, belief, reliance, or faithfulness.
References Matthew 15:28
Lexicon faith, trust, confidence
Why it matters The Canaanite woman’s faith is commended as great.
Form in passage Aorist · Passive · Indicative · 3rd Person · Singular What is this?
Sense healed, cured
Definition To heal, cure, or restore.
References Matthew 15:28
Lexicon healed, cured
Why it matters Jesus heals the daughter instantly from a distance.
Form in passage Accusative · Plural · Masculine What is this?
Sense lame, crippled in walking
Definition Lame or unable to walk properly.
References Matthew 15:30-31
Lexicon lame, crippled in walking
Why it matters Jesus heals the lame as part of messianic restoration.
Form in passage Accusative · Plural · Masculine What is this?
Sense blind
Definition Unable to see.
References Matthew 15:30-31
Lexicon blind
Why it matters Jesus heals blind people, fulfilling restoration expectations.
Form in passage Accusative · Plural · Masculine What is this?
Sense crippled, maimed
Definition Crippled, maimed, or disabled.
References Matthew 15:30-31
Lexicon crippled, maimed
Why it matters Jesus restores severely disabled people.
Form in passage Accusative · Plural · Masculine What is this?
Sense mute, deaf, speechless
Definition Mute or deaf depending on context.
References Matthew 15:30-31
Lexicon mute, deaf, speechless
Why it matters Jesus heals the mute so that speech is restored.
Form in passage Aorist · Active · Infinitive What is this?
Sense amazed, marveled
Definition To marvel, wonder, or be amazed.
References Matthew 15:31
Lexicon amazed, marveled
Why it matters The crowds marvel at Jesus’ restorative power.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense glorified, praised
Definition To glorify, praise, honor, or magnify.
References Matthew 15:31
Lexicon glorified, praised
Why it matters Jesus’ works lead the crowds to glorify the God of Israel.
Form in passage Present · Middle · Indicative · 1st Person · Singular What is this?
Sense have compassion, be deeply moved
Definition To be deeply moved with compassion from the inner being.
References Matthew 15:32
Lexicon have compassion, be deeply moved
Why it matters Jesus feeds the crowd because He has compassion on them.
Form in passage Aorist · Active · Infinitive What is this?
Sense send away, dismiss
Definition To release, dismiss, or send away.
References Matthew 15:32
Lexicon send away, dismiss
Why it matters Jesus refuses to send the crowds away hungry.
Sense faint, collapse, become weary
Definition To faint, give out, become exhausted, or collapse.
References Matthew 15:32
Lexicon faint, collapse, become weary
Why it matters Jesus cares that the crowds not collapse on the way home.
Form in passage Accusative · Plural · Masculine What is this?
Sense bread, loaves
Definition Bread or loaves.
References Matthew 15:34, 15:36
Lexicon bread, loaves
Why it matters Jesus multiplies seven loaves to feed four thousand.
Form in passage Aorist · Active · Participle · Singular What is this?
Sense gave thanks
Definition To give thanks or express gratitude.
References Matthew 15:36
Lexicon gave thanks
Why it matters Jesus gives thanks before breaking and distributing the food.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense broke
Definition To break, especially bread.
References Matthew 15:36
Lexicon broke
Why it matters Jesus breaks the bread before giving it to the disciples.
Form in passage Aorist · Passive · Indicative · 3rd Person · Plural What is this?
Sense were satisfied, filled
Definition To feed, fill, or satisfy.
References Matthew 15:37
Lexicon were satisfied, filled
Why it matters The crowd is fully satisfied by Jesus’ provision.
Form in passage Accusative · Plural · Feminine What is this?
Sense large baskets
Definition Large baskets or hampers.
References Matthew 15:37
Lexicon large baskets
Why it matters Seven baskets of leftovers demonstrate abundance after the feeding.
Key Hebrew Terms
Sense commandment
Definition Commandment, order, or instruction.
References Exodus 20:12; Matthew 15:3
Lexicon commandment
Why it matters Jesus upholds God’s commandment over human tradition.
Cross-language bridge 1 link · View in lexicon
Sense honor, treat as weighty
Definition To honor, make weighty, glorify, or respect.
References Exodus 20:12; Matthew 15:4
Lexicon honor, treat as weighty
Why it matters Jesus cites the command to honor father and mother.
Sense father
Definition Father, ancestor, or patriarch.
References Exodus 20:12; Matthew 15:4
Lexicon father
Why it matters The command to honor father is defended by Jesus.
Sense mother
Definition Mother.
References Exodus 20:12; Matthew 15:4
Lexicon mother
Why it matters The command to honor mother is defended by Jesus.
