Matthew 15 · WEB
Aa

Matthew 15

Tradition and the command of God

Then Pharisees and scribes came to Jesus from Jerusalem, saying, “Why do your disciples disobey the tradition of the elders? For they don’t wash their hands when they eat bread.”

He answered them, “Why do you also disobey the commandment of God because of your tradition? For God commanded, ‘Honor your father and your mother,’ and, ‘He who speaks evil of father or mother, let him be put to death.’ But you say, ‘Whoever may tell his father or his mother, “Whatever help you might otherwise have gotten from me is a gift devoted to God,” he shall not honor his father or mother.’ You have made the commandment of God void because of your tradition. You hypocrites! Well did Isaiah prophesy of you, saying, ‘These people draw near to me with their mouth, and honor me with their lips; but their heart is far from me. And they worship me in vain, teaching as doctrine rules made by men.’”

Pharisees and scribes from Jerusalem ask why Jesus' disciples break the tradition of the elders by eating without washing their hands. Jesus retorts that they break God's own command through their tradition, citing a practice by which a person could declare his property 'a gift' dedicated to God and so avoid supporting his parents.

  • Scripture connection · Quotation

    Matthew 15:7–9 quotes Isaiah 29:13

    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;
    Isaiah 29:13 · WEB

    Isaiah criticised worship that was only outward. Jesus uses it against traditions that override God's commands.

What does this mean?

The 'tradition of the elders' was the body of teaching handed down orally by the Pharisees to apply the Law to daily life; much of it was later written down in the Mishnah, around AD 200. 'It is a gift' (KJV) refers to a vow of the kind Mark calls 'Corban' (Mark 7:11).

Historical context

The handwashing concerned ritual purity, not hygiene: the Pharisees urged extending priestly purity practices into everyday meals. Vows dedicating property to God were binding, and later rabbis debated whether such vows could be released when they harmed parents.

Why does it matter?

The dispute is about authority: whose interpretation of God's will is binding. The delegation 'from Jerusalem' signals that opposition is now coming from the centre.

Editorial notes, not scripture.

What makes a person unclean

He summoned the multitude, and said to them, “Hear, and understand. That which enters into the mouth doesn’t defile the man; but that which proceeds out of the mouth, this defiles the man.”

Then the disciples came and said to him, “Do you know that the Pharisees were offended when they heard this saying?”

But he answered, “Every plant which my heavenly Father didn’t plant will be uprooted. Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit.”

Peter answered him, “Explain the parable to us.”

So Jesus said, “Do you also still not understand? Don’t you understand that whatever goes into the mouth passes into the belly and then out of the body? But the things which proceed out of the mouth come out of the heart, and they defile the man. For out of the heart come evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. These are the things which defile the man; but to eat with unwashed hands doesn’t defile the man.”

Jesus tells the crowd that what goes into the mouth does not defile a person, but what comes out of it does. When the disciples report that the Pharisees are offended, he calls them blind guides. Explaining to Peter, he lists evil thoughts, murder, adultery and other wrongs that come from the heart.

What does this mean?

'Defile' means make unclean. 'Draught' (KJV) means latrine.

Historical context

Purity laws governed food, bodily conditions and contact with the dead, and marked Israel as set apart. Pharisees sought to keep such laws in daily life, not only at the temple.

Why does it matter?

Mark adds a comment that modern translations render as Jesus 'declaring all foods clean' (Mark 7:19); Matthew has nothing like it and ends with the handwashing question. Interpreters debate whether Matthew regarded the food laws as still in force for Jewish followers of Jesus. The list of wrongs from the heart follows the order of several of the Ten Commandments.

Editorial notes, not scripture.

A Canaanite woman's faith

Jesus went out from there and withdrew into the region of Tyre and Sidon. Behold, a Canaanite woman came out from those borders and cried, saying, “Have mercy on me, Lord, you son of David! My daughter is severely possessed by a demon!”

But he answered her not a word. His disciples came and begged him, saying, “Send her away; for she cries after us.”

But he answered, “I wasn’t sent to anyone but the lost sheep of the house of Israel.”

But she came and worshiped him, saying, “Lord, help me.”