Sense heart, inner person
Definition Heart, mind, will, and inner moral center.
References Isaiah 29:13; Matthew 15:8, 15:18-19
Lexicon heart, inner person
Why it matters Isaiah’s distant heart and Jesus’ heart-defilement teaching expose the inward problem.
Sense lip, speech
Definition Lip, edge, or language/speech.
References Isaiah 29:13; Matthew 15:8
Lexicon lip, speech
Why it matters Lip-honor without heart-nearness is condemned.
Sense fear, reverence
Definition Fear, reverence, awe, or worshipful respect.
References Isaiah 29:13; Matthew 15:9
Lexicon fear, reverence
Why it matters Isaiah critiques reverence learned by human command rather than true heart worship.
Sense unclean, defiled
Definition Ritually or morally unclean.
References Leviticus 11; Matthew 15:11-20
Lexicon unclean, defiled
Why it matters Jesus redirects defilement from external food practice to the heart’s evil output.
Cross-language bridge 2 links · View in lexicon
Sense sheep, flock
Definition Sheep or flock.
References Ezekiel 34:11-16; Matthew 15:24
Lexicon sheep, flock
Why it matters Jesus describes Israel as lost sheep.
Sense Israel
Definition The covenant people descended from Jacob/Israel.
References Matthew 15:24, 15:31
Lexicon Israel
Why it matters Jesus’ mission is first to Israel, and His works lead to praise of Israel’s God.
Cross-language bridge 2 links · View in lexicon
Sense show favor, be gracious
Definition To show favor, mercy, grace, or pity.
References Matthew 15:22
Lexicon show favor, be gracious
Why it matters The Canaanite woman appeals to Jesus for mercy.
Sense heal, restore
Definition To heal, cure, or restore.
References Matthew 15:28, 15:30-31
Lexicon heal, restore
Why it matters Jesus heals the demon-oppressed daughter and the disabled multitudes.
Sense bread, food
Definition Bread, food, or grain-based provision.
References Exodus 16:4; Matthew 15:34-37
Lexicon bread, food
Why it matters Jesus feeds the crowd with multiplied loaves.
Sense compassion, mercy
Definition Compassion, tender mercy, or deep pity.
References Psalm 103:13; Matthew 15:32
Lexicon compassion, mercy
Why it matters Jesus’ feeding of the crowd flows from compassion.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (44)
grounds / explanation 4strong contrast / correction 1result clause 2conditional (subjunctive / open) 3content marker or causal 4continuation or mild contrast 19additive / emphatic 11
| v.2 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.3 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.4 | γὰρForgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.5 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.8 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.9 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.10 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.11 | ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.12 | ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.13 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.14 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.15 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.16 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.17 | ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.18 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.19 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.20 | δὲbutcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.21 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.22 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.23 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιforcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.24 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.εἰonlyconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.25 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.26 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.27 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.γὰρhowevergrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.29 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.30 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.31 | ὥστεso thatresult clauseὥστε states what happens as a consequence. ἵνα states what is intended. |
| v.32 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιbecausecontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.33 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὥστεasresult clauseὥστε states what happens as a consequence. ἵνα states what is intended. |
| v.34 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.35 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.36 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲandcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.37 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.38 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.39 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (133 main verbs)
completed 32ongoing 29prospective 3resultant 1imperative 10subjunctive 6background 5infinitive 7participle 40
| v.1 | προσέρχονταιprosérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγοντεςlégōsaidpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.2 | παραβαίνουσινparabaínōbreakpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthνίπτονταιníptōwashpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἐσθίωσινesthíōeatpresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.3 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionπαραβαίνετεparabaínōbreakpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.4 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionΤίμαtimáōhonorpresent active imperativeimperativeImperative mood — command or exhortationκακολογῶνkakologéōspeaks evil ofpresent active participleparticipleParticiple — verbal adjective, supporting actionτελευτάτωteleutáōlet him die.present active imperativeimperativeImperative mood — command or exhortation |
| v.5 | λέγετεlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἴπῃépōsaysaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentὠφεληθῇςōpheléōbenefit ~ receivedaorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.6 | τιμήσειtimáōhonorfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἠκυρώσατεmake voidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.7 | ἐπροφήτευσενprophēteúōprophesiedaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγωνlégōsaidpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.8 | τιμᾷtimáōhonorspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀπέχειispresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.9 | σέβονταίsébomaiworshippresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthδιδάσκοντεςdidáskōteachingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.10 | προσκαλεσάμενοςproskaléomaicalledaorist middle participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἈκούετεhearpresent active imperativeimperativeImperative mood — command or exhortationσυνίετεsyníēmiunderstandpresent active imperativeimperativeImperative mood — command or exhortation |
| v.11 | εἰσερχόμενονeisérchomaigoespresent middle participleparticipleParticiple — verbal adjective, supporting actionκοινοῖkoinóōdefilespresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐκπορευόμενονekporeúomaicomes outpresent middle participleparticipleParticiple — verbal adjective, supporting actionκοινοῖkoinóōdefilespresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.12 | προσελθόντεςprosérchomaicameaorist active participleparticipleParticiple — verbal adjective, supporting actionλέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthΟἶδαςeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultἀκούσαντεςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἐσκανδαλίσθησανskandalízōoffendedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.13 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐφύτευσενphyteúōplantedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐκριζωθήσεταιekrizóōuprootedfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.14 | ἄφετεlet ~ aloneaorist active imperativeimperativeImperative mood — command or exhortationὁδηγῇhodēgéōguidepresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentπεσοῦνταιpíptōfallfuture middle indicativeprospectiveFuture indicative — anticipated or promised action |
| v.15 | Ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionΦράσονphrázōexplainaorist active imperativeimperativeImperative mood — command or exhortation |
| v.16 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.17 | νοεῖτεnoiéōseepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἰσπορευόμενονeisporeúomaigoespresent middle participleparticipleParticiple — verbal adjective, supporting actionχωρεῖchōréōgoespresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐκβάλλεταιekbállōgoes outpresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.18 | ἐκπορευόμεναekporeúomaicome outpresent middle participleparticipleParticiple — verbal adjective, supporting actionἐξέρχεταιexérchomaicomepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthκοινοῖkoinóōdefilespresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.19 | ἐξέρχονταιexérchomaicomepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.20 | κοινοῦνταkoinóōdefilepresent active participleparticipleParticiple — verbal adjective, supporting actionφαγεῖνphágōeataorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbκοινοῖkoinóōdefilepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.21 | ἐξελθὼνexérchomaileftaorist active participleparticipleParticiple — verbal adjective, supporting actionἀνεχώρησενwithdrewaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.22 | ἐξελθοῦσαexérchomaicameaorist active participleparticipleParticiple — verbal adjective, supporting actionἔκραζενkrázōcried outimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλέγουσαlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἘλέησόνeleéōhave mercy onaorist active imperativeimperativeImperative mood — command or exhortationδαιμονίζεταιdaimonízomaidemon-possessedpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.23 | ἀπεκρίθηansweraorist passive indicativecompletedAorist indicative — punctiliar or completed actionπροσελθόντεςprosérchomaicameaorist active participleparticipleParticiple — verbal adjective, supporting actionἠρώτουνerōtáōurgedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἈπόλυσονsend ~ awayaorist active imperativeimperativeImperative mood — command or exhortationκράζειkrázōcrying outpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.24 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπεστάληνsentaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἀπολωλόταlostperfect active participleparticipleParticiple — verbal adjective, supporting action |
| v.25 | ἐλθοῦσαérchomaicameaorist active participleparticipleParticiple — verbal adjective, supporting actionπροσεκύνειproskynéōkneltimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλέγουσαlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionβοήθειhelppresent active imperativeimperativeImperative mood — command or exhortation |
| v.26 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionλαβεῖνlambánōtakeaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbβαλεῖνthrowaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.27 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐσθίειesthíōeatpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπιπτόντωνpíptōfallpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.28 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionγενηθήτωgínomaidoneaorist passive imperativeimperativeImperative mood — command or exhortationθέλειςthélōwantpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἰάθηiáomaihealedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.29 | μεταβὰςmetabaínōleftaorist active participleparticipleParticiple — verbal adjective, supporting actionἦλθενérchomaipassedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀναβὰςwent upaorist active participleparticipleParticiple — verbal adjective, supporting actionἐκάθητοkáthēmaisat downimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.30 | προσῆλθονprosérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔχοντεςéchōbringingpresent active participleparticipleParticiple — verbal adjective, supporting actionἔρριψανrhíptōputaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐθεράπευσενtherapeúōhealedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.31 | θαυμάσαιthaumázōamazedaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbβλέπονταςsawpresent active participleparticipleParticiple — verbal adjective, supporting actionλαλοῦνταςlaléōspeakingpresent active participleparticipleParticiple — verbal adjective, supporting actionπεριπατοῦνταςperipatéōwalkingpresent active participleparticipleParticiple — verbal adjective, supporting actionβλέπονταςseeingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐδόξασανdoxázōglorifiedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.32 | προσκαλεσάμενοςproskaléomaicalledaorist middle participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionΣπλαγχνίζομαιsplanchnízomaihave compassionpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthπροσμένουσίνprosménōremainedpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχουσινéchōhavepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthφάγωσινphágōeataorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἀπολῦσαιsend ~ awayaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbθέλωthélōwantpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐκλυθῶσινeklýōfaintaorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.33 | λέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthχορτάσαιchortázōfeedaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.34 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχετεéchōhavepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἶπανépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.35 | παραγγείλαςparangéllōcommandingaorist active participleparticipleParticiple — verbal adjective, supporting actionἀναπεσεῖνsit downaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.36 | ἔλαβενlambánōtookaorist active indicativecompletedAorist indicative — punctiliar or completed actionεὐχαριστήσαςeucharistéōgiven thanksaorist active participleparticipleParticiple — verbal adjective, supporting actionἔκλασενkláōbrokeaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐδίδουdídōmigaveimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.37 | ἔφαγονphágōateaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐχορτάσθησανchortázōsatisfiedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionπερισσεῦονperisseúōleft overpresent active participleparticipleParticiple — verbal adjective, supporting actionἦρανtook upaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.38 | ἐσθίοντεςesthíōatepresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.39 | ἀπολύσαςsending awayaorist active participleparticipleParticiple — verbal adjective, supporting actionἐνέβηembaínōgotaorist active indicativecompletedAorist indicative — punctiliar or completed actionἦλθενérchomaiwentaorist active indicativecompletedAorist indicative — punctiliar or completed action |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Formation Focus
Matthew 15 forms readers to live under the authority of Scripture, reject hollow tradition, recognize heart-level defilement, come humbly to Christ for mercy, praise the God of Israel for messianic restoration, and trust Jesus’ compassion in need.
The chapter addresses religious hypocrisy, tradition-based authority, externalism, heart corruption, spiritual blindness, ethnic pride, prayerful persistence, bodily suffering, hunger, and disciples’ forgetfulness.
Scripture-governed obedience, heart humility, sincere worship, repentance, discernment, mercy-seeking faith, persistence, compassion, praise, and trust in Christ’s provision.
Practice Response
- Audit tradition.
- Restore command priority.
- Examine worship.
- Trace speech to heart.
- Refuse blind guidance.
- Pray like the Canaanite woman.
- Praise the God of Israel.
- Remember past provision.
- Serve the hungry from Christ’s supply.
Warnings and Misreadings
- Matthew 15 strongly warns against elevating human tradition over God’s Word, using pious language to avoid obedience, offering lip-service worship with distant hearts, being offended by truth, following blind guides, ignoring heart-level corruption, and mistaking external religious correctness for inward purity. The chapter also warns disciples not to underestimate Jesus’ compassion and provision after already witnessing His sufficiency.
- Treating all tradition as evil. - Jesus condemns tradition when it nullifies God’s command. Tradition must remain subordinate to Scripture.
- Reducing the issue to hygiene. - The dispute concerns religious tradition and purity, not ordinary cleanliness.
- Thinking Jesus rejects God’s law. - Jesus upholds God’s command against tradition that breaks it.
- Treating honor for parents as mere attitude. - Jesus’ example shows that honoring parents includes practical responsibility and care.
- Assuming external practices can cleanse the heart. - Jesus teaches that defilement comes from the heart and requires deeper renewal.
- Using Jesus’ defilement teaching to minimize sin. - Jesus intensifies sin’s diagnosis by locating evil within the heart.
- Seeing the Canaanite woman episode as Jesus being corrected. - Jesus tests, reveals, and commends her faith while preserving Israel-first mission priority.
- Treating Jesus’ words about children and dogs as casual insult detached from context. - The household metaphor addresses mission order · the woman humbly appeals to overflow mercy.
- Assuming Gentile mercy cancels Israel’s priority. - The passage holds both together: Jesus is sent first to Israel, and Gentile faith receives mercy.
- Reading the feeding of the four thousand as a duplicate error of the five thousand. - Matthew intentionally includes both feedings to reinforce Jesus’ compassion and provision in distinct settings.
- Reducing the feeding miracle to human generosity. - The text stresses Jesus’ compassion, blessing, multiplication, satisfaction, and abundance.
Discipleship Questions
- Where have I allowed tradition, habit, preference, or inherited practice to function above Scripture?
- Do I ever use spiritual language to avoid plain obedience?
- Am I honoring my parents or spiritual responsibilities in practical ways, not merely sentimental ways?
- Is my worship only near God with lips while my heart remains far away?
- What comes out of my mouth that reveals deeper heart defilement?