But he answered, “It is not appropriate to take the children’s bread and throw it to the dogs.”

But she said, “Yes, Lord, but even the dogs eat the crumbs which fall from their masters’ table.”

Then Jesus answered her, “Woman, great is your faith! Be it done to you even as you desire.” And her daughter was healed from that hour.

In the region of Tyre and Sidon, a Canaanite woman begs Jesus, as 'son of David', to heal her daughter, who is possessed by a demon. At first he ignores her and says he was sent only to Israel, and that it is not right to throw the children's bread to the dogs. She replies that even dogs eat the crumbs from their masters' table. Jesus praises her great faith, and her daughter is healed.

What does this mean?

'Dogs' was a Jewish insult for Gentiles. The Greek word here is a diminutive, sometimes taken to mean house dogs or puppies, though whether this softens it is debated.

Historical context

Tyre and Sidon were Gentile cities on the Phoenician coast, north-west of Galilee. Mark calls the woman a Greek, 'a Syrophoenician by race'; Matthew's older term 'Canaanite' recalls Israel's ancient neighbours and enemies.

Why does it matter?

Jesus' initial refusal is one of the most discussed moments in the Gospels: interpreters debate whether he was testing her, voicing a common attitude in order to overturn it, or being led to widen his mission. Like the centurion (8:10), a Gentile shows faith that Jesus praises, anticipating the mission to all nations (28:19).

Editorial notes, not scripture.

Healing crowds on the mountain

Jesus departed from there and came near to the sea of Galilee; and he went up on the mountain and sat there. Great multitudes came to him, having with them the lame, blind, mute, maimed, and many others, and they put them down at his feet. He healed them, so that the multitude wondered when they saw the mute speaking, the injured healed, the lame walking, and the blind seeing—and they glorified the God of Israel.

Jesus goes up a mountain beside the Sea of Galilee and sits down. Great crowds bring the lame, blind, mute, maimed and many others, and he heals them. The people are amazed and praise 'the God of Israel'.

What does this mean?

'Maimed' means crippled or injured in a limb.

Why does it matter?

The list echoes Isaiah 35:5–6 on the healing of the blind, deaf and lame in the age of salvation. Some interpreters take 'glorified the God of Israel' to imply a Gentile crowd, in keeping with Mark's setting in the Decapolis (Mark 7:31); others think the crowd is Jewish. The scene sets up the second feeding.

Editorial notes, not scripture.

The feeding of the four thousand

Jesus summoned his disciples and said, “I have compassion on the multitude, because they have continued with me now three days and have nothing to eat. I don’t want to send them away fasting, or they might faint on the way.”

The disciples said to him, “Where could we get so many loaves in a deserted place as to satisfy so great a multitude?”

Jesus said to them, “How many loaves do you have?” They said, “Seven, and a few small fish.”

He commanded the multitude to sit down on the ground; and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes. They all ate and were filled. They took up seven baskets full of the broken pieces that were left over. Those who ate were four thousand men, in addition to women and children. Then he sent away the multitudes, got into the boat, and came into the borders of Magdala.

After the crowd has been with him for three days, Jesus has compassion on them because they have nothing to eat. With seven loaves and a few small fish, he gives thanks, breaks them, and the disciples distribute them. Four thousand men, besides women and children, eat their fill, and seven baskets of leftovers are collected. Jesus then sails to the region of Magdala.

What does this mean?

The word for 'baskets' here differs from the one used in 14:20 and may mean a larger basket, though the difference is uncertain.

Why does it matter?

Some readers see this as a separate event, others as a second telling of the same tradition; Matthew presents two distinct feedings, and Jesus recalls both in 16:9–10. The seven baskets are sometimes read as symbolising the nations, as twelve may symbolise Israel, but this is speculative.

Editorial notes, not scripture.

Told in two Gospels

How Matthew tells it

Matthew's account is close to Mark's, but sets the feeding on a mountain by the Sea of Galilee after a scene of mass healing, where Mark places Jesus in the region of the Decapolis. Matthew again adds 'besides women and children', and ends with Jesus going to Magdala where Mark has Dalmanutha.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

Back to the Gospels

Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

Appearance

Verse numbersSmall numerals within the text
About Matthew