- Am I more concerned with looking clean than being cleansed within?
- Whose offense am I afraid of when Jesus’ truth exposes religious error?
- Am I following blind guides because they sound authoritative?
- Do I approach Jesus with entitlement or with humble mercy-seeking faith?
- Can I persist in prayer when Jesus’ answer does not come immediately?
- Do I believe there is enough mercy in Christ even for crumbs to be sufficient?
- Have I become forgetful of Jesus’ past provision when facing present scarcity?
- Do I see compassion as central to the heart of Christ?
Pastoral Applications
- Authority_of_scripture - Churches must constantly test cherished practices by God’s Word, refusing to let tradition outrank Scripture.
- Worship - Worship must be examined for heart-nearness to God, not merely doctrinal vocabulary or external form.
- Family_obligation - Jesus’ rebuke demands practical care and honor for parents, especially when religious excuses mask negligence.
- Heart_diagnosis - Biblical counseling must trace sinful speech and behavior to heart desires, not settle for surface management.
- Leadership - Religious leaders can be blind guides if they defend inherited systems against the living authority of God’s Word.
- Gentile_mission - The Canaanite woman anticipates the mercy of Christ extending to the nations through humble faith.
- Prayer - Persistent prayer is not arrogant when it clings to Christ’s mercy with humility.
- Faith - Great faith does not demand high status · it trusts the mercy and abundance of Jesus.
- Healing_and_restoration - Jesus’ healing of the disabled shows His kingdom as restorative, compassionate, and worthy of praise.
- Provision - The second feeding miracle warns disciples against spiritual forgetfulness and trains them to trust Christ again.
- Mercy - Jesus’ compassion includes bodily need, spiritual deliverance, and hunger · pastoral ministry should not become coldly abstract.
Pastoral Trajectories
Jesus moves the debate from elder tradition to the command of God.
Jesus exposes worship that says the right things while the heart remains far from God.
Jesus teaches that defilement is heart-born, not merely contact-based.
Jesus refuses to soften truth because religious leaders are offended.
The Canaanite woman’s humble persistence becomes a model of faith.
Jesus maintains covenant order while granting mercy beyond Israel.
The healed crowds glorify the God of Israel.
Jesus’ compassion moves Him to feed the hungry crowd.
Seven loaves and a few fish become enough, with seven baskets remaining.
The Biblical World
Chapter At A Glance
Matthew moves from Jerusalem leaders accusing Jesus’ disciples, to Jesus accusing them of nullifying God’s command, to Jesus teaching the crowds about heart defilement, to private explanation for the disciples, to the Canaanite woman’s persistent faith, to widespread healing and praise to the God of Israel, to the feeding of four thousand, and finally to Jesus’ departure to Magadan.
Matthew 15 clarifies covenant faithfulness by placing God’s command above human tradition, exposing heart-level defilement, and showing that Israel’s Messiah brings mercy to Gentile faith without denying Israel’s priority. Jesus upholds the command to honor father and mother, condemns worship emptied by distant hearts, and reveals the heart problem that Israel’s law always diagnosed.
The Canaanite woman’s faith anticipates Gentile inclusion through Israel’s Son of David. The healings and feeding display Israel’s God restoring and providing through His Messiah.
Matthew 15 clarifies the gospel by showing that the human problem is deeper than external uncleanness; evil comes from the heart. Religious tradition cannot cleanse the heart, and external ritual cannot replace repentance. Yet Jesus, the Son of David, gives mercy to the humble, delivers the demon-oppressed, heals the broken, and feeds the hungry. The gospel confronts hypocrisy and heart defilement while opening mercy to those who come to Christ in faith.
Scripture-governed obedience, heart humility, sincere worship, repentance, discernment, mercy-seeking faith, persistence, compassion, praise, and trust in Christ’s provision.
Focus Points
- Authority of Scripture
- Human tradition
- Command of God
- Hypocrisy
- True worship
- Heart defilement
- Blind guides
- Father’s planting
- Mission to Israel
- Gentile faith
- Mercy
- Son of David
- Demon oppression
- Healing
- Praise to the God of Israel
- Compassion
- Provision
- Messianic abundance
- Scripture over Tradition
- Hypocritical Worship
- Blind Leadership
- Father-Planted Reality
- Israel-First Mission
- Great Gentile Faith
- Mercy beyond Boundaries
- Messianic Restoration
- Compassionate Provision
- Human Depravity
- Worship
- Christology
- Mission
- Faith
- Demonology
- Providence and Provision
Explore Further
Doctrine: Authority of ScriptureDoctrine: Human SinfulnessDoctrine: WorshipDoctrine: PurityDoctrine: Divine MercyDoctrine: Messianic KingshipDoctrine: Divine ProvidenceThread: New CovenantThread: Word and RevelationThread: People of GodThread: Messianic FulfillmentTeaching: Advent and Fulfillment Route
Cross References
“Honor Your father and Your mother, that Your days may be long in the land which Yahweh Your God gives You.
QuotedText
“Anyone who curses His father or His mother shall surely be put to death.
QuotedText
The Lord said, “Because this people draws near with their mouth and honors me with their lips, but they have removed their heart far from me, and their fear of me is a commandment of men which has been taught;
QuotedText
You shall not add to the word which I command You, neither shall You take away from it, that You may keep the commandments of Yahweh Your God which I command You.
OldTestamentFoundation
Yahweh saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of man’s heart was continually only evil.
ThemeParallel
The heart is deceitful above all things and it is exceedingly corrupt. Who can know it?
ThemeParallel
I will sprinkle clean water on You, and You will be clean. I will cleanse You from all Your filthiness, and from all Your idols. I will also give You a new heart, and I will put a new spirit within You. I will take away the stony heart out of Your flesh, and I will give You a heart of flesh. I will put my Spirit within You, and cause You to walk in my...
GospelResolution
Then the eyes of the blind will be opened, and the ears of the deaf will be unstopped. Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert.
OldTestamentFoundation
Then Yahweh said to Moses, “Behold, I will rain bread from the sky for You, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law or not. It shall come to pass on the sixth day, that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.” Moses and...
OldTestamentFoundation
Blessed are the pure in heart, for they shall see God.
SameBook
When He came into Capernaum, a centurion came to Him, asking Him, and saying, “Lord, my servant lies in the house paralyzed, grievously tormented.” Jesus said to Him, “I will come and heal Him.”
SameBook
Jesus sent these twelve out, and commanded them, saying, “Don’t go among the Gentiles, and don’t enter into any city of the Samaritans. Rather, go to the lost sheep of the house of Israel.
SameBook
You offspring of vipers, how can You, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. The good man out of His good treasure brings out good things, and the evil man out of His evil treasure brings out evil things. I tell You that every idle word that men speak, they will give account of it in the day of judgment.
SameBook
Now when Jesus heard this, He withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed Him on foot from the cities. Jesus went out, and He saw a great multitude. He had compassion on them, and healed their sick. When evening had come, His disciples came to Him, saying, “This place is deserted, and the hour is...
SameBook
Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth. Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I commanded You. Behold, I am with You always, even to the end of the age.” Amen.
GospelResolution
Then the Pharisees and some of the scribes gathered together to Him, having come from Jerusalem. Now when they saw some of His disciples eating bread with defiled, that is unwashed, hands, they found fault. (For the Pharisees and all the Jews don’t eat unless they wash their hands and forearms, holding to the tradition of the elders.
CounterpartPassage
In those days, when there was a very great multitude, and they had nothing to eat, Jesus called His disciples to Himself, and said to them, “I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. If I send them away fasting to their home, they will faint on the way, for some of them have come a long...
CounterpartPassage
Peter opened His mouth and said, “Truly I perceive that God doesn’t show favoritism; but in every nation He who fears Him and works righteousness is acceptable to Him. The word which He sent to the children of Israel, preaching good news of peace by Jesus Christ—He is Lord of all—
CanonicalPartner
For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first, and also for the Greek.
CanonicalPartner
Therefore remember that once You, the Gentiles in the flesh, who are called “uncircumcision” by that which is called “circumcision” (in the flesh, made by hands), that You were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. But now in...
CanonicalPartner
Passages
Chapter opening: Matthew 15:1-20
From Jerusalem (απο Ιεροσολυμων). 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 ( Mr 3:6 ; Mt 12:14 ; Lu 6:11 ). Soon Jesus will warn the disciples against the Sadducees also ( Mt 16:6 ). Unusual order here, "Pharisees and scribes."
"The guardians of tradition in the capital have their evil eye on Jesus and co-operate with the provincial rigorists" (Bruce), if the Pharisees were not all from Jerusalem.
The tradition of the elders (την παραδοσιν των πρεσβυτερων). This was the oral law, handed down by the elders of the past in ex cathedra fashion and later codified in the Mishna. Handwashing before meals is not a requirement of the Old Testament. It is, we know, a good thing for sanitary reasons, but the rabbis made it a mark of righteousness for others at any rate.
This item was magnified at great length in the oral teaching. The washing (νιπτοντα, middle voice, note) of the hands called for minute regulations. It was commanded to wash the hands before meals, it was one's duty to do it after eating. The more rigorous did it between the courses. The hands must be immersed. Then the water itself must be "clean" and the cups or pots used must be ceremonially "clean."
Vessels were kept full of clean water ready for use ( Joh 2:6-8 ). So it went on ad infinitum . Thus a real issue is raised between Jesus and the rabbis. It was far more than a point of etiquette or of hygienics. The rabbis held it to be a mortal sin. The incident may have happened in a Pharisee's house.
Ye also (κα υμεις). Jesus admits that the disciples had transgressed the rabbinical traditions. Jesus treats it as a matter of no great importance in itself save as they had put the tradition of the elders in the place of the commandment of God. When the two clashed, as was often the case, the rabbis transgress the commandment of God "because of your tradition" (δια την παραδοσιν υμων).
The accusative with δια means that, not "by means of." Tradition is not good or bad in itself. It is merely what is handed on from one to another. Custom tended to make these traditions binding like law. The Talmud is a monument of their struggle with tradition. There could be no compromise on this subject and Jesus accepts the issue. He stands for real righteousness and spiritual freedom, not for bondage to mere ceremonialism and tradition.
The rabbis placed tradition (the oral law) above the law of God.
But ye say (υμεις δε λεγετε). In sharp contrast to the command of God. Jesus had quoted the fifth commandment ( Ex 20:12 , 16 ) with the penalty "die the death" (θανατω τελευτατω), "go on to his end by death," in imitation of the Hebrew idiom. They dodged this command of God about the penalty for dishonouring one's father or mother by the use "Corban" (κορβαν) as Mark calls it ( Mr 7:11 ).
All one had to do to evade one's duty to father or mother was to say "Corban" or "Gift" (Δωρον) with the idea of using the money for God. By an angry oath of refusal to help one's parents, the oath or vow was binding. By this magic word one set himself free (ου μη τιμησε, he shall not honour) from obedience to the fifth commandment. Sometimes unfilial sons paid graft to the rabbinical legalists for such dodges.
Were some of these very faultfinders guilty?
Ye have made void the word of God (εκυρωσατε τον λογον του θεου). It was a stinging indictment that laid bare the hollow pretence of their quibbles about handwashing. Κυρος means force or authority, ακυρος is without authority, null and void. It is a late verb, ακυροω but in the LXX, Gal 3:17 ; and in the papyri Adjective, verb, and substantive occur in legal phraseology like cancelling a will, etc. The moral force of God's law is annulled by their hairsplitting technicalities and immoral conduct.
Well did Isaiah prophesy of you (καλως επροφητευσεν περ υμων Εσαιας). There is sarcasm in this pointed application of Isaiah's words ( Isa 29:13 ) to these rabbis. He "beautifully pictured" them. The portrait was to the very life, "teaching as their doctrines the commandments of men." They were indeed far from God if they imagined that God would be pleased with such gifts at the expense of duty to one's parents.
This defileth the man (τουτο κοινο τον ανθρωπον). This word is from κοινος which is used in two senses, either what is "common" to all and general like the Koine Greek, or what is unclean and "common" either ceremonially or in reality. The ceremonial "commonness" disturbed Peter on the housetop in Joppa ( Ac 10:14 ). See also Ac 21:28 ; Heb 9:13 . One who is thus religiously common or unclean is cut off from doing his religious acts.
"Defilement" was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: Hear and understand (ακουετε κα συνιετε). He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. "This goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean" (Bruce).
One can see the pettifogging pretenders shrivel up under these withering words.
Were offended (εσκανδαλισθησαν). First aorist passive. "Were caused to stumble," "have taken offence" (Moffatt), "have turned against you" (Weymouth), "were shocked" (Goodspeed), "War ill-pleased" (Braid Scots). They took umbrage at the public rebuke and at such a scorpion sting in it all. It cut to the quick because it was true. It showed in the glowering countenances of the Pharisees so plainly that the disciples were uneasy. See on 5:29 .
They are blind guides (τυφλο εισιν οδηγο). Graphic picture. Once in Cincinnati a blind man introduced me to his blind friend. He said that he was showing him the city. Jesus is not afraid of the Pharisees. Let them alone to do their worst. Blind leaders and blind victims will land in the ditch. A proverbial expression in the O.T.
Declare unto us the parable (φρασον υμιν την παραβολην). Explain the parable (pithy saying) in verse 11 , not in verse 14 . As a matter of fact, the disciples had been upset by Christ's powerful exposure of the "Corban" duplicity and the words about "defilement" in verse 11 .
Are ye also even yet without understanding? (Ακμην κα υμεις ασυνετο εστε). Ακμην is an adverbial accusative (classic αιχμη, point (of a weapon)=ακμην χρονου at this point of time, just now=ετ. It occurs in papyri and inscriptions, though condemned by the old grammarians. "In spite of all my teaching, are ye also like the Pharisees without spiritual insight and grasp?"
One must never forget that the disciples lived in a Pharisaic environment. Their religious world-outlook was Pharisaic. They were lacking in spiritual intelligence or sense, "totally ignorant" (Moffatt).
Perceive ye not? (ου νοειτε). Christ expects us to make use of our νους, intellect, not for pride, but for insight. The mind does not work infallibly, but we should use it for its God-given purpose. Intellectual laziness or flabbiness is no credit to a devout soul.
Out of the mouth (εκ του στοματος). Spoken words come out of the heart and so are a true index of character. By "heart" (καρδιας) Jesus means not just the emotional nature, but the entire man, the inward life of "evil thoughts" (διαλογισμο πονηρο) that issue in words and deeds. "These defile the man," not "eating with unwashed hands." The captious quibblings of the Pharisees, for instance, had come out of evil hearts.
A Canaanitish woman (γυνη Χαναναια). The Phoenicians were descended from the Canaanites, the original inhabitants of Palestine. They were of Semitic race, therefore, though pagan. Have pity on me (ελεησον με). She made her daughter's case her own, "badly demonized."
For she crieth after us (οτ κραζε οπισθεν ημων). The disciples greatly disliked this form of public attention, a strange woman crying after them. They disliked a sensation. Did they wish the woman sent away with her daughter healed or unhealed?
I was not sent (ουκ απεσταλην). Second aorist passive indicative of αποστελλω. Jesus takes a new turn with this woman in Phoenicia. He makes a test case of her request. In a way she represented the problem of the Gentile world. He calls the Jews "the lost sheep of the house of Israel" in spite of the conduct of the Pharisees.
Even the dogs (κα τα κυναρια). She took no offence at the implication of being a Gentile dog. The rather she with quick wit took Christ's very word for little dogs (κυναρια) and deftly turned it to her own advantage, for the little dogs eat of the crumbs (ψιχιων, little morsels, diminutive again) that fall from the table of their masters (κυριων), the children.
As thou wilt (ως θελεις). Her great faith and her keen rejoinder won her case.
And sat there (εκαθητο εκε). "Was sitting there" on the mountain side near the sea of Galilee, possibly to rest and to enjoy the view or more likely to teach.
And they cast them down at his feet (κα εριψαν αυτους παρα τους ποδας αυτου). A very strong word, flung them down, "not carelessly, but in haste, because so many were coming on the same errand" (Vincent). It was a great day for "they glorified the God of Israel."
Three days (ημερα τρεις). A parenthetic nominative (Robertson, Grammar , p. 460). What to eat (τ φαγωσιν). Indirect question with the deliberative subjunctive retained. In the feeding of the five thousand Jesus took compassion on the people and healed their sick ( 14:14 ). Here the hunger of the multitude moves him to compassion (σπλαγχνιζομα, in both instances). So he is unwilling (ου θελω) to send them away hungry. Faint (εκλυθωσιν). Unloosed, (εκλυω) exhausted.
And the disciples say to him (κα λεγουσιν αυτω ο μαθητα). It seems strange that they should so soon have forgotten the feeding of the five thousand ( Mt 14:13-21 ), but they did. Soon Jesus will remind them of both these demonstrations of his power ( 16:9 , 10 ). They forgot both of them, not just one. Some scholars scout the idea of two miracles so similar as the feeding of the five thousand and the four thousand, though both are narrated in detail by both Mark and Matthew and both are later mentioned by Jesus.
Jesus repeated his sayings and wrought multitudes of healings. There is no reason in itself why Jesus should not on occasion repeat a nature miracle like this elsewhere. He is in the region of Decapolis, not in the country of Philip (Τραχονιτις).
A few small fishes (ολιγα ιχθυδια, diminutive again).
On the ground (επ την γην). No mention of "grass" as in 14:19 for this time, midsummer, the grass would be parched and gone.
Gave thanks (ευχαριστησας). In 14:19 the word used for "grace" or "blessing" is ευλογησεν. Vincent notes that the Jewish custom was for the head of the house to say the blessing only if he shared the meal unless the guests were his own household. But we need not think of Jesus as bound by the peccadilloes of Jewish customs.
The borders of Magadan (εις τα ορια Μαγαδαν). On the eastern side of the Sea of Galilee and so in Galilee again. Mark terms it Dalmanutha ( Mr 8:10 ). Perhaps after all the same place as Magdala, as most manuscripts have it.